Exegetical and Hermeneutical Commentary of Psalms 107:40
He poureth contempt upon princes, and causeth them to wander in the wilderness, [where there is] no way.
40. “He poureth contempt upon princes,
And maketh them wander in a wayless waste,”
Fuente: The Cambridge Bible for Schools and Colleges
He poureth contempt upon princes – He treats them as if they were common people; he pays no regard in his providence to their station and rank. They are subjected to the same needs as others; they meet with reverses like others; they become captives like others; they sicken and die like others; they are laid in the grave like others; and, with the same offensiveness, they turn back to dust. Between monarchs and their subjects, masters and their slaves, mistresses and their handmaidens, rich men and poor men, beauty and deformity, there is no distinction in the pains of sickness, in the pangs of dying, in the loathsomeness of the grave. The process of corruption goes on in the most splendid coffin, and beneath the most costly monument which art and wealth can rear, as well as in the plainest coffin, and in the grave marked by no stone or memorial. What can more strikingly show contempt for the trappings of royalty, for the adornings of wealth, for the stars and garters of nobility, for coronets and crowns, for the diamonds, the pearls, and the gold that decorate beauty, than that which occurs in a grave! The very language used here, alike in the Hebrew and in our translation, is found in Job 12:21. The word rendered princes properly means willing, voluntary, prompt; and is then applied to the generous, to the noble-minded, to those who give liberally. It then denotes one of noble rank, as the idea of rank in the mind of the Orientals was closely connected with the notion of liberality in giving. Thus it comes to demote one of noble birth, and might be applied to any of exalted rank.
And causeth them to wander in the wilderness – Margin, void place. The Hebrew word – tohu – means properly wasteness, desolateness; emptiness, vanity. See Gen 1:2; Job 26:7; Isa 41:29; Isa 44:9; Isa 49:4. Here it means an empty, uninhabited place; a place where there is no path to guide; a land of desolation. The reference seems to be to the world beyond the grave; the land of shadows and night. Compare the notes at Job 10:21-22.
Where there is no way – literally, no way. That is, no well-trodden path. All must soon go to that pathless world.
Fuente: Albert Barnes’ Notes on the Bible
Verse 40. He poureth contempt upon princes] How many have lately been raised from nothing, and set upon thrones! And how many have been cast down from thrones, and reduced to nothing! And where are now those mighty troublers of the earth? On both sides they are in general gone to give an account of themselves to God. And what an account!
Where there is no way.] Who can consider the fate of the late emperor of the French, Napoleon, without seeing the hand of God in his downfall! All the powers of Europe were leagued against him in vain; they were as stubble to his bow. “HE came, HE saw, and HE conquered” almost every where, till God, by a Russian FROST, destroyed his tens of thousands of veteran troops. And afterwards his armies of raw conscripts would have over-matched the world had not a particular providence intervened at Waterloo, when all the skill and valour of his opponents had been nearly reduced to nothing. How terrible art thou, O Lord, in thy judgments! Thou art fearful in praises, doing wonders.
The dreary rock of St. Helena, where there was no way, saw a period to the mighty conqueror, who had strode over all the countries of Europe!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He poureth contempt upon princes; those who were honourable and adored like gods by their people, and terrible to all their enemies, he renders them despicable to their own subjects, and to other nations; and this he doth suddenly, abundantly, and unavoidably, as this phrase of pouring it out upon them seems to imply. To wander in the wilderness, where there is no way; either,
1. He giveth them up to foolish and pernicious counsels, by which they are exposed to contempt, and brought to their wits end, not knowing what course to take. Or,
2. He banished them from their own courts and kingdoms, and forced them to flee into desolate wildernesses for shelter and subsistence.
