Works Volume 4, Book 5 · Psalm 107
The Hundred and Seventh PSALM.
The hundred and ſeventh the firſt of the laſt Book of Pſalms, is an invitation to all ſorts of men to take notice of, and acknowledge God's ſpecial mercies in reſcuing them from the ſeveral dangers that every part of their lives is ſubject to, peculiarly from hunger, priſon, diſeaſe, and danger by Sea. It ſeems probably to have been written preſently after the Captivity, when the Nation had been exerciſed by ſiege and famine, by deportation, and impriſonment, and the land had been made deſolate, for want of cultivation, yet withall ſo contrived as to have reſpect to the deliverance out of Aegypt. 'Twas a Pſalm of Anſwering or parts to be ſung alternately, having a double burthen, or intercalary verſe oft recurring.
1. O Give thanks unto the Lord, for he is good, for his mercy endureth for ever.
Paraphrase. 1. The great and daily bounty of God is ſuch, his mercies and preſervations ſo conſtant and perpetual, in all the turns and varieties of our lives, that we are moſt ſtrictly obliged … …ke notice of them, and pay the tribute of moſt gratefull hearts, and the obedience of our whole lives in acknowledgment thereof.
2. Let the redeemed of the Lord ſay ſo, whom he hath redeemed from the hand of the enemy.
3. And gathered them out of the lands, from the Eaſt, and from the Weſt, from the North, and from the South.
Paraphrase. 2, 3. This is in a moſt eminent manner incumbent on thoſe that have been taken, and carried captive by oppreſſing invaders, and by the good providence of God reduced and recollected from their diſperſions, and brought home ſafe to their own countrey again.
4. They wandered in the wilderneſs, in a ‖ſolitude, they found not the way to an inhabited city,ſolitary way, They found no city to dwell in,
5. Hungry and thirſty, their ſoul fainted in them,
6. Then they cryed unto the Lord †when diſtreſs was upon them ſee Pſal. 10….44.in their trouble, and he delivered them out of their diſtreſſes.
7. And he led them forth by the right way, that they might goe to a city of habitation.
Paraphrase. 4, 5, 6, 7. So is it on all them which when they have been permitted by God for ſome time to a ſtate of ſeeming deſtitution, deprived of all the neceſſaries of life, harbour, and all kind of food, &c. have yet upon their devout addreſſes to heaven in prayer, found preſent relief, and deliverance from their preſſures, God by his gracious providence directing them to ſome auſpicious ſucceſsfull means of ſupplying their wants, and either returning them to their old, or bringing them to ſome new more fruitfull poſſeſſion.
8. *Let them acknowledge to the Lord, his mercy, foreignO that men would praiſe the Lord for his goodneſs, and for his wonderfull works to the children of men.
9. For he ſatisfieth the longing ſoul, and filleth the hungry ſoul with goodneſs.
Paraphrase. 8, 9. This certainly is an act as of a ſpecial and undeſerved bounty, ſo of an overruling omnipotent providence, to provide ſo liberally for thoſe that are ſo thirſty, and hungry, v. 5. i. e. altogether deſtitute, and that both theſe ſhould be thus exerciſed and employed for the onelyonly benefit of us unworthy ſinfull ſons of Adam, is matter of infinite comfort to us, and acknowledgment and thankſgiving to God.
10. Such as ſit in darkneſs and in the ſhadow of death, being bound in affliction and iron,
11. Becauſe they rebelled againſt the words of God, and contemned the counſel of the moſt high,
12. Therefore he brought down their heart with labour, they fell down, and there was none to help;
13. Then they cried unto the Lord †See v. 6.in their trouble, and he ſaved them out of their diſtreſs.
14. He brought them out of darkneſs and the ſhadow of death, and brake their bands in ſunder.
Paraphrase. 10, 11, 12, 13, 14. In like manner is he pleaſed to deal for thoſe that are in priſon, and expectation of preſent death, when in this valley of Achor they fly to him for reſcue: 'Tis moſt juſt and ſo moſt ordinary with God to deliver men up to be chaſtiſed for their ſins, when they are ſo proud and ſtout, as to reſiſt, or neglect the commands of God, 'tis but ſeaſonable diſcipline, to exerciſe them with afflictions, to bring diſtreſſes upon them, perſecution, impriſonment, &c. thereby to teach them that neceſſary leſſon of humility. And if then they ſhall ſpeedily return to him that ſtrikes, and with obedient penitent hearts, and fervent devotions indeavour to attone him, he will certainly be propitiated by them, and deliver them out of their diſtreſſes, be they never ſo ſharp, and in the eye of man irremediable.
