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Commentary on Psalms 107 verses 1–9
1 ¶ O give thanks unto the LORD, for he is good: for his mercy endureth for ever.
2 Let the redeemed of the LORD say so, whom he hath redeemed from the hand of the enemy;
3 And gathered them out of the lands, from the east, and from the west, from the north, and from the south.
4 They wandered in the wilderness in a solitary way; they found no city to dwell in.
5 Hungry and thirsty, their soul fainted in them.
6 Then they cried unto the LORD in their trouble, and he delivered them out of their distresses.
7 And he led them forth by the right way, that they might go to a city of habitation.
8 Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!
9 For he satisfieth the longing soul, and filleth the hungry soul with goodness.
Here is, I. A general call to all to give thanks to God, Psa 107:1. Let all that sing this psalm, or pray over it, set themselves herein to give thanks to the Lord; and those that have not any special matter for praise may furnish themselves with matter enough from God's universal goodness. In the fountain he is good; in the streams his mercy endures for ever and never fails.
II. A particular demand hereof from the redeemed of the Lord, which may well be applied spiritually to those that have an interest in the great Redeemer and are saved by him from sin and hell. They have, of all people, most reason to say that God is good, and his mercy everlasting; these are the children of God that were scattered abroad, whom Christ died to gather together in one, out of all lands, Joh 11:52; Mat 24:31. But it seems here to be meant of a temporal deliverance, wrought for them when in their distress they cried unto the Lord, Psa 107:6. Is any afflicted? Let him pray. Does any pray? God will certainly hear and help. When troubles become extreme that is man's time to cry; those who but whispered prayer before then cry aloud, and then it is God's time to succour. In the mount he will be seen. 1. They were in an enemy's country, but God wrought out their rescue: He redeemed them from the hand of the enemy (Psa 107:2), not by might or power, it may be (Zac 4:6), nor by price or reward (Isa 45:13), but by the Spirit of God working on the spirits of men. 2. They were dispersed as out-casts, but God gathered them out of all the countries whither they were scattered in the cloudy and dark day, that they might again be incorporated, Psa 107:3. See Deu 30:4; Eze 34:12. God knows those that are his, and where to find them. 3. They were bewildered, had no road to travel in, no dwelling place to rest in, Psa 107:4. When they were redeemed out of the hand of the enemy, and gathered out of the lands, they were in danger of perishing in their return home through the dry and barren deserts. They wandered in the wilderness, where there was no trodden path, no company, but a solitary way, no lodging, no conveniences, no accommodations, no inhabited city where they might have quarters or refreshment. But God led them forth by the right way (Psa 107:7), directed them to an inn, nay, directed them to a home, that they might go to a city of habitation, which was inhabited, nay which them themselves should inhabit. This may refer to poor travellers in general, those particularly whose way lay through the wilds of Arabia, where we may suppose they were often at a loss; and yet many in that distress were wonderfully relieved, so that few perished. Note, We ought to take notice of the good hand of God's providence over us in our journeys, going out and coming in, directing us in our way, and providing for us places both to bait in and rest in. Or (as some think) it has an eye to the wanderings of the children of Israel in the wilderness for forty years; it is said (Deu 32:10), God led them about, and yet here he led them by the right way. God's way, though to us it seems about, will appear at last to have been the right way. It is applicable to our condition in this world; we are here as in a wilderness, have here no continuing city, but dwell in tents as strangers and pilgrims. But we are under the guidance of his wise and good providence, and, if we commit ourselves to it, we shall be led in the right way to the city that has foundations. 