Fuente: English Annotations on the Holy Bible by Matthew Poole
40. wander . . . wildernessreducedto misery (Job 12:24).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He poureth contempt upon princes,…. That is, the Lord does, who is above them; he laughs at them, and has them in derision, when they are raging against his people, cause, and interest; he sets them up and pulls them down at his pleasure; he hurls them from their seats and thrones, and makes them contemptible to their subjects; he sometimes brings them to a shameful end, as Herod, who was eaten with worms; and wicked princes, if they are not brought to disgrace in this world, they will rise to shame and everlasting contempt in the other; and will stand with the meanest and lowest before the Judge of the whole earth; and seek to the rocks and mountains to cover them from his wrath. This particularly will be true of the antichristian princes, when the vials of God’s wrath will be poured out upon them, Re 16:1.
And causeth them to wander in the wilderness; where there is no way; no beaten track or path; whither being driven out of their kingdoms, they flee for shelter, and wander about in untrodden paths; as Nebuchadnezzar, when he was driven from men, and had his dwelling with the beasts of the field: or this may be interpreted, as it is by Aben Ezra and Kimchi, the infatuation of their wisdom, and of their being left without counsel, and erring through it; being at their wits’ end, not knowing what step to take, or measures to concert; being in a maze, in a wilderness, at an entire loss what they should do; see
Job 12:17.
Fuente: John Gill’s Exposition of the Entire Bible
40. No way No prepared road; a quotation from Job 12:21; Job 12:24
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 107:40. He poureth contempt upon princes This and the two following verses contain an opposition which seems to point to Pharaoh and the children of Israel. Pharaoh was brought to shame, and made to wander in tohu, an idea compounded of waste, confusion, and darkness; for such was his case when God turned the dark side of the cloud upon him in the pursuit, and the Israelites came off triumphantly, marching in flocks like sheep.
Dr. Delaney is of opinion, that from the 33rd verse David refers to the change wrought in the barren desart of Hareth, by the blessing of God upon his own and his companion’s industry. It is a plain description, says he, of his own case, and such as can suit no other; and it is all spoken in the style of an experienced man: and indeed, if this were not so evident from the nature of the thing, his manner of introducing this reflection sufficiently shews that it related to himself. He observes, that God maketh a fruitful land barren, for the wickedness of them that dwell therein. Again, says he, He maketh the wilderness a standing water, &c. The nature of the antithesis plainly shews, that as God, for the sins of men, makes a fruitful land barren, so for their piety and righteousness, he turns barrenness into culture. But, the case being notoriously his own, he carefully forbore the least hint of piety or righteousness, lest he should be thought to vaunt of his own merits. And as to his ascribing all this to the agency of God, no man who considers the piety of his style will, for that reason, think it necessary to preclude the interposition of second causes, or human agency. Idleness, with regard to honest industry, is ordinarily the effect of vicious habits; and therefore it is no wonder if Canaan was, from the days of its ancient inhabitants, in the condition of the sluggard’s vineyard, overrun with thorns and thistles; especially considering the desolations consequent to the ensuing and almost incessant wars. The Canaanites who inhabited the land before the days of Joshua were, without doubt, the wickedest and most abandoned race of mortals upon the face of the earth! And I believe it will be allowed, that all mankind are idle and negligent of culture, in proportion to their wickedness. Industry, and the honest arts of life, have a natural force to abate and restrain the unruly appetites and evil tendencies of the mind; whereas idleness lets them all loose, and indulges their excesses. Now idleness, in this view, and indeed in every view, is great guilt; and we know that briars and thorns are, in a great measure, the fruits of God’s original curse upon guilt: and therefore God may, with great propriety, be said to make a fruitful land barren, for the wickedness of them that dwell therein. On the other hand, industry (I mean in things honest) is virtuous: And therefore when by this industry, exerted in hope, and in an humble dependance upon God for a blessing upon it, a barren land is made fruitful, God, without whose influence no industry can avail, may, in the style of a man truly religious, very probably be said to do all this, because the means are of his appointment, and the end the effect of his influence. This reasoning best accounts both for this psalm, and for that vast number of wilds and forests which protected David in the days of Saul; and at the same time makes it credible, that a man of so active, so improving, and so generous a spirit as David was, who chose, as all wise men would, to live independent, and would not suffer his men to injure his neighbours, or allow them in wickedness, (Psa 101:4.) took this occasion to employ them in culture, and subsist them by it, and took pleasure in the employment.
