Verse-by-Verse Bible Commentary
Psalms 107:43

Clarke's Commentary

Verse Psalms 107:43. Whoso is wise — That is, He that is wise, he that fears God, and regards the operation of his hand will observe-lay up and keep, these things. He will hide them in his heart, that he sin not against Jehovah. He will encourage himself in the Lord, because he finds that he is a never-failing spring of goodness to the righteous.

They shall understand the loving-kindness of the Lord — חסדי יהוה chasdey Yehovah, the exuberant goodness of Jehovah. This is his peculiar and most prominent characteristic among men; for "judgment is his strange work." What a wonderful discourse on Divine Providence, and God's management of the world, does this inimitable Psalm contain! The ignorant cannot read it without profit; and by the study of it, the wise man will become yet wiser.

ANALYSIS OF THE ONE HUNDRED AND SEVENTH PSALM

The title of this Psalm is Hallelujah, because it sets forth the praises of God for delivering such as are oppressed from four common miseries; after each of which is expressed those intercalary verses: "O that men would praise the Lord," c., " They cried unto the Lord in their trouble." It also praises God for his providence in its effects.

I. A preface in which he exhorts all to praise God, especially the redeemed, Psalms 107:1-2.

II. A declaration of his goodness in particular.

I. To the travellers and strangers, famished, Psalms 107:3-9.

2. To the prisoners and captives, Psalms 107:10-16.

3. To the sick, Psalms 107:16-23.

4. To the mariners, Psalms 107:23-32.

III. A praise of God's power and providence. which is evidently seen in the changes and varieties in the world, of which he gives many instances, that prove him to be the sole Disposer and Governor of the universe, Psalms 107:33-42.

IV. The conclusion, which sets forth the use we are to make of it, Psalms 107:42-43.

I. 1. This Psalm, like the former, begins: "That we celebrate and set forth God's praise," and for the same reasons. "O give thanks unto the Lord" 1. "For he is good;" 2. And merciful: "For his mercy endureth for ever."

2. And those whom he invites to perform this duty are all who are sensible that they have received any mercy or goodness from him in either soul or body, whom he calls the redeemed of the Lord; that men may know, when they are freed from any evil, that it is not by chance or their wisdom: God's hand is in it; he is the First Cause; the rest are only his instruments.

1. "Let the redeemed of the Lord say," i.e., that he is good and merciful.

2. "They say so whom he hath redeemed," c. If the Holy Ghost means, when he speaks of our redemption by Christ, the enemy, the devil, or some tyrant, tribulations c. then a corporeal and temporal redemption is meant. The next verse seems to refer to their banishment.

3. "And gathered them out of the lands," c. Which is yet as true of our spiritual redemption. Matthew 8:11; John 10:16 John 11:52.

II. Most expositors begin the second part at the second verse, but some at the fourth; but it is not material. In those two there was mention made of God's goodness in their deliverance, in their collection from all lands. But the following is a declaration of what they suffered during their absence from their country. And this is the misery which the prophet first instances in this place, then shows the course the travellers took, and lastly acquaints us with the manner of their deliverance. Their misery was -

1. "That they wandered." No small discomfort for an ingenious native to go from place to place as a vagrant. God's people were for a time pilgrims; "few and evil were their days."

2. The place adds to their misery. Travellers are not confined always to solitary places, they occasionally have company; but these "wandered in the wilderness in a solitary place," c. Literally it was fulfilled in the Israelites, while they travelled through the wilderness.

3. "Hungry and thirsty." Men may wander and be solitary and yet have a sufficient supply of food; but God's people sometimes fast, as Elijah, David, c.

4. And the famine was so great "that their soul," that is, their life, "was ready to faint." This is the incrementum that the prophet uses to aggravate the misery of the travellers, and the several steps by which it rises.

The prophet shows the course which these travellers and hungry souls took for ease and help and that it did not fail them, nor any one else who has tried it.

1. "Then in their trouble." God let them be brought into trouble to bring them back to himself.

2. "They cried." In their petition they were very earnest; it was no cold prayer, which froze on the way before it got to heaven; but fervent. A cry.

3. "And they cried." Not to any false god, but unto the Lord.

The success was answerable to their desire.

1. In general, "He delivered them out of their distresses."

2. But in particular, the deliverance was every way fit.

1. "They wandered in the wilderness," c., Psalms 107:4. "But he led them forth, that they might go to a city of habitation."

2. "They were hungry, and thirsty," c. But "he filled the hungry soul," &c.

And upon this he concludes his exhortation to praise God, which he is so earnest for them to do, that he inserts the exhortation between each mention of the mercies.

1. The Lord delivered: "The Lord led them forth." Praise him then.

2. Of his mere mercy, not of desert. "For he is good."

3. And the effects of his goodness were seen in his works let his praise then be as public as his works "O that men," c.

The second corporeal misery to which men are subject is captivity and imprisonment he then shows the course the captives took, and God's mercy in their deliverance.

1. Captives; they were taken by the enemy, put in dungeons and prisons, where they were debarred the comfort of the sun: "For they sat in darkness," c., and in fear of death.

2. Besides, in this place "they were fast bound with affliction," c., because of their rebellion against the Lord: "The iron entered into their soul." "He brought them low" but they sought help of the Lord.

