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 107:1–9. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A general call to all to give thanks to God, Psa 107:1. Let all that sing this psalm, or pray over it, set themselves herein to give thanks to the Lord; and those that have not any special matter for praise may furnish themselves with matter enough from God's universal goodness. In the fountain he is good; in the streams his mercy endures for ever and never fails.
II.A particular demand hereof from the redeemed of the Lord, which may well be applied spiritually to those that have an interest in the great Redeemer and are saved by him from sin and hell. They have, of all people, most reason to say that God is good, and his mercy everlasting; these are the children of God that were scattered abroad, whom Christ died to gather together in one, out of all lands, Joh 11:52; Mat 24:31. But it seems here to be meant of a temporal deliverance, wrought for them when in their distress they cried unto the Lord, Psa 107:6. Is any afflicted? Let him pray. Does any pray? God will certainly hear and help. When troubles become extreme that is man's time to cry; those who but whispered prayer before then cry aloud, and then it is God's time to succour. In the mount he will be seen.
1.They were in an enemy's country, but God wrought out their rescue: He redeemed them from the hand of the enemy (Psa 107:2), not by might or power, it may be (Zac 4:6), nor by price or reward (Isa 45:13), but by the Spirit of God working on the spirits of men.
2.They were dispersed as out-casts, but God gathered them out of all the countries whither they were scattered in the cloudy and dark day, that they might again be incorporated, Psa 107:3. See Deu 30:4; Eze 34:12. God knows those that are his, and where to find them.
3.They were bewildered, had no road to travel in, no dwelling place to rest in, Psa 107:4. When they were redeemed out of the hand of the enemy, and gathered out of the lands, they were in danger of perishing in their return home through the dry and barren deserts. They wandered in the wilderness, where there was no trodden path, no company, but a solitary way, no lodging, no conveniences, no accommodations, no inhabited city where they might have quarters or refreshment. But God led them forth by the right way (Psa 107:7), directed them to an inn, nay, directed them to a home, that they might go to a city of habitation, which was inhabited, nay which them themselves should inhabit. This may refer to poor travellers in general, those particularly whose way lay through the wilds of Arabia, where we may suppose they were often at a loss; and yet many in that distress were wonderfully relieved, so that few perished. Note, We ought to take notice of the good hand of God's providence over us in our journeys, going out and coming in, directing us in our way, and providing for us places both to bait in and rest in. Or (as some think) it has an eye to the wanderings of the children of Israel in the wilderness for forty years; it is said (Deu 32:10), God led them about, and yet here he led them by the right way. God's way, though to us it seems about, will appear at last to have been the right way. It is applicable to our condition in this world; we are here as in a wilderness, have here no continuing city, but dwell in tents as strangers and pilgrims. But we are under the guidance of his wise and good providence, and, if we commit ourselves to it, we shall be led in the right way to the city that has foundations.
4.They were ready to perish for hunger (Psa 107:5): Their soul even fainted in them. They were spent with the fatigues of their journey and ready to drop down for want of refreshment. Those that have constant plenty, and are every day fed to the full, know not what a miserable case it is to be hungry and thirsty, and to have no supply. This was sometimes the case of Israel in the wilderness, and perhaps of other poor travellers; but God's providence finds out ways to satisfy the longing soul and fill the hungry soul with goodness, Psa 107:9. Israel's wants were seasonably supplied, and many have been wonderfully relieved when they were ready to perish. The same God that has led us has fed us all our life long unto this day, has fed us with food convenient, has provided food for the soul, and filled the hungry soul with goodness. Those that hunger and thirst after righteousness, after God, the living God, and communion with him, shall be abundantly replenished with the goodness of his house, both in grace and glory. Now for all this those who receive mercy are called upon to return thanks (Psa 107:8): Oh that men (it is meant especially of those men whom God has graciously relieved) would praise the Lord for his goodness to them in particular, and for his wonderful works to others of the children of men! Note,
(1.)God's works of mercy are wonderful works, works of wonderful power considering the weakness, and of wonderful grace considering the unworthiness, of those he shows mercy to.
(2.)It is expected of those who receive mercy from God that they return praise to him.