REFLECTIONS.1st, This psalm opens like the foregoing with a thanksgiving to God, and suggests the same arguments for it, drawn from the goodness and mercy of God. We have here,
1. The state of the persons spoken of; they lie under the power of their enemies; dispersed, and outcast; wandering without a settled abode; suffering the deeper want; hungry and thirsty, and their soul fainting for want of nourishment: to such sore distresses the dearest children of God are sometimes reduced; and this is an emblem also of the state of the righteous themselves, before the redemption of Jesus is embraced by them; they are enslaved by their sins, outcasts from God’s favour, and can find no true rest for their souls in this disordered world; convinced of their misery and guilt, their soul is parched and ready to perish, nor can any thing quench their intolerable thirst, but the blood and merits of Jesus Christ.
2. What methods they took. They cried unto the Lord in their trouble, who alone is able to deliver, and to whom the miserable and guilty sinner may fly, and find mercy and grace to help in time of need; for none ever sought his face in vain.
3. What relief they found. He delivered them out of their distresses; recovered them from their wanderings, and restored them to a peaceable abode. Thus shall the poor bewildered sinner who cries to God be led by the hand of his grace to Jesus his Saviour; find him the way, the truth, and the life; and, if persevering in the ways of holiness, be by him conducted to an eternal mansion of undisturbed repose in glory.
4. What thanks they are bound to render. O that men, converted souls, who experience such mercy from God, would praise the Lord for his goodness, and for the wonderful works shewn to themselves, and to the children of men in the like state of distress.
2nd, God despiseth not the sighing of the prisoners.
1. Their misery is described; shut up in dark and dismal dungeons, loaded with heavy irons, their souls afflicted, and the shadow of death extended over them. Such is man by nature, sunk in ignorance, dwelling in the shadow of spiritual death, bound in the fetters of corruption, and sitting down impotent to break the bands, or escape from the house of his prison.
2. The cause of this suffering is their sin, wilful rebellion against evident commands, and neglect of the fairest warnings. God leaves not himself any where without witness; but peculiarly inexcusable are those who sin against the light of his revealed will, and reject a preached gospel.
3. By his afflictive providence God made their proud spirit bend; conscious of the desperateness of their state, they fell at his feet; unless he save, they perish. Thus, by affliction and deep conviction of sin, does God break the proud spirit of fallen man, yielding to conviction; and then, as a lost and self-despairing sinner, he leads the penitent to the feet of Jesus, out of whom there is no salvation.
4. In their distress they cried unto the Lord, as their only refuge and help, and he delivered them from their distress; he broke their bands, opened their prison-doors, and brought them to behold the light of the day, and from the shadow of death restored them to life and liberty. From chains of iron thus to be released, how great the blessing? but how much more invaluable the redemption of our souls, when Jesus, at our prayer, plucked us from the belly of hell, loosed the bonds of corruption, rescued us from death eternal, and brought us forth to the glorious life and liberty of the sons of God. For this transcendant grace, bless the Lord, O my soul!
5. Every rescued captive is bound to ascribe glory to his great deliverer, and to praise his name; and the redeemed and saved sinner will not fail to render this tribute of his gratitude, and with delight to proclaim what God hath done for his soul to the children of men, that they may come and partake of the same goodness.
3rdly, In sickness also God’s mercy is proved, in answer to the prayer of the afflicted. We have,
1. Their dangerous situation. Through the power of disease their appetite fails, medicine is vain, and death hovers on their eyelids, ready to close them for ever in the dust.
2. The cause of their sickness is sin; that opened the door to Death, with all his train of evils, and we have only our own folly and wickedness to blame for all the bitter pangs that we feel. Note; (1.) Every suffering of our bodies should remind us of, and humble us for the sin of our souls. (2.) However wise sinners may conceit themselves, in casting off the restraints of God’s law, and indulging their passions, they will be found at the last the most wretched fools.