"They cried unto the Lord in their trouble." "And found the same favour as the travellers did. "And he saved them out of their distresses."

The manner was suitable to their distress.

1. "For they sat in darkness," c. "But he brought them out," &c.

2. "They were bound in affliction and iron," &c. The prison was not so strong but he was stronger, and delivered them from captivity. Now the psalmist interposes his thanksgiving: "O that men," &c.

The third misery is some great sickness or pining away of the body under some grievous disease, such as when stung by fiery serpents, as the Israelites. 1. He describes the danger under which they languished. 2. Shows the method they took for their recovery.

1. The appellation he fastens on the diseased persons, fools not but that, generally speaking, they were wise enough but in that they sinned with a high hand against God, "they are fools."

2. Now such fools God often smites with an incurable disease: "Fools, because of their transgression," c. Not but that all sickness is from sin but this that the prophet speaks of was their general apostasy, rebellion, and contempt of God's will and commandment.

The effect was lamentable and double.

1. "Their soul abhorred all manner of meat." Meat, with which the life of man is sustained, became loathsome to them, the disease was so grievous.

2. And deadly too; no art of the physician could cure them. "For they drew near to the gates of death," that is, the grave, where Death exercises his power, as the judges of Israel did in the gates.

But these, being but dead men in the eye of man, took the same course as they did before.

1. "They cried unto the Lord in their trouble."

2. And by God's blessing they recovered; God was alone their Physician.

3. This was the manner of their cure. "He saved them out of their distress."

1. "He sent his word, and healed them." He said the word only, and they were made whole. Or if any medicine were made use of, it was his word which made it medicinal, as in the case of the bunch of figs, and therefore the prophet uses an apt word to put them in mind. "He sent his word," as a great prince sends forth his ambassadors to do his commands. Most probably the centurion had this in his mind when he said, "Say the word only, and my servant shall be whole."

2. "And he delivered them from their destructions," which are opposed to their previous danger. "They drew nigh," c.

3. But he exhorts the saved to be thankful: "O that men," c.

And he adds,

1. "Let them sacrifice their sacrifices."

2. But with these conditions and limitations: 1. That it be with a thankful heart, for an outward sacrifice is nothing. 2. That with the sacrifice there go an annunciation that men declare and publish that the cure came from God. 3. That it be done with rejoicing that we have an experience of God's presence, favour, and mercy, for which the heart ought to rejoice more than for the cure of the body.

The fourth misery arises from the danger at sea.

1. He describes.

2. Shows the course they take in a storm.

3. And the event following upon their prayers.

Upon which he calls upon them, as upon the three before, to praise God.

1. "They that go down to the sea in ships." For the sea is lower than the earth.

2. "That do business in great waters." As merchants, mariners, c.

3. "These men see the works of the Lord," c. Others hear of them by relation, but these see them: they see the great whales, innumerable kinds of fish, and monsters islands dispersed and safe in the waves, whirlpools, quicksands, rocks and have experience of the virtue of the loadstone. They discover many stars we know not; and they behold the vast workings of the sea, which fill the most valiant with fear.

4. "For he commandeth," c.

Now he describes the tempest: -

1. From the cause. God speaks the word.

2. By it "he raiseth the stormy wind."

3. Which, inspired by his word, "lifts up the waves thereof."

------Fluctus ad sidera tollit.

"The waves arise to heaven."

4. "They" (that is, the passengers) "mount up to heaven," c.

Hi summo in fluctu pendent, his unda dehiscens.

"They hung upon the wave the sea yawns under them and the bottom seems to be laid bare between the surges."

5. "Their soul its melted because of trouble." Their spirit fails.

Extemplo AEneae solvuntur frigora membra.

"The limbs of the hero himself dissolve with terror."

6. "They reel to and fro." Tossed this way and that way.

Tres Eurus ab alto in brevia, et syrtes urget.

"They are dashed against the shoals and quicksands."

7. "They stagger and totter," c. An apt simile.

Cui dubli stantque labantque pedes.

"They cannot keep their feet."

8. "And are at their wit's end." Omnis sapientia eorum absorbetur. - "Their judgment roves their art fails; their skill is at an end."

Et meminisse viae media Palinurus in unda.

"Even the pilot loses his way in the troubled deep."

Hitherto the prophet has poetically described the tempest and storm; and now he gives an account of the course they took to save their lives. "Then they cried unto the Lord," c. An old proverb says: Qui nescit orare, discat navigare. "He who knows not how to pray, let him learn to be a sailor."

And the consequence of their praying was:

"And he brings them out," c. In this manner: -

1. "He makes the storm a calm."

---------Dicto citius tumida aequora placat.

"By his word the swelling sea becomes calm."

2. "So that the waves thereof are still." Et cunctus pelagi cecidit fragor. "And the noise of it is hushed to silence."

3. "Then they are glad," &c., no more reeling to and fro whence arises their joy.

---------Laeto testantur gaudia plausu.

"The clapping of hands expresses their joy."

4. And to increase it: "So he brings them to their desired haven."

---------Magno telluris amore,

Egressi optata nautae potiuntur arena,

Et sale tabentes artus in littore ponunt.

"The weather-beaten marines having reached the shore, in an ecstacy of joy kiss the sand, and lay themselves down upon the beach."

