Exegetical and Hermeneutical Commentary of Psalms 107:39
Again, they are minished and brought low through oppression, affliction, and sorrow.
39. And when they were diminished and brought low,
Through oppression, evil, and sorrow,
Fuente: The Cambridge Bible for Schools and Colleges
39 42. Though trouble may come, Jehovah scatters their oppressors and defends them, to the joy of the righteous and the chagrin of the wicked.
Fuente: The Cambridge Bible for Schools and Colleges
Again, they are minished … – literally, And they are made to decrease. That is – all is in the hand of God. He rules and directs all things. If there is prosperity, it comes from him; if there are reverses, they occur under his hand. People are not always prosperous. There are changes, misfortunes, disappointments, sorrows. God so deals with the race as in the bests manner to secure the recognition of himself: not always sending prosperity, lest people should regard it as a thing of course, and forget that it comes from him; and not making the course of life uniformly that of disappointment and sorrow, lest they should feel that there is no God presiding over human affairs. He visits now with prosperity, and now with adversity; now with success, and now with reverses, showing that his agency is constant, and that people are wholly dependent on him. In existing circumstances – since man is what he is – it is better that there should be alternations, reverses, and changes, than that there should be a uniform course.
Through oppression – Anything that presses or straitens.
Affliction – Evil; here, in the sense of calamity.
And sorrow – Anguish, pain: of body or mind.
Fuente: Albert Barnes’ Notes on the Bible
Verse 39. Again, they are minished] Sometimes by war, or pestilence, or famine. How minished and brought low was the country already spoken of, by the long and destructive war which began in 1775, and was not ended till 1783! And what desolations, minishings, and ruin have been brought on the fertile empires of Europe by the war which commenced in 1792, and did not end till 1814! And how many millions of lives have been sacrificed in it, and souls sent unprepared into the eternal world! When God makes inquisition for blood, on whose heads will he find the blood of these slaughtered millions? Alas! O, alas!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
They, these poor men, who, when they are exalted and blessed by God, kick at him, and grow insolent and secure, as the returner of men is,
are minished and brought low; are by Gods just judgment diminished in their numbers and in their blessings.
Through oppression, affliction, and sorrow; or, through wicked oppression, (by the tyranny of others, whom God sends to spoil them of their abused riches,) and by other griefs or grievous calamities which God inflicts.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Again they are minished,…. Or “lessened”, in their families, cattle, and substance; either the same persons as before, or others. The Targum paraphrases it,
“but when they sin, they are lessened:”
for sin is the cause of it, as follows:
and brought low through oppression, affliction and sorrow; either because of their oppression of the poor, the evil they do to them, and the sorrow they bring upon them; or they are brought into a low estate through the tyranny and oppression of others, and by the afflictions and sorrows they are brought into by them. This may be applied to the Jews, at their destruction by the Romans, when they were greatly lessened and brought low by their oppression of them: or rather to the Christians; not under the Heathen persecutions, for then they increased more and more; but under antichristian tyranny, when the beast had power over them, and overcame and slew them; and their numbers were so reduced, that the whole world is said to wonder after the beast, Re 13:3, and which will be the case again, when the witnesses will be slain: the number of Christians is greatly lessening now; there are but a few names in Sardis; Jacob is small, but will be smaller and fewer still.
