Subject, etc. - This is a choice song for the redeemed of the Lord (Psalm 107:2). Although it celebrates providential deliverances, and therefore may be sung by any man whose life has been preserved in time of danger; yet, under cover of this, it mainly magnifies the Lord for spiritual blessings, of which temporal favours are but types and shadows. The theme is thanksgiving, and the motives for it. The construction of the Psalm is highly poetical, and merely as a composition it would be hard to find its compeer among human productions. The bards of the Bible hold no second place among the sons of song.

Division. - The Psalmist commences by dedicating his poem to the redeemed who have been gathered from captivity, Psalm 107:1-3; he then likens their history to that of travellers lost in the desert, Psalm 107:4-9; to that of prisoners in iron bondage, Psalm 107:10-16; to that of sick men, Psalm 107:17-22; and to that of mariners tossed with tempest, Psalm 107:23-32. In the closing verses the judgment of God on the rebellious, and the mercies of God to his own afflicted people are made the burden of the song, Psalm 107:33-42; and then the Psalm closes with a sort of summing up, in Psalm 107:43, which declares that those who study the works and ways of the Lord shall be sure to see and praise his goodness.

Hints to Preachers

Whole Psalm. - This Psalm is like the Interpreter's house in Bunyan's "Pilgrim's Progress." Pilgrim is told that he will there see excellent and profitable things. The same promise is given in the introduction to this Psalm, where we have,

I. The source of these excellent things - the goodness and all-enduring mercy of God; mercy not exhausted by the unworthiness of its objects.

II. Their acknowledgment, "Let the redeemed of the Lord say so." Men will not own it, but the redeemed of the Lord will. It is the experience of such that is pictorially represented in this Psalm. Let every one speak of God as he finds. Is he good when he takes away as well as when he gives? "The redeemed of the Lord will say so." Is he merciful when he frowns as well as when he smiles? "The redeemed of the Lord say so." Does he make all things work together for good to them that love him? "Let the redeemed of the Lord say so."

III. Their end. Praise and thanksgiving: "Oh give," etc.

1. For general mercies;

2. for redemption;

3. for special deliverances. - G. R.

Psalm 107:1, Psalm 107:2. - The duty of praise is universal, the real presentation of it remains with the redeemed. Particular redemption should lead to special praise, special testimony to truth and special faith in God: "Let the redeemed of the Lord say so."

Psalm 107:3. - The ingathering of the chosen.

I. All wandered.

II. Their ways different.

III. All observed of the Lord.

IV. All brought to Jesus as to one centre. Note ways, and times of gathering.

Psalm 107:4. - Wandering Jews. Illustrate the roaming of a mind in search of truth, peace, love, purity, etc.

Psalm 107:4-10. - The words contain a brief history of man's fall and misery and of his restoration by Jesus Christ; which are described under these particulars.

I. The lost state of men by nature.

II. They are brought to a right sense of it, and cry to the Lord Jesus for deliverance.

III. He hears them and delivers them out of all their distresses.

IV. The tribute of thanks due to him for this great deliverance. - W. Romaine.

Psalm 107:5. - Spiritual hunger the cause of faintness. Necessity of feeding the soul.

Psalm 107:7. - Divine grace stimulating our exertions. "He led them forth ... that they might go."

Psalm 107:8. - He who has enjoyed God's help should mark,

I. in what distress he has been;

II. how he has called to God;

III. how God has helped him;

IV. what thanks he has returned; and,

V. what thanks he is yet bound to render. - Lange's Commentary.

Psalm 107:9. - A great general fact. The condition, the benefactor, the blessing - "goodness," the result - "satisfieth." Then the further result of praise as seen in Psalm 107:8.

Psalm 107:12, Psalm 107:13. -

I. The convicted soul's abject condition - humbled, exhausted, prostrate, deserted.

II. His speedy deliverance. Cried, cried while in trouble, unto the Lord, he saved, out of their distresses.

Psalm 107:13. - Man's work and God's work. They cried and he saved.

Psalm 107:14. - God gives light, life, liberty.

Psalm 107:17, etc. - A Rescue from Death, with a Return of Praise. - R. Sibbes' Works, Vol. VI.; Nichol's edition.