And now, in the last place, he calls upon them to pay their tribute of thankful duty for the miracle done them in their preservation: "O that men would praise the Lord," c.

And probably in their danger they might have made a vow, which is frequently done in such cases. Read the Life of Nazianzen. This vow the prophet would have them pay openly.

1. "Let them exalt him also in the congregation," &c.

2. And that not only before the promiscuous multitude but "let them praise him in the assembly of the elders," c. Sua tabula sacer votiva paries indicat, uvida suspendisse potenti vestimenta maris Deo. "Let them here suspend their votive tablet and hang their wet clothes against a wall, as a grateful offering to him who rules the seas."

III. The prophet had exalted God's mercies in freeing men from these four miseries and calamities these travellers through the wilderness, captivity, sickness, shipwreck; and now he manifests his power, providence, and wisdom, in the vicissitudes we meet with below. In the earth we see strange mutations; in kingdoms, wonderful revolutions; yet we must go higher, and not rest short of the hand which governs all.

The prophet first instances the earth's changes.

1. "He turns rivers into a wilderness," c. The fertility of any land arises from its rivers, as is apparent in Egypt from the overflowing of the Nile. And when Elisha would free the soil from barrenness, he first healed the waters. The drying up of rivers produces famine, and when the channels are directed from their courses, the fruitful land becomes a wilderness.

2. And the cause of this is: "The iniquity of them that dwell therein."

On the contrary, God illustrates his mercy by sometimes changing the wilderness into a fruitful and abundant place.

1. "He turneth the wilderness into a standing water," &c. They shall be fruitful for man's sake.

2. "For there he makes the hungry to dwell." God puts it into men's minds to plant colonies in some newly found and good land, where the hungry find plenty and are satisfied.

3. And to build houses: "That they may prepare a city," &c.

Pars aptare locum tecto, pars ducere muros.

"Some dig out the foundations, others raise the walls."

4. The endeavours of the colonists are: 1. "To sow fields." 2. "To plant vineyards." Which was the first trade in the world.

5. And God's blessing on those endeavours: "God blessed them also." 1. In children: "So that they multiplied greatly." 2. In cattle: "And suffered not their cattle to decrease."

But there is nothing in this world perpetual and stable: even those whom God had sometimes blessed and enriched continued not at one stay.

1. These are "minished, and brought low."

2. These are "worn out by oppression," &c. By some public calamity, war, famine, invasion, &c.

Even monarchs are subject to changes.

1. "He pours contempt upon princes." It is a heavy judgment for princes, civil or ecclesiastical, to become contemptible for then the reins of discipline are let loose, confusion follows, and all things grow worse. And this for the iniquity of those, c.

2. "He causeth them to wander in the wilderness," &c., which clause is subject to a double interpretation.

Either that he suffers princes to err in their counsels, lives, and example or they enact unjust laws, favour wicked men, or oppress the good. But in the following verse there is some comfort.

"Yet setteth he the poor man on high," c. Delivers him from all affliction.

"And maketh him families like a flock." Becomes his shepherd, and governs him by his special providence.

IV. He concludes the Psalm with an epiphonema, in which he persuades good men to consider the former promises, and lay them to heart to observe the whole course of God's providence, that they impute not the changes of the world to chance or fortune, but bless God for all his dispensations.

1. "The righteous shall see it," &c. Consider, meditate upon it.

2. "And rejoice." When they are assured that God is their Guardian, and that all he lays upon them is for their real good.

"And all iniquity shall stop her mouth." By the observation of the event, at last evil doers shall not have cause to laugh and blaspheme, but to confess that all is justly and wisely done by God.

And this consideration is that of the wise man who looks afar off.

1. "Who is wise," &c., so as to mark these changes in the world properly.

2. "And they shall understand the loving-kindness of the Lord." It shall be seen by them how ineffable is his mercy towards those who truly fear him, and call upon his name: but our life is hid with Christ in God.

Bridgeway Bible Commentary

Psalms 107-108 Specific thanksgivings

Psalms 107:0 seems to be particularly appropriate to the time of the Jews’ return to their homeland after their exile in Babylon. It is a song of thanksgiving to be sung by those who have been saved from some great affliction or danger (107:1-3). Four different cases are introduced by verses 4, 10, 17 and 23. Each of the cases describes the danger, notes the prayer, outlines the answer and concludes with a word of instruction and warning.

The first thanksgiving is that of homeless wanderers. Lonely, hungry and thirsty, they cried to God and were led to a place of safety and security. They should now bear in mind that complete satis faction is found only in God (4-9). The second thanksgiving is that of people who were in prison or slavery because of their sins, but when they cried to God he set them free. They should remember that no bondage is too strong for God (10-16). The third thanksgiving is that of the sick who once suffered for their wrongdoings but have now been healed. They should respond to God’s grace by telling others of what he has done for them (17-22). The fourth thanksgiving is that of people who have been saved from terrible storms at sea. They should bear in mind that God is the one who brings all peace and calm (23-32).
When people are wicked, God may turn nature against them, punishing them with thirst and hunger. But when thirsty and hungry people are in need, God sends his generous blessings of nature upon them (33-38). When rulers are wicked, God may turn them into homeless wanderers. But when the poor are oppressed, God lifts their families into places of honour (39-43).

