Psalm 107
God’s wonderful works to the children of men
Psalm 107: Verses 2 and 3 need not be taken as a reference to the Babylonian exile. They most likely refer to the fact that God’s people are viewed as collected from all worldly powers into their present position as His chosen people. The fact that all four directions are mentioned supports this idea, since Babylon itself lay to the east. After an initial call to praise (verses 1-3), the psalmist lists the various types of distresses from which the Lord rescues His people (verses 4-32). These include: redemption from wandering (verse 4-9), from prisons (verses 10-16), from deathly psychological misery (verses 17-22), and from stormy seas (verses 23-32). This survey is punctuated with a refrain intended to epitomize the reaction these acts of redemption should elicit: “Oh that men would praise the LORD” (verses 8, 15, 21, 31). The next section constitutes a miniature survey of Israel’s history, though the allusions are admittedly quite vague (verses 33-41): the desolation of Egypt and the Red Sea (verses 33-34), the miraculous provision during the wilderness experience (verse 35), the conquest of Canaan (verses 36-38), and the vicissitudes of life in the Promised Land (verses 39-41). The purpose of this section is to drive home the truth that God is faithful and gracious to His people. Finally, the conclusion of the psalm (verse 42-43), applies the moral of the story to its readers: a knowledge of God’ s steadfastness and love will cause rejoicing among the righteous, silence among the wicked, and meditation among the wise.
Verses 1-43: The opening line of (Psalms 105 – 107), “Oh give thanks to the LORD”: links together this trilogy of songs which praise God for His goodness and mercy to Israel. Most likely this psalm has a post-Exilic origin (compare 107:3). The psalm develops two main themes:
(1) Praising God for His continual deliverance (107:4-32), and
(2) Remembering God’s response to man’s obedience/disobedience (107:33-42).
- The call to Praise (107:1-3).
- The Cause of Rejoicing and Deliverance (107:4-32).
III. The Consequences of Obedience/Disobedience (107:33-42).
- The Commentary on Wisdom/Understanding (107:43).
Verses 1-43: The entire message of this psalm conveys what God has done for His children and how lovingly He has dealt with them. God withholds what is deserved (punishment), and gives what is not deserved (mercy and grace).
Verses 1-9: In these verses, there is reference to the deliverance from Egypt, and perhaps that from Babylon: but the circumstances of travelers in those countries are also noted. It is scarcely possible to conceive the horrors suffered by the hapless traveler, when crossing the trackless sands, exposed to the burning rays of the sum. The words describe their case whom the Lord has redeemed from the bondage of Satan; who pass through the world as a dangerous and dreary wilderness, often ready to faint through troubles, fears, and temptations. Those who hunger and thirst after righteousness, after God, and communion with him, shall be filled with the goodness of his house, both in grace and glory.
Verses 1-3: All of those who have been delivered (redeemed, from the hand of Israel’s enemy focus on God’s goodness and everlasting mercy. They had been delivered through the centuries from Egypt to the south (compare Exodus chapters 12-14), Syria and Assyria to the north (compare 2 Kings 19:29-37), the Philistines to the west (compare 2 Sam. 8:1; 2 Kings 18:8), and Babylon to the east (compare Ezra chapter 1; compare the psalmist’s prayer in 106:47 with verse 3.
Psalm 107:1 “O give thanks unto the LORD, for [he is] good: for his mercy [endureth] for ever.”
As all men should do, at all times and for all things; the psalm begins as the former does, and gives the same reasons for thanksgiving.
“For he is good”: And does good, and is the author of all good.
“For his mercy endureth for ever”: And men in every age are partakers of it.
This is not just a song of this penman, but of all of the redeemed. It seems so small to just praise Him, but in all reality, that is the only thing we can do. I love the statement “his mercy endureth forever”. In the last few lessons, we have seen the longsuffering of God. We have seen that over and over He forgave His people and showed mercy unto them. What a consolation to know that His mercy goes on and on forever. There is only one good, and that is God.
Psalm 107:2 “Let the redeemed of the LORD say [so], whom he hath redeemed from the hand of the enemy;”
They are especially qualified to say so; they have special occasion to say so; they can and will appreciate this trait in his character. The word rendered “redeemed” here, from (גאל gā’al), means “delivered, rescued,” without reference to any price paid for the deliverance. It refers here not to a ransom from “sin,” but to deliverance from “danger.” The probable allusion is to the deliverance from the captivity in Babylon (compare notes at Isa. 43:3).
“Whom he hath redeemed from the hand of the enemy”: The power of the enemy. That is, He has saved them from their enemies, and has not suffered them to be destroyed by them. What is here said is true in the most eminent sense of those who are redeemed by the blood of the Son of God, and who are made heirs of salvation. Every consideration makes it proper that they should praise the Lord. Of all on earth, they have most occasion for such praise; of all among people, it may be presumed that they will be best qualified to appreciate the goodness of the Lord.
The redeemed from Egypt were the children of Israel. I believe this goes much farther than that, and reaches to all Christians. One of the most important things to do, is to profess Jesus with your mouth from a heart that believes. We have been redeemed from this sinful world. We have been redeemed from sin and death. How could we not shout it from the housetops?
1 Peter 1:18-19 “Forasmuch as ye know that ye were not redeemed with corruptible things, [as] silver and gold, from your vain conversation [received] by tradition from your fathers;” “But with the precious blood of Christ, as of a lamb without blemish and without spot:”
Psalm 107:3 “And gathered them out of the lands, from the east, and from the west, from the north, and from the south.”
The countries where they were scattered. In the times of the captivity the people were not all taken to one place, or did not all abide in one place. In the long exile, of seventy years, in Babylon, they would naturally be much scattered in the different provinces. And the attempt to collect them together, to restore them again to their native land, might be attended with much difficulty.
“From the east”: From all quarters; from the places where they were scattered abroad. That is, one taking his position in Babylon would see them dispersed from that place as a center into all the surrounding country.
“And from the south”: Margin, as in Hebrew, “from the sea.” In general, in the Old Testament, the word “sea” is used for the west, because the western boundary of the land of Palestine was the Mediterranean Sea (compare Psalm 139:9). But the supposed position of the speaker here is “Babylon,” and on that account the south might be fitly designated by the word “sea;” as, on the south of Babylon, the Persian Gulf and the Indian Ocean would be soon reached.