Psalm 107:17-21. -

I. The distress of the sick.

II. Their cure by the Great Physician.

III. Their grateful behaviour to him. - W. Romaine.

Psalm 107:17-22. - A Visit to Christ's Hospital.

I. The names and characters of the patients - "fools"; all sinners are fools.

II. The cause of their pains and afflictions - "because of their transgressions," etc.

III. The progress of the disease - "their soul abhorreth all manner of meat"; and, "they draw near unto the gates of death."

IV. The interposition of the physician - "then they cry," etc., Psalm 107:19, 19 107:20.

1. Note, when the physician comes in - when "they cry," etc.

2. The kind of prayer - a cry.

3. What the physician did - "saved,.... healed," "delivered."

4. How this was effected - "He sent his word," etc.

5. The consequent conduct of those who were healed; they praised God for his goodness. They added sacrifice to this praise, Psalm 107:22. In addition to sacrifice the healed ones began to offer songs - "sacrifice of thanksgiving." They added a declaration of joy - "Let them declare his works with rejoicing."

Psalm 107:18. - The sin-sick soul without appetite for invitations, encouragements, or promises, however presented. Milk too simple, strong meat too heavy, wine too heating, manna too light, etc.

Psalm 107:18. - Teacheth us, that even appetite to our meat is a good gift of the Lord; also that when men are in greatest extremity, then is God most commonly nigh unto them. - T. Wilcocks.

Psalm 107:20. - Recovery from sickness must be ascribed to the Lord, and gratitude should flow forth because of it. But the text describes spiritual and mental sickness. Notice,

I. The Patient in his extremity.

1. He is a fool by nature inclined to evil.

2. He has played the fool (see Psalm 107:17), "transgression," "iniquities."

3. He now has lost all appetite and is past all cure.

4. He is at death's door.

5. But he has begun to pray.

II. The Cure in its simplicity.

1. Christ the Word is the essential cure. He heals the guilt, habit, depression, and evil results of sin. For every form of malady Christ has healing; hence preachers should preach him much, and all meditate much upon him.

2. The word in the Book is the instrumental cure its teachings, doctrines, precepts, promises, encouragements, invitations, examples.

3. The word of the Lord by the Holy Spirit is the applying cure. He leads us to believe. He is to be sought by the sick soul. He is to be relied upon by those who would bring others to the Great Physician.

Psalm 107:26. - The ups and downs of a convicted sinner's experience.

Psalm 107:27. - The awakened sinner staggered and nonplussed.

Psalm 107:33, Psalm 107:34. - The scene which here opens with a landscape of beauty and fertility is suddenly changed into a dry and barren Wilderness. The rivers are dried up, the springs cease to flow among the hills, and the verdant fields are scorched and bare. The reason assigned for this is "the wickedness of them that dwell there-in." This picture needs no interpretation to the people of God. It is precisely what happens within them when they have fallen into sin. - G. R.

Psalm 107:34. - The curse, cause, and cure of barrenness in a church.

Psalm 107:35. - Hope for decayed churches lies in God; he can work a marvellous change, he does do it - "turneth" he will do it when the cause of barrenness is removed by repentance.

Psalm 107:35-38. - Here the scene again changes. The springs again gush forth, calm lakes again repose in the midst of foliage and flowers, the hills are clothed with luxuriant vines, and the fields are covered with corn; plenty abounds both in town and country, and men and cattle increase. This picture, too, has its counter-part in experimental godliness. "Instead of the thorn shall come up," etc., "The wilderness and the solitary place shall be glad for them," etc. The one scene precedes prayer, the other follows it. A desolate wilderness before, the garden of Eden behind.

Psalm 107:39-41. - The scene again is reversed. There is a change again from freedom to oppression; from plenty to want; from honour to contempt. Then a revival again as suddenly appears. The poor and afflicted are lifted up, and the bereaved have "families like a flock." Such are the changeful scenes through which the people of God are led; and such the experience by which they are made meet for the pure, perfect, and perpetual joys of heaven. - G. R.

Psalm 107:42, Psalm 107:43. - Such surprising turns are of use,

I. For the solacing of saints; they observe these dispensations with pleasure, "The righteous shall see it, and rejoice," in the glorifying of God's attributes, and the manifestation of his dominion over the children of men.

II. For the silencing of sinners, "all iniquity shall stop her mouth"; i.e. it shall be a full conviction of the folly of those that deny the divine presence.

