Thy goodness I will adore,
And praise thee for thy mercies past;
And humbly hope for more.
My life, if thou preservest my life,
Thy sacrifice shall be;
And death, if death must be my doom,
Shall join my soul to thee.
— Joseph Addison.
Verse 26. They mount up to the heaven. There be three heavens. 1. Coelum aerium. 2. Coelum astriferum. 3. Coelum beatorum. It is not the latter now they go to in storms, but the two former.— Daniel Pell, in "An Improvement of the Sea", 1659.
Verse 26. They mount up to the heaven, they go down again to the depths.
To larboard all their oars and canvas bend;
We on a ridge of waters to the sky
Are lifted, down to Erebus again
Sink with the falling wave; thrice howled the rocks
Within their stony caverns, thrice we saw
The splashed up foam upon the lights of heaven.
— Virgil.
Verse 28. They cry unto the LORD. His attributes are much honoured in calling upon him, especially in times of danger and distresses.
1. When you call upon God at sea, you honour his sovereignty. God says to these proud waves, "So far and no farther!" So, "the storm and hail", they fulfil his will, and when he pleases he commands a calm.
2. Prayer in time of danger honours God's wisdom, when we see no way open for mercies and deliverance to come in at, then to look up to him, believing, "He knows how to deliver out of temptation." O how much of the wisdom of God appears in preservation in time of danger! and is it not a good token of mercy coming in when persons pray, though all visible ways are blocked up? This honours God's wisdom, which we acknowledge is never at a loss as to ways of bringing in mercy and deliverance.
3. The faithfulness of God is much honoured in times of danger, when he is called upon. The faithfulness of a friend doth most appear in a strait: now if you can rely upon his promise, God's faithfulness is the best line men sinking at sea can lay hold on. So I might add, calling upon God honours all his other attributes.— John Ryther (1632-1681) in "A Plat for Mariners; or, The Seaman's Preacher," 1675.
Verse 28. Then they cry. Tempestuous storms and deadly dangers have brought those upon their knees, that would never had bent in a calm: "Then they cry." If any one would know at what time the sailors take up the duty of prayer, let me say it is when death stares them in the face. If ever you see the heavens veiled in sable blackness, the clouds flying, and the winds roaring under them; you may conclude that some of them (though God knows but few) are at prayer, yea, hard at it with their God. But never believe it that there is any prayer amongst them when the skies are calm, the winds down, and the seas smooth. David tells you not of their praying in good and comfortable weather, but that it is in time of storms, for I believe that neither he nor I ever saw many of them on that strain. . . . God hears oftener from an afflicted people, than he either does or can from a people that are at ease, quiet, and out of danger. Then they cry. The prodigal son was very high, and resolved never to return till brought low by pinching and nipping afflictions, then his father had some tidings of him. Hagar was proud in Abraham's house, but humbled in the wilderness. Jonah was asleep in the ship, but awake and at prayer in the whale's belly, Jon 2:1. Manasses lived in Jerusalem like a libertine, but when bound in chains at Babel, his heart was turned to the Lord, 2Ch 33:11-12. Corporal diseases forced many under the gospel to come to Christ, whereas others that enjoyed bodily health would not acknowledge him. One would think that the Lord would abhor to hear those prayers that are made only out of the fear of danger, and not out of the love, reality, and sincerity of the heart. If there had not been so many miseries of blindness, lameness, palsies, fevers, etc., in the days of Christ, there would not have been that flocking after him.— Daniel Pell.
Verse 28. Then they cry unto the LORD. "Then", if ever: hence that speech of one, Qui nescit orare, discat navigare, He that cannot pray, let him go to sea, and there he will learn.— John Trapp.
Verse 28. Then they cry , etc. Gods of the sea and skies (for what resource have I but prayer?) abstain from rending asunder the joints of our shattered bark.— Ovid.
