For he satisfies the longing soul, and fills the hungry soul with goodness.
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EXPOSITORY (ENGLISH BIBLE)Longing soul.—Or, thirsty, as in Isaiah 29:8. (Comp. Psalm 107:5.) The word originally applies to an animal running up and down in search of food or water. (See Joel 2:9; Proverbs 28:15.)Isaiah 29:8.The longing; either the thirsty, opposed to the hungry here following; or the hungry, as this general phrase is limited and expounded in the next clause.
With goodness; with the fruits of his goodness; with good things, Psalm 103:5; with food and gladness, Acts 14:17; with that good which they wanted and desired.
And filleth the hungry soul with goodness; with the goodness and fatness of his house; with good things; with the good things laid up in Christ and in the covenant; with the good things of the Gospel; with the grace and goodness of God in Christ; see Psalm 65:4.For he satisfieth the longing soul, and filleth the hungry soul with goodness.
EXEGETICAL (ORIGINAL LANGUAGES)9. Because he satisfied the longing soul,
And the hungry soul he filled with good.
The words refer to the particular case of those who were perishing with hunger and thirst, and do not, primarily at any rate, express a general truth, as the A.V. suggests. The language is derived from Jeremiah 31:25; Isaiah 29:8 (A.V. ‘his soul hath appetite’); Psalm 58:10-11; and Luke 1:53 is a reminiscence of this verse.Verse 9. - For he satisfieth the longing soul, and filleth the hungry soul with goodness. The "satisfaction" intended seems to be spiritual rather than material (comp. Psalm 34:10; Luke 1:53). God alone can satisfy the cravings of man's spiritual nature. Isaiah 62:12, cf. Psalm 63:4; Psalm 35:9.; קבּץ as in Isaiah 56:8, and frequently; "from the north and from the sea," as in Isaiah 49:12 : "the sea" (ים) here (as perhaps there also), side by side with east, west, and north, is the south, or rather (since ים is an established usus loquendi for the west) the south-west, viz., the southern portion of the Mediterranean washing the shores of Egypt. With this the poet associates the thought of the exiles of Egypt, as with וּממּערב the exiles of the islands, i.e., of Asia Minor and Europe; he is therefore writing at a period in which the Jewish state newly founded by the release of the Babylonian exiles had induced the scattered fellow-countrymen in all countries to return home. Calling upon the redeemed ones to give thanks to God the Redeemer in order that the work of the restoration of Israel may be gloriously perfected amidst the thanksgiving of the redeemed ones, he forthwith formulates the thanksgiving by putting the language of thanksgiving of the ancient liturgy (Jeremiah 33:11) into their mouth. The nation, now again established upon the soil of the fatherland, has, until it had acquired this again, seen destruction in every form in a strange land, and can tell of the most manifold divine deliverances. The call to sacrifice the sacrifices of thanksgiving is expanded accordingly into several pictures portraying the dangers of the strange land, which are not so much allegorical, personifying the Exile, as rather exemplificative.
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