Psalms 108:0 was composed for some special occasion by combining portions of two other psalms. It is a song of assurance that God will give victory on the basis of his promises. For 108:1-5 see notes on Psalms 57:7-11; for 108:6-13 see notes on Psalms 60:5-12.

Coffman's Commentaries on the Bible

"Again they are diminished and bowed down Through oppression, trouble and sorrow. He poureth contempt upon princes, And causeth them to wander in the waste, where there is no way. Yet setteth he the needy on high from affliction, And maketh him families like a flock. The upright shall see it, and be glad; And all iniquity shall stop her mouth. Whoso is wise will give heed to these things; And they will consider the lovingkindness of Jehovah."

"Again they are diminished and bowed down" Israel is still the subject here, and the reference is to their oppression in Babylon. In all of the changing fortunes of God's People, the psalmist is making the point that God is the ruler; he chooses the changes for men; he prospers them when they obey him and diminishes them when they become wicked.

When the Lord's people suffer oppression, it is evil princes (or rulers) who have the ascendancy; but God will surely punish them. "Psalms 107:39 here presupposes wickedness on the part of God's people; but the Lord does not abandon them utterly and finally"The New Bible Commentary, Revised, p. 520.

"The upright shall see it, and be glad" Those who seek to obey God will conform their lives in a pattern that always takes account of the will of God. This will stop the mouths of the gainsayers.

"Whoso is wise will give heed to these things; and they will consider the lovingkindness of Jehovah"

Barnes' Notes on the Whole Bible

Whoso is wise - All who are truly wise. That is, all who have a proper understanding of things, or who are disposed to look at them aright.

And will observe these things - Will attentively consider them; will reason upon them correctly; will draw just conclusions from them; will allow them to produce their “proper” impression on the mind. The meaning is, that these things would not be understood at a glance, or by a hasty and cursory observation, but that all who would take time to study them would see in them such proofs of wisdom and goodness that they could not fail to come to the conclusion that God is worthy of confidence and love.

Even they shall understand the lovingkindness of the Lord - They will perceive that God is a merciful Being; that he seeks the welfare of the universe; that he desires the good of all; that the whole system is so arranged as to be adapted to secure the greatest good in the universe. No one can study the works of God, or mark the events of his providence, without perceiving that there are “innumerable” arrangements which have no other end than to produce happiness; which can be explained only on the supposition that God is a benevolent Being; which would not exist under the government of a malevolent being. And, although there are things which seem to be arrangements to cause suffering, and although sin and misery have been allowed to come into the world, yet we are not in circumstances to enable us to show that, in some way, these may not be consistent with a desire to promote the happiness of the universe, or that there may not be some explanation, at prosent too high for us, which will show that the principle of benevolence is applicable to all the works of God. Meantime, where we can - as we can in numberless cases - see the proofs of benevolence, let us praise God; where we cannot, let us silently trust him, and believe that there will yet be some way in which we may see this as the angels now see it, and, like them, praise him for what now seems to us to be dark and incomprehensible. There is an “eternity” before us in which to study the works of God, and it would not be strange if in that eternity we may learn things about God which we cannot understand now, or if in that eternity things now to us as dark as midnight may be made clear as noonday. How many things incomprehensible to us in childhood, become clear in riper years!

Calvin's Commentary on the Bible

43.Whosoever is wise, so as to observe these things. We are now informed that men begin to be wise when they turn their whole attention to the contemplation of the works of God, and that all others besides are fools. For however much they may pique themselves upon their superior acuteness and subtilty, all this is of no avail so long as they shut their eyes against the light which is presented to them. In employing this interrogatory form of address, he indirectly adverts to that false persuasion which prevails in the world, at the very time when the most daring heaven-despiser esteems himself to be the wisest of men; as if he should say, that all those who do not properly observe the providence of God, will be found to be nothing but fools. This caution is the more necessary, since we find that some of the greatest of philosophers were so mischievous as to devote their talents to obscure and conceal the providence of God, and, entirely overlooking his agency, ascribed all to secondary causes. At the head of these was Aristotle, a man of genius and learning; but being a heathen, whose heart was perverse and depraved, it was his constant aim to entangle and perplex God’s overruling providence by a variety of wild speculations; so much so, that it may with too much truth be said, that he employed his naturally acute powers of mind to extinguish all light. Besides, the prophet not only condemns the insensate Epicureans, whose insensibility was of the basest character, but he also informs us that a blindness, still greater and more detestable, was to be found among these great philosophers themselves. By the term, observe, he informs us, that the bare apprehension of the works of God is not enough, — they must be carefully considered in order that the knowledge of them may be deliberately and maturely digested. And, therefore, that it may be engraven upon our hearts, we must make these works the theme of our attentive and constant meditation. When the prophet says, Whosoever is wise, even they shall understand, the change of the singular into the plural number is beautifully appropriate. By the one he tacitly complains of the fewness of those who observe the judgments of God; as if he should say, How seldom do we meet with a person who truly and attentively considers the works of God! Then he adverts to the fact of their being so visibly before all, that it is impossible that men could overlook them, were it not that their minds are perverted by their own wickedness. And if any person be disposed to inquire how it comes to pass that the prophet, after treating of the judgments and severity of God, now makes mention of his loving-kindness, I answer, that his loving-kindness shines most conspicuously, and occupies a very prominent place in all that he does; for he is naturally prone to loving-kindness, by which also he draws us to himself.