Verse 29. He maketh the storm a calm , etc. The image is this. Mankind before they are redeemed are like a ship in a stormy sea, agitated with passions, tossed up and down with cares, and so blown about with various temptations, that they are never at rest. This is their calmest state in the smiling day of smooth prosperity: but afflictions will come, the afflictions of sin and Satan, and the world will raise a violent storm, which all the wit and strength of man cannot escape. He will soon be swallowed up of the devouring waves: unless that same God who created the sea speak to it, "Peace, be still." We are all in the same situation the apostles were, when they were alone in the evening in the midst of the sea, and the wind and the waves were contrary; against which they toiled rowing in vain, until Christ came to them walking upon the sea, and commanded the winds to cease and the waves to be still. Upon which there was a great calm; for they knew his voice, who had spoken them into being, and they obeyed. His word is almighty to compose and still the raging war of the most furious elements. And he is as almighty in the spiritual world, as he is in the natural. Into whatever soul he enters, he commands all the jarring passions to be still, and there is indeed a blessed calm. O may the Almighty Saviour speak thus unto you all, that you may sail on a smooth unruffled sea, until you arrive safe at the desired haven of eternal rest!— William Romaine.
Verse 29. If the sailor can do nothing so wise and oftentimes indeed can do nothing else than trust in the Lord, so is it with us in the storms of life. Like the mariner, we must use lawful means for our protection; but what are means without the divine blessing?— William S. Plumer.
Verse 30. Desired haven. At such a time as this sweet April morning, indeed, a breakwater like this (of Portland) may seem of little value, when the waves of the ocean only just suffice to break its face into gems of changing brilliance, and to make whispering music; while vessels of all sizes, like those whose clustering masts we see yonder under the promontory, ride with perfect security in the open road. But in the fierce gales of November or March, when the shrieking blasts drive furiously up the Channel, and the huge mountain billows, green and white, open threatening graves on every side, how welcome would be a safe harbour, easy of access, and placed at a part of the coast which else would be unsheltered for many leagues on either side! Blessed be God for the gift of his beloved Son, the only Harbour of Refuge for poor tempest tossed sinners! We may think lightly of it now, but in the coming day of gloom and wrath, when "the rain descends, and the floods come, and the winds blow", they only will escape who are sheltered there!— Philip Henry Gosse, in "The Aquarium," 1856.
Verse 31. Oh. This verse seems to include the ardent earnestness of the psalmist's spirit, that seamen would be much in thankfulness, and much and frequent in praising of the Lord their deliverer out of all their distresses. "Oh", seems he to say, that I could put men upon this duty, it would be more comfortable to me, seems the psalmist to say, to find such a principle in the hearts of those that are employed in the great waters, than any one thing in the world again whatsoever. "Oh" is but a little word consisting of two letters, but no word that ever man utters with his tongue comes with that force and affection from the heart as this doth. "Oh" is a word of the highest expression, a word when a man can say no more. This interjection oftentimes starts out of the heart upon a sudden from some unexpected conception, or admiration, or other.— Daniel Pell.
Verse 33. He turneth rivers into a wilderness , etc. God is the father of the rain. If he withholds that refreshment for a long time, all nature droops, and every green thing dies. The imagery is drawn from Palestine where there were but two annual rainy seasons, and if either of them was long deferred, the effect was frightful. The channels of considerable rivers were dried up.— William S. Plumer.
Verse 33. Rivers...Watersprings. A church enriched with the graces of heaven is compared by the prophets to a well watered garden (Isa 63:11 Jer 31:12), to the paradise of God, watered with its four fruitful rivers: for as everything useful and ornamental in the vegetable world is raised up by water, so is everything in the spiritual world raised up by the Holy Spirit.— William Romaine.
Verse 34. A fruitful land into barrenness. Hereof Judaea is at this day a notable instance (besides many parts of Asia, and Africa, once very fruitful, now, since they became Mahometan, dry and desert). Judaea, saith one, hath now only some few parcels of rich ground found in it; that men may guess the goodness of the cloth by the fineness of the shreds.— John Trapp.
