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PSALM 107
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Lord Delivers Men from Manifold Troubles No MT Intro |
Thanksgiving to the Lord for His Great Works of Deliverance | A Group Thanksgiving for Pilgrims | In Praise of God's Goodness | God, A Refuge in Every Danger |
107:1-3 | 107:1-3 | 107:1-3 | 107:1-3 | 107:1 |
107:2-3 | ||||
107:4-9 | 107:4-9 | 107:4-9 | 107:4-9 | 107:4-5 |
107:6-7 | ||||
107:8-9 | ||||
107:10-16 | 107:10-16 | 107:10-16 | 107:10-16 | 107:10-12 |
107:13-14 | ||||
107:15-16 | ||||
107:17-22 | 107:17-22 | 107:17-22 | 107:17-22 | 107:17-18 |
107:19-20 | ||||
107:21-22 | ||||
107:23-32 | 107:23-32 | 107:23-32 | 107:23-32 | 107:23-24 |
107:25-27 | ||||
107:28-30 | ||||
107:31-32 | ||||
107:33-38 | 107:33-38 | 107:33-38 | 107:33-38 | 107:33-34 |
107:35-36 | ||||
107:37-38 | ||||
107:39-43 | 107:39-43 | 107:39-43 | 107:39-42 | 107:39-40 |
107:41-42 | ||||
107:43 | 107:43 |
READING CYCLE THREE (see "Bible Interpretation Seminar")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary, which
means that you are responsible for your own interpretation of the Bible. Each of us must walk in the
light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
CONTEXTUAL INSIGHTS
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 107:1-3
1Oh give thanks to
the Lord, for He is good,
For His lovingkindness is
everlasting.
2Let the redeemed of
the Lord say so,
Whom He has redeemed from the
hand of the adversary
3And gathered from
the lands,
From the east and from the
west,
From the north and from the
south.
107:1 "Oh give thanks to the Lord, for He is good" This is the same beginning as Psalm 106; 118; and 136 (i.e., BDB 392, KB 389, Hiphil IMPERATIVE; it is the only IMPERATIVE in this Psalm). This is basically the faithful follower's worldview. No matter what circumstances in which we may find ourselves, it is the deep conviction of those who believe the Bible that God is with us, God is for us, God is able to deliver us.
▣ "for He is good" This root (BDB 373 II, KB 370-372) has a wide semantic field. Here, as it is so often, it is used of YHWH's character. He is good, kind (cf. BDB 374, #9b, 1 Chr. 16:34; 2 Chr. 5:13; 7:3; 30:18; Ps. 25:8; 34:8; 86:5; 100:5; 106:1; 107:1; 118:1,29; 136:1; Jer. 33:11; Nahum 1:7). Obviously, this is a recurrent affirmation of YHWH's basic character.
SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT)
▣ "For His lovingkindness is everlasting" This is the covenant term hesed. It primarily speaks of God's steadfast, covenant loyalty. This Psalm begins and ends (cf. Ps. 107:43b) with God's covenant love. God is not just the originator of covenants, He is the concluder of covenants.
SPECIAL TOPIC: LOVINGKINDNESS (hesed)
SPECIAL TOPIC: FOREVER ('olam)
107:2 "Let the redeemed of the Lord say so" This VERB "redeemed" is from the Hebrew word go'el (BDB 145, KB 169, Qal PASSIVE PARTICIPLE). It primarily emphasizes a rich relative buying someone back from slavery (see SPECIAL TOPIC: RANSOM/REDEEM). This is personal family imagery used to describe God in the most intimate and significant of human relationships.
God's people are called to speak forth God's mercies. In context, this is another universal theme (cf. Ps. 107:8,15,21,31).
The word "say" (BDB 55, KB 65) is a Qal IMPERFECT used in a JUSSIVE sense. This Psalm has eleven of these grammatical forms (i.e., Ps. 107:2, 8, 15, 21, 22 [twice], 32 [twice, 43 [twice]). This implies temple worship.
