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Commentary on Psalms 107 verses 33–43
The psalmist, having given God the glory of the providential reliefs granted to persons in distress, here gives him the glory of the revolutions of providence, and the surprising changes it sometimes makes in the affairs of the children of men.
I. He gives some instances of these revolutions.
1.Fruitful countries are made barren and barren countries are made fruitful. Much of the comfort of this life depends upon the soil in which our lot is cast. Now, (1.) The sin of man has often marred the fruitfulness of the soil and made it unserviceable, Psa 107:33, Psa 107:34. Land watered with rivers is sometimes turned into a wilderness, and that which had been full of water-springs now has not so much as water-streams; it is turned into dry and sandy ground, that has not consistency and moisture enough to produce any thing valuable. Many a fruitful land is turned into saltness, not so much from natural causes as from the just judgment of God, who thus punished the wickedness of those that dwell therein; as the vale of Sodom became a salt sea. Note, If the land be bad, it is because the inhabitants are so. Justly is the ground made unfruitful to those that bring not forth fruit unto God, but serve Baal with their corn and wine. (2.) The goodness of God has often mended the barrenness of the soil, and turned a wilderness, a land o drought, into water-springs, Psa 107:35. The land of Canaan, which was once the glory of all lands for fruitfulness, is said to be, at this day, a fruitless, useless, worthless spot of ground, as was foretold, Deu 29:23. This land of ours, which formerly was much of it an uncultivated desert, is now full of all good things, and more abundant honour is given to that part which lacked. Let the plantations in America, and the colonies settled there, compared with the desolations of many countries in Asia and Europe, that formerly were famous, expound this.
2.Necessitous families are raised and enriched, while prosperous families are impoverished and go to decay. If we look broad in the world, (1.) We see many greatly increasing whose beginning was small, and whose ancestors were mean and made no figure, Psa 107:36-38. Those that were hungry are made to dwell in fruitful lands; there they take root, and gain a settlement, and prepare a city for habitation for themselves and theirs after them. Providence puts good land under their hands, and they build upon it. Cities took rise from rising families. But as lands, will not serve for men without lodgings, and therefore they must prepare a city of habitation, so lodgings, though ever so convenient, will not serve without lands, and therefore they must sow the fields, and plant vineyards (Psa 107:37), for the king himself is served of the field. And yet the fields, though favoured with water-springs, will not yield fruits of increase, unless they be sown, nor will vineyards be had, unless they be planted; man's industry must attend God's blessing, and then God's blessing will crown man's industry. The fruitfulness of the soil should engage, for it does encourage, diligence; and, ordinarily, the hand of the diligent, by the blessing of God, makes rich, Psa 107:38. He blesses them also, so that they are, in a little time, multiplied greatly, and he diminishes not their cattle. As in the beginning, so still it is, by the blessing of God, that the earth and all the creatures increase and multiply (Gen 1:22), and we depend upon God for the increase of the cattle as well as for the increase of the ground. Cattle would decrease many ways if God should permit it, and men would soon suffer by it. (2.) We see many that have thus suddenly risen as suddenly sunk and brought to nothing (Psa 107:39): Again they are diminished and brought low by adverse providences, and end their days as low as they began them; or their families after them lose as fast a they got, and scatter what they heaped together. Note, Worldly wealth is an uncertain thing, and often those that are filled with it, ere they are aware, grow so secure and sensual with it that, ere they are aware, they lose it again. Hence it is called deceitful riches and the mammon of unrighteousness. God has many ways of making men poor; he can do it by oppression, affliction, and sorrow, as he tempted Job and brought him low.
