Exegetical and Hermeneutical Commentary of Psalms 107:8
Oh that [men] would praise the LORD [for] his goodness, and [for] his wonderful works to the children of men!
8. Let them give thanks to Jehovah for his lovingkindness,
And for his wonderful works to the sons of men.
The A.V. obliterates the connexion of the refrain with the doxology of Psa 107:1, and gives it a wrong turn by generalising its exhortation (‘Oh that men would praise the Lord’). Here and again in Psa 107:15 ; Psa 107:21 ; Psa 107:31, the subject of the verb is the men whose deliverance has just been described.
Fuente: The Cambridge Bible for Schools and Colleges
Oh that men would praise the Lord for his goodness – More literally, Let such – or, let these – praise the Lord for his goodness, the word men having been supplied by our translators. Yet it is not improper to suppose that a wider range is intended than would be denoted if it were confined to those who had then been delivered. It was evidently designed to impress the minds of those who might use this psalm in their devotions; and the idea is, that the deliverance then vouchsafed to the people of God in their troubles should lead all to praise and adore him. Such a surprising interposition suggested an important lesson in regard to God, applicable to all people; and should lead all to praise him in view of the trait of character thus manifested, as that of a God who hears prayer when his people are in trouble, and who can make a straight path before them when they are in danger of being lost, and who can conduct them through the wilderness – the waste places – of this world, as he did his people across the pathless sands of the desert. The true use of all history is to teach us lessons about God.
And for his wonderful works to the children of men – His doings as suited to excite wonder and admiration. His dealings with his people in the desert furnished one illustration of this; the world is full of such illustrations. The desire expressed in this verse suggests the great lesson of the psalm.
Fuente: Albert Barnes’ Notes on the Bible
Psa 107:8-9
Oh that men would praise the Lord for His goodness.
Thanksgiving for a good harvest
The importance of the harvest season is universally known. The labour and produce of the whole year depend finally on it. A good harvest is not a particular, but a general benefit. Bread is the staff of life; and as all mankind are maintained by the fruits of the ground, so they are all interested, either directly or indirectly, in the season of harvest. Now, the benefits we enjoy in common with our fellow-creatures are the most proper grounds of gratitude and praise to the universal Benefactor; and it is incumbent on us all on this occasion to unite in thanksgiving to Him who gives us rain from heaven and fruitful seasons, filling our hearts with joy and gladness. To awaken a still more lively sense of our obligation to God, let us consider the time at which it was bestowed. If we turn our attention from God to ourselves, from the Author to the object of this blessing, we shall see still fresh ground for religious gratitude, in estimating the kindness of a benefactor, the character of the beneficiary is a circumstance which is always to be taken into account. The unworthiness of those who receive a favour, enhances the kindness of him who bestows it, and should more strongly recommend him to their affection. If this consideration recommends the goodness of men, how much more does it enhance the Divine beneficence! Let our souls rise, then, in gratitude to that gracious Being, who is ever mindful of us, though we be forgetful of Him; who daily loads us with His benefits, though we perversely abuse them. To complete a sense of our obligation to God, let us consider our security for the enjoyment of this blessing which providence has bestowed upon us. He has not only blessed us with plenty; he has also given us peace to enjoy it. (A. Donnan.)
The Divine goodness illustrated
I. Some illustrations of the Divine goodness.
1. The Divine goodness is self-evident in the creation of the world. How beautiful, how glorious, are all the works of His hand!
2. The high dominion to which man was appointed by the Divine fiat further proves the goodness of his beneficent Creator. He was not to be a vassal, not to be placed on terms of equality, but was to have dominion over the fish of the sea, etc.
3. The Divine goodness is further evident in the provision of the Gospel. How comprehensive is the scheme of wisdom; bow glorious the atoning sacrifice of the Lamb of God!