Smith's Bible Commentary

Let's turn now in our Bibles to Psalms 107:1-43 . The hundred and seventh psalm begins with an exhortation to us to

Give thanks unto the LORD ( Psalms 107:1 ),

And the basis for the thanksgiving is His goodness and His mercy. Two things that we really should be thankful for: the goodness of God to us, and then God's mercy unto us. How thankful I am for the mercy of God. Were it not for the mercy of God, where would I be tonight? Surely not here. But,

for his mercy that endureth for ever ( Psalms 107:1 ).

Now, as we go through the psalm, the first verse exhorts us to praise. But then the psalm goes on and begins to talk about certain people and their condition. And then we find the oft-repeated phrase. In fact, it's repeated about three times, or four times through the psalm, "Oh that men would praise the Lord for His goodness, and His wonderful works to the children of men!" Oh that men would really learn to just praise God for His goodness to us. I think that we reflect too little upon God, because I really don't think that you can seriously reflect upon God without praising and without thanksgiving. When you really just start to reflect on His goodness, on His blessings, on all that He's done, the praises just sort of come.

Second verse he said,

Let the redeemed of the LORD say so, whom he hath redeemed from the hand of the enemy ( Psalms 107:2 );

We've been redeemed, Peter tells us, "not with corruptible things, as silver and gold, but by the precious blood of Jesus Christ" ( 1 Peter 1:18 , 1 Peter 1:19 ). You've been redeemed; you ought to talk about it. Let the redeemed of the Lord say so. We were actually in the bondage of sin. We were slaves to Satan. Paul said, "Who in times past walked according to the course of this world, according to the prince of the power of the air, that even now works in the children of disobedience: among whom you all had your manner of living in times past as you walked after the lust of your own heart and your own mind; and were by nature the children of wrath, even as others" ( Ephesians 2:2-3 ). But from that disastrous state, the Lord has redeemed you. "Let the redeemed of the Lord say so, whom He hath redeemed from the hand of the enemy."

And he gathered them out of the lands, from the east, from the west, the north, the south. They wandered in the wilderness in a solitary way; they found no city to dwell in. Then hungry and thirsty, their soul fainted in them. Then they cried unto the LORD in their trouble, and he delivered them out of all their distresses ( Psalms 107:3-6 ).

So he is describing, really, the condition of the nation of Israel that God has gathered out of all of the lands. The people who wandered after the dispersion, "hungry and thirsty, their soul fainted in them. Then they cried unto the Lord in their trouble, and He delivered them out of all their distresses."

And he led them forth by the right way, that they might go to a city of habitation. Oh that men would praise the LORD for his goodness, for his wonderful works to the children of men! For he satisfieth the longing soul, and filleth the hungry soul with goodness ( Psalms 107:7-9 ).

Now that goes back to verse Psalms 107:5 , where it speaks of their condition, "Hungry and thirsty, their soul fainted." Verse Psalms 107:9 , "For He satisfieth the longing soul, and filleth the hungry soul with goodness." The longing soul-the soul is the consciousness of man. And somehow there is a consciousness in every man that life must be something more than what I have yet experienced. Somehow I feel there is more to life. The longing soul of man He satisfies.

Now we start into the second strophe of this psalm as he begins to describe another group.

Such as sit in darkness and in the shadow of death, being bound in affliction and iron; Because they rebelled against the words of God, and contemned the counsel of the Most High ( Psalms 107:10-11 ):

So the second group he is talking about, a group who are bound in afflictions and irons, men who are in real trouble. And the reason for their trouble: their rebellion against the words of God, their scorn for the counsels of God. How many times have we gotten into trouble when we rebelled against the counsels of God? I can do it my way. Just leave me alone, Lord. I'll go my own way. And I am trying to do my own thing, and it has led me into bondage so many times. Sometimes we wonder, how in the world could I ever get in such a mess? It's because we rebelled against the words of God. We scorned His counsel.

Therefore he brought down their heart with labor; they fell down, and there was none to help. Then ( Psalms 107:12-13 )

In this sad condition,

they cried unto the LORD in their trouble ( Psalms 107:13 ),

Going back to verse Psalms 107:6 , the first group who cried unto the Lord in their trouble.

and he saved them out of their distresses. He brought them out of darkness and the shadow of death, and brake their bands in two ( Psalms 107:13-14 ).

Now the breaking of the bands in two go back to verse Psalms 107:10 , "Being bound in affliction and iron." God breaks the bondage that we experience.

Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men! ( Psalms 107:15 )

And then going back once again.

For he hath broken the gates of brass, and cut the bars of iron in sunder ( Psalms 107:16 ).

Now he deals with another category.

Fools, because of their transgression, and because of their iniquities, are afflicted ( Psalms 107:17 ).

We bring a lot of grief on ourselves.

Their soul abhorreth all manner of meat ( Psalms 107:18 );

Now this to me is interesting, because it seems to be describing a vegetarian and it calls them fools. And they do act a little funny at times if you observe them. They seem to be lacking protein in their diet. "Their soul abhorreth all manner of meat."

and they draw near unto the gates of death ( Psalms 107:18 ).