Fuente: John Gill’s Exposition of the Entire Bible
But is also came to pass that it went ill with them, inasmuch as their flourishing prosperous condition drew down upon them the envy of the powerful and tyrannical; nevertheless God put an end to tyranny, and always brought His people again to honour and strength. Hitzig is of opinion that Psa 107:39 goes back into the time when things were different with those who, according to Psa 107:36-38, had thriven. The modus consecutivus is sometimes used thus retrospectively (vid., Isa 37:5); here, however, the symmetry of the continuation from Psa 107:36-38, and the change which is expressed in Psa 107:39 in comparison with Psa 107:38, require an actual consecution in that which is narrated. They became few and came down, were reduced ( , cf. Pro 14:19: to come to ruin, or to be overthrown), a coarctatione malitiae et maeroris . is the restraint of despotic rule, the evil they had to suffer under such restraint, and sorrow, which consumed their life. has Tarcha and Munach (instead of Mercha and Mugrash, vid., Accentuationssystem, xviii. 2). There is no reason for departing from this interpunction and rendering: “through tyranny, evil, and sorrow.” What is stiff and awkward in the progress of the description arises from the fact that Psa 107:40 is borrowed from Job 12:21, Job 12:24, and that the poet is not willing to make any change in these sublime words. The version shows how we think the relation of the clauses is to be apprehended. Whilst He pours out His wrath upon tyrants in the contempt of men that comes upon them, and makes them fugitives who lose themselves in the terrible waste, He raises the needy and those hitherto despised and ill-treated on high out of the depth of their affliction, and makes families like a flock, i.e., makes their families so increase, that they come to have the appearance of a merrily gamboling and numerous flock. Just as this figure points back to Job 21:11, so Psa 107:42 is made up out of Job 22:19; Job 5:16. The sight of this act of recognition on the part of God of those who have been wrongfully oppressed gives joy to the upright, and all roguery ( , vid., Ps 92:16) has its mouth closed, i.e., its boastful insolence is once for all put to silence. In Psa 107:43 the poet makes the strains of his Psalm die away after the example of Hosea, Hosea 14:10 [9], in the nota bene expressed after the manner of a question: Who is wise – he will or let him keep this, i.e., bear it well in mind. The transition to the justice together with a change of number is rendered natural by the fact that , as in Hos. loc. cit. (cf. Jer 9:11; Est 5:6, and without Waw apod. Jdg 7:3; Pro 9:4, Pro 9:16), is equivalent to quisquis sapeins est. ( ) are the manifestations of mercy or loving-kindness in which God’s ever-enduring mercy unfolds itself in history. He who is wise has a good memory for and a clear understanding of this.
Fuente: Keil & Delitzsch Commentary on the Old Testament
39. Afterwards they are lessened Ere I enter upon the consideration of the truths contained in this verse, I must make some brief verbal observations. Some make the word עוצר , otser, to signify tyranny, and certainly עצר , atsar, does signify to bear rule. But since it is used metaphorically for anguish, it appears to me that this is the meaning which is most accordant with the tenor of the passage. The last two words of the verse may be read as in the nominative case, as I have rendered them, or in the genitive, the anguish of misery and sorrow This lection appears to me preferable, through the anguish of misery, (289) and through sorrow.
We come now to notice shortly the main things in the passage. And as we had formerly a description of the changes which these districts underwent in relation to the nature of the soil, so now we are informed that mankind do not for ever continue in the same condition; because they both decrease in number, and lose their place and property by being reduced by wars or by civil commotions, or by other casualties. Therefore, whether they are wasted by the pestilence, or are defeated in battle, or are cut off by intestine broils, it is manifest that both their rank and condition undergo alteration. And what is the occasion of this change, but that God withdraws his grace, which hitherto formed the hidden spring from which all their prosperity issued? And as there are a thousand casualties by which cities may be ruined, the prophet brings forward one species of change of all others the most palpable and remarkable. And since God’s hand is not observed in that which relates to persons living in comparative obscurity, he brings into view princes themselves, whose name and fame will not permit any memorable event which befalls them to remain in obscurity. For it seems that the world is made on their account. When God, therefore, hurls them from their lofty estate, then men, aroused as it were from their slumber, are prepared to regard his judgments. Here, too, the mode of address which is employed must be attended to; in saying, that God poured contempt upon princes, it is as if it was his pleasure, so long as they retained their dignity, that honor and respect should be paid to them. The words of Daniel are well known,
“
O king, God hath put the fear of thee in the very fowls of the heaven and the beasts of the earth,” (Dan 2:8)
And assuredly, though princes may clothe themselves with power, yet that inward honor and majesty which God has conferred upon them, is a greater safeguard than any human arm. Nor even would a single village hold out for the space of three days, did not God, by his invisible and invincible agency, put a restraint upon the hearts of men. Hence, whenever God renders princes contemptible, their magnificent power must of necessity be subverted. This is a fact corroborated by history, that mighty potentates, who have been the terror and dread of the whole world, when once denuded of their dignity and power, have become the sport even of their own dependants. And inasmuch as such a striking revolution as this should be regarded as a wonderful display of God’s power, yet such is the obtuseness of our minds, that we will not acknowledge his overruling providence. As a contrast to these reverses, the prophet afterwards shows, that the poor and ignoble are exalted, and their houses increased, and that those who were held in no estimation, suddenly increase in wealth and power. In these things men would assuredly recognize the providence of God, were it not that the perversity of their minds rendered them insensate.
