Exegetical and Hermeneutical Commentary of Psalms 107:10
Such as sit in darkness and in the shadow of death, [being] bound in affliction and iron;
10. Such as sit &c.] Those that sat. The darkness of the dungeon ancient prisons were usually unlighted vaults is a figure for misery, especially the misery of captivity and exile. Cp. Isa 9:2; Isa 42:7; Isa 49:9; Mic 7:8.
the shadow of death ] Or, deathly gloom. Cp. Psa 23:4; Psa 44:19.
being bound &c.] A reminiscence of Job 36:8, “If they be bound in fetters, and be taken in the cords of affliction.” The whole context, treating of the remedial discipline of affliction, should be compared. Cp. also Psa 105:18, “Whose feet they afflicted,” and “ iron ” = fetters.
Fuente: The Cambridge Bible for Schools and Colleges
10 16. A second example of Divine goodness, in the liberation of prisoners, or captives languishing in the dungeon of exile in punishment for their rebellion against God. The Targ. interprets the passage of Zedekiah and the nobles of Judah in captivity at Babylon.
Fuente: The Cambridge Bible for Schools and Colleges
Such as sit in darkness – The reference in these verses Psa 107:10-14 is evidently to the children of Israel, when in Babylon; and the design is, to show the goodness of God to them in their trouble, and the occasion which they had for praising him on that account. To sit in darkness is significant of great ignorance (compare the notes at Luk 1:79; notes at Isa 9:2); or of affliction and trouble, as darkness is an emblem of calamity.
And in the shadow of death – A dark, gloomy, chilly shade such as Death would cast if he stood between us and the light. See the notes at Job 3:5; compare Job 10:21; Psa 23:4; Psa 44:19; Isa 9:2. The reference is to the sad and gloomy residence of the Hebrews in the land of captivity.
Being bound in affliction and iron – Captives and slaves. Compare Psa 105:18.
Fuente: Albert Barnes’ Notes on the Bible
Verse 10. Such as sit in darkness] Here begins the SECOND similitude, which he uses to illustrate the state of the captives in Babylon, viz., that of a prisoner in a dreary dungeon.
1. They sit in or inhabit darkness. They have no light, no peace, no prosperity.
2. “In the shadow of death.” The place where death reigns, over which he has projected his shadow; those against whom the sentence of death has been pronounced.
3. They are bound in this darkness, have no liberty to revisit the light, and cannot escape from their executioners.
4. They are afflicted, not only by want and privation in general, but they are tortured in the prison, oni, afflicted, humbled, distressed.
5. Their fetters are such as they cannot break; they are iron. The reason of their being in this wretched state is given.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In darkness and in the shadow of death; in a disconsolate and forlorn condition, in dark prisons or dungeons.
In affliction and iron; with afflicting or grievous irons. Or, in the cords of affliction, as they are called, Job 36:8, and particularly in iron fetters.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10-16. Their sufferings were fortheir rebellion against (Ps105:28) the words, or purposes, or promises, of God for theirbenefit. When humbled they cry to God, who delivers them frombondage, described as a dark dungeon with doors and bars of metal, inwhich they are bound in ironthat is, chains and fetters.