3.Those that were high and great in the world are abased, and those that were mean and despicable are advanced to honour, Psa 107:40, Psa 107:41. We have seen, (1.) Princes dethroned and reduced to straits. He pours contempt upon them, even among those that have idolized them. Those that exalt themselves God will abase, and, in order thereunto, will infatuate: He makes them to wander in the wilderness, where there is no way. He baffles those counsels by which they thought to support themselves, and their own power and pomp, and drives them headlong, so that they know not what course to steer, nor what measures to take. We met with this before, Job 12:24, Job 12:25. (2.) Those of low degree advanced to the posts of honour (Psa 107:41): Yet setteth he the poor on high, raiseth from the dust to the throne of glory, Sa1 2:8; Psa 113:7, Psa 113:8. Those that were afflicted and trampled on are not only delivered, but set on high out of the reach of their troubles, above their enemies, and have dominion over those to whom they had been in subjection. That which adds to their honour, and strengthens them in their elevation, is the multitude of their children: He maketh him families like a flock of sheep, so numerous, so useful, so sociable with one another, and so meek and peaceable. He that sent them meat sent them mouths. Happy is the man that has his quiver filled with arrows, for he shall boldly speak with the enemy in the gate, Psa 127:5. God is to be acknowledged both in setting up families and in building them up. Let not princes be envied, nor the poor despised, for God has many ways of changing the condition of both.
II. He makes some improvement of these remarks; such surprising turns as these are of use, 1. For the solacing of saints. They observe these dispensations with pleasure (Psa 107:42): The righteous shall see it and rejoice in the glorifying of God's attributes and the manifesting of his dominion over the children of men. It is a great comfort to a good man to see how God manages the children of men, as the potter does the clay, so as to serve his own purposes by them, to see despised virtue advanced and impious pride brought low to the dust, to see it evinced beyond dispute that verily there is a God that judges in the earth. 2. For the silencing of sinners: All iniquity shall stop her mouth; it shall be a full conviction of the folly of atheists, and of those that deny the divine providence; and, forasmuch as practical atheism is at the bottom of all sin, it shall in effect stop the mouth of all iniquity. When sinners see how their punishment answers to their sin, and how justly God deals with them in taking away from them those gifts of his which they had abused, they shall not have one word to say for themselves; for God will be justified, he will be clear. 3. For the satisfying of all concerning the divine goodness (Psa 107:43): Whoso is wise, and will observe these things, these various dispensations of divine providence, even they shall understand the lovingkindness of the Lord. Here is, (1.) A desirable end proposed, and that is, rightly to understand the lovingkindness of the Lord. It is of great use to us, in religion, to be fully assured of God's goodness, to be experimentally acquainted and duly affected with it, that his lovingkindness may be before our eyes, Psa 26:3. (2.) A proper means prescribed for attaining this end, and that is a due observance of God's providence. We must lay up these things, mind them, and keep them in mind, Luk 2:19. (3.) A commendation of the use of this means as an instance of true wisdom: Whoso is wise, let him by this both prove his wisdom and improve it. A prudent observance of the providences of God will contribute very much to the accomplishing of a good Christian.
The city near the desert, which Jesus entered when he no longer walked boldly among the Jews, is Ephraim.Now Ephraim means “fruitfulness.” He was the brother of Manasseh, the elder of the people “because of forgetfulness.”
For after the people “because of forgetfulness” have been left behind, the fruitfulness of the Gentiles has come about, when God “turned” the rivers in Israel “into a desert and the sources of the waters” there “into dry ground” and “their fruitful land into barrenness, for the wickedness of those who dwell in it.” But he “turned the desert” from the Gentiles “into pools of waters” and “their dry land into sources of waters.”
“And he has placed there the hungry, and they made a city for their habitation,” the church. There he sowed fields, according to the seed that fell on the beautiful and good ground and produced a hundredfold, and he planted vineyards, for the Lord’s disciples are branches, which also “yielded fruit of produce, and he blessed them and they were multiplied exceedingly.”
"He made the rivers a wilderness" [Psalm 107:33]. Waters did run there, prophecies were in course. Seek now a prophet among the Jews; you find none. For "He made the outgoings of waters to be thirst." Let them say, "Now there is no prophet more, and He will not know us any more."