3. God at their cry rescues them from the jaws of death, raises them from the bed of languishing, rebukes the disease, and, by his word, restores their lost health and strength again. Note; (1.) Is any sick? let him pray. Prayer can do more than medicine. (2.) Sin is the sickness of the soul; but when Jesus by his word and Spirit speaks to the heart, he heals our spiritual maladies, breaks the power of corruption, restores our souls to the life of grace below, and has provided for the faithful soul the eternal life of glory above. Great Physician, let me daily feel thy healing power!
4. Gratitude is the bounden duty of those whose life through mercy is restored. Let them acknowledge the goodness of God which they have tasted, and shew forth his praises, not only with thankful lips, but by devoting to his glory the days he hath prolonged; rejoicing in his salvation, and publishing to his praise the wonders of his grace.
4thly, The mariners who plough the main, dwelling in the midst of dangers, and daily beholding God’s wonders in the deep, have peculiar obligations lying upon them to bless and praise him for the preservations they experience.
1. Their dangers are great and imminent. At God’s command the stormy winds rush from their hollow caverns, and with tremendous roar raise up the foaming billows. Mounting the dreadful steep, the vessel seems to climb the skies: then, rushing down the horrid precipice, appears sunk within a watery grave. The affrighted seamen, unable to keep their feet, stagger on the deck; and, no longer able to guide the ship, give her up to the winds and waves, ready to abandon themselves to despair. How prepared to die ought they to be, who are in deaths so often!
2. They cry unto God. How can they do otherwise, when death in this most tremendous form stands ghastly in their view! Then instant help appears: he who “rides on the whirlwind, and directs the storm,” checks with a word its fury: the winds are hushed, the waves subside, and, like a molten looking-glass, not a dimple ruffles the surface of the late troubled ocean. Note; (1.) A seaman, above all others, should be a man of faith and prayer. (2.) He who bids the stormy waves be still, and they obey him, can as easily speak peace to the tempestuous soul, and calm the distresses of the despairing sinner.
3. With delight and joy the mariner beholds the danger past, and now, the wished-for haven in view, expects rest from all his toils. Thus, after tossing long on life’s tempestuous ocean, the faithful soul, at death’s approach, descries the happy shore, and enters the fair haven of eternal rest, where it would be.
4. For such wondrous deliverance and distinguished goodness, how can we but adore the hand that saves us, and, in the great congregation, offer up our thanksgivings, the expression of our lively gratitude, and the encouragement for others in the like distress to call upon the God who heareth prayer.
5thly, Various and surprising are the changes which God worketh in the earth.
1. He makes the fruitful land barren for the iniquity of its inhabitants, turning the rivers into a wilderness. Again, when his blessings rest on some favoured people, the wilderness changes its face, and blossoms as the rose. Plenty there satisfies the hungry, and the rising city affords a safe abode to the inhabitants. The vineyards spring, the corn flourishes, and the vintage and harvest crown the happy year. Their families multiply under the divine blessing, and their flocks and herds greatly increase. On the other hand, when he turns the current of his favour back again, they wither and decay; oppressed, afflicted, and groaning under their sorrows, their numbers and strength decrease, till they become as a beacon on a hill. Thus, when princes abuse their divinely delegated power, he, by whom kings reign, pours contempt upon them, and hurls them from the throne; and, fallen from their high estate, compels them to wander destitute and bewildered in the trackless wilderness; while by his providence he sometimes raises the poor from the dunghill, sets them on high, crowns them with dignity, blesses them with a numerous family, and puts all affliction far away from them. In all which dispensations we may admire and adore the justice and power of God. Note; (1.) Sinners are the plague of the earth; for their sakes the land mourneth, while the righteous procure perpetual blessings on their abode. (2.) If we be providentially exalted or brought low, increased or diminished, let us see and acknowledge through the whole the hand of God.