4. They were ready to perish for hunger (Psa 107:5): Their soul even fainted in them. They were spent with the fatigues of their journey and ready to drop down for want of refreshment. Those that have constant plenty, and are every day fed to the full, know not what a miserable case it is to be hungry and thirsty, and to have no supply. This was sometimes the case of Israel in the wilderness, and perhaps of other poor travellers; but God's providence finds out ways to satisfy the longing soul and fill the hungry soul with goodness, Psa 107:9. Israel's wants were seasonably supplied, and many have been wonderfully relieved when they were ready to perish. The same God that has led us has fed us all our life long unto this day, has fed us with food convenient, has provided food for the soul, and filled the hungry soul with goodness. Those that hunger and thirst after righteousness, after God, the living God, and communion with him, shall be abundantly replenished with the goodness of his house, both in grace and glory. Now for all this those who receive mercy are called upon to return thanks (Psa 107:8): Oh that men (it is meant especially of those men whom God has graciously relieved) would praise the Lord for his goodness to them in particular, and for his wonderful works to others of the children of men! Note, (1.) God's works of mercy are wonderful works, works of wonderful power considering the weakness, and of wonderful grace considering the unworthiness, of those he shows mercy to. (2.) It is expected of those who receive mercy from God that they return praise to him. (3.) We must acknowledge God's goodness to the children of men as well as to the children of God, to others as well as to ourselves.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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Ammon of HadrianopolisAD 355
LETTER OF BISHOP AMMON 28
Many other monks coming from Phbow by boat reached the island, and we were three hundred in number. About the eighth hour of the twenty-sixth of the month of Athyr, Theodore called all of us and gathered us near himself, and he told Theodore the Alexandrian to interpret what he was going to say to all: “God revealed to me long ago what I have to say but told me to keep silence for a while. Now, as I was standing, I have just been ordered to say it to you, and it is this: In almost every place where the name of Christ is being preached, many of those who have sinned after holy baptism have kept the apostolic faith in which we also stand and have wept for their sins. The Lord, accepting the genuineness of their repentance, has wiped away their sins. Therefore all those among you who up to this day have wept truly over the sins committed after your baptism shall know that you have received forgiveness. Let each of you, therefore, confess to the Lord his mercies and say, You have changed my grief into joy; you have stripped off my sackcloth and girded me with gladness.”
Gregory of NyssaAD 395
AGAINST EUNOMIUS 2:15
Prophetic language affirms that the conversion of those in error is the work of God. For “they went astray in the wilderness in a thirsty land,” the psalmist says, and then he adds, “So he led them forth by the right way, that they might go to the city where they dwelled,” and “when the Lord turned again the captivity of Zion.” In like manner also the comfort of the afflicted is ascribed to God, Paul thus says, “Blessed be God, even the Father of our Lord Jesus Christ, who comforts us in all our tribulation.” Again, the psalmist says, speaking in the person of God, “You called on me in trouble, and I delivered you.” And the setting upright of those who stumble is ascribed innumerable times by Scripture to the power of the Lord: “You have held me by the hand that I might fall, but the Lord was my help,” and “Though he fall, he shall not be cast away, for the Lord upholds him with his hand,” and “The Lord helps them that are fallen.” And the recovery of the distressed admittedly belongs to the loving-kindness of God, if Eunomius means the same thing of which we learn in prophecy, as the Scripture says, “You laid burdens on our backs; you allowed people to ride over our heads; we went through fire and water, and you brought us to a place of abundance.”
Augustine of HippoAD 430
Exposition on Psalm 107
"They wandered in the wilderness, in a dry place, they found not the way of a city to dwell in" [Psalm 107:4]. We have heard a wretched wandering; what of want? "Hungry and thirsty, their soul fainted in them" [Psalm 107:5]. But wherefore did it faint? For what good? For God is not cruel, but He makes Himself known, in that it is expedient for us, that He be entreated by us fainting, and that aiding us He be loved. And therefore after this wandering, and hunger, and thirst, "And they cried unto the Lord in their trouble, and He delivered them out of their distress" [Psalm 107:6]. And what did He for them, as they were wandering? "And He led them in the right way" [Psalm 107:7]. They found not the way of a city to dwell in, with hunger and thirst they were vexed and faint, "and He led them into the right way, that they might go into a city to dwell in." How He helped their hunger and thirst, He says not, but even this expect ye: "Let them confess unto the Lord His mercies, and His wonders towards the children of men" [Psalm 107:8]. Tell them, you that are experienced, to the inexperienced; ye that are already in the way, already directed towards finding the city, already at last free from hunger and thirst. "Because He has satisfied the empty soul, and filled the hungry soul with good things" [Psalm 107:9].