III. For the satisfying of all concerning the divine goodness, "Whoso is wise, and will observe these things" - these various dispensations of divine providence, "even they shall understand the lovingkindness of the Lord." - M. Henry.

Psalm 107:43. - The best observation and the noblest understanding.

Explanatory Notes and Quaint Sayings

Whole Psalm

Dr. Lowth, in his 20th prelection, remarks of this Psalm: - "No doubt the composition of this Psalm is admirable throughout; and the descriptive part of it adds at least its share of beauty to the whole; but what is most to be admired is its conciseness, and withal the expressiveness of the diction, which strikes the imagination with inimitable elegance. The weary and bewildered traveller, the miserable captive in the hideous dungeon, the sick and dying man, the seaman foundering in a storm, are described in so affecting a manner, that they far exceed anything of the kind, though never so much laboured." I may add that had such an Idyle appeared in Theocritus or Virgil, or had it been found as a scene in any of the Greek tragedians, even in AEschylus himself, it would probably have been produced as their master-piece. - Adam Clarke.

Whole Psalm

I do not believe that the special care of God over his own people is here rather indirectly than directly touched upon, and that therefore this Psalm is composed to illustrate the general care of God:

1. Because the subjects of the various deliverances are called the redeemed of Jehovah, Psalm 107:2, which is the customary title of the people of God.

2. Because among the instances given, there are those which are peculiar to the people of God, as in Psalm 107:3 the return of the dispersed out of every part of the globe, a singular blessing, promised in the prophecies to the people of God, see Psalm 106:47.

3. The sick of Psalm 107:17 are those who are spiritually sick even unto death, as is clear from the fact of their being healed by the word of God; which is not in the order of common providence. The imprisoned of Psalm 107:2are those who on account of the worship of God fall into the power of their enemies, which you cannot well apply to any other than the people of God. If you understand the wicked, for others among the heathen cannot be said; to be thrust into prison on account of the violation of the laws, then the liberation belongs not to them.

4. Calling upon God, especially upon Jehovah, under which name he was known only to his people, you cannot apply unless in a diluted and partial sense to those who are afflicted in the general course of providence.

5. He commands those who are delivered to celebrate the divine goodness in the congregation of the people and the assembly of the elders, Psalm 107:32, which is the mark of the true Church and her usual description.

6. Lastly, instances of general providences are not wont to come under the name of חסד, grace, by which these deliverances are described, nor do they require such great and such careful attention in their consideration, as here the sacred poet enjoins upon the pious and the wise; such things are easily observed, and are of every day occurrence. - Venema.

Whole Psalm

The Psalm divides itself into five parts; the four first, as it should seem, describing four divisions of the returning Israelites, and recounting the particular accidents that had befallen each party on their journey, and the particular mercies for which they ought to be thankful. The fifth part describes what befalls the collected nations, or a part of them, when they arrive at the land which was the object of their journey - I think the first restoration or colonization before the general gathering. Whether the four divisions of travellers are supposed to come exactly from the four distinct quarters of the earth, perhaps is not quite certain. The first divisions are plainly described (Psalm 107:4, Psalm 107:5), as coming across the desert, and meeting with all the disasters usual on that route. - John Fry.

Whole Psalm

Without insisting on an exclusive application of this Psalm to Israel, there may be traced, I think, not indistinctly, the leading incidents of the nation's changeful experience in the descriptive language of the narrative part.

In Psalm 107:4-7 the story of the wilderness is briefly told, to the praise of the glory of his grace who satisfieth the longing soul and filleth the hungry soul with goodness. The strong discipline of national affliction Which visited the rebellious house, until the turning again of their captivity, when the appointed term of Babylonish exile was accomplished, appears to form the historical groundwork of Psalm 107:10-16; but in its prophetic intention this passage would demand a far wider interpretation. The resuscitation of Israel, both spiritually and politically, would alone adequately fulfil these words.

The sufferings of the "foolish nation" when, filled with Jehovah's indignation, they find a snare in that which should have fed them, and pine beneath the pressure of a more grievous famine than that of bread, until, in answer to their cry of sorrow, the word of saving health is sent them from above, seem to be indicated in the next division (Psalm 107:17-20). The language of Psalm 107:22 is in agreement with this. They who had daily gone about to establish their own righteousness are called on now to offer the sacrifice of thanksgiving, and to declare his works with singing.