(3.)We must acknowledge God's goodness to the children of men as well as to the children of God, to others as well as to ourselves.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Many other monks coming from Phbow by boat reached the island, and we were three hundred in number. About the eighth hour of the twenty-sixth of the month of Athyr, Theodore called all of us and gathered us near himself, and he told Theodore the Alexandrian to interpret what he was going to say to all: “God revealed to me long ago what I have to say but told me to keep silence for a while. Now, as I was standing, I have just been ordered to say it to you, and it is this: In almost every place where the name of Christ is being preached, many of those who have sinned after holy baptism have kept the apostolic faith in which we also stand and have wept for their sins. The Lord, accepting the genuineness of their repentance, has wiped away their sins. Therefore all those among you who up to this day have wept truly over the sins committed after your baptism shall know that you have received forgiveness. Let each of you, therefore, confess to the Lord his mercies and say, You have changed my grief into joy; you have stripped off my sackcloth and girded me with gladness.”
Prophetic language affirms that the conversion of those in error is the work of God. For “they went astray in the wilderness in a thirsty land,” the psalmist says, and then he adds, “So he led them forth by the right way, that they might go to the city where they dwelled,” and “when the Lord turned again the captivity of Zion.” In like manner also the comfort of the afflicted is ascribed to God, Paul thus says, “Blessed be God, even the Father of our Lord Jesus Christ, who comforts us in all our tribulation.” Again, the psalmist says, speaking in the person of God, “You called on me in trouble, and I delivered you.” And the setting upright of those who stumble is ascribed innumerable times by Scripture to the power of the Lord: “You have held me by the hand that I might fall, but the Lord was my help,” and “Though he fall, he shall not be cast away, for the Lord upholds him with his hand,” and “The Lord helps them that are fallen.” And the recovery of the distressed admittedly belongs to the loving-kindness of God, if Eunomius means the same thing of which we learn in prophecy, as the Scripture says, “You laid burdens on our backs; you allowed people to ride over our heads; we went through fire and water, and you brought us to a place of abundance.”
"They wandered in the wilderness, in a dry place, they found not the way of a city to dwell in" [Psalm 107:4]. We have heard a wretched wandering; what of want? "Hungry and thirsty, their soul fainted in them" [Psalm 107:5]. But wherefore did it faint? For what good? For God is not cruel, but He makes Himself known, in that it is expedient for us, that He be entreated by us fainting, and that aiding us He be loved. And therefore after this wandering, and hunger, and thirst, "And they cried unto the Lord in their trouble, and He delivered them out of their distress" [Psalm 107:6]. And what did He for them, as they were wandering? "And He led them in the right way" [Psalm 107:7]. They found not the way of a city to dwell in, with hunger and thirst they were vexed and faint, "and He led them into the right way, that they might go into a city to dwell in." How He helped their hunger and thirst, He says not, but even this expect ye: "Let them confess unto the Lord His mercies, and His wonders towards the children of men" [Psalm 107:8]. Tell them, you that are experienced, to the inexperienced; ye that are already in the way, already directed towards finding the city, already at last free from hunger and thirst. "Because He has satisfied the empty soul, and filled the hungry soul with good things" [Psalm 107:9].
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Summary
Psalms 107:8 functions as a pivotal and recurring refrain throughout Psalm 107, serving as an earnest, universal call to humanity to offer heartfelt praise to the LORD. It punctuates a series of vivid narratives that portray God's sovereign intervention and compassionate deliverance from various forms of distress. This verse encapsulates the psalm's central message by urging all people to acknowledge both God's inherent, benevolent character—His "goodness"—and His active, miraculous deeds—His "wonderful works"—on their behalf, thus making Him worthy of unreserved gratitude and adoration for His unfailing mercy and powerful acts of salvation.
Context
Literary Context
Psalm 107 is a magnificent psalm of thanksgiving, meticulously structured around four distinct scenarios of human distress and subsequent divine deliverance. Each of these narrative sections culminates in the powerful refrain found in verse 8, or its variations in Psalm 107:15, Psalm 107:21, and Psalm 107:31. The psalm commences with a foundational call to praise God for His enduring mercy, as declared in Psalm 107:1. It then illustrates this mercy through the experiences of wanderers lost in the wilderness (Psalm 107:4-6), prisoners languishing in darkness and chains (Psalm 107:10-14), those afflicted by sickness due to their sin (Psalm 107:17-20), and sailors imperiled by a violent storm (Psalm 107:23-30). The strategic and emphatic repetition of verse 8 throughout the psalm underscores that the appropriate and necessary human response to God's consistent and powerful acts of salvation is profound, public, and heartfelt praise.
