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107:1–43 Psalm 107 is the first psalm in the final book of Psalms—Book Five (see note on 1:1–4). Like Pss 106; Psa 107 is a praise psalm that looks back on Israel’s history. In it, the psalmist recalls how Yahweh has redeemed portions of His people from various locations and difficult situations. He first recounts the locations and situations of difficulty (vv. 1–32), then describes Yahweh’s power (vv. 33–43). He implies that any ruler who attempts to oppress Yahweh’s people will experience the difficulty that they try to bring upon Israel. This psalm seems to reflect the context of Israelite life after the Babylonian exile (post 538 bc) as it mentions Yahweh gathering His people from around the world (v. 3), and more specifically the context after the second temple was made and rededicated (after 516 bc). |
107:1–3 The psalmist calls his audience to thank Yahweh for rescuing His people from trouble. He describes the gathering of Israel from the four points of the compass, which would correspond to Israel’s experience of dispersion in the exile. See note on vv. 1–43. |
107:1 his loyal love The psalm opens and closes (v. 43) by referencing God’s steadfast love (chesed). See note on 25:10.
Chesed Word Study
107:2 the redeemed of The verb ga'al refers to rescue from bondage through outside help. See note on 103:4.
107:3 and gathered The psalmist is probably considering the past experience of exile. See note on vv. 1–43. Compare 106:7.
107:4–9 The psalmist envisions Israelites who wander in the wilderness without direction until Yahweh guides them. |
107:4 They wandered The psalmist envisions the current struggles within the context of the Israelites’ wandering in the wilderness (Num 14–25; compare Ps 107:36, 40).
wilderness, in a desert Refers to Israel’s wanderings after leaving Egypt. See note on 95:8.
a city In the harsh climate of the ancient Near East, cities were sources of life, protection, and economic activity since they were located near sources of water and food.
107:6 The psalmist repeats this verse nearly verbatim three additional times (vv. 13, 19, 28). |
107:7 a straight way Describes a path that actually leads somewhere.
107:8 The psalmist repeats this verse verbatim three additional times (vv. 15, 21, 31). |
the children of humankind Probably refers specifically to the people of Israel who have been gathered from dispersion in exile (v. 3) and worship in the assembly of Israel (v. 32).
107:10–16 The psalmist envisions Israelites who are imprisoned until Yahweh frees them—this language reflects the Israelites’ time in Babylonian exile (586–539 bc). While the language is generally figurative, for some Israelites the language here reflects a real experience. |
107:10 gloom Probably refers to deep emotional darkness or gloom. See note on 23:4.
107:11 the words of God The psalmist indicates they suffered because they broke Yahweh’s covenant.
107:13 The psalmist repeats this verse nearly verbatim in vv. 6, 19, 28. |
107:14 their bonds Corresponds to barzel (“iron”) in v. 10.
107:15 The psalmist repeats this verse verbatim in vv. 8, 21, 31. |
107:16 the doors of bronze The psalmist describes a strong prison that would be difficult to escape. Bronze and iron were the hardest metals in the ancient Near East.
107:17–22 The psalmist describes Israelites who suffer illness because of their own sin. They are near death until Yahweh heals them. Compare Deut 28–30. |
107:18 the gates of death The Hebrew phrase used here, sha'arei maweth, is possibly related to the Hebrew word tsalmaweth (meaning “deep darkness” or “shadow of death”)
used in Ps 107:10 and 107:14.
Death, natural ZDBT
Death AYBD
107:19 The psalmist repeats this verse nearly verbatim in Ps 107:6, 13, 28. |
107:20 his word In v. 17, the psalmist implied that Yahweh’s action—as a response to the people’s sin—caused (or at least allowed) the affliction of the people; here, he explicitly attributes their healing to Yahweh.
107:21 The psalmist repeats this verse verbatim in vv. 8, 15, 31. |
107:22 sacrifices of thanksgiving See note on 96:8.