(289) “ Par angoisse de mal et par douleur.” — Fr.
Fuente: Calvin’s Complete Commentary
39. Again, they are minished The abruptness of the transition obscures the sense; but it seems more natural to understand the subject of the verb to be the same as in Psa 107:38, and to translate: Yet they became few and bowed down; a sudden return to the condition of Israel as given in Psa 107:3-6
Fuente: Whedon’s Commentary on the Old and New Testaments
The final paragraph refers to such as are suffering under misrule and tyranny.
v. 39. Again, they are minished, v. 40. He poureth contempt upon princes and causeth them to wander in the wilderness, where there is no way, in pitiful exile.
v. 41. Yet setteth He the poor on high from affliction, v. 42. The righteous, v. 43. Whoso is wise and will observe these things,
Fuente: The Popular Commentary on the Bible by Kretzmann
Psa 107:39. Again, they are minished and brought low Whereas the others are diminished and brought low, by drought, suffering, and sorrow. The others mean those referred to in the 33rd and 34th verses.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 107:39 Again, they are minished and brought low through oppression, affliction, and sorrow.
Ver. 39. Again, they are minished ] Minorati sunt. This also is of the Lord, who hath treasuries of plagues, and cannot be exhausted.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 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.
Psa 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.
Psa 107:43 a 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. Eze 36:27-38).
Psa 107:43 b This may refer to Deu 32:7. Covenant obedience brings blessings (Psa 107:33-38) but covenant disobedience brings cursings (cf Psa 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.
1. Why do some commentators believe that Psalms 105, 106, , 107 are related even though they are found in two different books (i.e., divisions) in the Psalter?
2. What is the significance of the Hebrew word hesed, translated lovingkindness in the New American Standard, mercy in King James, that is found so often in this Psalm?
3. What is the supposed historical setting of this Psalm based on Psa 107:2-3?
4. Describe the fourfold pattern of distress found in Psa 107:4-32. Do pilgrims on their way to Jerusalem face these literal problems, or are they somehow metaphorical relating to the problems of life?
5. Why are Psa 107:11; Psa 107:17; Psa 107:34 so significant when relating to the problems faced by Israel?
6. How are sin and sickness related in the Jewish mind (cf. Psa 107:17; Joh 9:2; Jas 5:13)?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Again, &c. So far from the transition from Psa 107:38-39 being “inexplicable”, or Psa 107:40 being an “interpolation”, the perfection of the repetition of the subject (“judgment”) is shown by the Structure above.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 107:39-43
Psa 107:39-43
“Again they are diminished and bowed down
Through oppression, trouble and sorrow.
He poureth contempt upon princes,
And causeth them to wander in the waste, where there is no way.
Yet setteth he the needy on high from affliction,
And maketh him families like a flock.
The upright shall see it, and be glad;
And all iniquity shall stop her mouth.
Whoso is wise will give heed to these things;
And they will consider the lovingkindness of Jehovah.”
“Again they are diminished and bowed down” (Psa 107:39). Israel is still the subject here, and the reference is to their oppression in Babylon. In all of the changing fortunes of God’s People, the psalmist is making the point that God is the ruler; he chooses the changes for men; he prospers them when they obey him and diminishes them when they become wicked.
