Psalm 107:1

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 Psalms 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 Psalms 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 (Ps 107:17-20). The language of Psalms 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 ( Psalms 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 reminder of praise which follows ( Psalms 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 sunshine of perpetual peace. --Arthur Pridham, in "Notes and Reflections on the Psalms", 1869.

Verse 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.

Verse 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", rc. 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 good: 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.

Verse 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! 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."

HINTS FOR PASTORS AND LAYPERSONS

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,

Verse 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."