Historical & Cultural Context
While the precise authorship and dating of Psalm 107 remain subjects of scholarly discussion, a strong consensus places it in the post-exilic period, likely functioning as a liturgical piece for those returning from the Babylonian exile or for pilgrims celebrating God's faithfulness at the rebuilt temple. The various scenarios depicted—wandering, imprisonment, sickness, and perilous journeys—deeply resonate with the collective historical experiences of the Jewish people, particularly their suffering during the exile and their miraculous restoration. The psalm reflects a deeply ingrained worldview in ancient Israel where divine intervention was not only expected but also celebrated as the primary force in human history. Communal thanksgiving and public declaration of God's deeds were vital aspects of their worship. The concept of God's "goodness" (חֶסֶד, chesed) was central to Israel's covenant relationship with Yahweh, signifying His steadfast love, covenant loyalty, and unfailing mercy. Simultaneously, "wonderful works" (נִפְלָאוֹת, niphla'ot in its noun form, derived from the root pâlâʼ) referred to the awe-inspiring miracles and mighty deeds that unequivocally demonstrated His power and unwavering commitment to His people, from the foundational Exodus event to their eventual restoration.
Key Themes
Psalm 107, and particularly the powerful refrain in verse 8, articulates several core theological themes with profound impact. The overarching theme is Divine Deliverance, which showcases God's active and compassionate involvement in human affairs to rescue individuals and communities from every conceivable form of distress. This deliverance is not arbitrary but is deeply rooted in God's Unfailing Goodness and Steadfast Love (חֶסֶד, chesed), an attribute that is not merely passive but an active, benevolent force compelling Him to intervene on behalf of His creation. The psalm also powerfully highlights God's Sovereignty over Creation and Circumstance, demonstrating His absolute control over natural elements, human conditions, and the course of history. Consequently, the central human response called for is Heartfelt Praise and Thanksgiving, emphasizing that genuine gratitude is the fitting and necessary response to such unparalleled divine benevolence and power. Finally, the phrase "to the children of men" profoundly emphasizes the Universal Scope of God's Care, indicating that His goodness and wonderful works extend beyond a specific nation or covenant people to encompass all humanity, thereby inviting a broad, inclusive response of worship from every corner of the earth, a theme echoed in Psalm 145:9.
Exposition and Analysis
Key Word Analysis
The Hebrew verb יָדָה (yâdâh), used here in the Hiphil stem and translated as "praise," conveys a meaning far richer than simple verbal commendation. Derived from the root meaning "hand," it literally implies "to use (i.e., hold out) the hand." In a spiritual context, it signifies an open, public declaration of God's worthiness, often accompanied by physical gestures of adoration, such as outstretched hands. It suggests a confession, an acknowledgment, and an act of thanksgiving that is fervent and wholehearted, not merely a polite recognition.
The Hebrew word חֶסֶד (chêçêd) is one of the most significant theological terms in the Old Testament. While rendered as "goodness" in this verse, its fuller meaning encompasses "kindness," "favour," "loving-kindness," "mercy," and most profoundly, "steadfast love" or "covenant loyalty." It describes God's active, loyal, and compassionate love that endures despite human failings or unfaithfulness. It is not merely an emotion but a commitment that manifests in concrete, saving actions, forming the very foundation of God's relationship with His people and His benevolent acts toward all humanity.
The Hebrew term פָּלָא (pâlâʼ), translated here as "wonderful works" (referring to the root of the noun niphla'ot), is a primitive root meaning "to separate," "distinguish," and by implication, "to be (causatively, make) great, difficult, or wonderful." It refers to deeds that are extraordinary, miraculous, and beyond human comprehension or capability, evoking awe and astonishment. These are God's supernatural interventions, His mighty deeds that demonstrate His unparalleled power, wisdom, and active presence in the world. In Psalm 107, these "wonderful works" are the specific acts of deliverance recounted, serving as tangible and irrefutable evidence of His chêçêd.