▣ "Whom He has redeemed from the hand of the adversary" Because of Ps. 107:3 this refers to the Assyrian and Babylonian exiles. The prayer for restoration is found in Ps. 106:47 and Psalm 107 seems to be the fulfillment of that prayer.
For the idiom of "hand" see SPECIAL TOPIC: HAND.
107:3 "from the south" This is literally the word for "sea" (cf. JPSOA). The term "sea" (BDB 410) and the term "south" (lit. "right hand," BDB 411 I) are spelled similarly in Hebrew. These are the four cardinal points of the compass, which would denote a universal restoration.
Most modern English translations emend "sea" to "south" because "the west" has already been mentioned. The UBS Text Project (p. 384) gives "sea" an "A" rating (very high probability). If the original text should be "sea" it refers to the islands of the Mediterranean where God's people have been taken as prisoners/slaves.
Notice the "gathering" (BDB 867, KB 1062, Piel PERFECT, cf. Isa. 43:5) of YHWH's redeemed in Psalm 107 is an answer to the prayer of Ps. 106:47 (BDB 867, KB 1062, Piel IMPERATIVE).
NASB (UPDATED) TEXT: 107:4-9
4They wandered in
the wilderness in a desert region;
They did not find a way to an
inhabited city.
5They were
hungry and thirsty;
Their soul fainted within
them.
6Then they cried out
to the Lord in their trouble;
He delivered them out of their
distresses.
7He led them also by
a straight way,
To go to an inhabited city.
8Let them give
thanks to the Lord for His lovingkindness,
And for His wonders to the
sons of men!
9For He has
satisfied the thirsty soul,
And the hungry soul He has
filled with what is good.
107:4 "They wandered in the wilderness in a desert region" Some would say this is an obvious allusion to the exodus, however, the rest of the Psalm does not fit the exodus period. Therefore, I think this is the first of four circumstances that describe a crisis from which God delivers His people. See Contextual Insights, E.
▣ "They did not find a way to an inhabited city" This play on the term "inhabited city" is found in several parts of this Psalm (cf. Ps. 107:7, 36). It is possibly an allusion to Jerusalem (cf. Isa. 62:12) and the Promised Land, but it primarily speaks of a place for travelers to find rest, provisions, and safety on their journey.
107:5 The word "soul" ("nephesh," BDB 659, see note online at Gen. 35:18) denotes an air-breathing life force. It is used several times in this Psalm.
Each of these describes a person in distress and discouragement, at the point of death.
107:6,13,19,28 "they cried out to the Lord in their trouble" This pattern set up by God's people in crises, crying out to Him and God delivering them, is reminiscent of the period of the Judges.
107:6 "He delivered them out of their distress" God's deliverance is also paralleled in all four of these situations (cf. Ps. 107:6-7; 13-14; 19-20; 28-29). See Contextual Insights, E.
107:7 "He led them also by a straight way" This concept of a straight way reflects the Hebrew idiom of "the two ways" (cf. Deut. 30:15-20; Ps. 1:1; Matt. 7:13-14). A life of faith and faithfulness to YHWH is described as
The lifestyle of the wicked is just the opposite, filled with trouble and problems.
Isaiah often speaks of YHWH preparing a special path for His people's return from exile (cf. Isa. 20:7; 35:7-8; 40:3-4; 42:15-16; 43:19-20; 49:10-11; 57:14; 62:10).
SPECIAL TOPIC: THE PATH, THE WAY
107:8 "Let them give thanks to the Lord for His lovingkindness" The VERB (BDB 392, KB 389, Hiphil IMPERFECT used in a JUSSIVE sense) occurs in Ps. 107:8,15,21,31. Here again is the repeated refrain of the wonderful covenant love of God manifested in the lives of His children. Even in times of distress, His faithfulness is sure.
SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT)
▣ "And for His wonders to the sons of men" Primarily this refers to the grace acts of God in delivering His people (cf. Ps. 107:24, see SPECIAL TOPIC: WONDERFUL THINGS). There are two ways to look at this phrase. One emphasizes God as a global sustainer of life, the God of providential care for all human beings. But, I think a better way of looking at this is that Israel was to be a witness to God's acts to the world. This fits Ps. 107:2 best and the universal emphasis, so characteristic of many of the Psalms in this section of the Psalter. Israel was meant to be a kingdom of priests to lead the entire world to God (cf. Exod. 19:5-6; 1 Kings 8; Ezek. 36:22-36).
SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN
107:9 "For He has satisfied the thirsty soul" This can refer to the physical deliverance of God, for the particular event that those in Ps. 107:4-9 experienced, or it can be extrapolated to a wider spiritual sense. This Psalm, as a whole, can easily be generalized into the problems that all human beings face after Genesis 3 but uniquely the people of God, as they trust in the Lord and are delivered as a witness of God's power and love to an unbelieving world.
The first line of this verse uses the root nephesh, often associated with "a person" or "soul" in a special sense related to the root's etymology of "throat." Therefore, the translation "parched throat" or "thirsty throat."
NASB (UPDATED) TEXT: 107:10-16
10There were those
who dwelt in darkness and in the shadow of death,
Prisoners in misery and
chains,
11Because they had
rebelled against the words of God
And spurned the counsel of the
Most High.
12Therefore He
humbled their heart with labor;
They stumbled and there was
none to help.
13Then they cried
out to the Lord in their trouble;
He saved them out of their
distresses.
14He brought them
out of darkness and the shadow of death
And broke their bands apart.
15Let them give
thanks to the Lord for His lovingkindness,
And for His wonders to the
sons of men!
16For He has
shattered gates of bronze
And cut bars of iron asunder.
107:10 "There were those who dwelt in darkness and in the shadow of death" The term "shadow of death" (BDB 853) is used in Psalm 23:4 and means "deep darkness" (BDB 161 CONSTRUCT BDB 853). It can be understood as a major crisis in life or someone at the point of death. In this particular case it is obvious that we are talking about prisoners held in the darkest, deepest dungeons (or possibly common imagery for those exiled).
This is the second of four possible scenarios of deliverance. See Contextual Insights, E.
107:11 "Because they had rebelled against the words of God" This is a very significant phrase. These crises that are overwhelming God's people are not because of God's lack of power or His lack of love, it is because of the people's open-eyed rebellion against Him (cf. Ps. 107:17,34). Although this is not stated in every one of the four possible scenarios, it is obvious that the problems experienced by Israel are related to their sin and rebellion against the covenant (cf. Leviticus 26 and Deuteronomy 27-30).
▣ "the Most High" This Psalm uses several names for Deity (see SPECIAL TOPIC: NAMES FOR DEITY, A., B., D.).
Number 3 is most often used by non-Israelites (cf. Gen. 14:19; Num. 24:15). Moses uses it in Deut. 32:8 (LXX) for YHWH's division of the earth into nations. Its usage in this Psalm adds to the evidence of the universal nature of this piece of literature.
107:12 "He humbled their heart with labor" This could refer to
▣ "none to help" This little phrase is used often for the inability of any other deity to help (cf. 2 Kgs. 14:26; Ps. 22:11; 72:12; Isa. 63:5). YHWH is asserting that "There is no god but Me, and if you rebel against Me, there is no help. But if you respond to Me, there is no force on earth that can enslave you."
107:13 "they cried out to the Lord" See note at Ps. 107:6.
▣ "He saved them out of their distresses" This is the Hebrew word "saved" (BDB 446, KB 488, Hiphil IMPERFECT), which primarily refers to physical deliverance in the OT. The term "saved" does take on spiritual aspects in the NT.
SPECIAL TOPIC: SALVATION (OT term)
107:14 This repeats the physical salvation of these prisoners mentioned in Ps. 107:10.
107:15 This repeats the emphasis of Ps. 107:8. It is repeated again in 107:21 and 31 for emphasis.
