Psalms 107:1

PSALM CVII

A thanksgiving of the people for deliverance from difficulties

and dangers; their state compared to a journey through a

frightful wilderness, 1-9;

to confinement in a dreary dungeon, 10-16;

to a dangerous malady, 17-22;

to a tempest at sea, 23-32.

The psalmist calls on men to praise God for the merciful

dispensations of his providence, in giving rain and fruitful

seasons, after affliction by drought and famine, 33-38;

for supporting the poor in affliction, and bringing down the

oppressors, 39-41.

The use which the righteous should make of these providences,

42;

and the advantage to be derived from a due consideration of

God's merciful providence, 43.

NOTES ON PSALM CVII

This Psalm has no title, either in the Hebrew, or any of the Versions; the word "Hallelujah," which is prefixed to some of the latter, is no title, but was most probably borrowed from the conclusion of the preceding Psalm. The author is unknown; but it was probably like Psalms cv. and cvi., made and sung at the dedication of the second temple. The three Psalms seem to be on the same subject. In them the author has comprised the marvellous acts of the Lord towards his people; the transgressions of this people against God; the captivities and miseries they endured in consequence; and finally God's merciful kindness to them in their restoration from captivity, and re-establishment in their own land.

This Psalm seems to have been sung in parts: the Psalms 107:8, Psalms 107:15, Psalms 107:21, and Psalms 107:31, with the Psalms 107:6, Psalms 107:13, Psalms 107:19, and Psalms 107:28, forming what may be called the burden of the song. In singing of which the whole chorus joined.

We may easily perceive that the Psalm must have been sung in alternate parts, having a double burden, or intercalary verse often recurring, and another immediately following, giving a reason for the former. See the Psalms 107:8 and Psalms 107:9, the Psalms 107:15 and Psalms 107:16, the Psalms 107:21 and Psalms 107:22, the Psalms 107:31 and Psalms 107:32, and the Psalms 107:42 and Psalms 107:43, which may be reckoned under the same denomination.

Dr. Lowth, in his 29th prelection, has made some excellent remarks on this Psalm. "It is observable," says he, "that after each of the intercalary verses one is added, expressive of deliverance or praise. I would farther observe, that if the Psalm be supposed to be made with a view to the alternate response of one side of the choir to the other, then it may be considered as if it were written exactly after the method of the ancient pastorals, where, be the subject of their verse what it will, each swain endeavours to excel the other; and one may perceive their thoughts and expressions gradually to arise upon each other; and hence a manifest beauty may be discovered in this Divine pastoral. We will suppose, then, that the author composed it for the use of his brethren the Jews, when, in the joy of their hearts, they were assembled after their return from captivity. At such a time, what theme could be so proper for the subject of his poem, as the manifest goodness of Almighty God? The first performers, therefore, invite the whole nation to praise God for this; a great instance of it being their late return from captivity. At Psalms 107:10, the other side take the subject, and rightly observe that the return of their great men, who were actually in chains, was a more remarkable instance of God's mercy to them, than the return of the people in general, who were only dispersed, we may suppose, up and down the open country. Then the first performers beautifully compare this unexpected deliverance to that which God sometimes vouchsafes to the languishing dying man, when he recalls, as it were, the sentence of death, and restores him to his former vigour. The others again compare it, with still greater strength and expression, to God's delivering the affrighted mariner from all the dreadful horrors of the ungovernable and arbitrary ocean. But the first, still resolved to outdo the rest, recur to that series of wonderful works which God had vouchsafed to their nation, Psalms 107:32, and of which they had so lately such a convincing proof. Wherefore at last, as in a common chorus, they all conclude with exhorting each other to a serious consideration of these things, and to make a proper return to Almighty God for them.

"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 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 and dying man, the seaman foundering in a storm, are described in so affecting a manner, that they far exceed any thing of the kind, though never so much laboured." I may add that had such an Idyl 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 have been praised up to the heavens, and probably been produced as their master-piece.

Verse Psalms 107:1. O give thanks] Here is a duty prescribed; and the reasons of it are immediately laid down.

1. He is good. This is his nature.

2. His mercy endureth for ever.

This is the stream that flows from the fountain of his goodness.