shadow of deathdarknesswith danger (Ps 23:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Such as sit in darkness, and in the shadow of death,…. This is the second instance of persons in distress calling on the name of the Lord; and who, being delivered, are under obligation to praise him, such as are captives and prisoners. The Targum applies it to the Israelites in the Babylonish captivity; but it is much better to interpret it of prisoners in common; whose prisons are generally dark cells or dungeons, and where they are alone, and deprived of the company of the living; and so are not only in darkness, but seem as if they were in the state of the dead; their condition is the shadow of it, and bears some resemblance to it. And it may be applied, in a spiritual sense, to the case and condition of the people of God in a state of unregeneracy, which is described in the same language, Isa 9:2, and which is a state of darkness and ignorance; they are darkness itself, and are ignorant of themselves and their case; of the nature of sin, and the evil of it; of the spirituality of the law; of God in Christ; of Christ, and the way of salvation by him; of the Spirit, and his work; of the Scriptures, and the doctrines of the Gospel contained in them; and, like persons in a dark prison, cannot behold the sun, nor see to read nor work; and are like those that are in the state of the dead; and indeed are dead in Adam, dead in law, dead in trespasses and sins; having no spiritual life, sense, nor motion. And here they sit, continue and remain, during the time of their ignorance, till it pleases the Lord to enlighten, quicken, and convert them. These phrases are used of the people of God after conversion, when in darkness and desertion, and under afflictive providences, Ps 23:4. Being bound in affliction and iron; that is, with fetters of iron, which is very afflicting; see
Ps 105:18, and fitly describes the people of God in a state of nature, who are led captive by Satan, at his will; are held with the cords and fetters of their own sins, and are shut up under the law, as a ministering of condemnation and death: or, bound with affliction, as with iron; hence we read of fetters and cords of affliction, Job 36:8, with which good men may be held for their iniquities; or, however, are chastened with them for their good, Some refer all this to the state of the Christian church under the ten persecutions, Re 2:10.
Fuente: John Gill’s Exposition of the Entire Bible
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 in Psa 107:15, is all a compound subject; and in view of this the poet begins with participles. “Darkness and the shadow of death” (vid., Psa 23:4) is an Isaianic expression, Isa 9:1 (where is construed with ), Psa 42:7 (where is construed as here, cf. Gen 4:20; Zec 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 Psa 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 ( , like the Arabic firzil , an iron fetter, vid., on Psa 105:18). In Psa 107:11, which calls to mind Isa 5:19, and with respect to Psa 107:12, Isa 3:8, the double play upon the sound of the words is unmistakeable. By 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 ( ) against God’s commandments ( , Arabic awamir , amireh ) on their part, but they had even blasphemed it; , Deu 32:19, and frequently, or (prop. to pierce, then to treat roughly), is an old Mosaic designation of blasphemy, Deu 31:20; Num 14:11, Num 14:23; Num 16:30. Therefore God thoroughly humbled them by afflictive labour, and caused them to stumble ( ). 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 , twice ; once , then twice , and last of all , which follows here in Psa 107:14 as an alliteration. The summary condensation of the deliverance experienced (Psa 107:16) is moulded after Isa 45:2. The Exile, too, may be regarded as such like a large jail (vid., e.g., Isa 42:7, Isa 42:22); but the descriptions of the poet are not pictures, but examples.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Divine Goodness towards Prisoners. | |
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 in their trouble, and he saved them out of their distresses. 14 He brought them out of darkness and the shadow of death, and brake their bands in sunder. 15 Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men! 16 For he hath broken the gates of brass, and cut the bars of iron in sunder.