107:23–32 The psalmist envisions Israelites encountering storms at sea in the course of their business. They fear for their lives until Yahweh calms the seas. The seas (or the waters) represented chaos in the ancient Near East and are described as being held back by Yahweh (see 104:6–8). |
107:23 the sea The psalmist may mention the sea to connect this scene to the previous episodes in Psa 107; the sea is another sphere in which Yahweh’s power is necessary for people to survive. Compare 93:4; 104:6–7.
business Describes a trade mission or business journey. Occasionally, the ot seems ambivalent toward trading, possibly viewing it as an attempt to meet the needs of life without depending on God’s provision (see Ezek 28:5, 16).
Biblical writers sometimes criticize internal trade. For instance, Ezek 28 criticizes wealth obtained through trade. The biblical writers may have been suspicious of international contact in general, since commerce brought Israelites into potential entanglements with political alliances or trade agreements. In addition, foreign trading partners rarely worshiped the God of Israel, so long-term interaction with them could result in syncretism.
Trade ZDBT
Trade and Commerce AYBD
107:24 the deep Can refer to the deep sea or the depths of the Nile River.
107:25 a stormy wind God has commanded this storm.
107:26 the depths The word tehom refers to the primordial sea. It emphasizes a cosmic chaos. See note on Gen 1:2.
107:27 they were at their wits’ end The Hebrew text here literally reads “their wisdom was swallowed up.” The psalmist indicates that the skill of the sailors was worthless in the raging storm.
107:28 The psalmist repeats this verse nearly verbatim in Ps 107:6, 13, 19. |
107:30 their desired harbor The sea is the ultimate trackless wilderness. Just as Yahweh brought the wandering people of v. 7 to a safe city, He brought the sailors to a safe harbor.
107:31 The psalmist repeats this verse verbatim in vv. 8, 15, 21. |
107:32 let them exalt him The Hebrew term rum (“to lift up” or “to exalt”) holds the sense of “raise the estimation of their value.”
the assembly of The Hebrew term moshav can mean “seat,” “habitation,” or “dwelling place.”
107:33–38 The psalmist emphasizes that, although Yahweh brings hardship because of people’s sin, He also brings blessings (see Deut 28–30). The psalmist reflects in a way that signals that the time of Yahweh’s punishment is over (see Ps 107:20, 34; see note on vv. 1–43). The psalmist concentrates on the wilderness motifs of vv. 4–9, which are tangible elements that everyone hearing the psalm could identify with. By developing the topics of water and cities in relation to Yahweh’s power, the psalmist is able to focus on Yahweh’s work to reestablish Israel. |
107:34 a salty place The Hebrew word used here, melechah, refers to salted land, which cannot produce vegetation.
107:36 a city The people establish a city, which begins a new focus in Psa 107 (compare vv. 4, 7). This could refer to the reestablishment of Jerusalem after the exile.
107:37 and sow The psalmist describes the endeavors of the restored people, who experience prosperity.
107:38 they multiply greatly Yahweh’s provision remains the ultimate source of prosperity.
he does not let their cattle become few God protects the animals belonging to His people. See v. 39.
107:39–43 In this closing passage, the psalmist implies that Yahweh protects Israel after He has restored them. He will afflict any rulers attacking Israel, and His ongoing care for those who have suffered will encourage those faithful to Him. |
107:39 they become few God protects His people. Compare v. 38.
107:40 on princes Yahweh reverses the oppression that His people suffer.
a trackless waste The Hebrew word used here, tohu, describes substance lacking boundary, order, and definition. See note on Gen 1:2.
107:42 wickedness The psalmist seems to refer to those inside and outside of Israel who oppose Yahweh’s ways and oppress others.
107:43 wise Wisdom in the ot refers to knowing and observing God’s commands with reverence. See note on Ps 104:24.
let them consider The psalmist implies that the key to wisdom is a steady focus on Yahweh’s steadfast love. God is just, but also merciful, so loyalty to Him and His law is truly wise.
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