Such as sit in darkness and in the shadow of death, being bound in affliction and iron;

Such as sat in darkness and in the shadow of death, Being bound in affliction and iron,

Such as sat in darkness and in the shadow of death: bound in want and in iron.

Such as inhabit darkness and the shadow of death, bound in affliction and iron,

Such as sit in darkness and in the shades of death, being bound in affliction and iron;

Inhabitants of dark places and death-shade, Prisoners of affliction and of iron,

Those who were in the dark, in the black night, in chains of sorrow and iron;

Such as sat in darkness and in the shadow of death, Being bound in affliction and iron-

They who dwell in darkness The Spirit of God makes mention here of another species of danger in which God manifestly discovers his power and grace in the protecting and delivering of men. The world, as I said, calls these vicissitudes the sport of fortune; and hardly one among a hundred can be found who ascribes them to the superintending providence of God. It is a very different kind of practical wisdom which God expects at our hands; namely, that we ought to meditate on his judgments in the time of adversity, and on his goodness in delivering us from it. For surely it is not by mere chance that a person falls into the hands of enemies or robbers; neither is it by chance that he is rescued from them. But this is what we must constantly keep in view, that all afflictions are God's rod, and that therefore there is no remedy for them elsewhere than in his grace. If a person fall into the hands of robbers or pirates, and be not instantly murdered, but, giving up all hope of life, expects death every moment; surely the deliverance of such a one is a striking proof of the grace of God, which shines the more illustriously in proportion to the fewness of the number who make their escape. Thus, then, should a great number perish, this circumstance ought by no means to diminish the praises of God. On this account the prophet charges all those with ingratitude, who, after they have been wonderfully preserved, very soon lose sight of the deliverance thus vouchsafed to them. And, to strengthen the charge, he brings forward, as a testimony against them, their sighs and cries. For when they are in straits, they confess in good earnest that God is their deliverer; how happens it, then, that this confession disappears when they are enjoying peace and quietness?

Such as sit in darkness - The reference in these verses Psalm 107:10-14 is evidently to the children of Israel, when in Babylon; and the design is, to show the goodness of God to them in their trouble, and the occasion which they had for praising him on that account. To "sit in darkness" is significant of great ignorance (compare the notes at Luke 1:79; notes at Isaiah 9:2); or of affliction and trouble, as darkness is an emblem of calamity.
And in the shadow of death - A dark, gloomy, chilly shade such as "Death" would cast if he stood between us and the light. See the notes at Job 3:5; compare Job 10:21; Psalm 23:4; Psalm 44:19; Isaiah 9:2. The reference is to the sad and gloomy residence of the Hebrews in the land of captivity.
Being bound in affliction and iron - Captives and slaves. Compare Psalm 105:18.

Then they cry - The effect produced by affliction as before.

Then they cry - The effect produced by affliction as before.

Such as sit in darkness, and in the shadow of death,.... This is the second instance of persons in distress calling on the name of the Lord; and who, being delivered, are under obligation to praise him, such as are captives and prisoners. The Targum applies it to the Israelites in the Babylonish captivity; but it is much better to interpret it of prisoners in common; whose prisons are generally dark cells or dungeons, and where they are alone, and deprived of the company of the living; and so are not only in darkness, but seem as if they were in the state of the dead; their condition is the shadow of it, and bears some resemblance to it. And it may be applied, in a spiritual sense, to the case and condition of the people of God in a state of unregeneracy, which is described in the same language, Isaiah 9:2, and which is a state of darkness and ignorance; they are darkness itself, and are ignorant of themselves and their case; of the nature of sin, and the evil of it; of the spirituality of the law; of God in Christ; of Christ, and the way of salvation by him; of the Spirit, and his work; of the Scriptures, and the doctrines of the Gospel contained in them; and, like persons in a dark prison, cannot behold the sun, nor see to read nor work; and are like those that are in the state of the dead; and indeed are dead in Adam, dead in law, dead in trespasses and sins; having no spiritual life, sense, nor motion. And here they sit, continue and remain, during the time of their ignorance, till it pleases the Lord to enlighten, quicken, and convert them. These phrases are used of the people of God after conversion, when in darkness and desertion, and under afflictive providences, Psalm 23:4. Being bound in affliction and iron; that is, with fetters of iron, which is very afflicting; see Psalm 105:18, and fitly describes the people of God in a state of nature, who are led captive by Satan, at his will; are held with the cords and fetters of their own sins, and are shut up under the law, as a ministering of condemnation and death: or, bound with affliction, as with iron; hence we read of fetters and cords of affliction, Job 36:8, with which good men may be held for their iniquities; or, however, are chastened with them for their good, Some refer all this to the state of the Christian church under the ten persecutions, Revelation 2:10.

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.

Their sufferings were for their rebellion against (Psalm 105:28) the words, or purposes, or promises, of God for their benefit. When humbled they cry to God, who delivers them from bondage, described as a dark dungeon with doors and bars of metal, in which they are bound in iron--that is, chains and fetters.
shadow of death--darkness with danger (Psalm 23:4).

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; Zac 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.

Darkness - In dark prisons or dungeons.