They that go down to the sea in ships - The scene here changes again. From those that wander in the desert - from those who are in prison - from those who are sick - the eye of the psalmist turns to those who encounter the perils of the ocean, and he finds there occasion for praise to God. The phrase "go down" or "descend" is employed here because the sea is lower than the land, and because we "descend" when we embark on board of a vessel.

That do business ... - Whose business or employment is on the ocean.

They that go down to the sea in ships - This is the Fourth comparison. Their captivity was as dangerous and alarming as a dreadful tempest at sea to a weather-beaten mariner.

They that go down to the sea in ships,.... This is the fourth instance of persons in distress crying to the Lord for help, and, having it, are laid under obligation to praise him; the case of seafaring men: so the Targum introduces it,

"mariners that go down to the sea in ships;''

the same form of expression as here is used in Isaiah 42:10. Some affirm the sea to be higher than the earth, but by this it should be lower; besides the earth is said to be founded on the seas, which suggests superiority; and all the rivers run into the sea, which supposes a declivity; but, be it so that it is higher than the earth, yet this phrase is to be justified by the shores being higher than the sea, from whence men go down to take shipping, as Kimchi observes; though Kimchi's father is of opinion that it respects persons going down into the ship, which is deep, as Jonah is said to do, Jonah 1:3.

That do business in great waters: which refers either to the steering and working of the ship, and everything relating to the management of the ropes and sails, and other affairs; and in a storm much business is done, all hands are employed: or else to the business they go to sea about, as catching fish, curing them, and carrying them to market; or else to traffic and merchandise of goods, they convey from place to place. The phrase is much like that, "as many as trade by sea", Revelation 18:17.

23 They that go down to the sea in ships, that do business in great waters;

24 These see the works of the Lord, and his wonders in the deep.

25 For he commandeth, and raiseth the stormy wind, which lifteth up waves thereof.

26 They mount up to the heaven, they go down again to the depths; soul is melted because of trouble.

27 They reel to and fro, and stagger like a drunken man, and are at their wit's end.

28 Then they cry unto the Lord in their trouble, and he bringeth them of their distresses.

29 He maketh the storm a calm, so that the waves thereof are still.

30 Then are they glad because they be quiet; so he bringeth them unto their desired haven.

31 Oh that men would praise the Lord for his goodness, and for his wonder-works to the children of men!

32 Let them exalt him also in the congregation of the people, and praise in the assembly of the elders.

Psalm 107:23

"They that go, down to the sea in ships." Navigation was so little practised among the Israelites that mariners were invested with a high degree of mystery, their craft was looked upon as one of singular daring and peril. Tales of the thrilled all hearts with awe, and he who had been to Ophir or to Tarshish and returned alive was looked upon as a man of renown, an ancient mariner to be listened to with reverent attention. Voyages were looked on as descending to an s, "going down to the sea in ships;" whereas now our bolder and more accused sailors talk of the "high seas." "That do business in great waters." If they had not had business to do, they would never have ventured on the ocean, ye never read in the Scriptures of any man taking his pleasure on the sea; so averse was the Israelitish mind to seafaring, that we do not hear of even Solomon himself keeping a pleasure boat. The Mediterranean was "the great sea" to David and his countrymen, and they viewed those who had business upon it with no small degree of admiration.

Psalm 107:24

"These see the works of the Lord." Beyond the dwellers on the land they see the Lord's greatest works or at least such as stayers at home judge to be so when they hear the report thereof. Instead of the ocean proving to be a watery wilderness, it is full of God's creatures, and if we were to attempt to escape from his presence by flying to the uttermost parts of it, we should only rush into Jehovah's arms, and ourselves in the very centre of his workshop. "And his wonders in the deep." They see wonders in it and on it. It is in itself a wonder and it swarms with wonders. Seamen because they have fewer objects around them, are more observant of those have than landsmen are, and hence they are said to see the wonders in the deep. At the same time, the ocean really does contain many of the more striking of God's creatures, and it is the scene of many of the more tremendous of the physical phenomena by which the power and majesty of the Lord are revealed among men. The chief wonders alluded to by the Psalmist are a sudden storm and the calm which as it follows it.

continued...