What a promise that the believers of all nations shall be gathered unto Him! This has several meanings. It also means that the Jews will be gathered to their homeland from all over the world. Even greater than that, will be the day when we are all gathered in Him.
Verses 4-32: This portion contains four pictures or actual situations which illustrate the disastrous end of sin in the nation:
(1) Wandering in the wilderness (verses 4-9);
(2) Languishing in prison (verses 10-16);
(3) Enduring sickness (verses 17-22);
(4) Tossing on a stormy sea (verses 23-32).
Each picture follows the same sequence of four events:
(1) Man’s predicament (verses 4-5; 10-12; 17-18; 23-27);
(2) Man’s petition (verses 6a; 13a; 19a, 28a);
(3) God’s pardon (verses 6b, 7, 13b, 14, 19b, 20; 28b-30); and
(4) Man’s praise (verses 8-9; 15-16; 21-22; 31-32).
Verses 4-9: Possibly the psalmist looked back at the desert wandering of ungrateful, faithless Israel after the miraculous Exodus (Num. 14 – Joshua 2).
The wanderers here represent those lost in a desert of loneliness, routine futility and affluence that never satisfies. They search without hope and without help, unable to find their way home.
Psalm 107:4 “They wandered in the wilderness in a solitary way; they found no city to dwell in.”
On their return from Babylon; or, when God was conducting them again to their own land. The word “wilderness” in the Scriptures means a desolate, barren, uninhabited region, usually destitute of trees, of springs, and of water-courses. It does not denote, as it does with us, a region of extensive “forests” (compare the notes at Matt. 4:1).
In a solitary way – Rather, in a “waste” way; a land that was desolate and uncultivated.
They found no city to dwell in – In their journeying. This was true of the region between Babylon and Palestine; a wide, barren, desolate waste.
This perhaps is speaking of their wandering in the wilderness, but in all of these lessons, we have been trying to apply each Scripture to our present day. In this I see a wilderness of sin. The person caught up in sin is wandering with no special destination. They are so blinded by the cares of this world, they would not be able to see the road even if it is there. Each person feels as if they are an island unto themselves. They really are. God will help them one at a time. They just need the Light of Jesus shined on their path and then they will be able to see the way. Abraham wandered like this, looking for a city whose maker was God. There is no resting place in this dry and barren land we call the earth. We, like Abraham, must look for a city whose maker is God.
Psalm 107:5 “Hungry and thirsty, their soul fainted in them.”
As they would be, when wandering in such a desert. A more literal and expressive rendering would be, “Hungry and also thirsty.”
Their soul fainted in them”: The word used here – (עט(ף ‛âṭaph), means properly to cover, to clothe, as with a garment (Psalm 73:6). Or a field with grain (Psalm 65:13). Then, to hide oneself (Job 23:9); then, to cover with darkness (Psalm 77:3; 102, and title). Thus, it denotes the state of mind when darkness seems to be in the way. A way of calamity, trouble, sorrow; of weakness, faintness, feebleness. Here it would seem from the connection to refer to the exhaustion produced by the want of food and drink.
I do not believe this to be physical hunger and thirst. Jesus told the woman at the well, if she drank of the water He gave her, she would never thirst again. This hunger is for the Word of God. The Word is many times depicted as water, and as food or bread. When you feed upon the Word, it satisfies your soul.
Psalm 107:6 “Then they cried unto the LORD in their trouble, [and] he delivered them out of their distresses.”
To be directed in their way, and for food and drink, as travelers do when in such distress. Natural men, even the very Heathens, when in distress, will cry unto God for relief, as Jonah’s mariners did (Jonah 1:5). It is a time of trouble with awakened sinners, when they are convinced of sin by the Spirit of God; when they are pricked to the heart with a sense of it. When the terrors of death and hell get hold of them; when they see themselves lost and undone, and in a wrong way. And know not what to do; when they find themselves starving and ready to perish. And then they cry, that is, pray, unto the Lord, the God of their lives, whose ears are open to their cries.
“And he delivered them out of their distresses”: By leading them in a right way, and by satisfying and filling their hungry souls with good things, as it is explained (Psalm 107:7).
When we get to the end of ourselves, then we cry out to God in earnest. He hears our prayer and answers us. Jesus is the Deliverer.
Psalm 107:7 “And he led them forth by the right way, that they might go to a city of habitation.”
A literal version, if the term necessary to express it might be allowable, would be,” He led them in a straight way;” he made a way for them, and that was a straight way. He conducted them in the most direct path to the land to which they were going.
“That they might go to a city of habitation”: A city where they might permanently dwell. The word “city” here seems to be used in the sense of “abode.” And the idea is, that he led them to a land where they might cease to be wanderers, and might find a settled home.
There are two ways a person can go. The wrong way is the wide path that leads to destruction. The right way is the straight and narrow path. That broad path of destruction is dark and full of problems and pitfalls. The right path that is narrow is well lit up with the Light of Jesus. On that path, it will be easy to see the way, if we keep our eye on the Light (Jesus).
Psalm 107:8 “Oh that [men] would praise the LORD [for] his goodness, and [for] his wonderful works to the children of men!”
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.
Those who have been delivered, whether from physical bondage or spiritual bondage, should praise Him without ceasing. Greater love hath no man than He lay down His life for His friends. Jesus called us friends. He gave His life on the cross that we might be saved. His 6 hours of work on the cross was the greatest work ever done for mankind. It was all done for the children of men, that they might become the sons of God.
Psalm 107:9 “For he satisfieth the longing soul, and filleth the hungry soul with goodness.”
The soul that is hungry and thirsty, and longs for food and drink, when nature in such circumstances craves. And so such who long for Christ and his grace, for an interest in him, and fellowship with him. The Lord satisfies with these things, as with marrow and fatness.
“And filleth the hungry soul with goodness”: With the goodness and fatness of his house; with good things; with the good things laid up in Christ and in the covenant. With the good things of the Gospel; and with the grace and goodness of God in Christ (see Psalm 65:4).
There is a longing in the soul of all mankind. This longing cannot be filled with anything except the Lord. I have heard many people say, that they searched and searched to fill the void in their life. Many of them became very famous and rich people, but it did not fill that void, until they received Jesus into their life. He fills that hungry longing soul. He fills it and makes their life whole.
