TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 107:23–32. His three-level outline is real structure in the source text, so it is rendered as structure.
The psalmist here calls upon those to give glory to God who are delivered from dangers at sea. Though the Israelites dealt not much in merchandise, yet their neighbours the Tyrians and Zidonians did, and for them perhaps this part of the psalm was especially calculated.
I.Much of the power of God appears at all times in the sea, Psa 107:23, Psa 107:24.
It appears to those that go down to the sea in ships, as mariners, merchants, fishermen, or passengers, that do business in great waters. And surely none will expose themselves there but those that have business (among all Solomon's pleasant things we do not read of any pleasure-boat he had), but those that go on business, lawful business, may, in faith, put themselves under the divine protection. These see the works of the Lord, and his wonders, which are the more surprising, because most are born and bred upon land, and what passes at sea is new to them. The deep itself is a wonder, its vastness, its saltness, its ebbing and flowing. The great variety of living creatures in the sea is wonderful. Let those that go to sea be led, by all the wonders they observe there, to consider and adore the infinite perfections of that God whose the sea is, for he made it and manages it.
II.It especially appears in storms at sea, which are much more terrible than at land. Observe here,
1.How dangerous and dreadful a tempest at sea is. Then wonders begin to appear in the deep, when God commands and raises the strong wind, which fulfils his word, Psa 148:8. He raises the winds, as a prince by his commission raises forces. Satan pretends to be the prince of the power of the air; but he is a pretender; the powers of the air are at God's command, not at his. When the wind becomes stormy it lifts up the waves of the sea, Psa 107:25. Then the ships are kicked like tennis-balls on the tops of the waves; they seem to mount up to the heavens, and then they couch again, as if they would go down to the depths, Psa 107:26. A stranger, who had never seen it, would not think it possible for a ship to live at sea, as it will in a storm, and ride it out, but would expect that the next wave would bury it and it would never come up again; and yet God, who taught man discretion to make ships that should so strangely keep above water, does by his special providence preserve them, that they answer the end to admiration. When the ships are thus tossed the soul of the seaman melts because of trouble; and, when the storm is very high, even those that are used to the sea can neither shake off nor dissemble their fears, but they reel to and fro, and tossing makes them giddy, and they stagger and are sick, it may be, like a drunken man; the whole ship's crew are in confusion and quite at their wits' end (Psa 107:27), not knowing what to do more for their preservation; all their wisdom is swallowed up, and they are ready to give up themselves for gone, Jon 1:5, etc.
2.How seasonable it is at such a time to pray. Those that go to sea must expect such perils as are here described, and the best preparation they can make for them is to make sure a liberty of access to God by prayer, for then they will cry unto the Lord, Psa 107:28. We have a saying, "Let those that would learn to pray go to sea;" I say, Let those that will go to sea learn to pray, and accustom themselves to pray, that they may come with the more boldness to the throne of grace when they are in trouble. Even heathen mariners, in a storm, cried every man to his god; but those that have the Lord for their God have a present and powerful help in that and every other time of need, so that when they are at their wits' end they are not at their faith's end.
3.How wonderfully God sometimes appears for those that are in distress at sea, in answer to their prayers: He brings them out of the danger; and,
(1.)The sea is still: He makes the storm a calm, Psa 107:29. The winds fall, and only by their soft and gentle murmurs serve to lull the waves asleep again, so that the surface of the sea becomes smooth and smiling. By this Christ proved himself to be more than a man that even the winds and the seas obeyed him.
(2.)The seamen are made easy: They are glad because they are quiet, quiet from the noise, quiet from the fear of evil. Quietness after a storm is a very desirable thing, and sensibly pleasant.
(3.)The voyage becomes prosperous and successful: So he brings them to their desired haven, Psa 107:30. Thus he carries his people safely through all the storms and tempests that they meet with in their voyage heaven-ward, and lands them, at length, in the desired harbour.