II. Gods legitimate claim. Forget not all His benefits. The Divine goodness claims the praise of our tongues.
III. The earnest desire of the psalmist. He would not only give praise himself, but he would be the means of leading others to see and feel that it is an important duty. (G. Hall.)
The wonderful works of Gods goodness
The earnestness with which the psalmist repeats again and again this benevolent wish–as devout as it is benevolent, and expressive of the gratitude that it invokes–implies that men are remiss in paying their thanks to the Supreme Benefactor, and that they have need to be urged to the performance of that cheering duty. Not that the human heart is naturally disinclined to acknowledge God in His benefits, but because it is so easily led to forget Him altogether in the multitude of its cares and pleasures; and because it knows that it can never estimate fully the number and extent of His mercies; and because it is so apt to misunderstand the truest occasions of thankfulness, and so not pay its tribute aright. The sacred poet describes under four distinct figures the lovingkindness, of which He would impress the memory upon the minds of His people. They are fitted to represent all those examples of deliverance which are often vouchsafed, and which challenge in a peculiar manner the admiring gratitude of those who are permitted to witness them. But we perceive that they are all of one class. They all look to some extraordinary exhibition of the saving might of the Most High. If we await such as these, we shall soon be capable of appreciating none. Cases of visible and imminent peril are always rare. A long life will often stand in no need of rescue from such. But few have found themselves in the situation of the fainting traveller in search of his way. Few have been compelled or have chosen to expose themselves to such a risk. As for the second example, the preacher might address many a crowded assembly without finding one person who had felt chains upon his wrists, and sat in undeserved captivity, abandoned of all companionship, and trembling for his life. Sickness, on the other hand, we must admit, is a common visitant, and sickness of the most alarming and fatal character no unfrequent one. And yet it is almost a singularity, compared with comfortable health, and the answer, I am well, to friendly inquiries. Then, as to the last succour named–that amidst the horrors of shipwreck–what a small proportion of people have ever undergone any personal hazard of this kind ,–have ever been likely to be swallowed up in that treacherous highway, whose dust is the salt spray and its pavement thousands of fathoms down! We should have to make similar abatements and allowances as to any other of those uncommon demands on our thanksgiving, which are the most striking to the most common minds. And when we have made all these, there is another set of exceptions that claims equal consideration. They remind us, and how truly, that such occasions as have been alluded to are not only seldom experienced, but are in the highest degree doubtful as to their result; the issue being for the most part deadly, and not gracious. The bones of the poor traveller are found in some unknown spot, or never found. The loaded captive is left to his fate. The diseased man sinks away from a bad state to a worse, till the grave is friendly enough to open its last refuge from weariness and distress. The shattered vessel goes down in the gale, and the sailors cry of entreaty or despair is drowned in the hollow gust, as if none regarded it. What, then, is the inference? It is, that we should not found our praises of the Lord on things that are precarious in their event, and far apart in their occurrence. It is, that we should look for His wonderful works in those that are most constant. We should think more of our continual preservation than of a fortunate escape,–more of the benefits that millions partake of with us, than of those by which we may be for a moment distinguished,–more of the merciful laws of our being, than of its transient incidents,–more of the great truth that a parental Providence reigns, than of any fact that may seem to illustrate its singular interferences. The spirit, then, of the contemplative man should be filled with the love of the Being that fills all in all. The succession of our years should be one thanksgiving day. (N. L. Frothingham.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. O that men would praise the Lord] This is what is called the intercalary verse, or burden of each part of this responsive song: see the introduction. God should be praised because he is good. We naturally speak highly of those who are eminent. God is infinitely excellent, and should be celebrated for his perfections. But he does wonders for the children of men; and, therefore, men should praise the Lord. And he is the more to be praised, because these wonders, niphlaoth, miracles of mercy and grace, are done for the undeserving. They are done libney Adam, for the children of Adam, the corrupt descendants of a rebel father.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Oh that men would praise! Heb. Let them praise. Or, They shall praise, i.e. they are highly obliged to praise.