Verse Breakdown
"Oh that [men] would praise the LORD"
This opening phrase expresses an earnest, almost yearning desire or fervent exhortation. The "Oh that" (often implying a wish or longing) conveys a deep desire for humanity to respond appropriately to God's character and actions. The call is directed to "men" (specifically, "children of men," as clarified later in the verse), indicating a universal scope for this praise. The act of "praising the LORD" is presented as the fitting, necessary, and joyful response to His divine nature and deeds, an invitation to acknowledge His supreme sovereignty and inherent worth.
"[for] his goodness"
This clause provides the primary, foundational reason for the call to praise. God's "goodness" (חֶסֶד, chêçêd) refers to His inherent character of steadfast love, mercy, and covenant faithfulness. It is His benevolent disposition, His unchanging nature as a God who is fundamentally good and committed to His creation. Therefore, praise is due not merely for what He does, but profoundly for who He is—His very being is worthy of adoration.
"and [for] his wonderful works"
This clause offers the second, complementary reason for praise. God's "wonderful works" (נִפְלָאוֹת, niphla'ot, derived from pâlâʼ) are the tangible manifestations and active expressions of His goodness. These are His miraculous, awe-inspiring acts of intervention, deliverance, provision, and preservation throughout history and in individual lives. They serve as the visible proofs of His active power and compassionate care, providing concrete evidence that compels and justifies the praise that is due.
"to the children of men!"
This concluding phrase powerfully reiterates the universal recipient and beneficiary of God's goodness and wonderful works. The phrase "children of men" (בְּנֵי אָדָם, b'nei adam) emphasizes that God's benevolent actions are not confined to a specific people or nation but are extended to all humanity. Consequently, the call to praise is also universal, inviting everyone to recognize and respond to the divine care and intervention that touches all lives, regardless of their background or circumstances.
Literary Devices
The profound impact of Psalms 107:8 is significantly enhanced by its masterful deployment of several literary devices. Most prominently, it functions as a Refrain, a powerful and memorable phrase or verse that recurs at strategic intervals throughout the psalm. This deliberate repetition serves to emphasize the central message of thanksgiving and to create a rhythmic, almost liturgical quality, reinforcing the theological truth that praise is the consistent and appropriate human response to God's unfailing deliverance in various circumstances. The phrase "Oh that [men] would praise the LORD" also employs Exhortation or Apostrophe, directly addressing an implied audience—all humanity—with an earnest, heartfelt plea for a specific action. Furthermore, a clear Parallelism exists between "his goodness" and "his wonderful works," where the former refers to God's inherent character and the latter to His active deeds. This structural balance suggests that both God's being and His doing are equally worthy of profound praise. The psalm's overall architectural design, with its repeated cycles of human distress, crying out to God, divine deliverance, and the culminating refrain, exemplifies Repetition with Variation, driving home the theological point through a compelling and emotionally resonant narrative pattern.
Theological and Thematic Connections
Psalms 107:8 encapsulates a foundational truth of biblical theology: God's character (His goodness/steadfast love) is inextricably linked to His actions (His wonderful works). This verse calls humanity to a posture of responsive praise, recognizing that true worship flows from an apprehension of both who God is and what He has done. It underscores the covenantal nature of God, whose chesed is the bedrock of His relationship with His people, manifesting in countless acts of salvation and provision. The universal scope ("children of men") anticipates a global recognition of God's glory, inviting all to participate in the worship due to Him, a theme that resonates throughout the prophetic literature and finds its ultimate fulfillment in the New Testament's vision of a multi-ethnic church united in worship.
Reflection and Application
Psalms 107:8 is far more than an ancient call to worship; it is a timeless and urgent invitation to cultivate a lifestyle steeped in gratitude and wonder. In a world frequently consumed by complaint, anxiety, and self-focus, this verse powerfully redirects our gaze heavenward, prompting us to intentionally recall and acknowledge the countless ways God's inherent goodness and active power have intersected with our lives. It challenges us to move beyond a passive recognition of blessings to an active, heartfelt, and public expression of praise. This involves deliberately remembering specific instances of God's deliverance, provision, comfort, and guidance, allowing those memories to fuel our worship and transform our perspective. By consistently meditating on God's unchanging character and His mighty deeds, we foster a deep sense of humility, dependence, and profound gratitude towards Him. Such a posture of praise not only brings honor and glory to God but also profoundly nourishes our own souls, drawing us into a deeper, more intimate, and joy-filled relationship with our benevolent Creator and Redeemer.
