Psalms 107

Book 5. (Psalms 107:1-43; Psalms 108:1-13; Psalms 109:1-31; Psalms 110:1-7; Psalms 111:1-10; Psalms 112:1-10; Psalms 113:1-9; Psalms 114:1-8; Psalms 115:1-18; Psalms 116:1-19; Psalms 117:1-2; Psalms 118:1-29; Psalms 119:1-176; Psalms 120:1-7; Psalms 121:1-8; Psalms 122:1-9; Psalms 123:1-4; Psalms 124:1-8; Psalms 125:1-5; Psalms 126:1-6; Psalms 127:1-5; Psalms 128:1-6; Psalms 129:1-8; Psalms 130:1-8; Psalms 131:1-3; Psalms 132:1-18; Psalms 133:1-3; Psalms 134:1-3; Psalms 135:1-21; Psalms 136:1-26; Psalms 137:1-9; Psalms 138:1-8; Psalms 139:1-24; Psalms 140:1-13; Psalms 141:1-10; Psalms 142:1-7; Psalms 143:1-12; Psalms 144:1-15; Psalms 145:1-21; Psalms 146:1-10; Psalms 147:1-20; Psalms 148:1-14; Psalms 149:1-9; Psalms 150:1-6.)The conclusion as to the divine ways. The Deuteronomic character of the fifth book is very easily to be discerned. The first psalm of it shows us the divine ways with Israel and with men at large, of whom they have been but the too faithful representatives. Quite like Moses’ recital to the people in the plains of Moab, just in view of the land into which now they are to make speedy entrance (Deuteronomy 1:1-46; Deuteronomy 2:1-37; Deuteronomy 3:1-29; Deuteronomy 4:1-49), -the people are here as gathered back out of the countries in which they had been scattered, and (as seen in the next psalm) now ready to take possession of the land. Here they are bidden to look back upon Jehovah’s dealings with them, humbling and proving them indeed, but to “do them good at the latter end,” that they might recognize wherein their true life consisted, and learn the perpetual goodness of their covenant-God. These ways of God in their various character are told out in the first subdivision of seven psalms: in the first two with Israel, in the next two with Christ, ending with three Hallelujah psalms celebrating His Name. The second subdivision of six psalms (114 -119.) shows us how these ways, when pondered in the heart aright, turn it and attach it to God. The third subdivision (120 -136.) tells us now how fully He is for us, in all that His ways display Him thus to be. While the fourth (137 -145.) gives us then the searching out of man in His presence, so as to leave us thus to rejoice in nothing but Himself. Lastly, we have -all that remains -the closing and universal praises. Subdivision 1. (Psalms 107:1-43; Psalms 108:1-13; Psalms 109:1-31; Psalms 110:1-7; Psalms 111:1-10; Psalms 112:1-10; Psalms 113:1-9.)Principles. In the first subdivision the seven psalms divide (as these sevens generally do) into four and three, the last three being sufficiently distinct as Hallelujahs. The first four divide again into two equal parts of two psalms each. Israel is before us in the former two; Christ in the latter: these in perfect contrast with one another. With both indeed, the end is blessing; but fallen man, exalting himself, has first to be abased. The perfect Man; humbling Himself as none ever did beside, had only to be exalted. There are thus three sections, characterized by the numerals: the first speaking of God’s efficient grace to man; the second, of Christ in humiliation and rejection; answered with that Melchizedek priesthood under which all blessing comes; and thirdly, the tardy but at last full praise. Section 1. (Psalms 107:1-43; Psalms 108:1-13.)Efficient Grace. Israel is before us in the first section, as already said; their long wanderings at last ended, the multiplied exercises having brought forth the fruit designed, God’s patient labor with them finding what love counts its recompense. The two psalms unite together evidently in this way; the first giving the principles, which apply not to Israel only, though standing in the forefront of their application; the second more concrete, the repossession of the land by the restored people.

Psalms 107:1-43

Constant and harmonious. The first psalm proclaims the unchanging, harmonious goodness of Jehovah, which finds the way of blessing for His people, spite of, and yet as recognizing, their sinful and rebellious behavior. The discipline of the way is the method of a grace which will not give up the objects of it; the furnace of affliction being provided for in the original covenant with Abraham, and of this the Egyptian bondage was but one example, even as their wilderness journey as redeemed from Egypt was but the prototype of their many wanderings since. The wilderness is now once for all exchanged for the “city of habitation,” implying the abiding rest into which they are brought.