We are to take notice of the goodness of God towards prisoners and captives. Observe, 1. A description of this affliction. Prisoners are said to sit in darkness (v. 10), in dark dungeons, close prisons, which intimates that they are desolate and disconsolate; they sit in the shadow of death, which intimates not only great distress and trouble, but great danger. Prisoners are many times appointed to die; they sit despairing to get out, but resolving to make the best of it. They are bound in affliction, and many times in iron, as Joseph. Thus sore a calamity is imprisonment, which should make us prize liberty, and be thankful for it. 2. The cause of this affliction, v. 11. It is because they rebelled against the words of God. Wilful sin is rebellion against the words of God; it is a contradiction to his truths and a violation of his laws. They contemned the counsel of the Most High, and thought they neither needed it nor could be the better for it; and those that will not be counselled cannot be helped. Those that despise prophesying, that regard not the admonitions of their own consciences nor the just reproofs of their friends, contemn the counsel of the Most High, and for this they are bound in affliction, both to punish them for and to reclaim them from their rebellions. 3. The design of this affliction, and that is to bring down their heart (v. 12), to humble them for sin, to make them low in their own eyes, to cast down every high, proud, aspiring thought. Afflicting providences must be improved as humbling providences; and we not only lose the benefit of them, but thwart God’s designs and walk contrary to him in them if our hearts be unhumbled and unbroken, as high and hard as ever under them. Is the estate brought down with labour, the honour sunk? Have those that exalted themselves fallen down, and is there none to help them? Let this bring down the spirit to confess sin, to accept the punishment of it, and humbly to sue for mercy and grace. 4. The duty of this afflicted state, and that is to pray (v. 13): Then they cried unto the Lord in their trouble, though before perhaps they had neglected him. Prisoners have time to pray, who, when they were at liberty, could not find time; they see they have need of God’s help, though formerly they thought they could do well enough without him. Sense will make men cry when they are in trouble, but grace will direct them to cry unto the Lord, from whom the affliction comes and who alone can remove it. 5. Their deliverance out of the affliction: They cried unto the Lord, and he saved them, v. 13. He brought them out of darkness into light, welcome light, and then doubly sweet and pleasant, brought them out of the shadow of death to the comforts of life, and their liberty was to them life from the dead, v. 14. Were they fettered? He broke their bands asunder. Were they imprisoned in strong castles? He broke the gates of brass and the bars of iron wherewith those gates were made fast; he did not put back, but cut in sunder. Note, When God will work deliverance the greatest difficulties that lie in the way shall be made nothing of. Gates of brass and bars of iron, as they cannot keep him out from him people (he was with Joseph in the prison), so they cannot keep them in when the time, the set-time, for their enlargement, comes. 6. The return that is required from those whose bands God has loosed (v. 15): Let them praise the Lord for his goodness, and take occasion from their own experience of it, and share in it, to bless him for that goodness which the earth is full of, the world and those that dwell therein.
Fuente: Matthew Henry’s Whole Bible Commentary
10. They who dwell in darkness The Spirit of God makes mention here of another species of danger in which God manifestly discovers his power and grace in the protecting and delivering of men. The world, as I said, calls these vicissitudes the sport of fortune; and hardly one among a hundred can be found who ascribes them to the superintending providence of God. It is a very different kind of practical wisdom which God expects at our hands; namely, that we ought to meditate on his judgments in the time of adversity, and on his goodness in delivering us from it. For surely it is not by mere chance that a person falls into the hands of enemies or robbers; neither is it by chance that he is rescued from them. But this is what we must constantly keep in view, that all afflictions are God’s rod, and that therefore there is no remedy for them elsewhere than in his grace. If a person fall into the hands of robbers or pirates, and be not instantly murdered, but, giving up all hope of life, expects death every moment; surely the deliverance of such a one is a striking proof of the grace of God, which shines the more illustriously in proportion to the fewness of the number who make their escape. Thus, then, should a great number perish, this circumstance ought by no means to diminish the praises of God. On this account the prophet charges all those with ingratitude, who, after they have been wonderfully preserved, very soon lose sight of the deliverance thus vouchsafed to them. And, to strengthen the charge, he brings forward, as a testimony against them, their sighs and cries. For when they are in straits, they confess in good earnest that God is their deliverer; how happens it, then, that this confession disappears when they are enjoying peace and quietness?
Fuente: Calvin’s Complete Commentary
(10) In darkness.A common synonym for a dungeon. (See Isa. 42:7; Isa. 49:9, both of the exiles in Babylon; comp. Mic. 7:8.)
This description, applicable to prisons in all ages but the most modern, was especially suitable for those of the ancients, who admitted no light at all; e.g., the Mamertine prison at Rome. Comp. Virgil, n. vi. 734:
Neque auras
Dispiciunt claus tenebris et carcere cco.
In affliction and iron.Both words are found also in Psa. 105:18, but distributed into the two clauses of the versehurt, iron. (Comp., too, Job. 36:8, bound in fetters and holden in cords of affliction.) The LXX. and Vulg. have in poverty and in iron.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(10-16) The prisoners.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Such as All of this class, whether suffering torture by literal imprisonment or by the ordinary afflictions of life, which limit and restrain their freedom.