15. *See v. 8.O that men would praiſe the Lord for his goodneſs, and for his wonderfull works to the children of men,
16. For he hath broken the gates of braſs, and cut the bars of iron in ſunder.
Paraphrase. 15, 16. This certainly is another act of his ſpecial and undeſerved bounty, and withall an inſtance of his omnipotence, thus to rid them of thoſe gyves that none elſe can looſe, to preſerve thoſe that in humane judgment are moſt deſperately loſt, and abundantly deſerves to be acknowledged and commemorated by us.
17. Fools, ‖from or becauſe of the way ofbecauſe of their tranſgreſſion, and becauſe of their iniquity, are afflicted.
18. Their ſoul abhorreth all manner of meat, and they draw near unto the gates of death.
19. Then they cry unto the Lord †See v. 6.in their trouble, he ſaveth them out of their diſtreſſes.
20. He ſent his word and healed them, and delivered them out of their deſtructions.
Paraphrase. 17, 18, 19, 20. So again when the follies and ſtupidities of men betray them to wilfull ſins, and God puniſheth thoſe with ſickneſs and weakneſs, brings them ſo low that nature is almoſt wholly exhauſted in them, and preſent death is expected, if from their languiſhing bed they ſhall apply themſelves to the great and ſovereign Phyſician, forſake the ſins that brought this infliction upon them, and thus timely make their ſolid peace with heaven, and then pray, themſelves and others (ſee Jam. 5.14, 15, 16. Ecclus 38.9.) imploring his gracious hand for their recovery, there is nothing more frequently experimented, than that, when all other means fail, the immediate bleſſing of God interpoſeth for them, and reſtores them to life and health again.
21. *See v. 8.O that men would praiſe the Lord for his goodneſs, and for his wonderfull works to the children of men.
22. And let them ſacrifice the ſacrifice of thankſgiving, and declare his works with rejoycing.
Paraphrase. 21, 22. And this certainly is a third inſtance of God's infinite power and goodneſs, this of unhoped, unexpected cures of the feebleſt patients, which exacts the moſt ſolemn gratefull acknowledgments from thoſe that have received them from his hand.
23. They that go down to the ſea in ſhips, and doe buſineſs in great waters,
24. Theſe ſee the works of the Lord, and his wonders in the deep.
25. For he commandeth and raiſeth the ſtormy wind, which lifteth up the waves thereof:
26. They mount up to the heaven, they goe down again to the depths, their ſoul is melted becauſe of trouble:
27. They ‖are g…ddy, … turned roundreel to and fro, they ſtagger like a drunken man, and are at their wits end.
28. Then they cry unto the Lord †ſee v. 6.in their trouble, and he bringeth them out of their diſtreſs.
29. He *ſtilled the ſtorms into a calm,maketh the ſtorms a calm, ſo that the waves thereof are ſtill.
30. Then are they glad, becauſe they be quiet, ſo he bringeth them unto their deſired haven.
Paraphrase. 23, 24, 25, 26, 27, 28, 29, 30. So again the great navigators, traffickers and merchants of the world, when in their voyages by ſea, they meet with terrible amazing tempeſts, wayes that toſs their ſhips with that violence, as if they would mount them into the air, and at another turn, douſe them deep into the vaſt Ocean, as if they would preſently overwhelm them, and the paſſengers are hereby ſtricken into ſad trembling fits of conſternation and amazement, and expectation of preſent drowning; in this point of their greateſt danger they oft experiment the ſovereign mercy and power of God, and receive ſuch ſeaſonable returns to their devout prayers, that they find the ſtorm preſently turned into the perfecteſt calm, and by the friendlieſt gales are ſafely wafted to that port which they deſigned to ſail to.
31. ‖ſee v. 8.O that men would praiſe the Lord for his goodneſs, and for his wonderfull works toward the children of men.
Paraphrase. 31. And this certainly is a fourth moſt eminent inſtance of God's infinite power and goodneſs, which exacts our moſt fervent offerings of praiſe and thankſgiving.
32. Let them exalt him alſo in the congregation of the people, and praiſe him in the aſſembly of the Elders.
Paraphrase. 32. And not onelyonly ſuch as are ſent up to God from our ſingle breaſts or cloſets, but it deſerves the moſt ſolemn publick commemorations in the Temple, in the united la…ds of the whole congregation, Elders and people anſwering one the other.