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 107:5 vividly portrays the desperate plight of individuals in extreme distress, depicting a scene of profound physical deprivation and inner collapse. The stark imagery of being "hungry and thirsty" combined with the soul "fainting" powerfully communicates a state of comprehensive vulnerability that precedes a desperate cry for divine intervention. This verse serves as a poignant and essential prelude to God's compassionate response and miraculous deliverance, underscoring the depth of human helplessness and the absolute necessity of divine rescue when all earthly hope and strength are extinguished.
CONTEXT
Literary Context: Psalms 107 is a magnificent communal psalm of thanksgiving, meticulously structured around a recurring pattern of human distress, a fervent cry to the Lord, God's subsequent deliverance, and a culminating call to give thanks. The psalm recounts four distinct scenarios of human suffering and divine salvation, each illustrating God's steadfast love and redemptive power. Verses 4-9 introduce the first group: those who "wandered in the wilderness in a solitary way; they found no city to dwell in" (Psalms 107:4). Verse 5 specifically details their dire physical and spiritual condition – a situation of profound exhaustion and despair – which then directly precipitates their cry to the Lord in Psalms 107:6. This narrative progression highlights the depth of human helplessness and the necessity of God's intervention when all other hope is lost, thereby setting the stage for the subsequent celebration of His enduring mercy and faithfulness.
Historical & Cultural Context: The imagery of wandering, hunger, and thirst in a desolate wilderness would have resonated profoundly with ancient Israelites, immediately recalling their foundational experience of the Exodus and the forty years spent in the desert. This period was characterized by their utter reliance on God for daily sustenance, as evidenced by the miraculous provision of manna and water from the rock (Exodus 16 and Exodus 17). Beyond this specific historical memory, the ancient Near East was broadly characterized by vast, arid regions where travel was inherently perilous. Lack of water and food was a constant, life-threatening concern, and finding a "city to dwell in" or even a hospitable oasis was often a matter of sheer survival. The concept of hospitality was therefore paramount, and the suffering described in this verse speaks to a complete absence of such provision, placing the wanderers in an acutely vulnerable and life-threatening situation, far removed from any human aid or comfort.
Key Themes: This verse powerfully contributes to several overarching themes within Psalms 107 and the broader biblical narrative. It underscores the theme of Extreme Vulnerability and Deprivation, depicting the most basic human needs unmet, signifying not mere discomfort but a life-threatening situation of utter physical destitution. This profound vulnerability is frequently a prerequisite for divine intervention, as seen in the wilderness wanderings of Israel where God miraculously provided for His people precisely when they were at their weakest (Deuteronomy 8:3). Furthermore, the phrase "their soul fainted in them" introduces the theme of Profound Inner Despair, moving beyond physical weakness to a deep spiritual and emotional collapse. This highlights the comprehensive nature of human suffering and the need for a holistic deliverance that addresses both body and spirit. Finally, the verse serves as a critical element in Setting the Stage for Deliverance, illustrating the depth of human helplessness and the complete inability of the distressed to save themselves. By highlighting such extreme need, the psalm magnifies the glory of God as the sole deliverer and provider, emphasizing that His intervention is often most evident when human resources are entirely depleted, as articulated in 2 Corinthians 12:9.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 107:5 employs several powerful literary devices to convey the depth of suffering experienced by the wanderers. Imagery is central, painting a vivid and visceral picture of physical deprivation ("hungry and thirsty") that is immediately relatable and evokes profound empathy. The phrase "their soul fainted in them" utilizes Personification, attributing the human action of fainting to the abstract concept of the "soul" or inner being, thereby emphasizing the profound and comprehensive nature of their internal collapse. This is also a form of Synecdoche, where the "soul" represents the entire person, indicating that the distress affects every aspect of their existence—physical, emotional, and spiritual. The verse also functions as a form of Hyperbole, exaggerating the extent of their weakness to underscore the extremity of their need, thereby magnifying the subsequent divine intervention. Furthermore, the two clauses exhibit a clear Cause and Effect relationship, where the physical hunger and thirst are the direct cause, leading to the debilitating effect of the soul fainting, highlighting the interconnectedness of physical and spiritual well-being.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 107:5 resonates deeply with the pervasive biblical theme of human dependence on God, particularly in moments of extreme vulnerability and utter helplessness. It powerfully echoes the wilderness narratives where God's people were intentionally brought to the brink of starvation and thirst, not to punish them, but to teach them profound reliance on His miraculous provision (Deuteronomy 8:3). This verse underscores the theological truth that human weakness and desperation often serve as the divine prelude to revelation and intervention. When the soul faints, it is a stark reminder that human strength and resources are finite and utterly insufficient, paving the way for God to demonstrate His infinite power, compassion, and faithfulness. The experience of profound need becomes an urgent invitation to cry out to the only One who can truly satisfy, sustain, and restore, highlighting God's exclusive role as the ultimate Sustainer and Deliverer, who hears the cries of the helpless and provides for their deepest, most existential needs.
