Psalm 107:16

For he hath broken the gates of brass, and cut the bars of iron in sunder.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

-16Isaiah 45:2 was present to the poet’s mind.

Virgil’s picture of the shrine of war (Æn. vii. 607) has been compared to this.

Matthew Henry's Concise Commentary

107:10-16 This description of prisoners and captives intimates that they are desolate and sorrowful. In the eastern prisons the captives were and are treated with much severity. Afflicting providences must be improved as humbling providences; and we lose the benefit, if our hearts are unhumbled and unbroken under them. This is a shadow of the sinner's deliverance from a far worse confinement. The awakened sinner discovers his guilt and misery. Having struggled in vain for deliverance, he finds there is no help for him but in the mercy and grace of God. His sin is forgiven by a merciful God, and his pardon is accompanied by deliverance from the power of sin and Satan, and by the sanctifying and comforting influences of God the Holy Spirit.

Barnes' Notes on the Bible

For he hath broken the gates of brass - The immediate "reason" here given for praising the Lord is that he had "broken the gates of brass," continuing the thought from Psalm 107:10-14. In the previous part of the psalm, in giving a reason for praising the Lord, the fact that he feeds the hungry was selected Psalm 107:9 because in the preceding part the allusion was to the sufferings of hunger and thirst Psalm 107:4-5; here the fact that he had broken the gates of brass is selected, because the allusion in the immediately preceding verses Psalm 107:12-14 was to their imprisonment. In the construction of the psalm there is great regularity. The "gates of brass" refer probably to Babylon; and the idea is, that their deliverance had been as if the brass gates of that great city had been broken down to give them free egress from their captivity. Thus the conquest of Babylon by Cyrus is announced in similar language: "I will break in pieces the gates of brass, and cut in sunder the bars of iron," Isaiah 45:2. See the notes at that passage.

Jamieson-Fausset-Brown Bible Commentary

16. broken—literally, "shivered" (Isa 45:2).

Matthew Poole's Commentary

He restored them to liberty in spite of all impediments and oppositions.

Gill's Exposition of the Entire Bible

For he hath broken the gates of brass,.... The prison doors made of brass, as sometimes of iron, for the security of the prisoners; see Acts 12:10. And cut the bars of iron in sunder; with which they were barred and secured. Hyperbolical phrases these, as Kimchi, expressing how exceeding strong the prison doors were, and the impossibility of an escape out of them, unless the Lord had delivered them; but when he works, none can let; all obstructions are easily removed by him; which is the sense of the words, see Isaiah 45:2. Vitringa, on Revelation 12:2, interprets this of the subjection of the Roman emperors to the faith and obedience of Christ.

Geneva Study Bible

For he hath broken the {f} gates of brass, and cut the bars of iron in sunder.

(f) When there seems to man's judgment no recovery, but all things are brought to despair, then God chiefly shows his mighty power.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

16. The prophecy of Isaiah 45:2 has been fulfilled. The land of exile was represented as a vast and strong fortress-prison.

Pulpit Commentary

Verse 16. - For he hath broken the gates of brass. God completely liberates the un happy ones who turn to him; removes every restraint that confines and galls them; breaks on their behalf, as it were, "gates of brass." And cut the bars of iron in sunder. Snaps fetters and prison bars. Psalm 107:16

Keil and Delitzsch Biblical Commentary on the Old Testament

Others suffered imprisonment and bonds; but through Him who had decreed this as punishment for them, they also again reached the light of freedom. Just as in the first strophe, here, too, as far as יודוּ in Psalm 107:15, is all a compound subject; and in view of this the poet begins with participles. "Darkness and the shadow of death" (vid., Psalm 23:4) is an Isaianic expression, Isaiah 9:1 (where ישׁבי is construed with ב), Psalm 42:7 (where ישׁבי is construed as here, cf. Genesis 4:20; Zechariah 2:11), just as "bound in torture and iron" takes its rise from Job 36:8. The old expositors call it a hendiadys for "torturing iron" (after Psalm 105:18); but it is more correct to take the one as the general term and the other as the particular: bound in all sorts of affliction from which they could not break away, and more particularly in iron bonds (בּרזל, like the Arabic firzil, an iron fetter, vid., on Psalm 105:18). In Psalm 107:11, which calls to mind Isaiah 5:19, and with respect to Psalm 107:12, Isaiah 3:8, the double play upon the sound of the words is unmistakeable. By עצה is meant the plan in accordance with which God governs, more particularly His final purpose, which lies at the basis of His leadings of Israel. Not only had they nullified this purpose of mercy by defiant resistance (המרה) against God's commandments (אמרי, Arabic awâmir, âmireh) on their part, but they had even blasphemed it; נאץ, Deuteronomy 32:19, and frequently, or נאץ (prop. to pierce, then to treat roughly), is an old Mosaic designation of blasphemy, Deuteronomy 31:20; Numbers 14:11, Numbers 14:23; Numbers 16:30. Therefore God thoroughly humbled them by afflictive labour, and caused them to stumble (כּשׁל). But when they were driven to it, and prayed importunately to Him, He helped them out of their straits. The refrain varies according to recognised custom. Twice the expression is ויצעקו, twice ויזעקו; once יצילם, then twice יושׁיעם, and last of all יוציאם, which follows here in Psalm 107:14 as an alliteration. The summary condensation of the deliverance experienced (Psalm 107:16) is moulded after Isaiah 45:2. The Exile, too, may be regarded as such like a large jail (vid., e.g., Isaiah 42:7, Isaiah 42:22); but the descriptions of the poet are not pictures, but examples.