Verses 10-16: Possibly the psalmist thought of the capture and imprisonment of King Zedekiah ca. 586 B.C. (compare 2 Kings 25:4-7; Jer. 39:4-8; 52:1-11).
People are like prisoners, trapped in the dungeon of their own moral folly, victimized by their own evil doings. They started out with freedom of choice, but they continued to choose the wrong thing until finally their ability to choose was taken away. Yet there is hope for those who cry out to the Lord for deliverance from this bondage.
This description of prisoners and captives’ intimates that they are desolate and sorrowful. In the eastern prisons, the captives were and are treated with much severity. Afflicting providences must be improved as humbling providences; and we lose the benefit, if our hearts are un-humbled and un-broken under them. This is a shadow of the sinner’s deliverance from a far worse confinement. The awakened sinner discovers his guilt and misery. Having struggled in vain for deliverance, he finds there is no help for him but in the mercy and grace of God. His sin is forgiven by a merciful God, and his pardon is accompanied by deliverance from the power of sin and Satan, and by the sanctifying and comforting influences of God the Holy Spirit.
Psalm 107:10 “Such as sit in darkness and in the shadow of death, [being] bound in affliction and iron;”
This is the second instance of persons in distress calling on the name of the Lord; and who, being delivered, are under obligation to praise him, such as are captives and prisoners. The Targum applies it to the Israelites in the Babylonish captivity; but it is much better to interpret it of prisoners in common. Whose prisons are generally dark cells or dungeons, and where they are alone, and deprived of the company of the living. And so are not only in darkness, but seem as if they were in the state of the dead; their condition is the shadow of it, and bears some resemblance to it. And it may be applied, in a spiritual sense, to the case and condition of the people of God in a state of un-regeneracy, which is described in the same language (Isa. 9:2). And which is a state of darkness and ignorance. They are darkness itself, and are ignorant of themselves and their case; of the nature of sin, and the evil of it. Of the spirituality of the law; of God in Christ; of Christ, and the way of salvation by him; of the Spirit, and his work. Of the Scriptures, and the doctrines of the Gospel contained in them; and, like persons in a dark prison, cannot behold the sun, nor see to read nor work. And are like those that are in the state of the dead; and indeed, are dead in Adam. Dead in law, dead in trespasses and sins; having no spiritual life, sense, nor motion. And here they sit, continue and remain, during the time of their ignorance, till it pleases the Lord to enlighten, quicken, and convert them. These phrases are used of the people of God after conversion, when in darkness and desertion, and under afflictive providences (Psalm 23:4).
“Being bound in affliction and iron”: That is, with fetters of iron, which is very afflicting (see Psalm 105:18). And fitly describes the people of God in a state of nature, who are led captive by Satan. At his will; are held with the cords and fetters of their own sins, and are shut up under the law, as a ministering of condemnation and death. Or, bound with affliction, as with iron; hence we read of fetters and cords of affliction (Job 36:8). With which good men may be held for their iniquities; or, however, are chastened with them for their good. Some refer all this to the state of the Christian church under the ten persecutions (Rev. 2:10).
This does not necessarily mean that the iron was a physical chain of iron that had them bound. Sin can bind you stronger than any chain you can find. The only way to do away with darkness, is shine the Light of Jesus on it.
2 Peter 1:19 “We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:”
We are doomed to death and hell, until we receive Jesus and let the day Star shine in our life.
Psalm 107:11 “Because they rebelled against the words of God, and contemned the counsel of the most High:”
All afflictions, as captivity and imprisonment, are generally for sin; which is a rebellion against God, and a transgression of his laws. Adam rebelled against the words of God, not giving credit to them, but believing the words of the devil. And so brought himself and all his posterity into that state of darkness, captivity, and death, before described. Some understand this only of the light of nature, and the dictates of it, against which men rebel. But rather it designs any and every revelation of the will of God, either in the law or in the Gospel. Disobedience to which is rebellion against the words of God, and is highly resented by him.
“And contemned the counsel of the Most High”: The advice he gives in his law, and by his prophets, what to do, and what to avoid. And which he gives by the ministers of the word, in his Gospel and in his ordinances. Which are both called his counsel (Luke 7:30), the contempt of which is very displeasing to him (Prov. 1:25).
Rebellion throughout the Bible, has been likened unto witchcraft. To rebel against the Words of God is even worse. God’s Words are absolute truth. This would be then, to rebel against the truth and believe a lie. God’s counsel to mankind is in His Word. This would be the very thing that could cause terrible problems in a person’s life. The Bible is our roadmap to guide us through life to our home in heaven. To not use the map, would mean that we would be lost all the way. God has a perfect plan for your life, the same as He has a perfect plan for each person’s life. To take any other way would be less than perfect. Children in the Old Testament who rebelled against their parents, were stoned to death.
Psalm 107:12 “Therefore he brought down their heart with labor; they fell down, and [there was] none to help.”
Humbled them under his mighty hand; brought down their haughty spirits and proud stomachs by one afflictive providence or another. By which the Lord humbles men, as he did the Israelites in the wilderness, and hides pride from them. Or with trouble of mind, under a conviction of sin; when pride, which is the cause of rebellion against God, and of contempt of his counsel, is brought down, and the haughtiness of man laid low. And when men, humbled under a sense of sin, are made willing to submit to Christ and his righteousness, to God’s way of saving sinners by him, to the law of God, and to the Gospel of Christ.
“They fell down”: They threw themselves prostrate at his feet for mercy. Their heart and strength failed them, as the word signifies, and is used in (Psalm 31:10). Terrified with a sense of divine wrath, they could not stand before the Lord, nor brave it out against him.
“And there was none to help”: They could not help themselves, nor was there any creature that could. There is salvation in no other than in Christ; when he saw there was none to help him in that work, his own arm brought salvation to him. And when sinners see there is help in no other, they apply to him, as follows.
To not accept the Lord would leave a person in a terrible fix. There would be nowhere to go for help.
Psalm 107:13 “Then they cried unto the LORD in their trouble, [and] he saved them out of their distresses.”
Their affliction, their hearts being brought down with labor, and they being and finding themselves in a state of darkness, in the shadow of death, in affliction and iron. Or in soul troubles, under a sense of sin, and in a view of wrath and displeasure. Under apprehensions of imminent danger, as the disciples in the storm; and therefore cry to the Lord, as they did, Lord, save us, we perish (Matt. 8:2).