When the Lord’s people suffer oppression, it is evil princes (or rulers) who have the ascendancy; but God will surely punish them. “Psa 107:39 here presupposes wickedness on the part of God’s people; but the Lord does not abandon them utterly and finally
“The upright shall see it, and be glad” (Psa 107:42). Those who seek to obey God will conform their lives in a pattern that always takes account of the will of God. This will stop the mouths of the gainsayers.
“Whoso is wise will give heed to these things; and they will consider the lovingkindness of Jehovah” (Psa 107:43).
E.M. Zerr:
Psa 107:39. This verse returns to the thought of God’s corrective measures when people depart from the right way. He sometimes accomplishes it through the agency of enemy nations and suffers them to bring oppression and affliction on his own seed.
Psa 107:40. The different social classes among God’s people were sometimes set in array against each other. When that was the case the princes were generally wrong and God would deal with them with contempt, and cause them to wander in the wilderness in order to bring them to a better state of humiliation and dependence.
Psa 107:41. Just as God would humble the prince who exalted himself and went wrong, so He would exalt the poor and meek persons who had been unjustly treated.
Psa 107:42. Righteous individuals will approve the actions of the Lord as described in the preceding two verses; but workers of iniquity will be forced to stop her mouth.
Psa 107:43. Here is a definition of a wise man; it is the one who observes these things. It shows that he understands or appreciates the lovingkindness of the Lord.
Fuente: Old and New Testaments Restoration Commentary
Again: The incidents detailed in these verses, which frequently occur, and mark the superintendence of a benign Providence, and the hand of a just God, appear to be brought forward to illustrate the return of the Israelites from captivity, and the punishment of their oppressors the Babylonians. Wherefore, at last, as in a common chorus, they conclude with exhorting each other to a serious consideration of these things, and to make a proper return to the Almighty.
they are: Psa 30:6, Psa 30:7, Gen 45:11, Rth 1:20, Rth 1:21, 1Sa 2:5-7, 2Ki 4:8, 2Ki 8:3, Job 1:10-17
oppression: Exo 1:13, Exo 1:14, Exo 2:23, Exo 2:24, Jdg 6:3-6, 2Ki 10:32, 2Ki 13:7, 2Ki 13:22, 2Ki 14:26, 2Ch 15:5, 2Ch 15:6, Jer 51:33, Jer 51:34
Reciprocal: Isa 1:7 – country Isa 21:17 – the mighty Eze 5:11 – will I Oba 1:2 – General
Fuente: The Treasury of Scripture Knowledge
Psa 107:39. Again they are minished When they prove ungrateful to him who had enriched and exalted them, and grow proud, insolent, and secure, as the manner of men is, he quite alters the course of his providence toward them. They suddenly sink, as they suddenly rose, and end their days in as mean a condition as they began them; and brought low through oppression, &c. He lays them low by tyrannical oppressors, into whose hands he delivers them, by dearth, and other calamities, which make them pine away in grief and sorrow. Thus it often happens with families and individuals as well as with nations: descendants lose as fast as their progenitors gained, and scatter what the others had heaped together. For worldly wealth, honour, power, and glory are uncertain things, and it often happens that those who think themselves most secure in the possession of them, are, by unexpected and even extraordinary events, stripped of them all, and reduced to the lowest state of poverty and degradation.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
107:39 {s} Again, they are minished and brought low through oppression, affliction, and sorrow.
(s) As God by his providence exalts man, so he also humbles them by afflictions to know themselves.
Fuente: Geneva Bible Notes
The Lord also controls the experiences of people. He humbles the proud, but He also exalts the humble. The godly observe this and rejoice, but the unrighteous keep silent. A wise person will reflect on these matters and meditate on God’s loyal love (hesed).
"The conclusion to this psalm transforms the hymn of thanksgiving and praise to a wisdom psalm." [Note: VanGemeren, p. 688.]
This whole psalm exalts the loyal love of God (Psa 107:1; Psa 107:8; Psa 107:15; Psa 107:21; Psa 107:31). It teaches God’s people to observe God’s loyalty to them when He saves them after they call on Him. He does this providentially by controlling the forces of nature and by arranging the circumstances of their lives. The proper godly response to this grace is to give thanks to Him and to tell others about His wonderful works.