33. He turneth rivers into a wilderneſs, and the water-ſprings into dry ground:
Paraphrase. 33. The ſame act of his power and providence it is to convert the greateſt abundance of waters into perfect drought▪
34. A fruitfull land into †ſaltneſs foreignbarrenneſs, for the wickedneſs of them that dwell therein.
Paraphrase. 34. Thereby to puniſh thoſe with utter ſterility and fruitleſneſs (after the manner of his judgments on Sodom) whoſe plenty had been infamouſly abuſed, and miſpent on their luſts.
35. He turneth the wilderneſs into a ſtanding water, and dry ground into water-ſprings:
36. And there he maketh the hungry to dwell, that they may prepare a city for habitation,
37. And ſow the fields and plant vineyards which may yield fruits of increaſe.
38. He bleſſeth them alſo ſo that they are multiplied greatly, and *diminiſhed not foreignſuffereth not their cattel to decreaſe.
Paraphrase. 35, 36, 37, 38. And the ſame act again it is of his bounty and power together to improve the barrenneſt deſart into the fruitfulleſt paſtures, moſt commodious for habitation and plantations, and thither to bring thoſe who had formerly lived in the greateſt penury, and by his auſpicious providence onelyonly, without any other obſervable means, to advance them to the greateſt height of wealth, and proſperity of all kinds, making them a numerous and powerfull nation, remarkable for the bleſſings of God upon them.
39. Again they are miniſhed, and brought low through ‖evil oppreſſion foreignoppreſſion, affliction and ſorrow.
40. He poureth contempt upon Princes, and cauſeth them to wander in the †ſolitude foreignwilderneſs, where there is no way.
41. Yet ſetteth he the poor on high from affliction, and maketh him families like a flock.
Paraphrase. 39, 40, 41. And when they are thus ſignally favoured by him, 'tis yet in the power of their ſins▪ to diſſipate all this their proſperity: Upon their forſaking God, and falling to any courſe of evil (ſee the Chaldee, and v. 11.17.) 'tis moſt juſt, and ſo to be expected from God, that he ſhould give them up into the hands of wicked men (which are always ready for ſuch offices) to oppreſs and afflict them ſadly, to ſubdue their Governours, eject them out of their dominions, bring them to the ſtate of greateſt deſtitutions, without any viſible means or way of evading; and juſt when they are brought to the loweſt, ‖foreign and when they return to the Law, Chald.upon their humiliation, contrition, and ſincere reformation, to reſcue them out of this deplored condition, and immediately advance them to the greateſt height of plenty, order, and peace.
42. The righteous ſhall ſee it, and rejoyce, and all iniquity ſhall ſtop her mouth.
43. *Who is wiſe? he will lay up theſe things, and they—Whoſo is wiſe and will obſerve theſe things, even they ſhall underſtand the ‖bountiesloving kindneſs of the Lord.
Paraphrase. 42, 43. By theſe ſo wiſe, ſo juſt, and ſo gracious diſpenſations of God, 'tis but reaſonable that all ſorts of men ſhould be effectually wrought on. All pious and good men have here matter of infinite joy, that they are under the protection of ſo gracious a father, who if they adhere to him, will never be wanting to them. All wicked men will here diſcern the cauſe of all the calamities that overtake them in this world, as prognoſticks of their far greater ſufferings to come in another world, if God's ſcourge here be not permitted to rouſe, and awake, and work reformations upon them, and in all their ſufferings will have nothing to object, or quarrel at, the ſole original of all being from themſelves. And ſo as the wicked will have incomparable advantages from this meditation, if they be but wiſe to their own greateſt intereſts and concernments; ſo all the true ſervants of God will here learn how gracious a maſter, how liberal a rewarder it is, to whom they perform their ſervices.
Annotations on Pſal. CVII.
foreignV. 3. The ſouth] The Hebrew here readeth foreign from the ſea, for which the Chaldee reads foreign from the ſouth ſea. The word is moſt frequently taken for the great or mediterranean ſea, which is weſt to Judaea, and generally when foreign the ſea is put for any of the Cardinal points, it then ſignifies the Weſt; and accordingly Gen. 12.8. Bethel foreign is Bethel on the weſt, foreign on the weſt, ſaith the Targum, and Exod. 10.19. foreign a wind of the ſea, we duly render it a weſt wind. But 'tis elſewhere taken for the Red ſea, Pſal. 114.3. and 72.8. which is on the ſouth of Judaea, and ſo in reſpect to that, the ſea here ſignifies the ſouth ſea, as both the enumeration of the other three, Eaſt, Weſt, and North, demonſtrates, and the conſideration of the matter in hand, the quarters whither they were diſperſed, or carried captive, Eaſt, Weſt, and North, and Aegypt, whither they ſhall goe in ſhips, Deut. 28.68. by the way that they came, i. e. by the Red ſea.
