PSALM 107: PART 2

Detailed exegesis. In this case there is reasonable agreement among scholars as to where those natural breaks occur. For example, Allen divides the body of the psalm into two parts, vv. 4-32 and 33-43. In a similar manner, Anderson calls verses 33-43 “the concluding Hymn” in the Psalm. M'Caw and Motyer go a little further by labeling verses 1-3 as an introduction, vv. 4-32 as pictures of redemption, and 33-43 as a summary. RSV differs slightly in choosing to consider v. 32 as part of that final section

Possible sub-sections of these divisions are also seen. Thus, Derek Kidner says that verses 33-38 “are, as we may suppose, not merely about deserts and farmlands, but pointed to other kinds of poverty and riches, not least those of the mind and spirit.” In agreement with this division, Anderson says, “Verses 33-38 describe Yahweh's unlimited control of nature, while verses 39-43 show that this special care extends to the poor and needy.” And deClaisse-Walford breaks out the final verse as a separate section.

The divisions in NEB appear at first to be much more detailed than those above. However, that is only because they treat the four examples within verses 4-32 as four separate sections.

The next step in discerning the overall plan of the chapter is to look for the sort of symmetry one generally finds in biblical passages. Figure 3 below is the result of my personal attempt in that direction.

                                            Figure 3: The Literary Structure of Psalm 107

        A. Introduction (1-3)

                B. Reversals of Perspective (4-32)

                        1. Those in the Desert (4-9)

                                2. Those in Darkness and Gloom (10-16)

                                        3. Those who were sick (17-22)

                                                4. Those at sea (23-32)

                B'. Reversals of Destiny (33-42)

                        1. Judgment (33-34)

                                2. Provision (35-38)

                        1'. Judgment (39-40)

                                2'. Provision (41-42)

        A'. Conclusion (43)

Note the perfect symmetry exhibited by Figure 3, symmetry of a type called a chiasm. In this case, it is a four-part chiasm ABBA with no center section. In those cases the main point of emphasis generally falls naturally on the first and last sections.

Sections A and A': Confirming that these are a matched pair is the telltale fact that the key words in each appear in reverse order. Thus, we read “LORD...mercy” in verse 1, while it becomes “mercies of the LORD” in v. 43. Thus, Alter perceptively notes that “the key concept that began the poem, the faithfulness (or 'loving-kindness,' hesed) of the Lord, rings forth at the end, with the order and syntactic relation of the two component nouns changed, and 'faithfulness' used in the plural (in the Hebrew), perhaps as a concluding indication of all the different mercies of the Lord that the poem has evoked.”

Colin Brown ties these two bookends to the psalm together with the following words: “Psalm 107 celebrates the mighty acts of God experienced by his people, calling on them to praise his redemptive deliverance (vv. 1-2) and concluding with the call, 'Whoever is wise, let him give heed to these things; let men consider the steadfast love of the Lord' (v. 43).”

Brown is probably correct in treating only the first two verses in the psalm as the general introduction. However, v. 3 more specifically acts as an introduction to verses 4-32. We can see this in its mention of “the east, west, north, and sea.” That fourth rather unexpected term matches up perfectly with the fourth part of Section B (vv. 23-32).

Oswalt notes: “Two...qualities are regularly mentioned in the context of [God's] hesed. They are goodness (tob) and faithfulness ('emona). The classic statement of the first is found in Psalm 136:1 (see also Ps 106:1; 107:1; 118:1,29).”

Then there is Kraus who, in Anderson's words, “suggests that verses 2-3 may be a later addition which adapts the Psalm for the use of the restored deportees.” I am not aware of many scholars who would agree with that assessment.

The mention of “sea” in place of the expected “south” in verse 3 has caused undue problems for textual critics. However, the Hebrew manuscripts clearly read “sea.” In addition, (1) it would be much more likely for a scribe to alter the text from “sea” to the more usual “south” than vice versa, (2) the mention of “sea” as the fourth member of the series matches perfectly the subject of the sea in the fourth section B4 in Figure 3 above, and (3) as Anderson points out, there is a partial parallel to such usage in Isaiah 49:12 which reads “from the north and from the sea.”

As De Claisse-Walford puts it, “No Hebrew manuscript...attests the emendation, and LXX, Peshitta, and Vulgate [three early translations] all translate sea here...Further, the four vignettes that follow in vv. 4-32 can be shown to reflect the directions referred to in v. 3.”

There is also some controversy regarding the final verse in the chapter. Kselman labels v. 43 as a possible later addition, “a wisdom addition concluding the psalm.” Arguing against that critical view are the considerations that (1) most scholars see nothing wrong with this verse fitting in with the tone of the rest of the chapter, (2) others have noted wisdom terminology and themes elsewhere in Psalm 107, and (3) the perfect inclusion including reversed elements with the opening verses (see above) demonstrates that they are matched pairs.

Section B: vv. 4-32

Allen defines the four groups giving their testimony as the lost, liberated prisoners who had been wrongdoers, the sick, and seamen.”

And most translators and commentators cite in each of the four cases exact repetition of the following elements: (1) “some..,”, (2) “Then they cried to the LORD in their trouble,” (3) “and he delivered them from their distress,” (4) “Let them thank the LORD for his steadfast love, for his wonderful works to humankind,” and (5) “For...” As Longman says, “This psalm demonstrates the unusual use of two refrains: the one seems to answer the other.”