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SUMMARY
Psalms 107:33 powerfully declares God's absolute and unchallengeable sovereignty over the natural world, specifically His capacity to transform life-sustaining water sources into barren desolation. This verse serves as a stark reminder of divine power, demonstrating that the very elements crucial for human flourishing are entirely subject to His will, capable of being either given in abundance or withdrawn, leading to profound environmental and societal shifts.
CONTEXT
Literary Context: This verse is situated within the latter part of Psalm 107, specifically verses 33-43, which shift from recounting God's deliverance of various groups from distress (travelers, prisoners, the sick, sailors) to illustrating His broader dominion over creation and human societies. The psalm begins with a call to give thanks to the Lord for His steadfast love and wonderful works (verses 1-9), then provides four vignettes of people in distress and God's rescue. Following this, verses 33-43 expand the scope of God's power, showing His ability to dramatically alter landscapes and human fortunes. This particular verse, Psalms 107:33, stands in striking contrast to Psalms 107:35, where God turns the wilderness into pools of water. This juxtaposition highlights God's comprehensive and reversible control over all circumstances, emphasizing that both desolation and flourishing are within His sovereign power. The entire psalm serves as a grand doxology, calling all people to recognize and praise God's enduring love and mighty acts.
Historical & Cultural Context: In the ancient Near East, particularly in the land of Israel, water was an indispensable and often scarce resource. Rivers and springs were literally the arteries of life, supporting agriculture, livestock, and human settlements. The fertility of the land was directly dependent on reliable water sources, and drought was a constant threat, often leading to famine and societal collapse. Therefore, the ability to control water—to provide or withhold it—was seen as the ultimate display of divine power. Ancient cultures often attributed such power to various deities, but the psalmist here unequivocally declares it as the sole prerogative of Yahweh, the God of Israel. Furthermore, in the biblical narrative, the transformation of fertile land into a wilderness or vice versa was frequently understood as a direct consequence of divine blessing or judgment. For instance, the land's fruitfulness was promised as a reward for obedience, while drought and desolation were threatened as punishment for disobedience, as seen in passages like Deuteronomy 11:17. This cultural understanding deepens the impact of Psalms 107:33, portraying God as the ultimate sovereign over the very conditions of life and death for His people and the nations.
Key Themes: Psalms 107:33 contributes significantly to several major theological and narrative themes within Psalm 107 and the broader biblical corpus. Firstly, it powerfully underscores Divine Sovereignty over Nature. The verse vividly portrays God's unparalleled power to dramatically change the natural environment, transforming life-giving rivers into barren deserts and vital springs into dry ground. This demonstrates that God is not merely an observer but the active agent who can transform the very fabric of creation, from the smallest drop of water to the mightiest river system, thereby asserting His ultimate authority over all creation. Secondly, it highlights the theme of Consequence and Judgment. While not explicitly stated as judgment in this verse alone, within the broader biblical narrative, the turning of fertile land into desolation is often a consequence of human disobedience or wickedness (e.g., Isaiah 24:5-6). It serves as a stark reminder that blessings, including natural resources, are ultimately sustained by God's favor and can be withdrawn. Lastly, the verse illustrates God's capacity for Reversal of Fortune. What was once abundant can become scarce, demonstrating that no earthly condition is permanent apart from God's will. This theme runs through the entire psalm, showing God's ability to turn sorrow into joy, and plenty into poverty, and vice versa, underscoring His complete control over all circumstances and His ability to humble the proud and lift up the lowly.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey its message. Parallelism is evident in the two clauses, where "He turneth rivers into a wilderness" is mirrored and intensified by "and the watersprings into dry ground." This synonymous parallelism reinforces the central idea of complete desolation caused by divine action. Imagery is vividly used, painting a stark picture of once-fertile landscapes transforming into barren deserts, appealing directly to the reader's senses and understanding of life versus desolation. The use of "rivers" and "watersprings" together can also be seen as a form of Merism, representing the entirety of water sources, from major flows to their origins, thus emphasizing the comprehensive nature of God's control. Finally, the active verb "turneth" attributes a direct, volitional action to God, an example of Anthropomorphism that underscores His personal and deliberate involvement in the natural world, not merely as a distant creator but as an active sovereign.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 107:33 profoundly articulates God's absolute sovereignty over creation, a foundational truth woven throughout Scripture. It underscores that all natural phenomena, including the very elements essential for life, are not governed by chance or impersonal forces but are under the direct, purposeful control of the Almighty. This power is not arbitrary but often serves divine purposes: to humble humanity, to execute judgment upon wickedness, or to demonstrate His majesty and the necessity of human dependence on Him. The verse reminds us that God is the ultimate sustainer and also the one who can withdraw His blessings, prompting a deeper reverence and humility before His awesome power. It challenges any notion of self-sufficiency or reliance on natural resources apart from God's sustaining hand.