foreignV. 4. Solitary way] The Hebrew here may beſt be rendred, they wandred foreign in the deſolate wilderneſs, or, as the Syriack, foreign in the deſert Aſſimon, (for the word is uſed appellatively) the Jewiſh Arab accordingly, foreign in the way of Alſamawa, (tranſpoſing the words) as likewiſe Pſal. 68.8. and 78.40. and 107.14. And ſo Saadias in his verſion of the Law, Num. 21.21. and 23.28. and Deut. 32.10. uſeth the ſame word, as alſo Abu Walid in the root foreign, and the Jewiſh Tranſlators of the Hiſtorical books 1 Sam. 23.24. Then follows, foreign they found not the way to an inhabited city. Thus the Chaldee may be rendred alſo, foreign the way to the city, and not foreign in a deſolate way, as their Latin render it. Thus 'tis evident the LXXII. reade, foreign they found not the way of an habitable city, and ſo the Syriack, and Latin, and Arabick. And ſo the ſenſe very well bears, their paſſage through the wilderneſs being not a journeying, ſuch as when men paſs on in a road to ſome inhabited place, and though at the preſent they be in the wilderneſs, yet if they have proviſion for a while, they will ſoon and ſafely come to their journeys end; but a wandring up and down from all path and road, and ſo in an endleſs maze of deſolation. In oppoſition to which we have v. 7. He led them by the right way, that they might goe to a city of habitation, or habitable city; the going to which there correſponds with the way to it here.
V. 17. Fools] For foreign fools, foreignwhich the Chaldee retains, and renders foreign fools, the LXXII. ſeems to have read ſome other word, foreign, or the like, for they render it foreign he helped them; and ſo the Syriack, foreign he helped them, and the Latin, and Arabick, and Aethiopick. But there is no reaſon to miſdoubt our Hebrew reading, which the Chaldee hath adhered to. In the next place foreign,foreign which we render becauſe, literally ſignifies, as the LXXII. render it, foreign from, or becauſe of the way of their wickedneſs, as elſewhere the way of wickedneſs ſignifies their ſinfull courſe, or actions. And the word foreign way ſeems deſignedly to allude to the ſame word ſet twice before, v. 4. they wandred in a ſolitary way, or as the LXXII. and all other Interpreters have it, foreign they found not the way to an inhabited city, (ſee note b.) and v. 7. He (God) led them by the right way. The like correſpondence is obſervable in other parts of the Pſalm, as between v. 4. they found no city, and v. 7. to goe to a city, and v. 36. a city for habitation; between ſit in darkneſs, v. 40. and he brought them out of darkneſs, 14. between bound in affliction and iron, v. 10. and he cut the bar…s of iron, v. 16. between the longing ſoul, v. 9. and their ſoul abhorring, &c. v. 18. between gathering from the ſea, v. 3. (ſee note a.) and going down into the ſea, v. 23.
foreignV. 27. They reel] foreign from foreign circumgyratus eſt, being whirled or turned round, may here fitly be applied to the toſſing of the ſhip in the tempeſt, and ſo of the paſſengers that are in it, to ſignifie their uncertain and dangerous ſtate, ſometimes whirled round, ſometimes tottering and ready to overturn, which is here called ſtaggering, &c. But it may alſo be underſtood of the men, and not of the ſhip, and ſo ſignifie (by the metonymy of the Cauſe for the Effect) they were giddy, which is the natural effect of ſuch turning. The Chaldee reade foreign trembled, and the Syryack foreign to the ſame ſenſe, were moved, or trembled, and ſo the LXXII. foreign were troubled; all joyning to denote the effect of this their danger on the men, their fear, perturbation, aſtoniſhment, giddineſs, (not knowing which way to turn in this condition) and not onelyonly the danger it ſelf, which had been poetically expreſt, v. 26. The Jewiſh Arab reads foreign and they go up and down; ſo Abu Walid, they go and paſs up and down, hither and thither, as a drunken man: and he compares the word in this notion to the ſame root in the Arabick, where it ſignifies coming or going. And then the word will not be fitly appliable to the ſhip, or any inanimate thing, in his judgment.
foreignV. 29. Maketh the ſtorms calm] The Hebrew, foreign, from foreign ſtetit, ſtabilis eſt, cannot be better rendred here than by quieted, or ſtilled, becauſe of the foreign that follows,foreign which muſt literally be rendred into a ſilence, or calm. The LXXII. reade foreign, he commanded the tempeſt, and it ſtood, or was ſtilled into a calm, taking in ſomewhat of the notion of foreign to command or decree; but the Syriack foreign he diſmiſt, or quieted it; the Jewiſh Arab foreign, he maketh to ſtand in the place of a tempeſt a calm, uſing foreign a word taken up from the Greek foreign, by thoſe that live near the ſea, as he notes.