And again,

Then [in this condition] they cry unto the LORD in their trouble, and he saveth them out of their distresses. He sent his word, and healed them, and delivered them from his destructions ( Psalms 107:19-20 ).

How many times God uses His Word to heal, to deliver, to set us free. How many times when I've had a particular problem and I was very concerned and as I was praying, the Lord would send His Word. He would give me a scripture in my heart. A scripture would flash in my mind, and that scripture was just what I needed. How many times when the Word of God has flashed in my mind in a particular circumstance, I said, "Thank You, Lord, I really needed that." For the scripture was just exactly what I was needing at that time. And it ministered to me, and it was strength to me, and it brought me through.

Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men! And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing ( Psalms 107:21-22 ).

Now, in the Old Testament, in order to approach God they had to come to the priest with sacrifices. And there were different sacrifices that were offered in the Old Testament. There were the sin offerings, the sacrifices for sin of which we are all very familiar. But there were also what they called the peace offerings, which was just really... the idea behind the peace offering was communion with God. It was bringing a sacrifice and they would barbecue it for you and then you'd sit down and eat with God. Part of it would be burned unto the Lord, His portion, and then you would eat your portion, and it was just an offering of communion. I want to just draw close to God and just sit down and have a meal with the Lord. And so you'd offer a peace offering unto God.

Then there was also the burnt offering sacrifices. And the burnt offering sacrifices were sacrifices of consecration unto God. God, I want to consecrate myself to You. And so I would offer to the Lord a burnt offering sacrifice which was a sacrifice signifying my commitment of myself to God. So the different sacrifices that were offered.

Now we say, "Well, we're living now in the gospel of grace, and Jesus sacrificed Himself once and for all." Yes, as a sin offering. And that takes care of the sin sacrifice completely. But there are sacrifices of the New Testament that we are exhorted to offer unto God. Not animal sacrifices, but fruit sacrifices. "Let us offer unto God the sacrifice of praise, even the fruit of our lips" ( Hebrews 13:15 ). And so praising God becomes actually a peace offering. As through praise, I come into communion with God. "For the Lord inhabits the praises of His people" ( Psalms 22:3 ). The sacrifice of praise and that of commitment of myself as I am worshipping the Lord and I just yield my life to Him.

So there are sacrifices of praise and here, the psalmist said, "Let them sacrifice the sacrifice of thanksgiving, and declare His work with rejoicing." We were talking with a group of people today and we were saying, "We need to get together some night and just talk about the Lord and all of the wonderful things He's doing." Just spend an evening. Just getting together talking about the goodness of God, and the work of God, and the blessings of God. What a profitable evening that would be, as we just sit together and we just talk about, "Oh, you remember what the Lord did? Oh, isn't that glorious?" And just rejoicing, you know, as you talk about the glorious works of God.

There's an interesting thing when people get together to talk about the Lord. The Lord is always interested in it. He's interested in what you have to say about Him. Just like you're interested when people talk about you; you want to know what they're saying. And you get a chance, you know, you hear your name, and you know how you tune in on your name and you get real quiet and you listen to see what they're saying. Well, the Bible indicates that God does something like that, too. It says, "They that love the Lord spake often of Him" ( Malachi 3:16 ). And the Lord made a record of the things that they were saying. God kept a record. And in that day, they shall be accounted as jewels. God loves people to talk about Him. And so here, "Declare His works with rejoicing."

Now we come into a fourth category of people. A fourth section of this psalm. This is for the sailors.

They that go down to the sea in ships, that do their business in great waters; These see the works of the LORD, and his wonders in the deep ( Psalms 107:23-24 ).

The ocean is always a marvel. I love... I'm a very water-oriented person. I love the water. I love diving down and looking at the coral and the various fish, and it's just the works of God. "They see the works of the LORD, His wonders in the deep."

For he commandeth, and raiseth the stormy wind, which lifts up the waves thereof. They mount up to heaven, they go down again into the depths: and their soul is melted because of trouble. They reel to and fro, and stagger like a drunken man, they're at their wit's end ( Psalms 107:25-27 ).

You ever been in a storm at sea? Huge waves.

And then they cry unto the LORD in their trouble, and he brings them out of their distress. And he makes the storm a calm, so that the waves thereof are still. Then are they glad because they're quiet; so he brings them into their desired haven ( Psalms 107:28-30 ).

The work of God bringing us into the desired haven. Beautiful.

Now the psalm ends with just exhortations unto, again, of praising the Lord for His works, and it begins to list many of the works of the Lord.

Let them exalt him also in the congregation of the people, and praise him in the assembly of the elders. For he turneth the rivers into a wilderness, and the watersprings into dry ground; A fruitful land into barrenness, for the wickedness of them that dwell therein. He turneth the wilderness into a standing water, and dry ground into watersprings. And there he maketh the hungry to dwell, that they may prepare a city for habitation; And sow the fields, and plant the vineyards, which may yield the fruits of increase. He blesses them also, so that they are multiplied greatly; and he allowed not their cattle to decrease. Again, they are minished and brought low through oppression, affliction, and sorrow. And he poured contempt upon the princes, and causes them to wander in the wilderness, where there is no way. Yet setteth he the poor on high from affliction, and maketh his families like a flock. The righteous shall see it, and rejoice: and all iniquity shall stop her mouth. Whoso is wise, and will observe these things, even they shall understand the loving-kindness of the LORD ( Psalms 107:32-43 ).