To the children of men; not only to his peculiar people, but to all mankind, to whom he is very kind and bountiful.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8, 9. To the chorus is added, asa reason for praise, an example of the extreme distress from whichthey had been deliveredextreme hunger, the severest privation of ajourney in the desert.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
O that men would praise the Lord for his goodness,…. For his providential goodness, in providing food and drink for them, when fainting; in directing them to their right way, when they had lost it; and in bringing them safe to the place they were bound for: and particularly for his special grace and goodness, in redemption and effectual calling; for bringing out of a wilderness state and condition, and supplying them with all spiritual provisions, and putting them in the right way to eternal glory and happiness.
And for his wonderful works to the children of men! as all the above things are wonderful ones, both in providence and grace. This verse is repeated at the close of each of the instances produced; in which the goodness of God appears to persons in distress, and who being delivered, ought to acknowledge it, and be thankful for it: or “confess”: that is, declare to God his goodness, and to the children of men his wonderful works; so the Targum.
Fuente: John Gill’s Exposition of the Entire Bible
(8) Oh that men.The subject is rather to be supplied from the preceding clauses, let them praise, &c. Some, however, render they praise, &c
On the other hand, the insertion of for in each clause of the Authorised Version is correct (so LXX. and Vulg.).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Oh that men would praise Better, they shall praise; that is, those who have experienced such things shall “praise” the Lord; but such as have no experience of the great works of God will have no spirit of praise.
In this second strophe, (Psa 107:10-16,) the unhappy state of Israel in exile is set forth under the figure of the gloom and horror of ancient prison and dungeon life, which many of them had tasted, and to them Babylonia itself was a great prison. The refrains are Psa 107:13; Psa 107:15
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 107:8. Oh that men would praise the Lord, &c. Let them acknowledge to the Lord his mercy, and his wonderful works, &c. Mudge, and so in the following intercalary verses. Dr. Hammond remarks very properly, that this is a psalm of answering, or parts, to be sung alternately; having a double burden or intercalary verse oft recurring. See Psa 107:6; Psa 107:13, &c. This is apparent upon the most transient view of it. We may suppose one side of the choir to have begun with the first of the parts, and then the other side to have taken the second, and so on. The 9th verse evidently belongs to the first part; for the 10th begins quite another subject. This the Targum confirms, supposing the psalm to have been written before the captivity, but to have been a prophesy of it; and it paraphrases the 9th verse as spoken of the children of Israel at large; but the 10th as spoken of Zedekiah, thus; “Of Zedekiah and the princes of Israel, he prophesied and said, Zedekiah and the princes of Israel, who dwelt in darkness and the shadow of death,” &c. It is observable, that after each of the intercalary verses one is added, expressive of deliverance or praise. I would further 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 was 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 rise upon each other; and I think we may from hence discover a manifest beauty in the composition of 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 their 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 deliverance and return from captivity. At Psa 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, as 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 recals, 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, Psa 107:32 and of which they had so lately had 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 the conciseness, and withal the expressiveness of the diction, which strikes our 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 stormare described in so affecting a manner, that they far exceed any thing of the kind, though never so much laboured. See Lowth’s 29th Prelection.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 682
THE DUTY AND GROUNDS OF PRAISE
Psa 107:8-9. Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men! for he satisfieth the longing soul, and filleth the hungry soul with goodness.
AMONG the various graces which characterize the true Christian, that of gratitude to God is very conspicuous. Others indeed will confess their obligations to the Supreme Being; but none are duly sensible of them, till they have been renewed by the Holy Spirit. When once we have tasted that the Lord is gracious, and been impressed with a sense of redeeming love, we shall view the goodness of God in all his dispensations; and, not only glorify him ourselves, but earnestly desire that all should render him the honour due unto his name. This disposition was eminently displayed in David, when he penned the Psalm before us. No less than four times does he repeat the fervent wish, that men would praise the Lord: and at each time does he suggest the most ample grounds for the performance of that duty.