1. Jehovah is the name they celebrate, who has acted in a loving kindness which is always His characteristic, and redeemed them from the hand of the oppressor. They are gathered now from the east and west and north, and from the sea, the highway to so many countries then unknown that lie beyond it. They have long been wanderers in a solitary way, with the brand of Cain upon them; always seeking possession of the earth, and finding in it but Aceldama, their own fatal purchase. Ahungered and athirst, with more than physical need, their soul fainted in them. Until, brought to seek from God alone, they cried unto Jehovah in their strait, and found deliverance from Him. A very simple and a very common story, but which needs, for all that, constant repetition. Now rest is before them; and their way is right (or straight) toward the city they are to inhabit. A crooked way is, on that account, a long one; and Deuteronomy marks how long they had made the way for themselves the first time in the wilderness by their crooked ways with God.

Since then how long the road had been; indeed! Only the loving kindness of Jehovah could have brought them where they now were. Let them answer to it then, and let His wondrous works be fittingly acknowledged by souls whose longing had found satisfaction; whose hunger had been appeased with good. 2. Israel come before us, however, not merely as in the wilderness, but as in the prison-house also, -in captivity to their enemies because of their sins. Thus they sat in darkness and the shadow of death, the light of life withdrawn; the iron bondage entering into their souls. There they abode without help or hope, save in the very One against whom they had rebelled, compelled now to own the supremacy of Him whose counsel they had despised. They had to realize their sin; bowed down with travail, stumbling and with none to help. With the cry of need came, however, another experience, and He became their Saviour. His government, which had held them fast, now released them from their prison-house, and the darkness around them was dispersed. And again the call rings out for confession and praise for this great deliverance. 3. “The sufferings of the foolish nation (Deuteronomy 32:6), when; filled with Jehovah’s indignation; they find a snare in that which should have fed them (Romans 11:9-10), and pine beneath the pressure of a more grievous famine than that of bread (Amos 8:11-13), until, in answer to the cry of sorrow, the word of saving health is sent them from above (Deuteronomy 30:1-20, comp. Romans 10:1-21), seem to be indicated in the next division. The language of ver. 22 is in agreement with this. Those who had vainly gone about to establish their own righteousness are called now to offer the sacrifices of thanksgiving (Hebrews 13:1-25), and to declare His works with singing.” -Pridham, on the Psalms. It is the deepest and most fundamental need, then; that is met here. Christ, the bread of life, had been rejected by them, and they are necessarily on the way to death. This strait His word alone can heal, and thus they are rescued from their pitfalls. Well may they now give Him, then, their thanks. 4. Pridham again says: — “Besides the obvious force and beauty of the following verses (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 (Deuteronomy 28:65), 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 (Ezekiel 34:12). Accordingly we find in the hortatory remembrancer of praise that follows (ver. 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 the long-endured tempest of affliction to the calm sunshine of perpetual peace. (Isaiah 54:11-13).” True as the special application is, yet here is the general lot of the people of God, who are, as it were, by their very occupation; mariners, called to see the works of the Lord upon the deep. The numerical structure is here as plain and significant as indeed His meaning in such trial and the fitness of it should be. The “haven” is, as we see by the number, in the new scene, which has in it the promise of eternity. 5. In the last part Jehovah’s ways in general are celebrated: ways which are characterized by power, love, and holiness. He fashions and refashions the earth at His will, commanding fruitfulness into barrenness, but this because of the wickedness of those that dwell in it. Again He restores and makes fruitful the barren land; and here it is not said that there must be a moral reason: the Creator rejoices in the works of His hands, and requires a moral reason only for not acting according to this delight. His love is naturally much more dwelt upon. He shows it in His provision for the hungry of that fixed abode which is the first thing needed by man for his development; with the city for association; and the fields with their need of sowing and planting for increase. So by His blessing they multiply as fenced by His hand, with the cattle He has prepared for them as servants and allies. But evil is here, attending on man’s sin, and oppression is found and various trial. He takes up the cause of the needy and down-trodden, pouring contempt upon nobles, and making them wander in a pathless waste who cared not for the fellows God had provided for them while He lifts the needy up out of his humiliation; and makes families like a flock. Holiness is manifest in all His ways: the upright are made glad as they see it; iniquity itself has its mouth stopped. Whoever would be wise will observe this: such shall discern the loving kindness of Jehovah.