Psalm 107

Introduction.—Ps. 107 opens Book Five of the Psalms (see p. 626). In point of poetic beauty this poem takes its place with the most sublime productions in any literature. It is of unique construction and was evidently intended to be sung in responses. Each stanza is symmetrical in composition. First there is a description of the calamity, then a cry for help, followed by an immediate answer. Then comes a call for thanksgiving supplemented by the reason for the call. The double refrains with their variations are strikingly effective (see vs. 6–9, 13–16, 19–22, and 28–32). After the introduction (vs. 1–3), in which the redeemed are invited to praise God, the psalmist presents four striking thought sequences in four stanzas.

The first stanza (vs. 4–9) discusses God’s watch care for desert wanderers. The second (vs. 10–16) portrays God as the liberator of the prisoners. The third stanza (vs. 17–22) sets God forth as the great healer. The fourth (vs. 23–32) presents God as the sovereign of the sea. At this point the literary structure of the poem changes. Verses 33–42 speak of the blessing that comes to the righteous and the curse that is the lot of the wicked. The psalm closes with an appeal to the wise to ponder the facts presented so that he may better understand God’s loving-kindness (v. 43).

1. O give thanks. A general call exhorting men to lift their voices in a chorus of thanksgiving to Jehovah. This is the least men can do in return for what God has done for them. Praise is well pleasing to God, and our voices ought to be uplifted often in songs of gratitude.

Good. Heb.t\ob. Goodness is one of the great attributes of God. God is not only good in Himself, but also the fountain from which all goodness flows.

Mercy. Heb. chesed, “divine love” (see Additional Note on Ps. 36). The psalmist was conscious that God’s goodness and mercy were following him constantly (see on Ps. 23:6). In all the trying circumstances of life it is comforting to know that the great heart of God is full of loving-kindness and tender mercy toward the children of men.

2. Let the redeemed. Through sin men have sold themselves to the adversary, but Heaven paid an infinite price to buy them back (see GC 416). The redeemed, of all people, have most reason to say that God is good and that His mercy is everlasting. Far more than we do, we should relate what Christ has done for us, and our love for Him will deepen as we give expression to it (see COL 298).

3. Gathered them. The message of redemption will penetrate to all the dark places of earth, and men out of every nation, kindred, tongue, and people will respond with grateful hearts (see Matt. 24:14; Rev. 14:6–12).

4. They wandered. This has primary reference to the children of Israel. We, also, are pilgrims and have no abiding city here; but we are under the guidance of an all-wise God, who will lead us in the right way and finally take us to the heavenly city (see Heb. 11:10).

5. Their soul fainted. A graphic picture of their plight. Despair had taken hold of them because of their unfortunate circumstances. Such a condition does not befit the redeemed. God desires that His people be joyful. To those who claim to trust in Him, “despondency is sinful and unreasonable” (PK 164).

6. They cried. This refrain runs throughout the psalm (vs. 13, 19, 28). In their distress the people called out to the One who could bring help. When they came to an extremity, they began to pray (see on Judges 3:9).

7. Right way. Literally, “straight way,” or “level way.” The right way is the straight way. The paths of sin are crooked ways. The straight way is the quickest and easiest route to our eternal home.

8. Oh that men. Here the psalmist breaks out into an impassioned appeal to all to join with him in praise to the Redeemer. When we recall what God has done for us in rescuing us from the bondage of sin, surely we would be ungrateful if we did not blend our voices in praise and thanksgiving to the One who has so wonderfully wrought for us.

9. He satisfieth. Even in the wilderness, Israel’s needs were supplied. God furnished them with water from the flinty rock and provided bread from heaven for them. The same God lives still. He will satisfy all who hunger and thirst after righteousness (Matt. 5:6). He never turns anyone away empty.

10. Sit in darkness. See on Ps. 23:4. Ancient prisons were usually dark vaults, and the feet and hands of the prisoners were often bound in fetters of iron. In this dismal, dark cell the accused would await his sentence. This is a picture of every child of Adam before the great Deliverer comes to open the prison doors and set him free. The work of the Redeemer was to open the prison to them that were bound and proclaim liberty to the captives (see Isa. 61:1; Luke 4:17, 18).

Shadow of death. See on Ps. 23:4.

11. Contemned the counsel. Not only did they disobey; they despised the counsel of God. When men and nations do not follow God’s plan and are disloyal to Him, they bring upon themselves perplexity and trouble.

13. Then they cried. When we come to the end of our earthly resources and appeal to God, He never fails to answer. Again and again the children of Israel were defeated in battle and brought into subjection by the enemy, but as soon as they cried unto the Lord for help, He raised up a deliverer to rescue them (Judges 3:7–9, 12–15; 4:1–4; 6:1–14; etc.).

14. Shadow of death. See on Ps. 23:4.

15. Oh that men. See on vs. 8, 21.

16. Gates of brass. That is, “gates of copper, or bronze” (see on Ex. 25:3). In olden times, to secure the gates of cities, it was customary to cover them with thick plates of brass and iron. This was a protection against the enemy. But brazen gates or iron bars cannot secure a city against falling into the hands of the instrument chosen by God to deliver His people (see Isa. 45:2).

17. Because of their transgression. Literally, “from the way of their transgression,” implying persistence in an evil course.