REFLECTION AND APPLICATION
Psalms 107:5 offers a profound and timeless mirror for the human experience, reminding us that life inevitably presents challenges that can leave us feeling "hungry and thirsty," not only physically but emotionally, mentally, or spiritually. There are indeed seasons when our "soul faints within us," moments of profound depletion, despondency, or spiritual weariness where our inner reserves are completely exhausted. This verse encourages us to acknowledge these moments of vulnerability without shame, recognizing them as a universal and often necessary aspect of the human condition. It teaches us that such extreme need is not an end in itself but often a crucial turning point, a divinely orchestrated moment that strips away self-reliance and prepares us to look beyond ourselves. It is precisely in these moments of utter weakness that we are most primed to cry out to God, recognizing His omnipotence and our complete dependence on His grace and provision. This vulnerability, far from being a sign of failure, becomes an invitation to experience God's power made perfect in weakness, finding in Him the ultimate source of sustenance, strength, and hope for our fainting souls.
Questions for Reflection
FAQ
What does it mean for the "soul" to faint, and how does this relate to physical hunger and thirst?
Answer: For the "soul" (Hebrew: nephesh, representing the entire inner being—mind, emotions, will, and spirit) to faint means to experience a profound internal collapse, a deep weariness that goes beyond mere physical fatigue. While the verse begins with physical hunger and thirst, the fainting of the soul indicates that the physical deprivation has led to an overwhelming sense of despair, hopelessness, and spiritual prostration. It suggests that prolonged physical suffering can deplete one's inner vitality, leading to a comprehensive breakdown of one's will to endure. This holistic portrayal emphasizes that human beings are not just bodies but integrated wholes, and extreme physical distress inevitably impacts the inner person, leading to a spiritual and emotional crisis that only divine intervention can address. In such moments, God is revealed as the one who "gives power to the faint, and to him who has no might he increases strength" (Isaiah 40:29).
CHRIST-CENTERED FULFILLMENT
Psalms 107:5 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ, who perfectly embodies God's compassionate response to a fainting humanity. The imagery of "hungry and thirsty" souls resonates deeply with Christ's identification with the suffering and marginalized, and His profound empathy for those in desperate need (Matthew 25:35-40). He himself experienced intense hunger and thirst, notably during His wilderness temptation (Matthew 4:2) and on the cross, where He uttered, "I thirst" (John 19:28), demonstrating His complete solidarity with our human frailty and suffering. More profoundly, Jesus declares Himself to be the ultimate and eternal satisfaction for every fainting soul, proclaiming, "I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst" (John 6:35). He is the living water that truly quenches spiritual thirst, offering eternal life to those who drink of Him (John 4:14). Through His atoning work on the cross and His resurrection, Christ provides not just temporary physical sustenance, but the spiritual nourishment, rest, and complete restoration that revives the soul, transforming despair into an enduring hope and human weakness into divine strength. He is the ultimate Deliverer who hears the cries of the helpless and fulfills the promise of divine intervention for all who cry out to Him.