4.How justly it is expected that all those who have had a safe passage over the sea, and especially who have been delivered from remarkable perils at sea, should acknowledge it with thankfulness, to the glory of God. Let them do it privately in their closets and families. Let them praise the Lord for his goodness to themselves and others, Psa 107:31. Let them do it publicly (Psa 107:32), in the congregation of the people and in the assembly of the elders; there let them erect the memorials of their deliverance, to the honour of God, and for the encouragement of others to trust him.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
..."They who go down on the sea in ships, doing their business on the mighty waters" [Psalm 107:23]; that is, among many peoples. For that waters are often put for peoples, the Apocalypse of John is witness, when on John's asking what those waters were, it was answered him, they are peoples. They then who do their business on mighty waters, "they have seen the works of the Lord, and His wonders in the deep" [Psalm 107:24]. For what is deeper than human hearts? Hence often break forth winds; storms of sedition, and dissensions, disturb the ship. And what is done in them? God, willing that both they who steer, and they who are conveyed, should cry unto Him, "He spoke, and the breath of the storm stood" [Psalm 107:25]. What is, stood? Abode, continued, still disturbs, long tosses; rages, and passes not away. "For He spoke, and the breath of the storm stood." And what did that breath of the storm? "They go up even to the heavens," in daring; "They go down even into the deeps" [Psalm 107:26], in fearing. "Their soul wasted in miseries." "They were disturbed, and moved like a drunken man" [Psalm 107:27]. They who sit at the helm, and they who faithfully love the ship, feel what I say. Certainly, when they speak, when they read, when they interpret, they appear wise. Woe for the storm! "and all their wisdom," he says, "was swallowed up." Sometimes all human counsels fail; whichever way one turns himself, the waves roar, the storm rages, the arms are powerless: where the prow may strike, to what wave the side may be exposed, whither the stricken ship may be allowed to drift, from what rocks she must be kept back lest she be lost, is impossible for her pilots to see. And what is left but that which follows? "And they cried out unto the Lord when they were troubled, and He delivered them from their distresses" [Psalm 107:28]. "And He commanded the storm, and it stood unto clear air" [Psalm 107:29], "and the waves of it were still." Hear on this point the voice of a steersman, one that was in peril, was brought low, was freed. "I would not," he says, have you ignorant, brethren, of our distress, which befell us in Asia, that "we were pressed above strength, and above measure" (I see all his "wisdom swallowed up"), "so that we were weary," he says, "even of life." [2 Corinthians 1:8] ...
"And they were glad, because they were still, and He brought them into the haven of their desire" [Psalm 107:30]. "Let His mercies confess unto the Lord, and His wonders towards the sons of men" [Psalm 107:31]. Everywhere, without exception, let not our merits, not our strength, not our wisdom, "confess unto the Lord," but, "His mercies." Let Him be loved in every deliverance of ours, who has been invoked in every distress.
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Summary
Psalms 107:31 is a fervent and climactic refrain within a psalm of thanksgiving, serving as a passionate call for all humanity to acknowledge and express gratitude for God's inherent goodness and His miraculous, redemptive actions. It stands as a profound invitation to worship, urging "the children of men" to respond with heartfelt praise to the Lord's steadfast love and powerful interventions, which are continually demonstrated throughout their lives and in the broader sweep of history.
Context
Literary Context
Psalm 107 is a majestic psalm of thanksgiving, structured around a recurring pattern of distress, a cry for help, divine deliverance, and a subsequent call to praise. The psalm vividly depicts four distinct groups of people in dire circumstances: wanderers lost in the wilderness (verses 4-9), prisoners in darkness and chains (verses 10-16), those afflicted by illness due to their own folly (verses 17-22), and sailors facing life-threatening storms at sea (verses 23-32). Each narrative culminates in a variation of the refrain found in Psalm 107:8, Psalm 107:15, Psalm 107:21, and finally, the climactic Psalm 107:31. This repetition emphasizes the central message: God is good, He delivers, and therefore, He is worthy of universal praise. The verse immediately precedes a concluding section that reflects on God's sovereignty over nature and nations (verses 33-43), reinforcing the idea that His "wonderful works" extend beyond individual deliverance to the very order of the world.
Historical & Cultural Context
While the precise historical setting of Psalm 107 is debated, many scholars suggest a post-exilic context, perhaps reflecting the experiences of returning exiles who had indeed been wanderers, prisoners, or had faced other hardships. The psalm would have served as a communal liturgy of thanksgiving, likely recited during festivals or gatherings where the people of Israel recounted God's faithfulness. The concept of "praise" (Hebrew: yadah) was central to Israelite worship, often involving public confession, prostration, and the lifting of hands. The "goodness" (Hebrew: ḥesed) of the LORD was understood within the framework of God's covenant relationship with Israel, signifying His loyal, steadfast, and unfailing love, a cornerstone of their national identity and theological understanding. The "wonderful works" (nifla'ot, derived from pala) would evoke memories of the Exodus, the wilderness journey, and other miraculous interventions in their history, reinforcing God's active presence and power in their midst. The call to "the children of men" extends this invitation beyond Israel to all humanity, reflecting a universal scope of God's benevolent activity.