“And he saved them out of their distresses”: From all their sins; from the curse of the law; from wrath to come; from hell and death; being both able and willing. The following verse further explains this.
The wonderful thing about God, is that He will allow us to cry unto Him, even if we have rejected Him in the past. When an earnest cry comes unto the Lord, He hears and helps. It is strange, but most people do not cry out unto the Lord, until they are at the end of being able to get out of the mess by themselves. This is a cry of desperation. God always hears this kind of prayer. He not only hears, but answers. He is really our only help.
Psalm 107:14 “He brought them out of darkness and the shadow of death, and brake their bands in sunder.”
In which they were by nature, into marvelous light; to see their interest in Christ, and his salvation. And to have the light of joy and comfort in him.
“And the shadow of death”: Quickening them by his Spirit and grace; causing them to live by faith upon him. Entitling them to eternal life, and securing them from eternal death.
“And brake their bands in sunder”: Their cords and fetters of affliction; or their bands of sin, and the power of it. And loosed them whom Satan had bound and kept so for many years, and brought them into the glorious liberty of the children of God.
They were bound in sin. Sin leaves a person bound up with guilt and a dreading of that day of reckoning which comes to us all. When God lifts us out of this darkness, He breaks these chains of sin and sets us free. The wages of sin is death. Jesus brings life when He takes our sin and gives us His righteousness.
Psalm 107:15 “Oh that [men] would praise the LORD [for] his goodness, and [for] his wonderful works to the children of men!”
Or, “confess to the Lord his goodness or grace”, or “mercy”; own and acknowledge it, in delivering them from such a state of darkness and death, of enslavement and captivity (see Rom. 6:17).
“And for his wonderful works to the children of men!” Or, “confess” them before them. Relate and declare them to them, what wonderful things he has done for them. That they may be affected with them, and that they may praise his name together (see notes on Psalm 107:9).
There is no better reason to praise Him than the fact that He set you free. Praise Ye the Lord. Let everything that has breath praise the Lord. Praise Him for His goodness, praise Him for His love and praise Him for His sacrifice for us. Praise Him for His mighty miracles, praise Him, for He is Truth, praise Him, for He is Love. Praise Him, because there is no greater to praise. Praise Him, for He inhabits your praises.
Psalm 107:16 “For he hath broken the gates of brass, and cut the bars of iron in sunder.”
The prison doors made of brass, as sometimes of iron, for the security of the prisoners (see Acts 12:10).
“And cut the bars of iron in sunder”: With which they were barred and secured. Hyperbolical phrases these, as Kimchi, expressing how exceeding strong the prison doors were, and the impossibility of an escape out of them, unless the Lord had delivered them. but when he works, none can let; all obstructions are easily removed by him. Which is the sense of the words (see Isa. 45:2). Vitringa (on Rev. 12:2), interprets this of the subjection of the Roman emperors to the faith and obedience of Christ.
Brass symbolizes judgement. Jesus said that he had come to set the captives free. There is no prison that He cannot free you from.
Verses 17-22: Possibly the psalmist recalled the mass affliction and subsequent mass healing in (Num. 21:4-9).
These are people who, because of their own sin, fell into sickness and were close to “death”. God healed their bodies and delivered their souls so they could “would praise”.
If we knew no sin, we should know no sickness. Sinners are fools. They hurt their bodily health by intemperance, and endanger their lives by indulging their appetites. This their way is their folly. The weakness of the body is the effect of sickness. It is by the power and mercy of God that we are recovered from sickness, and it is our duty to be thankful. All Christ’s miraculous cures were emblems of his healing diseases of the soul. It is also to be applied to the spiritual cures which the Spirit of grace works. He sends his word, and heals souls; convinces, converts them, makes them holy, and all by the word. Even in common cases of recovery from sickness, God in his providence speaks, and it is done. By his word and Spirit, the soul is restored to health and holiness.
Psalm 107:17 “Fools because of their transgression, and because of their iniquities, are afflicted.”
Wicked people, considered as fools, because they “are” transgressors (compare notes at Psalms 14:1, 73:3, 75:4). The immediate allusion here, probably, is to the Jews, who had been so wicked and so supremely foolish in violating the commands of God, and making it necessary to bring upon them as a punishment the captivity at Babylon. But the language is made general because it will with equal propriety describe the conduct of all wicked people. There is nothing more foolish than an act of wickedness; there is no wisdom equal to that of obeying God.
“And because of their iniquities, are afflicted”: A more literal rendering of this verse would be, “Fools from the way of their transgressions (that is, by their course of transgression), and by their iniquities, afflict themselves.” The idea is, that it is “in the very line” of their transgressions; or, that they “bring it upon themselves.” All punishment is in fact in the line of the offence; that is, sin leads directly to it. Or, in other words, if a man treads along in the path of sin, he will come to this result, to punishment. Punishment is not arbitrary on the part of God, and it is not of the nature of a mere direct infliction from his “hand.” It is what people mete out to themselves, and what they might have avoided if they had chosen to do so.
Only a fool would say, there is no God. Fools commit one sin and add another to it. They soon are weighed down with sin and affliction becomes their daily companion. If you drink day in and day out, you will become a drunkard. This is just one of the minor afflictions that come from habitual sin.
Psalm 107:18 “Their soul abhorreth all manner of meat; and they draw near unto the gates of death.”
Not only bread and common food, but dainty meat, the most delicious fare (Job 33:20). In which they most delighted in time of health, and too much indulged themselves in; and by that means brought diseases upon them, which caused this loathing in them, as is common. Thus to those who are distempered with sin, whose taste is not changed, nor can it discern perverse things, the word of God, the Gospel of Christ, which is delicious food, is not relished by them. The doctrines of it are insipid things, they loath them as light bread, as the Israelites did the manna.
“And they draw near unto the gates of death”: That is, the grave. The house appointed for all living; the dwelling place of men till the resurrection. And so is said to have gates and doors (see Job 33:22). And men sometimes are brought so low by affliction as that they seem to be near to death, just upon the brink of eternity, ready to enter into the grave, and lie down among the dead.
Sin can make a person so sick that they will be sick unto death. Sickness of the heart and soul are worse than sickness of the body.