Verse 34. For the wickedness of them that dwell therein. When I meet with a querulous husbandman, he tells me of a churlish soil, of a wet seed time, of a green winter, of an unkindly spring, of a lukewarm summer, of a blustering autumn; but I tell him of a displeased God, who will be sure to contrive and fetch all seasons and elements, to his own most wise drifts and purposes.— Joseph Hall.
Verse 34. For the wickedness. God locks up the clouds, because we have shut up our mouths. The earth is grown hard as iron to us, because we have hardened our hearts against our miserable neighbours. The cries of the poor for bread are loud, because our cries against sin have been so low. Sicknesses run apace from house to house, and sweep away the poor unprepared inhabitants, because we sweep not out the sin that breeds them.— Richard Baxter, 1615-1691.
Verse 35. Dry ground into watersprings. If God afflict, his justice findeth the cause of it in man; but if he do good to any man, it is of his own good pleasure, without any cause in man: therefore no reason is given here of this change, as was of the former, but simply, "He turneth dry ground into watersprings." — David Dickson.
Verse 40. He poureth contempt upon princes. Mighty potentates, who have been the terror and dread of the whole world, when once denuded of their dignity and power, have become the sport even of their own dependants.— John Calvin.
Verse 40. Princes. Persons of high rank are the most exempt, in ordinary times, from destitution and want, and misery must reach a great height when it invades them. No part of the world probably has witnessed so many and great reverses of this kind as the regions and countries of the East.— William Walford.
Verse 41. He setteth the poor on high from affliction. How high? Above the reach of the curse, which shall never touch him; above the power of Satan, which shall never ruin him; above the reigning influence of sin, which "shall not have dominion over him"; above the possibility of being banished from his presence, for "Israel shall be saved in the Lord with an everlasting salvation." This is the way God sets his people on high, instructing them in the mysteries of his word, and giving them to partake the joys that are contained therein.— Joseph Irons, 1786-1852.
Verse 42. The righteous shall see it. The word here rendered "righteous" is not what the Scripture commonly uses to signify righteous or justified persons; but it is another word, and conveys another idea. It signifies to direct, to set right; and the "righteous" here mentioned are they, who are directed in the right way, and walk, as Enoch did, with God in his way, and not in the way of the world. And these "shall see" the goodness and mercy of God's dealings with the fallen race of man. They shall have eyes to see the ways of his providence. The same grace which set them right, will manifest to them the reasonableness of the plan of redemption. They shall see and admire, and be thankful for the wonders of his redeeming love, which are recorded in this divine hymn.— William Romaine.
Verse 42. "All iniquity shall stop her mouth." "Iniquity" is here personified, and denotes the iniquitous; but the abstract is more poetical, "Stop her mouth." Tongue tied, literally, moistly shut; which, perhaps, might be not improperly vernaculized.— Alexander Geddes.
Verse 43. Whoso is wise , etc. Or as it may be read interrogatively, "Who is wise?" as in Jer 9:12 Ho 14:9; that is, spiritually wise, wise unto salvation; who is made to know wisdom in the hidden part; for not such as 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 ; every one of the wise men; they will perceive the kindness of God unto 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.— John Gill.