Key Themes
The verse encapsulates several overarching themes prevalent throughout Psalm 107 and the broader Psalter. Foremost is the theme of Divine Deliverance, as God consistently intervenes to rescue those in distress, whether from physical danger, spiritual bondage, or the consequences of sin. This deliverance is rooted in God's Steadfast Love and Goodness (ḥesed), which is portrayed as the unchanging and faithful character of the Lord, the ultimate source of His benevolent actions. The psalm also highlights Human Helplessness and Dependence, demonstrating that in their direst moments, humanity's only recourse is to cry out to the Lord (Psalm 107:6). This helplessness contrasts sharply with God's Sovereign Power and Miraculous Intervention, as His "wonderful works" (nifla'ot) are extraordinary acts that transcend human ability and demonstrate His control over creation and circumstances. Finally, the verse powerfully underscores the theme of Gratitude and Worship as the Proper Response, emphasizing that praise is not merely an option but a fitting and necessary acknowledgment of God's character and deeds. This call to praise serves as a theological anchor, reminding the worshiper that the appropriate response to God's saving acts is heartfelt thanksgiving and adoration.
Exposition and Analysis
Key Word Analysis
This primitive root literally means "to use (i.e. hold out) the hand." It extends to physically throwing (a stone, an arrow) or, more significantly in worship, to revere or worship with extended hands. Intensively, it can also mean to bemoan by wringing the hands. In this context, it signifies an outward, public act of acknowledgment, thanksgiving, and adoration, often involving physical expression.
This term denotes "kindness." By implication, when directed towards God, it signifies "piety." More broadly, it encompasses "favour," "good deed," "goodliness," "goodness," "kindly," "loving-kindness," "merciful kindness," and "mercy." It describes God's loyal, enduring, and benevolent love, particularly within the framework of His covenant faithfulness.
This primitive root means "to separate," "to distinguish," and by implication, "to be (causatively, make) great, difficult, wonderful." It refers to God's extraordinary, awe-inspiring, and miraculous deeds that evoke wonder and astonishment because they transcend natural explanation and clearly demonstrate divine power, wisdom, and intervention. These are acts that are "too high" or "marvelous."
Verse Breakdown
"Oh that [men] would praise the LORD"
This opening phrase, introduced by the Hebrew particle לוּ (lu), often translated as "Oh that" or "If only," expresses a fervent, almost wistful, desire or passionate plea on the part of the psalmist. It's an interjection of longing for humanity to respond appropriately to God's character and actions. The "men" refers to "the children of men" in the latter part of the verse, indicating a universal scope for this call to worship. The core of the plea is that humanity would "praise" (יָדָה, yadah) the LORD (יְהֹוָה, Yᵉhôvâh), implying a public, thankful acknowledgment of His sovereignty and benevolence.
"[for] his goodness"
This clause provides the first primary reason for the praise. The preposition "for" indicates the basis or cause of the praise. God's "goodness" (חֶסֶד, ḥesed) refers to His inherent, unchanging character of steadfast love, loyal mercy, and covenant faithfulness. It is His very nature to be benevolent and compassionate, and this fundamental attribute is worthy of adoration.
"and [for] his wonderful works"
This clause presents the second, complementary reason for praise. While "goodness" speaks to God's character, "wonderful works" (נִפְלָאוֹת, nifla'ot, derived from pala) refers to His active, extraordinary deeds. These are the specific, awe-inspiring interventions and miracles that God performs on behalf of humanity, such as delivering the lost, freeing the imprisoned, healing the sick, and calming the storms, as detailed throughout the preceding verses of the psalm.
"to the children of men!"
This concluding phrase specifies the recipients of God's goodness and wonderful works, and by extension, the scope of the call to praise. "The children of men" (בְּנֵי אָדָם, bên ʼâdâm) is a comprehensive term for all humanity, indicating that God's benevolent actions are not limited to a select few but are extended universally. Therefore, the call to praise is also universal, inviting all people to recognize and respond to the divine care they have experienced. The exclamation mark in the KJV text captures the fervent and emphatic nature of this divine desire.
Literary Devices
Psalm 107:31 powerfully employs several literary devices. The most prominent is Refrain, as this verse is the fourth and final iteration of a recurring call to praise found in verses 8, 15, and 21. This repetition serves to emphasize the central theological point of the psalm: God's goodness and wonderful works demand a response of praise. The cumulative effect of the refrain builds urgency and intensity, culminating in this final, universal appeal. The phrase "Oh that [men] would praise" functions as an Exclamation or Interjection, expressing a deep, heartfelt longing or fervent wish on the part of the psalmist, almost as if lamenting humanity's occasional failure to recognize and respond to God's benevolence. Furthermore, there is a clear use of Parallelism in the reasons for praise: "his goodness" and "his wonderful works." These two phrases, while distinct (God's character versus His actions), are presented in parallel construction, reinforcing that both God's nature and His deeds are equally worthy of adoration.