Sit in darkness and shadow of death The description seems borrowed from Isa 9:1-2; Isa 49:9.
Affliction and iron Either make the former term general and the latter specific, or by hendiadys “torturing iron,” or the latter exegetical of the former, as if it read affliction even in iron, such as that of Jehoahaz, Manasseh, and Zedekiah. 2Ki 23:31-33; 2Ch 33:11; 2Ki 25:7; Jer 39:7
Fuente: Whedon’s Commentary on the Old and New Testaments
The second paragraph treats of captives.
v. 10. Such as sit in darkness and in the shadow of death, v. 11. because they rebelled against the words of God, v. 12. therefore He brought down their heart with labor, v. 13. Then they cried unto the Lord in their trouble, v. 14. He brought them out of darkness and the shadow of death and brake their bands in sunder.
v. 15. Oh, that men, v. 16. For He hath broken the gates of brass,
Fuente: The Popular Commentary on the Bible by Kretzmann
Here is another striking representation, whether considered with respect to God’s providence or his grace, to show the miseries of our nature by the fall. How do souls groan in their prison-houses! Whether the cry be from grace or nature, yet misery will cause it to be put forth. Elihu describes the state of carnal men under misery: they cry out, he saith, by reason of the multitude of oppressors; but none saith, Where is God my maker, who giveth songs in the night? In all this no cry to God, no seeking to him! Job 35:9-10 . But the people of God under their affliction, direct their cries to God. Seek deliverance, not so much from sorrow, as from the bondage of sin, death, and hell; and when those cries come up from a broken and contrite heart, induced by the Spirit, and offered in the name of Jesus; the Lord breaks their bands asunder, and brings them out of their prison-house. Here again as before, a renewed occasion presents itself for chanting hymns of praise. See Isa 42:6-7 ; Psa 51:17 ; Zec 9:11 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 107:10 Such as sit in darkness and in the shadow of death, [being] bound in affliction and iron;
Ver. 10. Such as sit in darkness, &c. ] Here come in the second sort of God’s redeemed or rescued ones, viz. captives and prisoners, whose dark and doleful condition is in this verse described.
And in the shadow of death
Being bound in affliction and iron
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 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.
Psa 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 Psa 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.
This is the second of four possible scenarios of deliverance. See Contextual Insights, E.
Psa 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 God (cf. Psa 107:17; Psa 107:34). 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 ).
1. YHWH – Psa 107:1; Psa 107:6; Psa 107:8; Psa 107:13; Psa 107:15; Psa 107:19; Psa 107:21; Psa 107:24; Psa 107:28; Psa 107:31; Psa 107:43
2. El – Psa 107:11
3. Most High (Elyon, BDB 751) – Psa 107:11
Number 3 is most often used by non-Israelites (cf. Gen 14:19; Num 24:15). Moses uses it in Deu 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.
Psa 107:12 none to help This little phrase is used often for the inability of any other deity to help (cf. 2Ki 14:26; Psa 22:11; Psa 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. See SPECIAL TOPIC: MONOTHEISM .
Psa 107:13 they cried out to the Lord See note at Psa 107:6.
He saved them out of distress This is the Hebrew word saved (BDB 446, KB 488, see SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM) [OT Term]). It primarily refers to physical deliverance in the OT. The term saved does take on spiritual aspects in the NT.
Psa 107:14 This repeats the physical salvation of these prisoners mentioned in Psa 107:10.
Psa 107:15 This repeats the emphasis of Psa 107:8. It is repeated again in Psa 107:21; Psa 107:31 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!