foreignV. 32. People] foreign the people is here evidently oppoſed to foreign Elders, and both ſignifie the whole aſſembly or congregation. For among the Jews, the Doctors, Rulers of the Synagogue and Elders, had a diſtinct apartment from the people, and the ſervice being much in Antiphona or reſponſe, part was ſpoken by them that officiated in the ſeat of the Elders, and the reſt by the multitude of common men, the foreign that anſwered Amen at leaſt, at their giving of thanks.
foreignV. 43. Who is wiſe, and will] The Hebrew here is by way of interrogation foreign who is wiſe? ſo the Chaldee, foreign who is wiſe? and the LXXII. foreign; And then foreign muſt be rendred not,foreign. and, but, he ſhall keep, lay up, obſerve; the ו in this ſcheme of ſpeaking being either an expletive redundant, or of ſuch ſignificancy as will be beſt expreſt by alſo, thus, who is wiſe? he that is ſo, if he be but wiſe for the world, wiſe in this generation, will adde to his former notions of humane wiſedom this conſideration of theſe providences of God, in the foregoing Pſalm. The Syriack have beſt rendred this according to ſenſe, foreign, he that is wiſe will obſerve theſe things. And then follows foreign and they ſhall underſtand, foreignin the plural, ſome copies of the LXXII. reade foreign, he, in the ſingular; and from thence the Syriack hath foreign, and the Vulgar intelliget; which if the right reading, muſt apply it to the who is wiſe? and interpret both parts of the pious, truly wiſe man. But as the Hebrew and Chaldee reade this ſecond clauſe in the plural, ſo do the moſt emendate copies of the LXXII. foreign, they— And then it will not be amiſs to remember one part of the Scripture-ſtyle frequently exemplified (ſee note on Ma…. 7.6.) called foreign, reverting or going back, when, two things being ſaid, the diſcourſe inlarged upon both ſpeaks firſt of the latter, and then laſt of the former of them. This is taken notice of by the Jews as an idiome of their language. Aben Ezra on Pſal. 43. faith, foreign He ſpeaks of the ear before he does of the eye, becauſe in the ſeventh verſe he ſpake laſt of the ear, and according to cuſtom therefore begins with it. Thus it may well be here: the concernments both of the righteous and the wicked in the matter of this Pſalm being mentioned v. 42. The righteous ſhall rejoyce, and iniquity ſhall ſtop her mouth; the latter of theſe is probably returned to firſt, who is wiſe? wiſe in any the loweſt degree, he ſhall obſerve, or lay up, ponder, conſider theſe things; either learn by God's judgments on other men, or elſe being awaked by his own ſmart, and having nothing to object againſt the juſtice of his ſufferings, he will think fit, if he be not a moſt inſenſate fool, to reform, and ſo benefit by them, and prevent the yet future evils, which will certainly attend theſe, if he repent not. And then the diſcourſe reverts to the former part, the ſubject of which was the righteous, in the plural, foreign,foreign v. 42. and concludes of them what is moſt obvious, and they ſhall underſtand foreign the mercies or graciouſneſſes or bounties of the Lord;foreign thoſe ſo oft mentioned in the former part of the Pſalm, Praiſe the Lord for foreign his goodneſs, and here by way of recapitulation Emphatically referred to, the righteous ſhall obſerve theſe wonders, and experimentally know this his goodneſs. It is true, the wiſe in Scripture-ſtyle doth moſt frequently ſignifie the Godly; and 'tis no news to paſs from the ſingular to the plural number, without varying the ſubject, when the context ſhews this to be neceſſary; and where it is not neceſſary, 'tis yet poſſible. But it is as certain, that wiſedom is ſometimes to be taken in a greater width, for humane wiſedom, underſtanding, conſidering, to which wicked men are frequently called (O conſider this ye that forget God, and many the like:) Secondly, that iniquity (as that ſignifieth all wicked men) is ſpoken of v. 42. as well as the righteous: Thirdly, that not onelyonly the Hebrew letter, but the Paraphraſe of the Chaldee (as the LXXII. alſo) varies the number; which if it do not without cauſe, then there is a place here for the ordinary figure of foreign, and then the wiſe will be the wicked man, that is not utterly a fool to his worldly intereſts. But this only as a conjecture. The Jewiſh Arab reads, And he that is wiſe let him obſerve theſe ſayings, that he may underſtand the bounty of the Lord, the goodneſs, as that is taken for the ſame with bounty.