Besides the obvious force and beauty of the following verses (Psalm 107:23-30) in their simple meaning and their general application, we have, I believe, a figure of Jacob's restless trouble when, like a vexed and frightened mariner, he wandered up and down the wide sea of nations without ease, a friendless pilgrim of the Lord's displeasure, until the long-desired rest was gained at last, under the faithful guidance of him who seeks his people in the dark and cloudy day. Accordingly we find in the hortatory remembrancer of praise which follows (Psalm 107:32), a mention of the gathered people and their elders, who are now called on to celebrate, in the quiet resting-places of Immanuel's land, his faithful goodness and his might who had turned their long-endured tempest of affliction to the calm sun, shine of perpetual peace. - Arthur Pridham, in "Notes and Reflections on the Psalms," 1869.

Psalm 107:1

"O give thanks unto the Lord." Unto no duty are we more dull and untoward, than to the praise of God, and thanksgiving unto him; neither is there any duty whereunto there is more need that we should be stirred up, as this earnest exhortation doth import. - David Dickson.

Psalm 107:1

"For he is good," etc. The first words of the Psalm are abundant in thought concerning Jehovah. "For he is good." Is not this the Old Testament version of "God is love"? 1 John 4:8. And then, "For his mercy endureth for ever." Is not this the gushing stream from the fountain of Love? - the never-failing stream, on whose banks "the redeemed of the Lord" walk, "those whom he has redeemed from the hand of the enemy" (Hengstenberg, "hand of trouble," צר). Nor is the rich significance of these clauses diminished by our knowing that they were, from time to time, the burden of the altar-song. When the ark came to its resting-place (1 Chronicles 16:34), they sang to the Lord - "For he is Food: for his mercy endureth for ever!" In Solomon's temple, the singers and players on instruments were making the resplendent walls of the newly-risen temple resound with these very words, when the glory descended (2 Chronicles 5:13); and these were the words that burst from the lips of the awe-struck and delighted worshippers, who saw the fire descend on the altar (2 Chronicles 7:3). And in Ezra's days (Ezra 3:11), again, as soon as the altar rose, they sang to the Lord - "Because he is good; for his mercy endureth for ever." Our God is known to be "Love," by the side of the atoning sacrifice. Jeremiah (Jeremiah 33:11) too, shows how restored Israel shall exult in this name. - Andrew A. Bonar.

Psalm 107:1

"His mercy endureth for ever." St. Paul assures us, that the covenant of grace, which is the fountain of all mercy, was made before the foundation of the world, and this he repeats in several of his epistles. The Psalmist teaches the same doctrine, and frequently calls upon us to thank God, because his mercy is for ever and ever - because his mercy is everlasting - and in the text, because "his mercy endureth for ever;" the word "endureth" is inserted by the translators, for there is no verb in the original, neither in strictness of speech could there be any; because there was no time when this mercy was not exercised, neither will there be any time when the exercise of it will fail. It was begun before all worlds, when the covenant of grace was made, and it will continue to the ages of eternity, after this world is destroyed. So that mercy was, and is, and will be, "for ever," and sinful miserable man may always find relief in this eternal mercy, whenever the sense of his misery disposes him to seek for it. And does not this motive loudly call upon us to "give thanks"? because there is mercy with God - mercy to pity the miserable - and even to relieve them - although they do not deserve it: for mercy is all free grace and unmerited love. Oh! how adorable, then, and gracious is this attribute I how sweet is it and full of consolation to the guilty. - William Romaine (1714-1795), in "A Practical Comment on the Hundred and Seventh Psalm."