Psalm 107:19 “Then they cry unto the LORD in their trouble, [and] he saveth them out of their distresses.”
A time of affliction is a time of trouble, and a proper season for prayer. And by it persons are brought to the throne of grace, when humbled under the mighty hand of God, to seek for relief. Hezekiah in his affliction prayed to the Lord, though Asa sought to the physicians only, and not to the Lord. this is to be understood of such who are convinced of their folly, brought to a sense of sin and danger, and therefore cry to the Lord for his sparing mercy, and pardoning grace.
“And he saveth them out of their distresses”: Their afflictions, which were distressing to them, by removing their disorders and restoring them to health again; as follows (in 107:20).
It seems that no matter how far we fall down, the Lord will stop and listen to us when we cry out in earnest to HIM. David is probably relating this to his own situation with Saul, but it really applies to all before David and all after David.
Psalm 107:20 “He sent his word, and healed them, and delivered [them] from their destructions.”
He did it by a word. It was necessary for him merely to give a command, and the disease left them. So it was in the life of the Savior, who often healed the sick by a “word” (Matt. 8:8; Luke 7:7). And so now restoration from disease often seems to be accomplished as if some word had been spoken by one who had power, commanding the disease to depart. In all cases, also, whatever means may be used, healing power comes from God, and is under his control (compare Psalm 30:2).
“And delivered them from their destructions”: From what would have destroyed them, if it had not been checked and removed.
The beautiful thing, here, is that Jesus (as we know Him), is the Word. The Word of God healed everyone He came into contact with when He was here on the earth. His Word is just as powerful now, as it has always been. When we pray in Jesus name, it is the Word of God that heals. We just speak the prayer, and the Word does the healing. Notice that these destructions were their own, that He delivered them from. This again is the way it is today. Most problems we have; we have brought upon ourselves. It is a comfort to know, that even if we did bring them on our own self, He will still deliver us from the problem.
Psalm 107:21 “Oh that [men] would praise the LORD [for] his goodness, and [for] his wonderful works to the children of men!”
Both in restoring to bodily health, which is an instance of divine goodness. And in healing the diseases of the soul, or in the pardon of sin, which is according to the multitude of his mercies, and the riches of his grace.
“And for his wonderful works to the children of men”: Bodily health is sometimes restored in a wonderful manner, when all means used are without success, and the prescriptions of doctors fail. And pardon of sin is a wonder of grace now, and will be to all eternity. And for these things praise ought to be given to the Lord, and they should be declared to men for his glory.
This was in the last lesson, but needs to be said over and over to remind us after we have been delivered, praise the LORD for it. He is so good. He helps those who will not, and cannot help themselves. The only thing we have to do is cry out to God, and He will answer us.
Psalm 107:22 “And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing.”
Not legal sacrifices, but spiritual and evangelical ones. The sacrifices of praise and thankfulness which God has enjoined are well pleasing to him through Christ, glorify him, and are but our reasonable service (see Heb. 13:15).
“And declare his works with rejoicing”: Tell them to the children of men, what he has done for them, for soul and body. Let them come to Zion with joy and everlasting joy on their heads; to the gates thereof, or to the public assemblies of the saints, and there declare what great things the Lord has done for them. And has had compassion upon them in healing their bodily diseases, and curing them of their soul maladies.
We can see from the following verse, that the sacrifice the Lord really wants, is for us to praise Him.
Hebrews 13:15 “By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name.”
A very plain way to say this, is brag on the Lord for all the great things He has done.
Verses 23:32: Possibly the psalmist had Jonah and the sailors bound for Tarshish in mind (compare Jonah chapter 1).
“The storm” encompasses many of the unexpected and sever things that happen in life. The “deep” waters are often where the Lord’s business is done.
Verses 23-32: Let those who go to sea, consider and adore the Lord. Mariners have their business upon the tempestuous ocean, and there witness deliverances of which others cannot form an idea. How seasonable it is at such a time to pray! This may remind us of the terrors and distress of conscience many experience, and of those deep scenes of trouble which many pass through, in their Christian course. Yet, in answer to their cries, the Lord turns their storm into a calm, and causes their trials to end in gladness.
Psalm 107:23 “They that go down to the sea in ships, that do business in great waters;”
The scene here changes again. From those that wander in the desert, from those who are in prison, from those who are sick, the eye of the psalmist turns to those who encounter the perils of the ocean, and he finds occasion for praise to God. The phrase “go down” or “descend” is employed here because the sea is lower than the land, and because we “descend” when we embark on board of a vessel.
“That do business in great waters”: Which refers either to the steering and working of the ship, and everything relating to the management of the ropes and sails, and other affairs. And in a storm much business is done, all hands are employed. Or else to the business they go to sea about, as catching fish, curing them, and carrying them to market; or else to traffic and merchandise of goods, they convey from place to place. The phrase is much like that, “as many as trade by sea” (Rev. 18:17).
We don’t pay much attention to ships and sailors, because there are so many in our day. It seems that they were held in some awe, when they made a trip out into the unknown sea and came back safely. The monetary gain to be made from such ventures is, perhaps, one reason they were brave enough to try to sail the seas.
Psalm 107:24 “These see the works of the LORD, and his wonders in the deep.”
In creation, the sea itself, its flux and reflux. The creatures in it, fishes of various forms and sizes: and in providence, in preserving ships and men in the most imminent danger, and even to a miracle. Sometimes causing the wind to change or to subside in a moment, whereby deliverance is wrought.
“And his wonders in the deep”: The strange and wonderful creatures that are in the deep waters of the sea, and to be seen nowhere else. And the amazing appearances of divine providence, in delivering when in the greatest distress, and none at hand to help, and all hope of salvation gone.
I am sure the sea would have a way of humbling a person. Just the vastness of it, could make a person realize how small one person is in the scheme of things. The great waves that man cannot control would show a person the miracles of God. The fact that they could navigate by the stars would also make them aware of the greatness of God.
Psalm 107:25 “For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof.”
“He” indicates God. God does not cause all the storms in a person’s life – on occasion, the storms are a result of a person’s own making. But there are times when God brings storms into people’s lives for His glory and their eternal good (Rom. 8:28).