Are afflicted. Sin brings affliction on those who indulge in it. It may afford a certain false pleasure for the passing moment, but in the end it brings suffering and pain.

18. Their soul abhorreth. Compare Job 33:20–22. The fools (v. 17) have lost their appetite; they are drawing near to the grim gates of the tomb.

19. Then they cry. The great Healer hears the faintest whisper and sends immediate relief.

20. He sent his word. By His word, God made the heavens and all their host (see on Ps. 33:6). This word is manna to the hungry soul and the source of spiritual sustenance (see Jer. 15:16; Matt. 4:4). The fuller revelation of that word is seen in Christ, the living Word, who became flesh and dwelt among us (John 1:14).

21. Oh that men. See on v. 8. Why should not men praise such a Healer, such a Life-giver, such a God! It is difficult to comprehend why men, for whom God has done so much, should be forgetful of His mercy. When the Master walked the plains of Palestine and went about healing all manner of sickness, He was constantly met with ingratitude. “Were there not ten cleansed,” asked He, “but where are the nine?” Only one leper came back to give thanks, and he was a Samaritan (Luke 17:15–18).

22. Thanksgiving. Heb. todah, “song of thanksgiving.” When accompanied with a disavowal of sin it represents confession. The sacrifice of an animal should have been accompanied with sincere consecration in order to be of value in the sight of God (see Isa. 1:11; Jer. 6:19, 20).

23. To the sea. In vs. 23–30 the psalmist describes a storm at sea. Suddenly the storm breaks, and the little ship is tossed up and down on the waves. The sailors are in dreadful fear and despair of their lives.

24. Wonders in the deep. Sailors have a wonderful opportunity to study the power and majesty of God. The One who rules the mighty deep and speaks to the raging billows will guide us safely to the other shore.

25. He commandeth. God is the Creator, and all the elements and the laws of nature are subject to His command. However, He is not responsible for all the calamities of nature (see GC 589, 590).

26. Their soul is melted. The sailors are fearful that death is awaiting them. All hope of reaching the shore has gone.

27. Are at their wit’s end. Literally, “all their wisdom has proved confused.” Their skill as navigators is of no avail, and their only hope is to appeal to the Master of the waves.

28. Then they cry. Above old ocean’s wild roar the seamen’s cry to God is heard, and the storm abates as suddenly as it arose.

29. A calm. God is in control of all nature. As He brings calm to the troubled sea, so He will whisper peace to the storm-tossed sailor on life’s billows today. Above the din and roar of life’s troubled waters the child of God can hear His voice in tender tones saying, “My peace I give unto you. … Let not your heart be troubled” (John 14:27).

30. Desired haven. There is a captain at the helm who will guide us safely into the heavenly harbor, the haven of our delight. “Ah, think to step ashore and that shore, heaven; to clasp a hand outstretched, and that hand, God’s.”

31. Oh that men. The fourth exhortation to praise God (see on vs. 8, 15, 21).

32. In the congregation. Praise to God should be frequently heard in the church.

The style of the psalm changes here. The refrain, which was characteristic of the four preceding stanzas, does not appear in the remainder of the psalm. The psalmist contrasts God’s dealings with the righteous and the wicked.

33. Into a wilderness. Because of the wickedness of its inhabitants the well-watered and fertile land becomes barren and unfruitful.

34. Barrenness. Heb. melechah, “saltness,” “salt country.” When an enemy desired to doom a place and to render it unproductive, he sowed it with salt (see Judges 9:45; cf. Gen. 19:24–28).

36. Hungry to dwell. There is no poverty with the Lord, and those who trust Him will not fail of having their needs supplied.

37. Fruits of increase. God cooperates with those who cultivate the soil.

39. Minished. An archaic English word meaning “to diminish” or “to lessen.” When God is not recognized as the One who causes the increase, men become proud of their material success. God humbles them with poverty in order to save their souls.

40. Poureth contempt. The changing fortunes of the mighty of earth help us to recognize “that the most High ruleth in the kingdom of men, and giveth it to whomsoever he will” (Dan. 4:17).

41. On high. Contrast the experience of the princes (v. 40) with the exaltation of the poor and humble. Under God’s blessing, those who were held in low esteem become prosperous.

42. Righteous shall see it. The many evidences of God’s overruling providence attract the notice of the righteous, and their vision becomes illuminated by faith, whereas the wicked remain in doubt and perplexity.

43. Whoso is wise. The foolish man often sees only the immediate circumstances, and may say “in his heart, There is no God” (Ps. 14:1), but he who is wise, and observes God’s dealings with the righteous and the wicked as portrayed in this remarkable psalm, sees in those dealings a revelation of God’s love. However, such wisdom is not a product of earth, but comes down from heaven upon those who ask for it in faith (see James 1:5).

They shall understand. Such will first of all be painfully conscious of the weakness and wretchedness of man, and then will begin to grasp something of God’s great loving-kindness.

Ellen G. White comments

1–438T 112, 113

1, 2 MH 255; PK 566

8 PP 289; SC 108; 5T 318

9 PK 566

9–15MH 255

10 4T 80; 8T 306

10, 13, 14 PK 273

17–20MH 225

19 4T 328

20 PK 273

29, 30 DA 336

30 TM 516

43 SC 92