Psalm 107:2

"Redeemed." Moses has given us in the law a clear and full idea of what we are to understand by the word goel, here rendered "redeemed." If any person was either sold for a slave, or carried away for a captive, then his kinsman, who was nearest to him in blood, had the right and equity of redemption. But no other person was suffered to redeem. And such a kinsman was called "the redeemer," when he paid down the price for which his relation was sold to be a slave, or paid the ransom for which he was led captive. And there is another remarkable instance in the law, wherein it was provided, that in case any person was found murdered, then the nearest to him in blood was to prosecute the murderer, and to bring him to justice, and this nearest relation thus avenging the murder is called by the same name, a redeemer. And how beautifully is the office of our great Redeemer represented under these three instances! he was to us such a Redeemer In spirituals, as these were in temporals: for sin had brought all mankind into slavery and captivity, and had murdered us This most high God, who was also man, united in one Christ, came into the world to redeem us, and the same person being both God and man, must merit for us as God in what he did for us as man. Accordingly, by the merits of his obedience and sufferings, he paid the price of our redemption, and we were no longer the servants of sin; and by his most precious blood shed upon the power of death, and by delivering us in this manner from slavery and captivity, he fulfilled the third part of the Redeemer's office: for Satan was the murderer from the beginning, who had given both body and soul a mortal wound of sin, which was certain death and eternal misery, and the Redeemer came to avenge the murder. He took our cause in hand, as being our nearest kinsman, and it cost him his own life to avenge ours. - William Romaine.

Psalm 107:2

"From the hand of the enemy." From all their sins which war against their souls; from Satan their implacable adversary, who is stronger than they; from the law, which threatens and curses them with damnation and death; from death itself, the last enemy, and indeed from the hand of all their enemies, be they who they may. - John Gill.

Psalm 107:3

"And gathered." If anything can inspire us with gratitude, this motive should prevail, because we cannot but feel the force of it, as it reminds us of that misery from which we in particular were redeemed. The Gentiles had wandered from God, and were so lost and bewildered in the mazes of error and superstition, that nothing but the almighty love of our Lord Jesus could have gathered them together into one church. - William Romaine.

1 O give thanks unto the Lord, for he is good; for his mercy endureth forever.

2 Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy;

3 And gathered them out of the lands, from the east, and from the west, from the north, and from the south.

Psalm 107:1

"O give thanks unto the Lord, for he is good." It is all we can give him, and the least we can give; therefore let us diligently render to him our thanksgiving. The Psalmist is in earnest in the exhortation, hence the use of the interjection "O" to intensify his words: let us be at all times thoroughly fervent in the praises of the Lord, both with our lips and with our lives, by thanksgiving and thanksgiving. JEHOVAH, for that is the name here used, is not to be worshipped with groans and cries, but with thanks, for he is good; and these thanks should be heartily rendered, for his is no common goodness: he is good by nature, and essence, and proven to be good in all the acts of his eternity. Compared with him there is none good, no, not one: but he is essentially, perpetually, superlatively, infinitely good. We are the perpetual partakers of his goodness, and therefore ought above all his creatures to magnify his name. Our praise should be increased by the fact that the divine goodness is not a transient thing, but in the attribute of mercy abides for ever the same, "for his mercy endureth for ever." The word endureth has been properly supplied by the translators, but yet it somewhat restricts the sense, which will be better seen if we read it, "for his mercy for ever." That mercy had no beginning, and shall never know an end. Our sin required that goodness should display itself to us in the form of mercy, and it has done so, and will do so evermore; let us not be slack in praising the goodness which thus adapts itself to our fallen nature.

Psalm 107:2

"Let the redeemed of the Lord say so." Whatever others may think or say, the redeemed have overwhelming reasons for declaring the goodness of the Lord. Theirs is a peculiar redemption, and for it they ought to render peculiar praise. The Redeemer is so glorious, the ransom price so immense, and the redemption so complete, that they are under sevenfold obligations to give thanks unto the Lord, and to exhort others to do so. Let them not only feel so but say so; let them both sing and bid their fellows sing. "Whom he hath redeemed from the hand of the enemy." Snatched by superior power away from fierce oppressions, they are bound above all men to adore the Lord, their Liberator. Theirs is a divine redemption, "he hath redeemed" them, and no one else has done it. His own unaided arm has wrought out their deliverance. Should not emancipated slaves be grateful to the hand which set them free? What gratitude can suffice for a deliverance from the power of sin, death, and hell? In heaven itself there is no sweeter hymn than that whose burden is, "Thou hast redeemed us unto God by thy blood."