From his words we shall take occasion to consider,
I.
The duty here recommended
Wherever a superior being is acknowledged, there a tribute of prayer and praise is considered as due to him. The light of revelation confirms this general sentiment; and expressly inculcates thanksgiving to God as an universal duty. The manner in which the Psalmist urges us to praise our heavenly Benefactor, deserves peculiar attention: it speaks more forcibly than the strongest injunction could have done; and intimates that praise is,
1.
An indispensable duty
[Praise is the external expression, whereby a soul, filled with admiration and gratitude, gives vent to its feelings towards its heavenly Benefactor. It is an exercise of which the glorified saints and angels are never weary [Note: Rev 4:8-9.]; and in which we enjoy a foretaste of heaven itself [Note: 1Pe 1:8. .] Words can scarcely convey a more sublime idea of this employment, than those by which David describes its effects upon the soul [Note: Psa 63:5.] In this view he strongly recommends it to us, and we may also recommend it to each other, as good, pleasant, and comely [Note: Psa 147:1.]. It is a duty which we owe to God. There is not any precept in the Bible more plain than those which relate to this subject [Note: 1Th 5:18. Eph 5:20.] There is not any duty, the neglect of which is represented in a more heinous light [Note: It is the strongest mark of an ungodly state, Rom 1:21; and a certain ground of eternal condemnation, Deu 28:45; Deu 28:47.] On the other hand, there is not any religious act of which more honourable mention is made than this [Note: It glorifies God, Psa 50:23.] Not any to which, if accompanied by a suitable deportment, more exalted privileges are annexed [Note: Psa 50:23.] Hence it is, that thirteen times in the space of six short verses, David renews his exhortations to every living creature to praise the Lord [Note: Psalms 150.].]
2.
A much neglected duty
[Whatever blessings men enjoy, they rest in the gift, and forget the Giver. In fact, we scarcely know the value of our blessings till we are bereaved of them. The generality of men, instead of acknowledging with gratitude Gods kindness towards them, and requiting him according to the benefits he has vouchsafed to them, take occasion from his mercies to sin the more against him Not even the godly themselves abound in this holy employment as we might expect. Many, alas! live at so great a distance from God, that they can scarcely ever rise above a petition for mercy, or, at most, a sense of thankfulness that he has not utterly cast them off. They cannot soar to a contemplation of the divine perfections, or of the excellency of Christ, or of the blessedness of those mansions that are prepared for them. They have so much of the world in their hearts, and so little faith, that they cannot realize their principles, or glorify God in any measure as they ought. Instead of cultivating the devout spirit of David [Note: Psa 63:3-4; Psa 119:164.], they rest satisfied in a lukewarm state, saying, It is high; I cannot attain unto it [Note: Psa 139:6.]. Yes; though there are some who delight themselves in God; yet, in reference to the greater part even of real Christians we must say with sorrow and regret, O that men would praise the Lord for his goodness, and according to his excellent greatness [Note: Psa 150:2.]!]
To stir up ourselves to a due performance of this duty, let us consider,
II.
The grounds proposed for the performance of it
There is nothing that may not in some view or other be made a ground of praise and thanksgiving. In the text we are led to notice,
1.
Those which are general
[The goodness of God, as manifested in the wonderful dispensations of his providence, is that which first offers itself to our consideration. How bountifully does he supply the returning wants of his creatures even while they are continuing in rebellion against him! How marvellously has he preserved us in life from our earliest infancy to this day; and kept in tune, as it were, in the midst of continual shocks and dangers, an instrument of ten thousand strings! With what kindness has he restrained the evil dispositions of men, which, if suffered to rage without control, would produce a very hell upon earth [Note: In proof of this we need only look back to the slaughters and massacres, the rapes and ravages, and all the other horrors of the French Revolution.]! As for the godly, they would soon be extirpated from the face of the earth, if the sons of Belial were permitted to execute all that is in their hearts. And who amongst us would not have perpetrated many more evils than he has, if God had not imposed an invisible restraint upon him, and diverted him from his purpose [Note: See the instances of Abimelech, Gen 20:6; of Laban, Gen 31:24; of David, 1Sa 25:32-34.]?