Man can sail across the top of the water, but no man has ever been able to control the waves. I am sure that many a sailor has prayed and asked God to stay the wind to keep from sinking the ship. It is God that controls the sea.
Psalm 107:26 “They mount up to the heaven, they go down again to the depths: their soul is melted because of trouble.”
The waves which are lifted up by the stormy wind, and the ships which are upon them, and the men in them.
“They go down again to the depths”: One while they seem to reach the skies, and presently they are down, as it were, in the bottom of the sea, and are threatened to be buried in the midst of it. Distress at sea is described in much the same language by Virgil and Ovid.
“Their soul is melted because of trouble”: Because of the danger of being cast away. So it was with Jonah’s mariner’s, and with the disciples in the storm; sea roaring, and men’s hearts failing for fear, are joined together (in Luke 21:25).
A sailor who sees a wave coming toward him higher than the mast on the boat, would certainly feel that these waves are going all the way to the sky. It is the same thing in reverse, when the back side of the wave makes a deep cavern of water. The ship is tossed up and down, out of the control of man when this happens. The fear that grips him, is what is spoken of here (soul melted because of trouble). This is when this sailor knows for sure that he is in the hands of God.
Psalm 107:27 “They reel to and fro, and stagger like a drunken man, and are at their wit’s end.”
Through the agitation of the water, and motion of the ship, not being able to stand upon deck.
“And are at their wit’s end”: Margin, as in Hebrew, “All their wisdom is swallowed up.” That is, they have no skill to guide the vessel. All that has been done by the wisdom of naval architecture in constructing it, and all that has been derived from experience in navigating the ocean, seems now to be useless. They are at the mercy of the winds and waves. They are dependent wholly on God; they can now only cry to him to save them. Often this occurs in a storm at sea, when the most skillful and experienced seaman feels that he can do no more.
The deck of the ship is falling up and down, so that they cannot walk on the deck of the ship. They stagger and have to hang on to a rail, like a drunk man would do. They are at their wits end, because they know they are helpless against this sea. This is a time when they realize that God is their only help. This takes something or someone greater than themselves to handle. They are all too aware of just how helpless they are.
Psalm 107:28 “Then they cry unto the LORD in their trouble, and he bringeth them out of their distresses.”
The only way to be helped in a helpless situation is to rely on someone stronger who has a remedy for the situation. That someone is God.
When we realize we are helpless to do anything in our own power, then we humble our self before God, and repent and seek His help. The wonderful thing is, that when we get to the end of our self, He will help us.
Psalm 107:29 “He maketh the storm a calm, so that the waves thereof are still.”
As Christ did by a word speaking (Mark 4:39).
“So that the waves thereof are still”: And roar and toss no more, but subside; and the sea becomes smooth and quiet, its raging ceases. The angry sea, as Horace calls it, becomes calm and peaceable (see Psalm 89:9).
Jesus showed beyond a shadow of doubt, that He had control of the waves when He spoke to the sea, and told it to be still, and it quieted down immediately. The storms of life itself may be raging all around us, but Jesus brings perfect peace.
Psalm 107:30 “Then are they glad because they be quiet; so he bringeth them unto their desired haven.”
The Lord does not just take His people out of the storm; He takes them where they need to go.
We do not appreciate the calm, until there has been a stormy sea. To see the place we have desired to sail to, after the terrible storm would be plenty of reason to rejoice. This does not have to be a storm at sea. If our life has been in some terrible confusion, and all of a sudden, things all fall in shape and we feel great joy. Thank God, He can calm the wildest storm.
Psalm 107:31 “Oh that [men] would praise the LORD [for] his goodness, and [for] his wonderful works to the children of men!”
Seafaring men particularly, before mentioned, as Jonah’s mariners did (Jonah 1:16). Or all the four sorts of persons instanced in, as Kimchi thinks. And even all men whatsoever should do this, high and low, rich and poor, of every age, sex, and condition. Since they all receive favors from the Lord, and should return thanks to him. And especially good men, who are blessed with spiritual blessings by him. These should all confess to the Lord his goodness; as it may be rendered (see note on Psalm 107:15). They should own the mercy received as the Lord’s doing, and acknowledge their unworthiness of it, and give him the glory of it.
“And for his wonderful works to the children of men!” Or, “confess and declare his wonderful works to the children of men”. The wonderful works of creation and providence, which those that go to sea, see in the deeps, and everything of the same kind which others observe. And especially the wonderful works of grace, or what God has done in a wonderful manner for the souls of his people (see Psalm 66:16).
After we have come through a terrible experience like this aforementioned, do we stop and praise God for seeing us through? It seems to me; we would be so grateful that we would shout our praises to the top of our voice. The children of men, have no help on this earth, until they become the sons of God.
Psalm 107:32 “Let them exalt him also in the congregation of the people, and praise him in the assembly of the elders.”
Let them lift up his name on high; let them make it conspicuous. The word means “to lift up,” and is applied to praise because we thus, as it were, “lift up” God, or make him conspicuous.
“In the congregation of the people”: Not merely in private, but in public. As his doings are public and conspicuous, as they pertain to all, people should acknowledge him in their public capacity, or when assembled together.
“And praise him in the assembly of the elders”: The old men; the men eminent for experience and wisdom. Perhaps this refers to those who occupied some official position in public worship, as appointed to preside over that worship, and to conduct it. We know that the arrangement was early made to appoint a body of aged men to preside over the assemblies for worship, and to direct the devotions of the people. In the presence of such venerable and venerated men, they are here exhorted to give due praise to God. The “reason” for this seems to be partly drawn from what had been referred to in the previous verses. The power of God as seen in stilling the tempests of the ocean; and partly from what is immediately referred to, the blessing of God on the labors of man in cultivating the earth.
For such a wonderful deliverance, we should praise Him in front of the largest gathering we could find. The congregation then, were all the Israelites who came to the temple. The congregation now, would be the gathering at church. I love testimonials, where people tell of all the wonderful things the LORD has done for them.
Verses 33-42: This section contrasts God’s blessing in response to man’s obedience with God’s judgment on man’s sin. The psalmist makes his point with 4 illustrations:
(1) Descending from prosperity to poverty (verses 33-34);
(2) Being lifted up from barrenness to blessedness (verses 35-38);
(3) Falling from the top to the bottom (verses 39-40); and
(4) Being elevated from low to high (verses 41-42).