Verse 43. Will observe these things , etc. Will carefully note and remark what is here said of the fall and recovery of mankind, of our state by nature and by grace. True wisdom consists in observing these two things, what we are in ourselves, and what we are in Christ; in a deep sense of our misery by sin, stirring us up to seek our remedy in the Redeemer. This is wisdom. And whosoever is thus wise unto salvation shall understand the lovingkindness of the Lord ; shall be able to apply what he understands of it to his own private use and benefit. The verb in the original rendered "shall understand", is in the conjugation called Hithpael, which signifies to act upon itself. Whosoever observes those things properly finds his own interest in them. He makes the understanding of them useful to himself. He does not study them as a science or theory, but as interesting points in which he is nearly concerned, and which he therefore tries to bring home for his own private advantage. When he hears of the mercies of the Lord Jesus recorded in this psalm he desires to partake of them. When he hears of the great deliverances vouchsafed to sinful ruined man, he studies to have his own share in them. What is said of these persons who wandered out of the way in the wilderness, and fell into the bondage of sin, and were afflicted with its diseases, and troubled like a stormy sea, with its continual tempests; all this he knows was his own case, and therefore what follows of their flourishing state after Christ delivered them may be his also if he cry unto the Lord, as they did, for help. And he never ceases praying and seeking, until the blessed Jesus brings him to the haven of the church, where he would be. And if he find the church diminished and brought low, he is not discouraged; but relies on the promises of his God, who will set him on high out of the reach of public calamity, when he comes to destroy an infidel church. He observes what is said on this psalm concerning those things; and he knows it to be true, by his own experience. And therefore the lovingkindness of the Lord here recorded is to him a subject of exceeding great joy, because he has tasted of it. Whoso is wise will bring his knowledge of this psalm home to his own heart, and he shall understand the lovingkindness of the Lord, he shall be able to apply what he understands to his own benefit, and shall therefore be continually praising the Lord for his goodness, and declaring the wonders which he hath done for the salvation of men.— William Romaine.
Verse 43. Observe these things. "To observe, signifieth not only with our eyes to behold it; but so to stir up our minds to the consideration of a thing, that one may grow the better by it", saith a grave author. Now in this notion of it, how few are they that observe "these things"? . . . If you would by observing the providence of God understand his loving kindness, and gain a spiritual wisdom, let your eye affect your heart. Mollerus telleth us, such an observation is here intended unde ad pietatem exuscitemur, ut inde meliores evadamus, "as will quicken us to piety, and help to make us better." There are many careless observers of providence, who indeed see events rather than providence; they see much that comes to pass in the world, but consider nothing of God in them...They do by the book of providence, as Augustine complained of himself, that in his unregenerate state he did by the book of Scripture; he rather brought to it discutiendi acumen, than discendi pietatem. So men bring to the great works of God rather an acute eye and wit to find out the immediate causes, and reasons natural and political, than a trembling, humble heart, that they might learn by them more to acknowledge, love, fear, adore, and revere the great and mighty God whose works these are. Let not yours be such an observation; but let your eye, beholding God in his providential dispensations, affect your hearts with that adoration and veneration, that love and fear of the great and mighty God, which such works of God do call to you for.— John Collinges (1623-1690), in "Several Discourses concerning the actual Providence of God."
Verse 43. Observe these things. These mighty doings of our Saviour and our God in delivering his feeble creatures from the trackless wilderness of error,—from the noisome chain of carnal lust,—from the deadly sickness of a corrupt nature,—and from the wild tempest of earthly passion, deserve the thoughtful joy of all who would be faithful servants of their Lord. The mouth of unbelief and the excuses of iniquity are stopped by the sight of the marvels of that mercy which endureth for ever. "The accuser of the brethren" is silenced and cast down. The truly wise will ponder these things, for in the knowledge of them is true wisdom; and so pondering, there shall open before them, ever plainer, fuller, clearer, brighter, the revelation of that mighty love of their eternal Father which surpasses all understanding, and is more vast than all thought.— "Plain Commentary."
Verse 43. How great a volume might be wrote, de observandis Providentiae, concerning the observable things of Divine Providence. I have seen a picture (one of those you call kitchen pieces) concerning which it hath been proposed to me, that for so many hours I should view it as curiously as I could; yet the proposer would for any wager undertake to show me something in it which I did not observe. Truly Providence is such a thing, I can never look upon it, I can never take the motions of it into my thoughts, but some new observation tenders itself into my thoughts, I must turn my eyes from this wonderful work, for I see they will not be satisfied with seeing, my mind will never be filled with observation.— John Collinges.
Verse 43. When we speak of the love and favour of God to his people, we are prone to understand by it nothing but pleasing providence, grateful to our senses: now the lovingkindness of God is not only seen in pleasing dispensations, but in adverse providence also: "Whom he loveth he chasteneth, and scourgeth every child whom he receiveth": "all things are yours", saith the apostle. This knowledge must be gained by observation. — John Collinges.