But on this occasion [Note: The peace in October, 1801. In lieu of this, any particular mercies, which the season suggests, may be specified.] we must particularly call to mind the wonders God has wrought for us, in preserving us from domestic tumults and foreign invasions; and in making us victorious, when our allies have been all subdued, or have even combined against us with the common enemy for our destruction. In a more especial manner should we admire the goodness of God in so suddenly disposing the hearts of our enemies to peace, and in bringing the calamities both of war and scarcity to a happy termination.
The riches of his grace are also deserving of the deepest attention. Surely it is not possible to overlook the wonderful work of redemption which God has wrought for sinful man. What shall I say of the gift of his only-begotten Son to die for us? What of the gift of his Holy Spirit to instruct and sanctify us? What of all the promises of grace and mercy and peace to the believing soul? And what of that eternal inheritance he has prepared for us in heaven? Truly he dealt not so with the fallen angels: but to the children of men he has communicated richer blessings than words can declare, or that any finite imagination can conceive. And should we not praise him for these? If we are silent on subjects like these, verily our mouths will be shut in the day that our ingratitude shall be punished by our indignant God.]
2.
Those which are more particularly specified as vouchsafed to the longing and hungry soul
[Under the image of a weary traveller rescued from the deepest distress, and brought beyond all expectation to the rest he had desired, the Psalmist represents a soul hungering and thirsting after righteousness, and raised from a state of despondency to the full enjoyment of its God. Thousands there are who are reduced to great perplexity in the pursuit of heaven. They feel their guilty and perishing condition; but how to extricate themselves from the wilderness of this world, and to find their way to the city of habitation, they know not. Having tried in vain those self-righteous methods of escape which their own reason has suggested, they cry at last to God, and implore his guidance. He, ever ready to hear the prayer of the poor destitute, reveals his dear Son in their hearts: he shews them that in Christ is their hope, in Christ is their refuge, in Christ is their security. Being thus led to Christ, their longing souls are satisfied, their hungry souls are filled with goodness Who can conceive what satisfaction a soul feels, when Christ is thus revealed to it as the way, the truth, and the life? And I wish you particularly to notice how God marks with approbation not our attainments only, but our very desires. Longing and hunger are the very lowest operations and effects of grace in the soul: yet does God delight in them, and magnify his mercy towards those in whom even these slight beginnings of what is good are seen.
And is not this a ground of praise? If any who have experienced such mercies should hold their peace, methinks Sodom and Gomorrha will rise up in judgment against them. The more we contemplate redeeming love, the more will a sacred ardour glow within our bosoms to bless and praise the Lord [Note: ver. 43.].]
Address
1.
Those who never praise God at all
[What enemies are such persons both to their present and future happiness! How much richer enjoyment would they now have of all Gods mercies, if they could discern his hand in them, and taste his love! And how much happier would they be in the eternal world! for, can it be supposed that God will bestow heaven indiscriminately on the evil and unthankful together with the good and thankful? Can it be thought that a man who was more insensible of favours than an ox or an ass [Note: Isa 1:3.], shall instantly on his dismission from the body begin to adore his God, and to join in those celestial anthems for which he had not the smallest taste? No: we must begin on earth the work we are to carry on in heaven: nor can we hope to participate the felicity of the saints, if we have not first cultivated their disposition, and found delight in their employment.]
2.