So the final verses just sort of a conclusion to the psalm saying that "Whoever is wise, and will observe these things." What things? Praising, thanksgiving. "Even they shall understand the lovingkindness of the LORD." "

Dr. Constable's Expository Notes

Psalms 107

An unknown writer sought to motivate the Lord’s redeemed people to praise Him by reviewing some of His mighty acts.

Dr. Constable's Expository Notes

3. The providence of God 107:33-43

The following verses contain a second major reason for praising God, namely: His providential governing of the world.

Dr. Constable's Expository Notes

The Lord also controls the experiences of people. He humbles the proud, but He also exalts the humble. The godly observe this and rejoice, but the unrighteous keep silent. A wise person will reflect on these matters and meditate on God’s loyal love (hesed).

"The conclusion to this psalm transforms the hymn of thanksgiving and praise to a wisdom psalm." [Note: VanGemeren, p. 688.]

This whole psalm exalts the loyal love of God (Psalms 107:1; Psalms 107:8; Psalms 107:15; Psalms 107:21; Psalms 107:31). It teaches God’s people to observe God’s loyalty to them when He saves them after they call on Him. He does this providentially by controlling the forces of nature and by arranging the circumstances of their lives. The proper godly response to this grace is to give thanks to Him and to tell others about His wonderful works.

Gill's Exposition of the Whole Bible

Whoso is wise,.... Or as it may be read interrogatively, "who is wise?" as in Jeremiah 9:12, that is, spiritually wise, wise unto salvation; who is made to know wisdom in the hidden part; for not such as are possessed of natural wisdom, or worldly wise men, much less who are wise to do evil, are here meant.

And will observe these things; the remarkable appearances of divine Providence to persons in distress; the various changes and vicissitudes in the world; the several afflictions of God's people, and their deliverances out of them; the wonderful works of God in nature, providence, and grace; these will be observed, taken notice of, laid up in the mind, and kept by such who are truly wise, who know how to make a right use and proper improvement of them.

Even they shall understand the lovingkindness of the Lord; everyone of the wise men; they will perceive the kindness of God unto all men, in the several dispensations of his providence towards them, and his special love and kindness towards his own people, even in all their afflictions; they will perceive this to be at the bottom of every mercy and blessing; they will understand more of the nature and excellency of it, and know more of the love of God and Christ, which passeth knowledge. Or "the kindnesses of the Lord shall be understood": that is, by wise men; so R. Moses in Aben Ezra renders the words.

Henry's Complete Commentary on the Bible

      33 He turneth rivers into a wilderness, and the watersprings into dry ground;   34 A fruitful land into barrenness, for the wickedness of them that dwell therein.   35 He turneth the wilderness into a standing water, and dry ground into watersprings.   36 And there he maketh the hungry to dwell, that they may prepare a city for habitation;   37 And sow the fields, and plant vineyards, which may yield fruits of increase.   38 He blesseth them also, so that they are multiplied greatly; and suffereth not their cattle to decrease.   39 Again, they are minished and brought low through oppression, affliction, and sorrow.   40 He poureth contempt upon princes, and causeth them to wander in the wilderness, where there is no way.   41 Yet setteth he the poor on high from affliction, and maketh him families like a flock.   42 The righteous shall see it, and rejoice: and all iniquity shall stop her mouth.   43 Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the LORD.

      The psalmist, having given God the glory of the providential reliefs granted to persons in distress, here gives him the glory of the revolutions of providence, and the surprising changes it sometimes makes in the affairs of the children of men.

      I. He gives some instances of these revolutions.

      1. Fruitful countries are made barren and barren countries are made fruitful. Much of the comfort of this life depends upon the soil in which our lot is cast. Now, (1.) The sin of man has often marred the fruitfulness of the soil and made it unserviceable, Psalms 107:33; Psalms 107:34. Land watered with rivers is sometimes turned into a wilderness, and that which had been full of water-springs now has not so much as water-streams; it is turned into dry and sandy ground, that has not consistency and moisture enough to produce any thing valuable. Many a fruitful land is turned into saltness, not so much from natural causes as from the just judgment of God, who thus punished the wickedness of those that dwell therein; as the vale of Sodom became a salt sea. Note, If the land be bad, it is because the inhabitants are so. Justly is the ground made unfruitful to those that bring not forth fruit unto God, but serve Baal with their corn and wine. (2.) The goodness of God has often mended the barrenness of the soil, and turned a wilderness, a land o drought, into water-springs,Psalms 107:35; Psalms 107:35. The land of Canaan, which was once the glory of all lands for fruitfulness, is said to be, at this day, a fruitless, useless, worthless spot of ground, as was foretold, Deuteronomy 29:23. This land of ours, which formerly was much of it an uncultivated desert, is now full of all good things, and more abundant honour is given to that part which lacked. Let the plantations in America, and the colonies settled there, compared with the desolations of many countries in Asia and Europe, that formerly were famous, expound this.