One minority opinion on this major sub-section is given by Derek Kidner: “In most modern versions each of the nest four stanzas has the same kind of opening [namely, 'some...'] as though we were following the fortunes of different groups. This is inaccurate and obscures the possibility that the four scenes are four ways of looking at the same reality, namely the disastrous situation from which Israel has now been rescued...As that situation is analogous to the plight of all sinners, the psalm can be approached directly, not only through the eyes of Israel.” He makes some good points regarding the lack of exact repetition in the original, but few other scholars would agree with all that he says.

The Dictionary of Biblical Imagery calls these four examples, “a minitheology of such vignettes [as 'the archetypical death and rebirth of the human spirit'].”

Both Wenham and Wurthwein note that the Hebrew text contains special editorial marks on words in verses 21-26 (as well as at v. 40). The problem is that we do not know the exact significance of these indications, but both of these scholars suggest that it may mean that there was some doubt concerning the order of the words in those places.

Section B1: vv. 4-9

It is appropriate that this first of four examples occurs in the east, the first of the four location markers given in v. 3. The other three may similarly line up with the following three examples. “East of the Palestine lies a vast desert that separates it from the eastern side of the Fertile Crescent, Mesopotamia. Few travelers in the ancient Near East dared any attempt to traverse this terrain.” (deClaisse-Walton)

Section B2: vv. 10-16

An anonymous contributor to DBI says of this example that “release from prison is one of the most evocative images of freedom in the Bible – one that focuses on the moment of transition from bondage to freedom.” M'Caw and Motyer describe v. 10 as “bondage of the mind and body” and v. 12 as “bondage of the heart.”

On a note regarding translation, Holladay explains that the word(s) salmawet (or sal mawet), found in verses 10 and 14, may be translated as either “shadow of death,” “dense darkness,” or “deathly shadow.”

Section B3: vv. 17-22

There is a textual point of contention here in that some translations read 'sick” in place of the Hebrew text's 'fools.' Folly is only an incidental topic in Psalms (Ps. 107:17, etc.). The psalm seems to acknowledge the ever-present folly or threat of a slide into folly on his own part or of the people...” (Oswalt)

Regarding v. 18, Mabie states: “Like the realm of Mot, the realm of death in the OT is described with city features, such as gates and bars...implying a specific spatial realm of the dead.”

Section B4: vv. 23-32

“The connection between God's ability to calm a storm in times of distress and the paradigmatic exodus event is made in Ps. 107:23-32, where 'individual salvation and corporate salvation are held together as the wonderful work of the LORD's hesed [loving-kindness].'” (Pao and Schnabel quoting Maye)

“'Wisdom' (hokmah) in this context [i.e. v. 27] probably refers to the navigational skill of the sailors.” (Anderson)

Holladay points out that verses 28-29 appear in a slightly different form in the Thanksgiving Hymns of the Dead Sea community.

Section B': vv. 33-42

“A final section...enlarges on the great reversals of fortune which God delights to bring about in the affairs of men.” (D. Kidner)

Dentan calls this “part of a hymn praising God for his bounty; it was probably not originally composed to go with the preceding verses...”

Anderson notes this section “has no refrain, and its main theme is the providence of God who is the lord of both nature and of men. Some scholars...argue that the hymn is a later addition. This suggestion is possible but not absolutely necessary; the evidence is inconclusive either way.” I would say that the fact this section matches Section B' so perfectly (see Figure 3) is a strong argument for considering it to be an integral part of the original text.

The four sub-sections here are tied together verbally and thematically by the following devices: subsections 1 and 1' both contain the Hebrew root for “waste,” while 2 and 2' share the common theme of fruitfulness.

Section B'1: vv. 33-34 and Section B'2: vv. 35-38

Allen labels these verses “The God of ecology” and says that in this section “all can find common ground in praising God, e.g. for His providential control of nature.”

In reading the descriptions found in verses 33 and 35, I am reminded of the motto of the church I am now attending: “Transforming lifeless spaces into life-giving places through Jesus Christ.”
Section B'1': vv. 39-40

“Kissane, Kraus, et al transpose verses 39-40, but it is possible that verse 39 should be taken as a kind of protasis [i.e., a clause expressing the condition in a conditional sentence] to verse 40. These two verses probably suggest that whenever the righteous are oppressed (verse 39), God will punish the offenders (verse 40). Thus Yahweh shows himself to be in control both of the realm of nature and of human society.” (Anderson)

NIV translates v. 39 so as to show a reversal of Israel's fortune after the blessings of v. 38, thus referring to the devastation by the Assyrians and Babylonians.

Section B'2': vv. 41-42

“An abundance of flocks not only designated prosperity but was indicative of God's goodness, so often expressed in natural and agricultural terms in the OT (Ps 107:41; 144:13).” (Davies)

Allen treats sections B'1'-2' together and titles them “The God of the weak and needy.” He says, “He can lift up the underprivileged to high blessings as well as demote nobles. He compensates for life's inequalities, to the delight of the believer and the chagrin of God's enemies.”

Verse 43

This brings us back to the closing verse which was discussed earlier. Derek Kidner's comment on it is as good place as any to end this post: “The book of Hosea closes on just such a note as this: a sober reminder not to be carried away by the eloquence, in shallow response to what God has done in depth, or in purely imaginative participation in a chapter of history. It is himself that the reader is to recognize in the fourfold picture of plight and salvation, and it is the steadfastness of God that he is now to praise with new insight.”