Those who desire and endeavour to praise him
[While some find their hearts enlarged in praising God, we trust there are many who say, O that I could praise the Lord for his goodness! But whence is it that, with a desire to enjoy God, so many spend their days in sighing and mourning instead of in joy and rejoicing? Perhaps they pore over their own corruptions without contemplating the divine attributes: they look at themselves more than at Christ: they consider their own wants; but overlook the Lords promises: they anticipate future difficulties, without adverting to past deliverances: in short, they cannot praise God as they would wish, because they are forgetful of those benefits which are the occasions and grounds of praise. Let all such persons then be aware of their error. Let them begin this day the important, the delightful, the long-neglected work. Let them unite in praising God for his mercies, whether public or personal, whether temporal or eternal.
To all would we say, in the energetic language of the Psalmist, O sing praises unto the Lord, sing praises; sing praises unto the Lord, sing praises; sing ye praises with understanding [Note: Psa 47:6-7.]. Let young men and maidens, old men and children, praise the name of the Lord; for his name alone is excellent, his glory is above the earth and heavens [Note: Psa 148:12-13.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Psa 107:8 Oh that [men] would praise the LORD [for] his goodness, and [for] his wonderful works to the children of men!
Ver. 8. Oh that men would praise the Lord, &c. ] Heb. that they would confess it to the Lord, both in secret and in society. This is all the rent that God requireth; he is content that we have the comfort of his blessings, so he may have the honour of them. This was all the fee Christ looked for for his cures, Go and tell what God hath done for thee. Words seem to be a poor and slight recompense; but Christ, saith Nazianzen, calleth himself the Word.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
goodness = lovingkindness, or grace; same word as “mercy” in Psa 107:1.
children = sons.
men. Hebrew. ‘adam, App-14.
Fuente: Companion Bible Notes, Appendices and Graphics
Oh that men: Psa 107:15, Psa 107:21, Psa 107:31, Psa 81:13-16, Deu 5:29, Deu 32:29, Isa 48:18
praise: Psa 34:3, Psa 92:1, Psa 92:2, Psa 147:1, Isa 63:7
his wonderful: Psa 40:5, Psa 78:4, Psa 111:4, Dan 4:2, Dan 4:3, Dan 6:27
Reciprocal: Gen 13:4 – called Gen 24:21 – wondering at Gen 35:3 – who answered Exo 3:3 – General Exo 15:1 – Then Lev 7:12 – a thanksgiving Deu 26:9 – he hath Job 36:24 – magnify Psa 95:1 – Come Psa 100:5 – For the Psa 135:1 – Praise ye the Lord Isa 25:1 – thou hast Dan 4:34 – I blessed Nah 1:15 – perform Mar 8:8 – and were Luk 1:53 – filled Luk 2:20 – General Luk 18:43 – followed Act 2:11 – wonderful Rom 11:33 – the depth
Fuente: The Treasury of Scripture Knowledge
Psa 107:8-9. O that men would praise Hebrew, let them praise, or, they shall praise, that is, they are highly obliged to praise. It is meant chiefly of those whom God has graciously relieved. The Lord for his goodness To them in particular; and for his wonderful works to the children of men To others, as well as to themselves; and to the children of men, as well as to the children of God. For he satisfieth the longing soul The needy, who, being sensible of their wants, temporal or spiritual, earnestly desire to have them supplied; and filleth the hungry with goodness With the fruits of his goodness, with good things, Psa 103:5; with that good which they wanted and desired. Observe, reader, Gods works of mercy are wonderful works, works of wonderful power, considering the weakness, and of wonderful grace, considering the unworthiness of those to whom he shows mercy: and those who share in his works of mercy are in duty bound to return him praise for them. Dr. Hammond remarks very properly, that this is a Psalm of answering, or of parts, to be sung alternately; having a double burden, or intercalary verse, oft recurring: see Psa 107:6; Psa 107:13, &c. This, indeed, is apparent upon the most transient view of it. We may suppose one side of the choir to have begun with the first of the parts, and then the other side to have taken the second, and so on. The 9th verse evidently belongs to the first part, for the 10th begins quite another subject.