Psa 107:16 He shattered the gates of bronze and cut the bars of iron asunder In their day, these metal gates were the strongest possible human barrier. These are metaphorical for the strength and power of God that knows no barriers in helping His people (i.e., Isa 45:1-2).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
affliction = oppression.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 107:10-16
Psa 107:10-16
METAPHOR OF A PEOPLE IMPRISONED
“Such as sat in darkness and in the shadow of death,
Being found in affliction and iron,
Because they rebelled against the words of God,
And contemned the counsel of the Most High:
Therefore he brought down their heart with labor;
They fell down, and there was none to help.
Then they cried unto Jehovah in their trouble,
And he saved them out of their distresses.
He brought them out of darkness and the shadow of death,
And brake their bonds in sunder.
Oh that men would praise Jehovah for his lovingkindness,
And for his wonderful works to the children of men!
For he hath broken the gates of brass,
And cut the bars of iron in sunder.”
These verses are a metaphor of the way it was with Israel in Babylon. “When Israel was in Babylon, its sojourn there was like the experience of a man shut up in prison, wrapped in darkness and gloom, and unable to free himself.
There are a number of things in this paragraph which forbid its application to any other group than Israel. Note the reason for the imprisonment mentioned here (Psa 107:11).
“They rebelled against the words of God” (Psa 107:11). No court on earth, in that era, would have made such a reason the basis of imprisonment; but Israel’s captivity in Babylon was directly and solely related to their rebellion against the Word of God (Zec 1:4).
“He hath broken the gates of brass” (Psa 107:16). Leupold and other scholars speak of “bronze prison doors in this passage; but it is not the “doors” of some jail which are indicated here. Jails never had, nor do they need, “bronze doors.” What is mentioned here are the famed 100 Bronze gates of the City of Babylon, especially those over the Euphrates river. When the Medo-Persians took Babylon, the river was diverted out of its normal channel; and the soldiers of the enemy marched unharmed under the bronze gates.
Psa 107:13 and Psa 107:15 repeat the refrains discussed under Psa 107:6 and Psa 107:8. The utility of this double refrain, it appears to us, is that it emphasizes the unity of what is discussed here. It is not a discussion of several kinds of God’s deliverances, but of the One Great Deliverance of Israel from Babylon.
“He brought them out of darkness and the shadow of death” (Psa 107:14). This is the declaration that stands between the double refrains. The importance of this is the revelation of the Deliverer. The antecedent of “He” in this passage is Almighty God Himself; and that is utterly inconsistent with the notion that the release of a group of pilgrims from some earthly jail is meant. God made no practice whatever of emptying earthly jails, but He did deliver Israel from captivity in Babylon.
E.M. Zerr:
Psa 107:10. God punished his people very severely for their departures from his law. When they had been chastised sufficiently, their darkness and threat of death was lifted and they were given another opportunity to show their faith in God.
Psa 107:11. This refers to the corrective treatment described in the preceding verse, and states the reasons why it was inflicted; the people rebelled against the words of God. Condemned means they disrespected the counsel of the Lord.
Psa 107:12. Labor is used figuratively and refers to the hard time the Israelites suffered for their disobedience. Fell down denotes their defeat because of having deserted the Lord. When He decides to punish his servants, there is no one who can hinder.
Psa 107:13. The mercy of the Lord is again mentioned as being extended to the people when they cried unto Him out of their distress,
Psa 107:14. Brake their bands is figurative and refers to the hardships that had been allowed to come on the Israelites. After suffering them to be brought very low in affliction, the Lord came to their rescue and released them from their troubles.
Psa 107:15. The quality of goodness could be negative only. That is, a person might be considered good just because he had done nothing bad. But that was not David’s description of the Lord, for he not only is free from doing wrong, but performs wonderful works for the benefit of man.
Psa 107:16. Gates of brass and bars of iron refer to the hardness of the enemies of God and his people. Such obstacles are nothing in the hands of the Almighty.