Others have returned to tell of the perils of the sea. Without any allegory (Hengstenberg) it speaks of those who by reason of their calling traverse (which is expressed by ירד because the surface of the sea lies below the dry land which slopes off towards the coast) the sea in ships (read boŏnijoth without the article), and that not as fishermen, but (as Luther has correctly understood the choice of the word) in commercial enterprises. These have seen the works and wonders of God in the eddying deep, i.e., they have seen with their own eyes what God can do when in His anger He calls up the powers of nature, and on the other hand when He compassionately orders them back into their bounds. God's mandate (ויּאמר as in Psalm 105:31, Psalm 105:34) brought it to pass that a stormy wind arose (cf. עמד, Psalm 33:9), and it drove its (the sea's) waves on high, so that the seafarers at one time were tossed up to the sky and then hurled down again into deep abysses, and their soul melted בּרעה, in an evil, anxious mood, i.e., lost all its firmness. They turned about in a circle (יחוגּוּ( elc from חגג equals חוּג) and reeled after the manner of a drunken man; all their wisdom swallowed itself up, i.e., consumed itself within itself, came of itself to nought, just as Ovid, Trist. i. 1, says in connection with a similar description of a storm at sea: ambiguis ars stupet ipsa malis. The poet here writes under the influence of Isaiah 19:3, Isaiah 19:14. But at their importunate supplication God led them forth out of their distresses (Psalm 25:17). He turned the raging storm into a gentle blowing ( equals דּממה דּקּה, 1 Kings 19:12). הקים construed with ל here has the sense of transporting (carrying over) into another condition or state, as Apollinaris renders: αὐτίκα δ ̓ εἰς αὔρην προτέρην μετέθηκε θύελλαν. The suffix of גּלּיהם cannot refer to the מים רבּים in Psalm 107:23, which is so far removed; "their waves" are those with which they had to battle. These to their joy became calm (חשׁה) and were still (שׁתק as in Jonah 1:11), and God guided them ἐπὶ λιμένα θελήματος αὐτῶν (lxx). מחוז, a hapax-legomenon, from Arab. ḥâz (ḥwz), to shut in on all sides and to draw to one's self (root Arab. ḥw, gyravit, in gyrum egit), signifies a place enclosed round, therefore a haven, and first of all perhaps a creek, to use a northern word, a fiord. The verb שׁתק in relation to חשׁה is the stronger word, like יבשׁ in relation to חרם in the history of the Flood. Those who have been thus marvellously rescued are then called upon thankfully to praise God their Deliverer in the place where the national church assembles, and where the chiefs of the nation sit in council; therefore, as it seems, in the Temple and in the Forum.

(Note: In exact editions like Norzi, Heidenheim, and Baer's, before Psalm 107:23, Psalm 107:24, Psalm 107:25, Psalm 107:26, Psalm 107:27, Psalm 107:28, and Psalm 107:40 there stand reversed Nuns (נונין הפוכין, in the language of the Masora נונין מנזרות), as before Numbers 10:35 and between Numbers 10:36 and Numbers 11:1 (nine in all). Their signification is unknown.)

Now follow two more groups without the two beautiful and impressive refrains with which the four preceding groups are interspersed. The structure is less artistic, and the transitions here and there abrupt and awkward. One might say that these two groups are inferior to the rest, much as the speeches of Elihu are inferior to the rest of the Book of Job. That they are, however, nevertheless from the hand of the very same poet is at once seen from the continued dependence upon the Book of Job and Isaiah. Hengstenberg sees in Psalm 107:33-42 "the song with which they exalt the Lord in the assembly of the people and upon the seat of the elders." but the materia laudis is altogether different from that which is to be expected according to the preceding calls to praise. Nor is it any the more clear to us that Psalm 107:33. refer to the overthrow of Babylon, and Psalm 107:35. to the happy turn of affairs that took place simultaneously for Israel; Psalm 107:35 does not suit Canaan, and the expressions in Psalm 107:36. would be understood in too low a sense. No, the poet goes on further to illustrate the helpful government of God the just and gracious One, inasmuch as he has experiences in his mind in connection therewith, of which the dispersion of Israel in all places can sing and speak.

They that go down to the {l} sea in ships, that do business in great waters;

(l) He shows by the sea what care God has over man, for when he delivers them from the great danger of the sea, he delivers them as it were from a thousand deaths.

23-32. Here are set forth the perils of seafaring, futility of man's, and efficiency of God's, help.

go . sea-alluding to the elevation of the land at the coast.

107:23-32 Let those who go to sea, consider and adore the Lord. Mariners have their business upon the tempestuous ocean, and there witness deliverances of which others cannot form an idea. How seasonable it is at such a time to pray! This may remind us of the terrors and distress of conscience many experience, and of those deep scenes of trouble which many pass through, in their Christian course. Yet, in answer to their cries, the Lord turns their storm into a calm, and causes their trials to end in gladness.