2. The effects which these changes will produce. The righteous shall see it, and rejoice; happy to behold the humble exalted, the crest of pride fallen, and God glorified in his providential dispensations: and all iniquity shall stop her mouth; the sinner, confounded, shall be forced to lay his mouth in the dust, and own the righteous judgment. Whoso is wise, or, with an interrogation, Who is wise? let them shew it by an attentive and persevering regard to these ways of providence, and observe these things, to profit thereby; and then they shall understand the loving-kindness of the Lord, see it in all his dispensations, and experience it to the present and eternal welfare of their faithful souls.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 107:40 He poureth contempt upon princes, and causeth them to wander in the wilderness, [where there is] no way.
Ver. 40. He poureth contempt, &c. ] See Job 12:21 ; Job 12:24 , See Trapp on “ Job 12:21 “ See Trapp on “ Job 12:24 “ Poena tyrannorum est contemptus, exilium, nex, saith Genebrard. All the policy or king craft cannot save them.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
in the wilderness, where there is no way = a pathless waste.
wilderness. Hebrew. tohu. Rendered “without form” in Gen 1:2, describing what “the world that then was” had become by the disruption.
Fuente: Companion Bible Notes, Appendices and Graphics
poureth: Job 12:21, Job 12:24, Isa 23:8, Isa 23:9
contempt: Psa 78:66, Exo 8:3, Exo 8:17, Exo 8:24, Jos 10:24-26, Jdg 1:6, Jdg 1:7, Jdg 4:21, 1Sa 5:9, 1Sa 6:4, 1Ki 21:19, 2Ki 9:35-37, Dan 4:33, Dan 5:5, Dan 5:6, Dan 5:18-30, Act 12:23, Rev 19:18
causeth: Psa 107:4, Job 12:24, Jer 13:15-18
wilderness: or, void place
Reciprocal: Exo 8:4 – General Num 14:33 – shall wander in the wilderness Jos 8:29 – the king Jdg 4:17 – fled Job 5:24 – sin Psa 68:6 – the rebellious Isa 40:23 – General Dan 4:24 – come Oba 1:2 – General Luk 1:52 – put
Fuente: The Treasury of Scripture Knowledge
Psa 107:40. He poureth contempt upon princes Even princes and kings cannot secure to themselves and their posterity the continuance of their dignity, glory, and authority. Though they might be honourable, adored like gods by their people, and terrible to their enemies, when God frowns upon them for their transgressions, their honour and power vanish away; they become despicable in the eyes of their own subjects, and of other nations. He causeth them to wander in the wilderness, &c. Those that exalt themselves God abases; and in order thereto infatuates; he gives them up to foolish and pernicious counsels, by which they are exposed to contempt, and brought to their wits end, not knowing what course to take: or, he baffles those counsels by which they thought to support their pomp and power, so that they issue in their ruin. Or, the sense is, he deprives them of their crowns and kingdoms, banishes them from their courts, and forces them to flee into desolate wildernesses for shelter and subsistence. Yet setteth he the poor on high from affliction At the same time that he bringeth down great potentates, he advances those that were obscure and contemptible; and maketh him families like a flock Which increase very much in a little time. Let not those, then, who have received the largest share of Heavens favours, boast and presume. The continuance of those favours depends upon the continuance of their fidelity and obedience. Mighty empires, with their princes, have, for their wickedness, been brought low by the arm of Jehovah, and laid in the dust; while nations, poor and feeble, and never thought of, have been taken from thence, and exalted over them. What revolutions have, in like manner, happened, and probably are still to happen in the church! Jerusalem is fallen through unbelief; and the Gentile Church stands only by faith, from which if she depart, vengeance will be executed on her likewise. Yet, even in the worst of times, there is a promise that the poor in spirit, the faithful and humble disciples of the holy Jesus, shall be preserved from the evil, and set on high from affliction; yea, that they shall be multiplied like a flock, under the care of the good Shepherd, to preserve his name, and to continue a church upon earth until he shall return again. Horne.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
107:40 He poureth {t} contempt upon princes, and causeth them to wander in the wilderness, [where there is] no way.
(t) For their wickedness and tyranny he causes the people and subjects to contemn them.