Afterwards they are lessened Ere I enter upon the consideration of the truths contained in this verse, I must make some brief verbal observations. Some make the word vtsr, otser, to signify tyranny, and certainly tsr, atsar, does signify to bear rule. But since it is used metaphorically for anguish, it appears to me that this is the meaning which is most accordant with the tenor of the passage. The last two words of the verse may be read as in the nominative case, as I have rendered them, or in the genitive, the anguish of misery and sorrow This lection appears to me preferable, through the anguish of misery, and through sorrow. We come now to notice shortly the main things in the passage. And as we had formerly a description of the changes which these districts underwent in relation to the nature of the soil, so now we are informed that mankind do not for ever continue in the same condition; because they both decrease in number, and lose their place and property by being reduced by wars or by civil commotions, or by other casualties. Therefore, whether they are wasted by the pestilence, or are defeated in battle, or are cut off by intestine broils, it is manifest that both their rank and condition undergo alteration. And what is the occasion of this change, but that God withdraws his grace, which hitherto formed the hidden spring from which all their prosperity issued? And as there are a thousand casualties by which cities may be ruined, the prophet brings forward one species of change of all others the most palpable and remarkable. And since God's hand is not observed in that which relates to persons living in comparative obscurity, he brings into view princes themselves, whose name and fame will not permit any memorable event which befalls them to remain in obscurity. For it seems that the world is made on their account. When God, therefore, hurls them from their lofty estate, then men, aroused as it were from their slumber, are prepared to regard his judgments. Here, too, the mode of address which is employed must be attended to; in saying, that God poured contempt upon princes, it is as if it was his pleasure, so long as they retained their dignity, that honor and respect should be paid to them. The words of Daniel are well known, "O king, God hath put the fear of thee in the very fowls of the heaven and the beasts of the earth," (Daniel 2:8) And assuredly, though princes may clothe themselves with power, yet that inward honor and majesty which God has conferred upon them, is a greater safeguard than any human arm. Nor even would a single village hold out for the space of three days, did not God, by his invisible and invincible agency, put a restraint upon the hearts of men. Hence, whenever God renders princes contemptible, their magnificent power must of necessity be subverted. This is a fact corroborated by history, that mighty potentates, who have been the terror and dread of the whole world, when once denuded of their dignity and power, have become the sport even of their own dependants. And inasmuch as such a striking revolution as this should be regarded as a wonderful display of God's power, yet such is the obtuseness of our minds, that we will not acknowledge his overruling providence. As a contrast to these reverses, the prophet afterwards shows, that the poor and ignoble are exalted, and their houses increased, and that those who were held in no estimation, suddenly increase in wealth and power. In these things men would assuredly recognize the providence of God, were it not that the perversity of their minds rendered them insensate.

Again, they are minished - literally, "And they are made to decrease." That is - all is in the hand of God. He rules and directs all things. If there is prosperity, it comes from him; if there are reverses, they occur under his hand. People are not always prosperous. There are changes, misfortunes, disappointments, sorrows. God so deals with the race as in the bests manner to secure the recognition of himself: not always sending prosperity, lest people should regard it as a thing of course, and forget that it comes from him; and not making the course of life uniformly that of disappointment and sorrow, lest they should feel that there is no God presiding over human affairs. He visits now with prosperity, and now with adversity; now with success, and now with reverses, showing that his agency is constant, and that people are wholly dependent on him. In existing circumstances - since man is what he is - it is better that there should be alternations, reverses, and changes, than that there should be a uniform course.
Through oppression - Anything that "presses" or "straitens."
Affliction - Evil; here, in the sense of calamity.
And sorrow - Anguish, pain: of body or mind.

Again, they are minished - Sometimes by war, or pestilence, or famine. How minished and brought low was the country already spoken of, by the long and destructive war which began in 1775, and was not ended till 1783! And what desolations, minishings, and ruin have been brought on the fertile empires of Europe by the war which commenced in 1792, and did not end till 1814! And how many millions of lives have been sacrificed in it, and souls sent unprepared into the eternal world! When God makes inquisition for blood, on whose heads will he find the blood of these slaughtered millions? Alas! O, alas!