Psalm 107:3

"And gathered them out of the lands, from the east, and from the west, from the north, and from the south." Gathering follows upon redeeming. The captives of old were restored to their own land from every quarter of the earth, and even from beyond the sea; for the word translated south is really the sea. No matter what divides, the Lord will gather his own into one body, and first on earth by "one Lord, one faith, and one baptism," and then in heaven by one common bliss they shall be known to be the one people of the One God. What a glorious Shepherd must he be who thus collects the blood-bought flock from the remotest regions, guides them through countless perils, and at last makes them to lie down in the green pastures of Paradise. Some have wandered one way and some another, they have all left Immanuel's land and strayed as far as they could, and great are the grace and power by which they are all collected into one flock by the Lord Jesus. With one heart and voice let the redeemed praise the Lord who gathers them into one.

4 They wandered in the wilderness in a solitary way; they found no city to dwell in.

5 Hungry and thirsty, their soul fainted in them.

6 Then they cried unto the Lord in their trouble, and he delivered them out of their distresses.

7 And he led them forth by the right way, that they might go to a city of habitation.

8 Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men!

9 For he satisfieth the longing soul, and filleth the hungry soul with goodness.

Psalm 107:4

"They wandered in the wilderness." They wandered, for the track was lost, no vestige of a road remained; worse still, they wandered in a wilderness, where all around was burning sand. They were lost in the worst possible place, even as the sinner is who is lost in sin; they wandered up and down in vain searches and researches as a sinner does when he is awakened and sees his lost estate; but it ended in nothing, for they still continued in the wilderness, though they had hoped to escape from it. "In a solitary way." No dwelling of man was near, and no other company of travellers passed within hail. Solitude is a great intensifier of misery. The loneliness of a desert has a most depressing influence upon the man who is lost in the boundless waste. The traveller's way in the wilderness is a waste way, and when he leaves even that poor, barren trail, to get utterly beyond the path of man, he is in a wretched plight indeed. A soul without sympathy is on the borders of hell: a solitary way is the way of despair. "They found no city to dwell in." How could they? There was none. Israel in the wilderness abode under canvas, and enjoyed none of the comforts of settled life; wanderers in the Sahara find no town or village. Men when under distress of soul find nothing to rest upon, no comfort and no peace; their efforts after salvation are many, weary, and disappointing, and the dread solitude of their hearts fills them with dire distress.

Psalm 107:5

"Hungry and thirsty, their soul fainted in them." The spirits sink when the bodily frame becomes exhausted by long privations. Who can keep his courage up when he is ready to fall to the ground at every step through utter exhaustion? The supply of food is all eaten, the water is spent in the bottles, and there are neither fields nor streams in the desert, the heart therefore sinks in dire despair. Such is the condition of an awakened conscience before it knows the Lord Jesus; it is full of unsatisfied cravings, painful needs, and heavy fears. It is utterly spent and without strength, and there is nothing in the whole creation which can minister to its refreshment.

Psalm 107:6

"Then they cried unto the Lord in their trouble." Not till they were in extremities did they pray, but the mercy is that they prayed then, and prayed in the right manner, with a cry, and to the right person, even to the Lord. Nothing else remained for them to do; they could not help themselves, or find help in others, and therefore they cried to God. Supplications which are forced out of us by stern necessity are none the less acceptable with God; but, indeed, they have all the more prevalence, since they are evidently sincere, and make a powerful appeal to the divine pity. Some men will never pray till they are half-starved, and for their best interests it is far better for them to be empty and faint than to be full and stout-hearted. If hunger brings us to our knees it is more useful to us than feasting; if thirst drives us to the fountain it is better than the deepest draughts of worldly joy; and if fainting leads to crying it is better than the strength of the mighty. "And he delivered them out of their distresses." Deliverance follows prayer most surely. The cry must have been very feeble, for they were faint, and their faith was as weak as their cry; but yet they were heard, and heard at once. A little delay would have been their death; but there was none, for the Lord was ready to save them. The Lord delights to come in when no one else can be of the slightest avail. The case was hopeless till Jehovah interposed, and then all was changed immediately; the people were shut up, straitened, and almost pressed to death, but enlargement came to them at once when they began to remember their God, and look to him in prayer. Those deserve to die of hunger who will not so much as ask for bread, and he who being lost in a desert will not beg the aid of a guide cannot be pitied even if he perish in the wilds and feed the vultures with his flesh.