Questions for Reflection
FAQ
Why is this verse repeated so many times in Psalm 107?
The repetition of Psalms 107:8 (or its slight variations) is a crucial literary and theological device in Psalm 107. It serves as a powerful refrain that punctuates each of the four narrative sections detailing God's deliverance from various forms of distress. This deliberate repetition emphasizes several crucial points: first, it highlights the consistent nature of God's goodness and His unwavering willingness to save in diverse and challenging circumstances; second, it underscores that praise is the universal, appropriate, and necessary human response to every act of divine salvation; and third, it creates a liturgical rhythm, strongly suggesting the psalm may have been used in communal worship or thanksgiving ceremonies, where the congregation would repeatedly affirm God's worthiness and faithfulness. The repetition powerfully reinforces the central message that God's steadfast love endures, and His wonderful works are always worthy of acclaim, as seen from the psalm's opening declaration in Psalm 107:1.
What is the significance of "the children of men" in this verse?
The phrase "the children of men" (בְּנֵי אָדָם, b'nei adam) is profoundly significant because it explicitly broadens the scope of God's goodness and wonderful works to encompass all humanity, not merely a specific group or nation like Israel. While Psalm 107 certainly resonates deeply with Israel's historical experiences (e.g., the return from exile, as alluded to in Psalm 107:2-3), the call to praise is explicitly universal. This universality suggests that God's benevolent care and His powerful interventions are not limited to one people but are manifest for everyone, inviting a global response of worship and gratitude. It anticipates a time when all nations will recognize and praise the LORD, a theme echoed throughout prophetic literature, such as Isaiah 45:22, and finds its ultimate fulfillment in the New Testament.
How does "goodness" relate to "wonderful works" in this verse?
In Psalms 107:8, "goodness" (חֶסֶד, chêçêd - steadfast love/mercy) and "wonderful works" (נִפְלָאוֹת, niphla'ot - marvelous deeds, from the root pâlâʼ) are intrinsically linked and profoundly complementary. "Goodness" refers to God's inherent character and benevolent nature—who He is at His very core. It is His unchanging attribute of loyal, compassionate, and faithful love. "Wonderful works," on the other hand, refer to the tangible manifestations and active expressions of that goodness—what He does. His mighty acts of deliverance, healing, provision, and preservation are not arbitrary displays of power but flow directly and necessarily from His loving and merciful character. Therefore, we are called to praise God not only for His amazing deeds but also for the underlying divine nature that prompts them. His works are the undeniable evidence of His goodness, and His goodness is the ultimate source and motivation of His works, as beautifully summarized in Psalm 145:9.
Christ-Centered Fulfillment
Psalms 107:8 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. He is the supreme manifestation of God's "goodness" (חֶסֶד, chêçêd) and the very embodiment of His "wonderful works" (נִפְלָאוֹת, niphla'ot) "to the children of men." In Jesus, God's steadfast love and mercy are not merely proclaimed but are fully incarnated; as John 1:14, declares, "the Word became flesh and dwelt among us, full of grace and truth." His earthly ministry was a continuous series of "wonderful works"—healing the sick, casting out demons, calming violent storms, and raising the dead—all demonstrating God's unparalleled power and boundless compassion to deliver humanity from every form of distress, far surpassing the examples recounted in Psalm 107. The climax of God's goodness and wonderful works is found in Christ's atoning death on the cross and His glorious resurrection, which offer the ultimate deliverance from sin, death, and spiritual bondage (Colossians 1:13-14). Through Him, God has provided the greatest salvation for "the children of men," inviting all to receive His goodness and respond with eternal praise. As Ephesians 1:3 proclaims, "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing," prompting a praise that echoes the psalmist's longing, now perfectly fulfilled in the Lamb who is eternally worthy of all glory, honor, and power (Revelation 5:9-10).