Fuente: Old and New Testaments Restoration Commentary
Such: Here begins the second comparison; in which the state of the captives in Babylon is illustrated by that of prisoners in a dreary dungeon.
as sit: Job 3:5, Isa 9:2, Mat 4:16, Mat 22:13, Luk 1:79
bound: Psa 105:18, Exo 2:23, Exo 2:24, 2Ch 33:11, Job 36:8, Job 36:9, Lam 3:6, Lam 3:7, Rom 6:20, Rom 6:21
Reciprocal: Jdg 16:21 – bound him 2Sa 3:34 – hands 2Ki 25:7 – bound him Job 36:13 – bindeth Job 38:17 – the shadow Psa 31:9 – my soul Psa 68:6 – God Psa 69:33 – his prisoners Psa 107:14 – brought Psa 146:7 – looseth Isa 42:7 – to bring Isa 49:9 – to the Jer 39:7 – chains Amo 5:8 – and turneth Mic 7:8 – when I sit Zec 9:11 – I have Luk 4:18 – to preach deliverance
Fuente: The Treasury of Scripture Knowledge
Psa 107:10-12. Such as sit in darkness, &c. In a disconsolate and forlorn condition, in dark prisons or dungeons; bound in affliction and iron In afflicting or grievous irons: or, in the cords of affliction, as the expression is Job 36:8, and particularly in iron fetters. Because they rebelled, &c. As a just punishment for the crimes they had rebelliously committed against the express commands of God, or the plain dictates and frequent checks of their own consciences; which were the voice of the Most High, giving them wholesome counsel, though they contemned and despised it: therefore he brought down their heart The pride, and rebellion, and obstinacy of their hearts; with labour Hebrew, , begnamal, with pain, or trouble. They fell down and there was none to help They fell into their enemies hands, and into hopeless and remediless miseries. Then they cried unto the Lord, &c. Yet, upon making their requests to the Lord, and earnestly beseeching him to take pity on their wretched condition, he was pleased mercifully to hear their prayers, and save them out of their distresses. In this second piece of divine scenery, we behold a people groaning under all the miseries of captivity, deprived of light and liberty, chained down in horrid dungeons, and there expecting the day of execution. These calamities they are represented as having brought upon themselves, by their rebellion against God, who takes this method of humbling them. It succeeds, and brings them upon their knees to Him who alone is able to deliver them. Moved by their cries, he exerts his power on their behalf, and frees them from the house of bondage. To a state of corporal servitude, the Israelites, for their transgressions, were frequently reduced, and many times experienced, upon their repentance, the goodness of Jehovah in rescuing them from it. But the grand and universal captivity is that of sin and death; the grand and universal deliverance, for which all the redeemed of the Lord ought to praise his mercy, is that by Jesus Christ. When this deliverance is experienced, although but in part; when the sinner, who has cried earnestly to the Lord in his trouble on account of sin, is brought out of the prison of guilt, condemnation, and wrath, and has received the Spirit of life from Christ Jesus, making him free from the law, or commanding, constraining power, of sin and death; his chains, like those of St. Peter, fall off at the word of his deliverer; he is saved out of his distress; he is brought out of darkness and the shadow of death, into the glorious light and liberty of the sons of God. The joy consequent upon such a deliverance will be exceeded only by that which shall take place in the hearts, and be expressed by the voices of the redeemed, on the day when Christ shall accomplish the redemption of their bodies also, as he hath already effected that of his own, from the power of the grave; when he shall dash in pieces the brazen gates and adamantine bars of that prison- house; put an end for ever to the bondage of corruption, and lead captivity captive into the highest heavens. Horne.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Second, the Lord delivered his captive people when they cried out to Him (cf. Mat 8:28-34; Luk 1:79; Luk 4:18-19). God had set them free. He provided freedom for those held in captivity because of their sins. This is another clue that this psalm dates from after the Babylonian captivity. Perhaps this stanza inspired Charles Wesley to write "And Can It Be That I Should Gain?"
"Long my imprisoned spirit lay
Fast bound in sin and nature’s night;
Thine eye diffused a quick’ning ray,
I woke, the dungeon flamed with light;
My chains fell off, my heart was free,
I rose, went forth, and followed Thee."