Charles H. Spurgeon on Psalms 107:1

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 but 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 dying man, the seaman foundering in a storm, are described in so affecting manner, that they far exceed anything of the kind, though never so 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, Ps 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 Ps 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 Ps 106:47.

3. The sick of Ps 106:17 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 Ps 107:2 are those who on account of the worship of God fall into the power of their enemies, 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 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 cause 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, Ps 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 dox, grace, by which these deliverances are described, not 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 (Ps 107:4-5), 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 Ps 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 Ps 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 Ps 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 (Ps 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 (Ps 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.

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.