Verses 33-43: What surprising changes are often made in the affairs of men! Let the present desolate state of Judea, and of other countries, explain this. If we look abroad in the world, we see many greatly increase, whose beginning was small. We see many who have thus suddenly risen, as suddenly brought to nothing. Worldly wealth is uncertain; often those who are filled with it, before they are aware, lose it again. God has many ways of making men poor. The righteous shall rejoice. It shall fully convince all those who deny the Divine Providence. When sinners see how justly God takes away the gifts they have abused, they will not have a word to say. It is of great use to us to be fully assured of God’s goodness, and duly affected with it. It is our wisdom to mind our duty, and to refer our comfort to him. A truly wise person will treasure in his heart this delightful psalm. From it, he will fully understand the weakness and wretchedness of man, and the power and loving-kindness of God, not for our merit, but for his mercy’s sake.
Perhaps the 3 years of drought from Ahab’s and Jezebel’s sins are in view (compare 1 Kings 17:1; 18:18).
Psalm 107:33 “He turneth rivers into a wilderness, and the watersprings into dry ground;”
A country abounding with rivers, as the country round about Sodom and the land of Canaan were (Gen. 13:10). Such a one is sometimes, by the just judgment of God, turned into a desert.
“And the water springs into dry ground”: What was like a well-watered garden becomes like dry and barren earth, on which nothing grows.
In God’s dealing with man, God can cause a drought and all the rivers will dry up. Many times a drought is for just that purpose. God may be trying to get the attention of those who will not listen any other way.
Psalm 107:34 “A fruitful land into barrenness, for the wickedness of them that dwell therein.”
Or, “into saltiness”; as Sodom and the land adjacent became a salt sea. And the land of Canaan was threatened to become brimstone, salt and burning, like Sodom; in which nothing was sown, and which bore no grass (see Gen. 14:3). And so the Targum, “the land of Israel, which brought forth fruit, he hath destroyed, as Sodom was overthrown.”
“For the wickedness of them that dwell therein”: This was the cause of the overthrow of Sodom, and of the destruction of that fine country, as also of Canaan afterwards (see Gen. 13:13). The very Heathens had a notion that barrenness and unfruitfulness in countries were owing to the sins of men. Hence the sterility and famine at Mycenas were attributed to the wickedness of Atreus. This may figuratively be understood of the present state and condition of the Jews; who were once a people well-watered with the word and ordinances, and had the first preaching of the Gospel among them. But, rejecting and despising it, are now become like a desert, barren and unfruitful in the knowledge of divine things. And it might be illustrated by the case of several Christian churches; the seven churches of Asia, and others, once as well watered gardens, but now are no more. And the places where they stood are destitute of spiritual knowledge, and the means of it.
We know that God will curse the ground for the wickedness of man. Believe me, God will do whatever is necessary to get your attention.
Verses 35-38: Perhaps the time of Abraham (Gen. 24:1; 34-35), or Joshua (Joshua 24:13), is in view.
Psalm 107:35 “He turneth the wilderness into a standing water, and dry ground into watersprings.”
On the other hand, when it is the pleasure of God, a country uncultivated and like a desert, he makes it fruitful as one that is well watered and tilled. As this country of ours, and the land in America, once waste places, now fruitful ones.
“And dry ground into watersprings”: Which is expressive of the same thing, and may he figuratively understood of the Gentile world. Which, before the coming of Christ, and the preaching of the Gospel, and the pouring down of the Spirit, was like a wilderness and dry ground. But now watered with the word and ordinances, and the grace of God, and in many places, has become fruitful in grace and good works. The Targum prefaces this verse thus, “when they return unto the law, he turneth, etc.”
He did this very thing in the time of Noah to rid the earth of its wickedness. God will not always look the other way. There is a reckoning day. God is patient giving ample time for repentance, if it does not come, judgement does come.
Psalm 107:36 “And there he maketh the hungry to dwell, that they may prepare a city for habitation;”
In those fruitful places which they find agreeable to them, and so fix upon them as the places of their abode, and build houses, and dwell there. Having all the conveniences of life, which they wanted elsewhere. So such as hunger and thirst after righteousness make to such places where the waters are, the word is preached, and ordinances administered. And here they take up their dwelling, their bread being given them, and their waters sure unto them.
“That they may prepare a city for habitation”: Those poor necessitous persons, as they were when they first came; building houses, and others continually coming to them, by degrees form a well-regulated city, which are a large number of inhabitants. Which may be considered as an emblem of the church of God, often compared to a city; and is a habitation for God, and where saints desire and delight to dwell.
God can reverse the curse, and bless the land, and it will produce. God has really always wanted man to live in the garden of Eden. Man was driven out for his own protection. When God can, He will bless the land and make the crops to grow, to make a habitation for mankind.
Psalm 107:37 “And sow the fields, and plant vineyards, which may yield fruits of increase.”
Cultivate the earth. The culture of the vine was an important feature in agriculture in Palestine, and hence, it is made so prominent here.
“Which may yield fruits of increase”: Or “fruit” and “increase”. The fields yield all sorts of grain for food, and the vineyards wine for drink. So the seed of the word being sown, and churches planted, they increase with the increase of God, and bring forth fruits of righteousness to the glory of his name.
God prepared the earth and all in it for the habitation of man, then He made man. This verse above is speaking of the same thing on a smaller scale. God will do for an individual what He could not do for all, if they love Him and worship Him.
Psalm 107:38 “He blesseth them also, so that they are multiplied greatly; and suffereth not their cattle to decrease.”
Not only their fields and vineyards are blessed with an increase, but these husbandmen themselves. As man at his first creation was bid to do, being blessed of God; and as the Israelites were in Egypt (Gen. 1:28). And which may spiritually denote the great number of converts to Christian churches, especially in the latter day (Jer. 30:19).
“And suffereth not their cattle to decrease”: Their sheep and oxen, which is reckoned a great temporal happiness (Psalm 144:13). And may signify that God does and will give a sufficient number of Gospel ministers, comparable to oxen for their laboriousness, that shall in all ages minister to his churches (see 1 Cor. 9:9).
We know that Laban did not intend for Jacob to have many cattle in the land. God had other plans and blessed Jacob greatly in the increase of his cattle. God wants His children to have their needs met.