Theological and Thematic Connections
Psalms 107:31 profoundly underscores the foundational theological truth that God's character and actions are inextricably linked and both are worthy of praise. It highlights that God's "goodness" (His inherent nature of steadfast love and faithfulness) is the wellspring from which His "wonderful works" (His active interventions and miracles) flow. This verse serves as a powerful reminder that human existence is permeated by divine benevolence, whether recognized or not. The call for "the children of men" to praise the LORD signifies a universal invitation to acknowledge God's providential care, transcending specific historical contexts or individual experiences. It challenges humanity to shift its focus from self-reliance or despair to a posture of grateful adoration, recognizing that all deliverance and blessing ultimately originate from the Creator. This act of praise is not for God's benefit, but for humanity's, fostering a right relationship with the divine and cultivating a spirit of humility and gratitude.
Reflection and Application
Psalms 107:31 is a timeless summons to cultivate a heart of profound gratitude and active praise. In a world often consumed by complaint, anxiety, and a focus on what is lacking, this verse redirects our gaze to the unfailing goodness and ceaseless activity of God. It encourages us to intentionally pause and reflect on the countless ways the Lord has demonstrated His steadfast love and performed "wonderful works" in our lives, in the lives of those around us, and throughout history. This reflection should move beyond mere intellectual acknowledgment to a heartfelt, vocal, and public expression of thanks. Whether through personal prayer, corporate worship, or sharing our testimonies with others, the call is to respond to divine benevolence with genuine adoration. Embracing this posture of praise transforms our perspective, fostering contentment, hope, and a deeper awareness of God's active presence, even amidst life's challenges. It reminds us that praise is not just an emotional outburst, but a theological declaration that God is worthy, good, and actively involved in the affairs of "the children of men."
Questions for Reflection
FAQ
What does "Oh that [men] would praise the LORD" truly mean?
This phrase is a fervent, almost wistful, expression of desire or longing. The Hebrew particle translated as "Oh that" (לוּ, lu) conveys a strong wish or an earnest plea. It's not a command, but an impassioned invitation, an ardent hope that humanity would recognize and respond appropriately to God's character and actions. It implies that such praise is the fitting and natural response to the overwhelming evidence of God's goodness and miraculous interventions on behalf of "the children of men" throughout history, as detailed in Psalm 107.
What is the significance of "goodness" and "wonderful works" being linked as reasons for praise?
The linkage between "goodness" (חֶסֶד, ḥesed, steadfast love/mercy) and "wonderful works" (נִפְלָאוֹת, nifla'ot, miraculous deeds) is crucial. "Goodness" speaks to God's inherent, unchanging character—His benevolent nature and loyal faithfulness. "Wonderful works" refers to the tangible, observable actions that flow from that character. God doesn't just feel good; He acts good. His miracles, deliverances, and provisions are not arbitrary but are consistent expressions of His underlying ḥesed. Therefore, humanity is called to praise Him not only for who He is but also for what He does, recognizing that His deeds are a direct manifestation of His divine nature. This comprehensive understanding of God's being and doing provides a robust foundation for worship, as seen throughout the biblical narrative, from the Exodus deliverance to the ultimate act of salvation.
Christ-Centered Fulfillment
Psalms 107:31, with its fervent call to praise the LORD for His "goodness" and "wonderful works," finds its ultimate and most profound fulfillment in Jesus Christ. The "goodness" of God, His steadfast love (ḥesed), is perfectly embodied and revealed in the person of Jesus. He is the visible image of the invisible God, the very radiance of God's glory, and the exact representation of His being (Hebrews 1:3). In Christ, God's love is not just a concept but a tangible reality, demonstrated supremely in His willingness to lay down His life for humanity (John 3:16). Furthermore, the "wonderful works" of God, the nifla'ot that evoke awe and wonder, culminate in the miraculous life, atoning death, and glorious resurrection of Jesus. His miracles—healing the sick, casting out demons, calming storms, raising the dead—were signs pointing to His divine authority and God's active presence among "the children of men." The greatest "wonderful work" is the work of redemption accomplished on the cross, where sin was defeated and reconciliation with God was made possible (Colossians 1:19-20). Through Christ, believers are delivered from the ultimate darkness of sin and death, experiencing the ultimate liberation that the psalm's four groups longed for. Therefore, the call to praise the LORD for His goodness and wonderful works is most fully answered by those who, through faith in Jesus, have experienced His saving grace and now offer their lives as a living sacrifice of praise to Him who is the ultimate expression of God's steadfast love and the greatest of all His works (Ephesians 1:7). The New Testament church, composed of "children of men" from every tribe and nation, continues to echo this psalm's call, praising the Lamb who was slain for His immeasurable goodness and His wondrous, saving deeds (Revelation 5:9-10).