REFLECTION AND APPLICATION
Psalms 107:33 serves as a profound call to humility and dependence for believers today. In an age where humanity often presumes control over nature and relies heavily on technological solutions, this verse unequivocally asserts God's ultimate dominion. It reminds us that our most vital resources—water, fertile land, stable climate—are not entitlements but gifts from God, sustained by His favor. This should cultivate a deep sense of awe and reverence for His majesty, prompting us to live with gratitude and stewardship, rather than exploitation. Furthermore, it encourages us to trust in God's sovereignty even amidst challenging circumstances, knowing that the same God who can turn rivers into wilderness can also turn wilderness into pools of water (Psalms 107:35). It challenges us to examine our own lives: are we living in a way that honors the Giver of all good things, or are we taking His blessings for granted? This verse ultimately fosters a greater reliance on God, recognizing Him as the ultimate provider and sustainer, capable of both upholding and transforming all circumstances, literal and metaphorical, in our lives.
Questions for Reflection
FAQ
Does this verse imply that every drought or natural disaster is a direct punishment from God?
Answer: While Psalms 107:33 clearly demonstrates God's power to bring about desolation, and the Bible often links natural calamities to divine judgment for sin (e.g., Deuteronomy 28:23-24), it's crucial to avoid a simplistic, one-to-one correlation for every specific event. Not every instance of suffering or natural disaster is a direct, punitive judgment on specific individuals or communities. God's ways are complex, and His purposes can include testing faith (Job 1:12), refining character (Romans 5:3-5), or simply operating within the fallen nature of a groaning creation (Romans 8:22). However, the verse does affirm that God retains ultimate control over all natural processes, and He can and does use them to accomplish His sovereign will, whether for judgment, discipline, or other divine purposes beyond our full comprehension.
CHRIST-CENTERED FULFILLMENT
Psalms 107:33, in its declaration of God's absolute sovereignty over nature, finds its ultimate fulfillment and clearest expression in Jesus Christ. He is the one through whom "all things were created, in heaven and on earth, visible and invisible" (Colossians 1:16), and by whom "all things hold together" (Colossians 1:17). The God who turns rivers into wilderness is the same God whose Son, Jesus, demonstrated complete authority over the elements, rebuking the wind and the waves with a mere word (Mark 4:39). Just as the Father can dry up springs, Jesus is revealed as the ultimate source of living water, offering a spring of water "welling up to eternal life" (John 4:14), fulfilling the deepest spiritual thirst that no physical water can quench. Furthermore, while the Old Testament shows God's power to bring desolation as judgment, Christ's coming ushered in a new covenant where the ultimate judgment for sin was borne by Him on the cross (2 Corinthians 5:21). Yet, He also promises a future where the curse will be reversed, and "the desert shall rejoice and blossom as the rose" (Isaiah 35:1), culminating in a new heaven and a new earth where there will be no more curse, and the river of the water of life flows freely (Revelation 22:1-3). Thus, Christ embodies both the sovereign power to transform and judge, and the gracious power to restore and give eternal life, making Him the ultimate fulfillment of the Psalmist's declaration.