Psalm 107:7

"And he led them forth by the right way." There are many wrong ways, but only one right one, and into this none can lead us but God himself. When the Lord is leader the way is sure to be right; we never need question that. Forth from the pathless mazes of the desert he conducted the lost ones; he found the way, made the way, and enabled them to walk along it, faint and hungry as they were. "That they might go to a city of habitation." The end was worthy of the way, he did not lead them from one desert to another, but he gave the wanderers an abode, the weary ones a place of rest. They found no city to dwell in, but he found one readily enough. What we can do and what God can do are two very different things. What a difference it made to them to leave their solitude for a city, their trackless path for well-frequented streets, and their faintness of heart for the refreshment of a home! Far greater are the changes which divine love works in the condition of sinners when God answers their prayers and brings them to Jesus. Shall not the Lord be magnified for such special mercies? Can we who have enjoyed them sit down in ungrateful silence?

continued...

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

11 Because they rebelled against the words of God, and contemned the counsel of the most High:

12 Therefore he brought down their heart with labour; they fell down, and there was none to help.

13 Then they cried unto the Lord in their trouble, and he saved them out of their distresses.

14 He brought them out of darkness and the shadow of death, and brake their bands in sunder.

15 Oh that men would praise the Lord for his goodness, and jot his wonderful works to the children of men!

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

Psalm 107:10

"Such as sit in darkness and in the shadow of death." The cell is dark of itself, and the fear of execution casts a still denser gloom over the prison. Such is the cruelty of man to man that tens of thousands have been made to linger in places only fit to be tombs; unhealthy, suffocating, filthy sepulchres, where they have sickened and died of broken hearts. Meanwhile the dread of sudden death has been the most hideous part of the punishment; the prisoners have felt as if the chill shade of death himself froze them to the very marrow. The state of a soul under conviction of sin is forcibly symbolized by such a condition; persons in that state cannot see the promises which would yield them comfort, they sit still in the inactivity of despair, they fear the approach of judgment, and are thereby as much distressed as if they were at death's door. "Being bound in affliction and iron." Many prisoners have been thus doubly fettered in heart and hand; or the text may mean that affliction becomes as an iron band to them, or that the iron chains caused them great affliction. None know these things but those who have felt them; we should prize our liberty more if we knew by actual experience what manacles and fetters mean. In a spiritual sense affliction frequently attends conviction of sin, and then the double grief causes a double bondage. In such cases the iron enters into the soul, the poor captives cannot stir because of their bonds, cannot rise to hope because of their grief, and have no power because of their despair. Misery is the companion of all those who are shut up and cannot come forth. O ye who are made free by Christ Jesus, remember those who are in bonds.

Psalm 107:11

"Because they rebelled against the words of God." This was the general cause of bondage among the ancient people of God, they were given over to their adversaries because they were not loyal to the Lord. God's words are not to be trifled with, and those who venture on such rebellion will bring themselves into bondage. "And contemned the counsel of the Most High." They thought that they knew better than the Judge of all the earth, and therefore they left his ways and walked in their own. When men do not follow the divine counsel they give the most practical proof of their contempt for it. Those who will not be bound by God's law will, ere long, be bound by the fetters of judgment. There is too much contemning of the divine counsel, even among Christians, and hence so few of them know the liberty wherewith Christ makes us free.

Psalm 107:12

"Therefore he brought down their heart with labour." In eastern prisons men are frequently made to labour like beasts of the field. As they have no liberty, so they have no rest. This soon subdues the stoutest heart, and makes the proud boaster sing another tune. Trouble and hard toil are enough to tame a lion. God has methods of abating the loftiness of rebellious looks: the cell and the mill make even giants tremble. "They fell down, and there was none to help." Stumbling on in the dark beneath their weary task, they at last fell prone upon the ground, but no one came to pity them or to lift them up. Their fall might be fatal for aught that any man cared about them; their misery was unseen, or, if observed, no one could interfere between them and their tyrant masters. In such a wretched plight the rebellious Israelite became more lowly in mind, and thought more tenderly of his God and of his offences against him. When a soul finds all its efforts at self-salvation prove abortive, and feels that it is now utterly without strength, then the Lord is at work hiding pride from man and preparing the afflicted one to receive his mercy. The spiritual case which is here figuratively described is desperate, and therefore affords the finer field for the divine interposition; some of us remember well how brightly mercy shone in our prison, and what music the fetters made when they fell off from our hands. Nothing but the Lord's love could have delivered us; without it we must have utterly perished.

Psalm 107:13

continued...

