Psalm 107:6
Then they cried to the LORD in their trouble, and he delivered them out of their distresses.
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107:1-9 In these verses there is reference to the deliverance from Egypt, and perhaps that from Babylon: but the circumstances of travellers in those countries are also noted. It is scarcely possible to conceive the horrors suffered by the hapless traveller, when crossing the trackless sands, exposed to the burning rays of the sum. The words describe their case whom the Lord has redeemed from the bondage of Satan; who pass through the world as a dangerous and dreary wilderness, often ready to faint through troubles, fears, and temptations. Those who hunger and thirst after righteousness, after God, and communion with him, shall be filled with the goodness of his house, both in grace and glory.Then they cried unto the Lord in their trouble - The language in this verse is repeated in this psalm in Psalm 107:13, Psalm 107:19, Psalm 107:28 - as if this were the main subject of the psalm, that when the people of God in different circumstances, or under various forms of trouble, call upon God, he hears them and delivers them.

And he delivered them out of their distresses - The verb from which the noun used here is derived has the idea of being "narrow, straitened, compressed." Hence, the word comes to be used in the sense of distress of any kind - as if one were pressed down, or compressed painfully in a narrow space.

5. fainted—was overwhelmed (Ps 61:3; 77:3). Unto the Lord, Heb. unto Jehovah, to the true God. For the heathens, of whom he speaks, had many of them some knowledge of the true God, and did in their manner worship him with and in their idols; and especially in their distresses, when they discovered the impotency of their idols, they did direct their prayer immediately to the true God, of which there are many instances of heathen writers.

He delivered them out of their distresses, in answer to their prayers, which he did not because their prayers were acceptable to him, but partly, out of the benignity and compassionateness of his nature to all his creatures; partly, to encourage and preserve the use of prayer and religion among the Gentiles, and to oblige them to a more diligent search after the knowledge of the true God, and of his worship; and partly, to give his own people assurance of his great readiness to hear and answer all those prayers which with upright hearts they offered to him according to his word. Then they cried unto the Lord in their trouble,.... To be directed in their way, and for food and drink, as travellers do when in such distress. Natural men, even the very Heathens, when in distress, will cry unto God for relief, as Jonah's mariners did, Jonah 1:5. It is a time of trouble with awakened sinners, when they are convinced of sin by the Spirit of God; when they are pricked to the heart with a sense of it; when the terrors of death and hell get hold of them; when they see themselves lost and undone, and in a wrong way, and know not what to do; when they find themselves starving and ready to perish; and then they cry, that is, pray, unto the Lord, the God of their lives, whose ears are open to their cries.

And he delivered them out of their distresses; by leading them in a right way, and by satisfying and filling their hungry souls with good things, as it is explained, Psalm 107:7.

Then they cried unto the LORD in their trouble, and he delivered them out of their distresses.
6. The words for trouble (better, strait) and distresses are coupled together in Job 15:24.Verse 6. - Then they cried unto the Lord in their trouble (comp. Psalm 106:44, and the comment ad loc.). And he delivered them out of their distresses. "Distresses" may be a plural of amplification, or it may point to the triple suffering - hunger, thirst, faintness. The closing doxology of the Fourth Book. The chronicler has ואמרוּ before Psalm 106:47 (which with him differs only very slightly), an indispensable rivet, so to speak, in the fitting together of Psalm 106:1 (Psalm 107:1) and Psalm 106:47. The means this historian, who joins passages together like mosaic-work, calls to his aid are palpable enough. He has also taken over. Psalm 106:48 by transforming and let all the people say Amen, Hallelujah! in accordance with his style (cf. 1 Chronicles 25:3; 2 Chronicles 5:13, and frequently, Ezra 3:11), into an historical clause: ויּאמרוּ כל־העם אמן והלּל ליהוה. Hitzig, by regarding the echoes of the Psalms in the chronicler as the originals of the corresponding Psalms in the Psalter, and consequently 1 Chronicles 16:36 as the original of the Beracha placed after our Psalm, reverses the true relation; vid., with reference to this point, Riehm in the Theolog. Literat. Blatt, 1866, No. 30, and Kצhler in the Luther. Zeitschrift, 1867, S. 297ff. The priority of Psalm 106 is clear from the fact that Psalm 106:1 gives a liturgical key-note that was in use even in Jeremiah's time (Psalm 33:11), and that Psalm 106:47 reverts to the tephilla-style of the introit, Psalm 106:4. And the priority of Psalm 106:48 as a concluding formula of the Fourth Book is clear from the fact that is has been fashioned, like that of the Second Book (Psalm 72:18.), under the influence of the foregoing Psalm. The Hallelujah is an echo of the Hallelujah-Psalm, just as there the Jahve Elohim is an echo of the Elohim-Psalm. And "let all the people say Amen" is the same closing thought as in Psalm 106:6 of Ps, which is made into the closing doxology of the whole Psalter. Ἀμὴν ἀλληλούΐα together (Revelation 19:4) is a laudatory confirmation.
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