      2. Necessitous families are raised and enriched, while prosperous families are impoverished and go to decay. If we look broad in the world, (1.) We see many greatly increasing whose beginning was small, and whose ancestors were mean and made no figure, Psalms 107:36-38; Psalms 107:36-38. Those that were hungry are made to dwell in fruitful lands; there they take root, and gain a settlement, and prepare a city for habitation for themselves and theirs after them. Providence puts good land under their hands, and they build upon it. Cities took rise from rising families. But as lands, will not serve for men without lodgings, and therefore they must prepare a city of habitation, so lodgings, though ever so convenient, will not serve without lands, and therefore they must sow the fields, and plant vineyards (Psalms 107:37; Psalms 107:37), for the king himself is served of the field. And yet the fields, though favoured with water-springs, will not yield fruits of increase, unless they be sown, nor will vineyards be had, unless they be planted; man's industry must attend God's blessing, and then God's blessing will crown man's industry. The fruitfulness of the soil should engage, for it does encourage, diligence; and, ordinarily, the hand of the diligent, by the blessing of God, makes rich,Psalms 107:38; Psalms 107:38. He blesses them also, so that they are, in a little time, multiplied greatly, and he diminishes not their cattle. As in the beginning, so still it is, by the blessing of God, that the earth and all the creatures increase and multiply (Genesis 1:22), and we depend upon God for the increase of the cattle as well as for the increase of the ground. Cattle would decrease many ways if God should permit it, and men would soon suffer by it. (2.) We see many that have thus suddenly risen as suddenly sunk and brought to nothing (Psalms 107:39; Psalms 107:39): Again they are diminished and brought low by adverse providences, and end their days as low as they began them; or their families after them lose as fast a they got, and scatter what they heaped together. Note, Worldly wealth is an uncertain thing, and often those that are filled with it, ere they are aware, grow so secure and sensual with it that, ere they are aware, they lose it again. Hence it is called deceitful riches and the mammon of unrighteousness. God has many ways of making men poor; he can do it by oppression, affliction, and sorrow, as he tempted Job and brought him low.

      3. Those that were high and great in the world are abased, and those that were mean and despicable are advanced to honour, Psalms 107:40; Psalms 107:41. We have seen, (1.) Princes dethroned and reduced to straits. He pours contempt upon them, even among those that have idolized them. Those that exalt themselves God will abase, and, in order thereunto, will infatuate: He makes them to wander in the wilderness, where there is no way. He baffles those counsels by which they thought to support themselves, and their own power and pomp, and drives them headlong, so that they know not what course to steer, nor what measures to take. We met with this before, Job 12:24; Job 12:25. (2.) Those of low degree advanced to the posts of honour (Psalms 107:41; Psalms 107:41): Yet setteth he the poor on high, raiseth from the dust to the throne of glory,1 Samuel 2:8; Psalms 113:7; Psalms 113:8. Those that were afflicted and trampled on are not only delivered, but set on high out of the reach of their troubles, above their enemies, and have dominion over those to whom they had been in subjection. That which adds to their honour, and strengthens them in their elevation, is the multitude of their children: He maketh him families like a flock of sheep, so numerous, so useful, so sociable with one another, and so meek and peaceable. He that sent them meat sent them mouths. Happy is the man that has his quiver filled with arrows, for he shall boldly speak with the enemy in the gate,Psalms 127:5. God is to be acknowledged both in setting up families and in building them up. Let not princes be envied, nor the poor despised, for God has many ways of changing the condition of both.

      II. He makes some improvement of these remarks; such surprising turns as these are of use, 1. For the solacing of saints. They observe these dispensations with pleasure (Psalms 107:42; Psalms 107:42): The righteous shall see it and rejoice in the glorifying of God's attributes and the manifesting of his dominion over the children of men. It is a great comfort to a good man to see how God manages the children of men, as the potter does the clay, so as to serve his own purposes by them, to see despised virtue advanced and impious pride brought low to the dust, to see it evinced beyond dispute that verily there is a God that judges in the earth. 2. For the silencing of sinners: All iniquity shall stop her mouth; it shall be a full conviction of the folly of atheists, and of those that deny the divine providence; and, forasmuch as practical atheism is at the bottom of all sin, it shall in effect stop the mouth of all iniquity. When sinners see how their punishment answers to their sin, and how justly God deals with them in taking away from them those gifts of his which they had abused, they shall not have one word to say for themselves; for God will be justified, he will be clear. 3. For the satisfying of all concerning the divine goodness (Psalms 107:43; Psalms 107:43): Whoso is wise, and will observe these things, these various dispensations of divine providence, even they shall understand the lovingkindness of the Lord. Here is, (1.) A desirable end proposed, and that is, rightly to understand the loving kindness of the Lord. It is of great use to us, in religion, to be fully assured of God's goodness, to be experimentally acquainted and duly affected with it, that his lovingkindness may be before our eyes,Psalms 26:3. (2.) A proper means prescribed for attaining this end, and that is a due observance of God's providence. We must lay up these things, mind them, and keep them in mind, Luke 2:19. (3.) A commendation of the use of this means as an instance of true wisdom: Whoso is wise, let him by this both prove his wisdom and improve it. A prudent observance of the providences of God will contribute very much to the accomplishing of a good Christian.