17 Fools because of their transgression, and because of their iniquities, are afflicted.

18 Their soul abhorreth all manner of meat; and they draw near unto the gates of death.

19 Then they cry unto the Logo in their trouble, and he saveth them out of their distresses.

20 He sent his word, and healed them, and delivered them from their destructions.

21 Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men!

22 And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing.

Psalm 107:17

"Fools because of their transgression, and because of their iniquities, are afflicted." Many sicknesses are the direct result of foolish acts. Thoughtless and lustful men by drunkenness, gluttony, and the indulgence of their passions fill their bodies with diseases of the worst kind. Sin is at the bottom of all sorrow, but some sorrows are the immediate results of wickedness; men by a course of transgression afflict themselves and are fools for their pains. Worse still, even when they are in affliction they are fools still; and if they were brayed in a mortar among wheat with a pestle, yet would not their folly depart from them. From one transgression they go on to many iniquities, and while under the rod they add sin to sin. Alas, even the Lord's own people sometimes play the fool in this sad manner.

Psalm 107:18

"Their soul abhorreth all manner of meat." Appetite departs from men when they are sick: the best of food is nauseous to them, their stomach turns against it. "And they draw near unto the gates of death." From want of food, and from the destructive power of their malady, they slide gradually down till they lie at the door of the grave; neither does the skill of the physician suffice to stay their downward progress. As they cannot eat there is no support given to the system, and as the disease rages their little strength is spent in pain and misery. Thus it is with souls afflicted with a sense of sin, they cannot find comfort in the choicest promises, but turn away with loathing even from the gospel, so that they gradually decay into the grave of despair. The mercy is that though near the gates of death they are not yet inside the sepulchre.

Psalm 107:19

"Then they cry unto the Lord in their trouble." They join the praying legion at last. Saul also is among the prophets. The fool lays aside his motley in prospect of the shroud, and betakes himself to his knees. What a cure for the soul sickness of body is often made to be by the Lord's grace I "And he saveth them out of their distresses." Prayer is as effectual on a sick bed as in the wilderness or in prison; it may be tried in all places and circumstance with certain result. We may pray about our bodily pains and weaknesses, and we may look for answers too. When we have no appetite for meat we may have an appetite for prayer. He who cannot feed on the word of God may yet turn to God himself and find mercy.

Psalm 107:20

"He sent his word and healed them." Man is not healed by medicine alone, but by the word which proceedeth out of the mouth of God is man restored from going down to the grave. A word will do it, a word has done it thousands of times. "And delivered them from their destructions." They escape though dangers had surrounded them, dangers many and deadly. The word of the Lord has a great delivering power; he has but to speak and the armies of death flee in an instant. Sin-sick souls should remember the power of the Word, and be much in hearing it and meditating upon it.

continued...

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...

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.

Psalm 107:33

"He turneth rivers into a wilderness, and the watersprings into dry ground." When the Lord deals with rebellious men he can soon deprive them of those blessings of which they feel most assured, their rivers and perennial springs they look upon as certain never to be taken from them, but the Lord at a word can deprive them even of these. In hot climates after long droughts streams of water utterly fail, and even springs cease to flow, and this also has happened in other parts of the world when great convulsions of the earth's surface have occurred. In providence this physical catastrophe finds its counterpart when business ceases to yield profit and sources of wealth are made to fail; as also when health and strength are taken away, when friendly aids are withdrawn, and comfortable associations are broken up. So, too, in soul matters, the most prosperous ministries may become dry, the most delightful meditations cease to benefit us, and the most fruitful religious exercises grow void of the refreshment of grace which they formerly yielded. Since

"'Tis God who lifts our comforts high,

Or sinks them in the grave,"

continued...

43 Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the Lord.

Those who notice providences shall never be long without a providence to notice. It is wise to observe what the Lord doth, for he is wonderful in counsel; has given us eyes to see with, and it is foolish to close them when there is most to observe; but we must observe wisely, otherwise we may soon confuse ourselves and others with hasty reflections upon the dealings of the Lord. In a thousand ways the lovingkindness of the Lord is shown, and if we will but prudently watch, we shall come to a better understanding of it. To understand the delightful attribute of lovingkindness is an attainment as pleasant as it is profitable; those who are proficient scholars in this art will be among the sweetest singers to the glory of Jehovah.