Psalm 107:9
For he satisfies the longing soul, and fills the hungry soul with goodness.
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EXPOSITORY (ENGLISH BIBLE)
(9) 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.)

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.For he satisfieth the longing soul - This does not mean - what is indeed true in itself - that God has made provision for the "soul" of man, and satisfies it when it longs or pants for its needed supply, but the reference is to the creatures of God - the living things that he has made; and the idea is, that he has made provision for their needs. He gives them food and drink, so that their needs are met. The "particular" reference here, however, in the word rendered "longing" is to "thirst," as contradistinguished from the other member of the verse, where the reference is to "hunger." So the word is used in Isaiah 29:8.

And filleth the hungry soul with goodness - Supplies the needs of the hungry with "good;" that is, with that which is "good" for it; which meets its needs, and imparts strength and happiness.

8, 9. To the chorus is added, as a reason for praise, an example of the extreme distress from which they had been delivered—extreme hunger, the severest privation of a journey in the desert. 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. For he satisfieth the longing soul,.... The soul that is hungry and thirsty, and longs for food and drink, when nature in such circumstances craves. And so such who long for Christ and his grace, for an interest in him, and fellowship with him, the Lord satisfies with these things, as with marrow and fatness.

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. The introit, with the call upon them to grateful praise, is addressed to the returned exiles. The Psalm carries the marks of its deutero-Isaianic character on the very front of it, viz.: "the redeemed of Jahve," taken from 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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