Verses 39-40: Perhaps the Assyrian Exile (2 Kings 17:4-6), or the Babylonian Captivity (2 Kings 24:14-15), is in view.
Psalm 107:39 “Again, they are minished and brought low through oppression, affliction, and sorrow.”
Or “lessened”, in their families, cattle, and substance. Either the same persons as before, or others. The Targum paraphrases it, “but when they sin, they are lessened:” for sin is the cause of it, as follows:
“And brought low through oppression, affliction and sorrow”: Either because of their oppression of the poor, the evil they do to them, and the sorrow they bring upon them. Or they are brought into a low estate through the tyranny and oppression of others, and by the afflictions and sorrows they are brought into by them. This may be applied to the Jews, at their destruction by the Romans, when they were greatly lessened and brought low by their oppression of them. Or rather to the Christians; not under the Heathen persecutions, for then they increased more and more. But under antichristian tyranny, when the beast had power over them, and overcame and slew them. And their numbers were so reduced, that the whole world is said to wonder after the beast (Rev. 13:3). And which will be the case again, when the witnesses will be slain. The number of Christians is greatly lessening now; there are but a few names in Sardis; Jacob is small, but will be smaller and fewer still.
God blessed Israel as His soul prospered. When His sons strayed away from God, they suffered oppression, affliction, and sorrow. When they repented and followed the One true God, He greatly blessed them.
Psalm 107:40 “He poureth contempt upon princes, and causeth them to wander in the wilderness, [where there is] no way.”
That is, the Lord does, who is above them. He laughs at them, and has them in derision, when they are raging against his people, cause, and interest. He sets them up and pulls them down at his pleasure. He hurls them from their seats and thrones, and makes them contemptible to their subjects. He sometimes brings them to a shameful end, as Herod, who was eaten with worms. And wicked princes, if they are not brought to disgrace in this world, they will rise to shame and everlasting contempt in the other. And will stand with the meanest and lowest before the Judge of the whole earth; and seek to the rocks and mountains to cover them from his wrath. This particularly will be true of the antichristian princes, when the vials of God’s wrath will be poured out upon them (Rev. 16:1).
“And causeth them to wander in the wilderness”: Where there is no way; no beaten track or path; whither being driven out of their kingdoms, they flee for shelter, and wander about in untrodden paths. As Nebuchadnezzar, when he was driven from men, and had his dwelling with the beasts of the field. Or this may be interpreted, as it is by Aben Ezra and Kimchi, the infatuation of their wisdom, and of their being left without counsel, and erring through it; being at their wits’ end, not knowing what step to take, or measures to concert. Being in a maze, in a wilderness, at an entire loss what they should do (see Job 12:17).
These princes spoken of here, are the descendants of Israel. Their unbelief caused their wandering in the wilderness. God let them wander, until the old generation died and the new generation was born. God does not reward unbelief.
Verses 41-42: Perhaps the impoverished Jews in Egypt who were made rich with Egyptian gold and other treasures are in view (compare Exodus 1:13-14; with 3:21-22, 11:2; 12:35-36).
Psalm 107:41 “Yet setteth he the poor on high from affliction, and maketh [him] families like a flock.”
Margin, “after.” The sense is not materially different. The idea is, that while he thus humbles princes, bringing them down from their lofty position, he has respect to the poor in their condition of suffering and trial, and raises them from that depressed state, and gives them prosperity. Thus he orders the circumstances of people, and shows his sovereignty.
“And maketh him families like flock”: Numerous as a flock. Large families were accounted a blessing among the Hebrews (see notes at Psalm 107:38).
God will choose whoever He wants for His family, as we see in the next Scripture.
Matthew 3:9 “And think not to say within yourselves, We have Abraham to [our] father: for I say unto you, that God is able of these stones to raise up children unto Abraham.”
Psalm 107:42 “The righteous shall see [it], and rejoice: and all iniquity shall stop her mouth.”
Shall see the increase and prosperity of the saints, the glory of the church in the latter day, and rejoice at it. The judgments of God upon the wicked, upon antichristian princes and states, and rejoice on that account (see Rev. 18:20). And the several deliverances of persons in distress before mentioned, and rejoice with them that rejoice; which is what good men ought to do (Rom. 12:15).
“And all iniquity shall stop her mouth”: Men of iniquity, very bad men, the man of sin and his followers, and all profane and atheist persons, who will be silenced and have nothing to say against the providence of God. Will be confounded, and through shame lay their hand on their mouths and be struck with admiration at the wonderful things done by the Lord for his people. Nor will they have anything to say against their own condemnation.
Where there are righteous (children of the Light), there is no room for those of darkness (those involved in iniquity). The light does away with the darkness. The families of God will rejoice and there will be nothing left for the wicked to say.
Psalm 107:43 “Whoso [is] wise, and will observe these [things], even they shall understand the lovingkindness of the LORD.”
Or as it may be read interrogatively, “who is wise?” as in (Jer. 9:12). That is, spiritually wise, wise unto salvation. Who is made to know wisdom in the hidden part; for not such as are possessed of natural wisdom, or worldly wise men, much less who are wise to do evil, are here meant.
“And will observe these things”: The remarkable appearances of divine Providence to persons in distress. The various changes and vicissitudes in the world. The several afflictions of God’s people, and their deliverances out of them. The wonderful works of God in nature, providence, and grace. These will be observed, taken notice of, laid up in the mind, and kept by such who are truly wise, who know how to make a right use and proper improvement of them.
“Even they shall understand the lovingkindness of the Lord”: Every one of the wise men; they will perceive the kindness of God unto all men, in the several dispensations of his providence towards them. And his special love and kindness towards his own people. Even in all their afflictions; they will perceive this to be at the bottom of every mercy and blessing. They will understand more of the nature and excellency of it, and know more of the love of God and Christ, which passeth knowledge. Or “the kindnesses of the Lord shall be understood”: that is, by wise men; so R. Moses in Aben Ezra renders the words.
Perhaps the psalmist has (Prov. 8:1-36; Eccl. 12:13-14, or Hosea 14:9), in mind as he pens these concluding words.
God has opened the understanding of the wise (Christians). We have eyes to see, and we can see. We have ears to hear, and we can hear. Nothing of the lovingkindness of God is hidden from us. Those who are wise, learn to trust God in all things.