HINTS TO THE VILLAGE PREACHER
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,
1. The source of these excellent things—the goodness and all enduring mercy of God; mercy not exhausted by the unworthiness of its objects.
2. 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."
3. Their end. Praise and thanksgiving: "Oh give", etc.
(a) For general mercies;
(b) For redemption;
(c) For spacial deliverances.— G.R.
Verses 1-2. The duty of praise is universal, the real presentation of it remains with the redeemed. Particular redemption should lead to specific praise, special testimony to truth and special faith in God: "Let the redeemed of the Lord say so."
Verse 3. The ingathering of the chosen.
1. All wandered.
2. Their ways different.
3. All observed of the Lord.
4. All brought to Jesus as to one centre. Note ways, and times of gathering.
Verse 4. Wandering Jews. Illustrate the roaming of a mind in search of truth, peace, love, purity, etc.
Verse 4. 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.
1. The lost state of men by nature.
2. They are brought to a right sense of it, and cry to the Lord Jesus for deliverance.
3. He hears them and delivers them out of all their distresses.
4. The tribute of thanks due to him for this great deliverance.
— W. Romaine.
Verse 5. Spiritual hunger the cause of faintness. Necessity of feeding the soul.
Verse 7. Divine grace stimulating our exertions. "He led them forth ...that they might go."
Verse 8. He who has enjoyed God's help should mark,
1. In what distress he has been;
2. How he has called to God;
3. How God has helped him;
4. What thanks he has returned; and,
5. What thanks he is yet bound to render.
— Lange's Commentary.
Verse 9. A great general fact. The condition, the benefactor, the blessing "goodness", the result—"satisfieth." Then the further result of praise as seen in Ps 107:8.
Verses 12-13.
1. The convicted soul's abject condition—humbled, exhausted, prostrate, deserted.
2. His speedy deliverance. Cried, cried while in trouble, unto the Lord, he saved, out of their distresses.
Verse 13. Man's work and God's work. They cried and He saved.
Verse 14. God gives light, life, liberty.
Verse 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,
1. The Patient in his extremity.
(a) He is a fool: by nature inclined to evil.
(b) He has played the fool (see Ps 107:17), "transgression", "iniquities."
(c) He now has lost all appetite and is past all cure.
(d) He is at death's door.
(e) But he has begun to pray.
2. The Cure in its simplicity.
(a) 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.
(b) The word in the Book is the instrumental cure: its teachings, doctrines, precepts, promises, encouragements, invitations, examples.
(c) 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.
Verse 26. The ups and downs of a convicted sinner's experience.
Verse 27. The awakened sinner staggered and nonplussed.
Verses 33-34. 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 therein." 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.
Verse 34. The curse, cause, and cure of barrenness in a church.
Verse 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.
Verses 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 counterpart 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.— G.R.
Verses 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.
Verses 42-43. Such surprising turns are of use,
1. 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.
2. 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.
3. 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.
Verse 43. The best observation and the noblest understanding.
WORKS UPON THE HUNDRED AND SEVENTH PSALM
Pe lagov. Nec inter vivos, nec inter mortuos, Neither amongst the Living, nor amongst the Dead. Or, an IMPROVEMENT of the SEA. Upon
The Nine Nautical Verses in the 107th Psalme...By DANIEL PELL, Preacher of the Word. London...1659 (8vo.).
A Special Treatise of God's Providence, and of Comforts against all kinds of crosses and calamities to be fetched from the same. With an exposition of the 107th Psalme. By P. Baro. Englished by I.L. (John Ludham) B.L. (London 1588, 8vo. Black Letter.)
A Practical Comment on the Hundred and Seventh Psalm. Preached at the Thursday's Lecture, at St. Dunstan's Church in the West, London. By William Romaine, Lecturer of the said Church. London, 1767. (8vo.)