The use of the phrase, "sons of men" (lit. "ben Adam"), has a universal component. YHWH, the Creator of humans in His likeness (cf. Gen. 1:26-27), is also the redeemer of all humans (cf. Gen. 3:15, see SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN). There is hope for Israel; there is hope for all!
107:16 "He has shattered gates of bronze
And cut the bars of iron asunder" In their day, these metal gates were the strongest possible human barrier. This is imagery for the strength and power of God that knows no barriers in helping His people (i.e., Isa. 45:1-2).
NASB (UPDATED) TEXT: 107:17-22
17Fools, because of
their rebellious way,
And because of their
iniquities, were afflicted.
18Their soul
abhorred all kinds of food,
And they drew near to the
gates of death.
19Then they cried
out to the Lord in their trouble;
He saved them out of their
distresses.
20He sent His word
and healed them,
And delivered them from
their destructions.
21Let them give
thanks to the Lord for His lovingkindness,
And for His wonders to the
sons of men!
22Let them also
offer sacrifices of thanksgiving,
And tell of His works with
joyful singing.
107:17a The first line of this stanza has been seen in several different ways.
The UBS Text Project, p. 384, gives option #1 a "B" rating.
107:17b "were afflicted" This is imagery about a sickness unto death. However, this verbal form is a REFLEXIVE, not a PASSIVE, and it should be translated "they afflicted themselves" (BDB 776, KB 853, Hithpael IMPERFECT). It has been said that we do not break God's laws but that we break ourselves on God's laws. There is much truth in this statement about God's moral universe.
107:18 This is a way of speaking about a loss of appetite brought on by severe illness. In this verse Sheol is described as a fortress or city with gates (cf. Job 38:17), but obviously this imagery is speaking about death.
SPECIAL TOPIC: WHERE ARE THE DEAD?
107:19 The phrase is repeated in Ps. 107:6,13,19, and 28. It is reminiscent of the period of the Judges.
107:20 "He sent His word and healed them" Notice here the Hebrew emphasis on the power of the spoken word. Much like Genesis 1, God spoke and it was accomplished. This same emphasis on the power of the word of God can be seen in Isa. 55:11. In the OT, when God spoke, His words became an independent, self-fulfilling existence.
Just a comment about "healed" (BDB 950, KB 1272, Qal IMPERFECT). It can refer to physical healing, but often it is imagery for spiritual restoration (cf. Ps. 103:3, see full note there; Isa. 1:5-6; 53:5).
▣ "And delivered them from their destruction" The NOUN "destructions" (lit. "pits," BDB 1005) is a rare root and is found in only three places in the OT.
It could refer to
107:21 This phrase is repeated in Ps. 107:8,15,21,31. See full note at Ps. 107:8.
107:22 This verse emphasizes temple worship in Jerusalem, as does Ps. 107:32. It is possible that 107:2a also reflects a temple activity.
NASB (UPDATED) TEXT: 107:23-32
23Those who go down
to the sea in ships,
Who do business on great
waters;
24They have seen the
works of the Lord,
And His wonders in the deep.
25For He spoke and
raised up a stormy wind,
Which lifted up the waves of
the sea.
26They rose up to
the heavens, they went down to the depths;
Their soul melted away in
their misery.
27They reeled and
staggered like a drunken man,
And were at their wits' end.
28Then they cried to
the Lord in their trouble,
And He brought them out of
their distresses.
29He caused the
storm to be still,
So that the waves of the sea
were hushed.
30Then they were
glad because they were quiet,
So He guided them to their
desired haven.
31Let them give
thanks to the Lord for His lovingkindness,
And for His wonders to the
sons of men!
32Let them extol Him
also in the congregation of the people,
And praise Him at the seat of the elders.
107:23 "Those who go down to the sea in ships" The Jews did not engage in seafaring activities very often. There is one example in 1 Kgs. 9:27,28, where Solomon built a fleet on the Gulf of Aqaba, but he was condemned because of this and the fact that the Phoenicians built and manned the ships. There is a veiled allusion to one of the Jewish tribes being involved in maritime activities in Jdgs. 5:17, but again, this is rather cryptic and uncertain in its meaning. The Jews simply did not engage in seafaring activity very much. The background to Ps. 107:23-32 is a severe storm at sea, which would terrify desert dwellers.