(s) Again, they are minished and brought low through oppression, affliction, and sorrow.
(s) As God by his providence exalts man, so he also humbles them by afflictions to know themselves.

Again they are minished,.... Or "lessened", in their families, cattle, and substance; either the same persons as before, or others. The Targum paraphrases it,
"but when they sin, they are lessened:''
for sin is the cause of it, as follows:
and brought low through oppression, affliction and sorrow; either because of their oppression of the poor, the evil they do to them, and the sorrow they bring upon them; or they are brought into a low estate through the tyranny and oppression of others, and by the afflictions and sorrows they are brought into by them. This may be applied to the Jews, at their destruction by the Romans, when they were greatly lessened and brought low by their oppression of them: or rather to the Christians; not under the Heathen persecutions, for then they increased more and more; but under antichristian tyranny, when the beast had power over them, and overcame and slew them; and their numbers were so reduced, that the whole world is said to wonder after the beast, Revelation 13:3, and which will be the case again, when the witnesses will be slain: the number of Christians is greatly lessening now; there are but a few names in Sardis; Jacob is small, but will be smaller and fewer still.

But is also came to pass that it went ill with them, inasmuch as their flourishing prosperous condition drew down upon them the envy of the powerful and tyrannical; nevertheless God put an end to tyranny, and always brought His people again to honour and strength. Hitzig is of opinion that Psalm 107:39 goes back into the time when things were different with those who, according to Psalm 107:36-38, had thriven. The modus consecutivus is sometimes used thus retrospectively (vid., Isaiah 37:5); here, however, the symmetry of the continuation from Psalm 107:36-38, and the change which is expressed in Psalm 107:39 in comparison with Psalm 107:38, require an actual consecution in that which is narrated. They became few and came down, were reduced (שׁחח, cf. Proverbs 14:19 : to come to ruin, or to be overthrown), a coarctatione malitiae et maeroris. עצר is the restraint of despotic rule, רעה the evil they had to suffer under such restraint, and רגון sorrow, which consumed their life. מעצר has Tarcha and רעה Munach (instead of Mercha and Mugrash, vid., Accentuationssystem, xviii. 2). There is no reason for departing from this interpunction and rendering: "through tyranny, evil, and sorrow." What is stiff and awkward in the progress of the description arises from the fact that Psalm 107:40 is borrowed from Job 12:21, Job 12:24, and that the poet is not willing to make any change in these sublime words. The version shows how we think the relation of the clauses is to be apprehended. Whilst He pours out His wrath upon tyrants in the contempt of men that comes upon them, and makes them fugitives who lose themselves in the terrible waste, He raises the needy and those hitherto despised and ill-treated on high out of the depth of their affliction, and makes families like a flock, i.e., makes their families so increase, that they come to have the appearance of a merrily gamboling and numerous flock. Just as this figure points back to Job 21:11, so Psalm 107:42 is made up out of Job 22:19; Job 5:16. The sight of this act of recognition on the part of God of those who have been wrongfully oppressed gives joy to the upright, and all roguery (עולה, vid., Ps 92:16) has its mouth closed, i.e., its boastful insolence is once for all put to silence. In Psalm 107:43 the poet makes the strains of his Psalm die away after the example of Hosea, Hosea 14:10 [9], in the nota bene expressed after the manner of a question: Who is wise - he will or let him keep this, i.e., bear it well in mind. The transition to the justice together with a change of number is rendered natural by the fact that מי חכם, as in Hosea. loc. cit. (cf. Jeremiah 9:11; Esther 5:6, and without Waw apod. Judges 7:3; Proverbs 9:4, Proverbs 9:16), is equivalent to quisquis sapeins est. חסדי ה (חסדי) are the manifestations of mercy or loving-kindness in which God's ever-enduring mercy unfolds itself in history. He who is wise has a good memory for and a clear understanding of this.

They - These men, who when they are exalted by God, grow insolent and secure. Low - By God's just judgment.