This is the fourth hypothetical situation of deliverance; see Contextual Insights, E.
107:25-27 These are striking images of seasickness and fear associated with a storm at sea. It also emphasizes YHWH's control of water (cf. vv. 29,33,35).
107:26 "the heavens" See SPECIAL TOPIC: HEAVENS.
▣ "soul" See SPECIAL TOPIC: NEPHESH
107:27 The VERB in line two is literally "swallowed" (BDB 118, Hithapel IMPERFECT), which denoted the sudden destruction of something (i.e., the sea swallowing a ship in a storm).
KB 135 III takes the root to be "to show oneself confused." This would be the only example of this root in the Hithpael, though it does occur in
Several English translations see this VERB as relating to the experienced sailors' inability to use their knowledge of the sea in order to escape.
107:28 This reminds me of the sailors in Jonah.
107:30 "their desired haven" This is literally "desired city." This term for "city" (BDB 562, KB 568) is found only here. Most English translations have "haven" or "harbor." I think it parallels the "inhabited city" of Ps. 107:4 and 36. It was a place of rest, provision, and safety! It may contrast "the gates of death" (i.e., Sheol, the city of the dead). Ultimately only God is such a place! He is the only eternal city (cf. Heb. 11:10)!
107:31 This verse suggests praise to YHWH for His
107:32 "the congregation of the people" This is a characteristic covenant phrase for Israel. This would be a reference to temple worship.
▣ "praised Him at the seat of the elders" There has been some speculation that Ps. 107:33-43 contains
Whatever the exact nature of the following verses, these suggestions do not fit the fourfold pattern that has been established in Ps. 107:4-32.
NASB (UPDATED) TEXT: 107:33-38
33He changes rivers
into a wilderness
And springs of water into a
thirsty ground;
34A fruitful land
into a salt waste,
Because of the wickedness of
those who dwell in it.
35He changes a
wilderness into a pool of water
And a dry land into springs of
water;
36And there He makes
the hungry to dwell,
So that they may establish an
inhabited city,
37And sow fields and
plant vineyards,
And gather a fruitful harvest.
38Also He blesses
them and they multiply greatly,
And He does not let their
cattle decrease.
107:33-43 God's judgment is for the purpose of restoration and abundance. That purpose is the restoration of God's people and their blessing is to witness to the world (see note at v. 8). This is very similar to the blessing and cursing section of Lev. 26:1-13 and Deuteronomy 27-30.
107:38 "He blessed them" This is the use of the root "bless" (BDB 138) to denote YHWH's desire to
NASB (UPDATED) TEXT: 107:39-43
39When they are
diminished and bowed down
Through oppression, misery and
sorrow,
40He pours contempt
upon princes
And makes them wander in a
pathless waste.
41But He sets the
needy securely on high away from affliction,
And makes his families like a
flock.
42The upright see it
and are glad;
But all unrighteousness shuts
its mouth.
43Who is wise? Let
him give heed to these things,
And consider the
lovingkindnesses of the Lord.
107:40,41 "princes. . .the needy" The reversal of roles is one of the characteristic signs of God's ways with humans. Those leaders of Israel who led their people astray are now judged and the poor and ostracized of the community are now brought into a place of redemption, health, and security.
In some contexts "the afflicted" refers to YHWH's faithful followers.
107:43a This is similar to the NT phrase, "To him who has ears, let him hear." God has revealed His plan for His people. Now His people must respond by faith. However, even with their faith response, the key is not their faithfulness, but God's faithfulness (cf. Ezek. 36:27-36).
107:43b This may refer to Deut. 32:7. Covenant obedience brings blessings (Ps. 107:33-38) but covenant disobedience brings cursings (cf Ps. 107:39-40).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
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