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Expositor's Bible Commentary Psalm 107:1 O give thanks unto the LORD, for he is good: for his mercy endureth for ever. Psalm 107:1-43 NOTWITHSTANDING the division of Books which separates Psalm evil from the two preceding, it is a pendant to these. The "gathering from among the heathen" prayed for in Psalm 106:41 has here come to pass ( Psalm 107:3 ). The thanksgiving which there is regarded as the purpose of that restoration is here rendered for it. Psalm 105:1-45 had for theme God’s mercies to the fathers. Psalm 106:1-48 confessed the hereditary faithlessness of Israel and its chastisement by calamity and exile. Psalm 107:1-43 begins with summoning Israel as "the redeemed of Jehovah," to praise Him for His enduring lovingkindness in bringing them back from bondage, and then takes a wider flight, and celebrates the loving Providence which delivers, in all varieties of peril and calamity, those who cry to God. Its vivid pictures of distress and rescue begin, indeed, with one which may fairly be supposed to have been suggested by the incidents of the return from exile; and the second of these, that of the liberated prisoners, is possibly coloured by similar reminiscences; but the great restoration is only the starting point, and the bulk of the psalm goes further afield. Its instances of Divine deliverance, though cast into narrative form, describe not specific acts, but God’s uniform way of working. Wherever there are trouble and trust, there will be triumph and praise. The psalmist is propounding a partial solution of the old problem-the existence of pain and sorrow. They come as chastisements. If terror or misery drive men to God, God answers, and deliverance is assured, from which fuller-toned praise should spring. It is by no means a complete vindication of Providence, and experience does not bear out the assumption of uniform answers to prayers for deliverance from external calamities, which was more warranted before Christ than it is now; but the essence of the psalmist’s faith is ever true-that God hears the cry of a man driven to cry by crushing burdens, and will give him strength to bear and profit by them, even if He does not take them away. The psalm passes before us a series of pictures, all alike in the disposition of their parts, and selected from the sad abundance of troubles which attack humanity. Travellers who have lost their way, captives, sick men, storm-tossed sailors, make a strangely miscellaneous company, the very unlikenesses of which suggest the width of the ocean of human misery. The artistic regularity of structure in all the four strophes relating to these cannot escape notice. But it is more than artistic. Whatever be a man’s trouble, there is but one way out of it-to cry to God. That way is never vain. Always deliverance comes, and always the obligation of praise lies on the "redeemed of Jehovah." With Psalm 107:33 the psalm changes its structure. The refrains, which came in so strikingly in the preceding strophes are dropped. The complete pictures give place to mere outline sketches. These diversities have suggested to some that Psalm 107:33-43 are an excrescence; but they have some points of connection with the preceding, such as the peculiar phrase for "inhabited city" ( Psalm 107:4 , Psalm 107:5 , Psalm 107:36 ), "hungry" ( Psalm 107:5 , Psalm 107:36 ), and the fondness for references to Isaiah and Job. In these latter verses the psalmist does not describe deliverances from peril or pain, but the sudden alternations effected by Providence on lands and men, which pass from fertility and prosperity to barrenness and trouble, and again from these to their opposites. Lovingkindness, which hears and rescues, is the theme of the first part; lovingkindness, which "changes all things and is itself unchanged," is the theme of the second. Both converge on the final thought ( Psalm 107:43 ), that the observance of God’s ways is the part of true wisdom, and will win the clear perception of the all-embracing "lovingkindness of Jehovah." New mercies give new meaning to old praises. Fresh outpourings of thankfulness willingly run in well-worn channels. The children can repeat the fathers’ doxology, and words hallowed by having borne the gratitude of many generations are the best vehicles for today’s praise. Therefore, the psalm begins with venerable words, which it bids the recipients of God’s last great mercy ring out once more. They who have yesterday been "redeemed from captivity" have proof that "His lovingkindness endures forever," since it has come down to them through centuries. The characteristic fondness for quotations, which marks the psalm, is in full force in the three introductory verses. Psalm 107:1 is, of course, quoted from several psalms. "The redeemed of Jehovah" is from Isaiah 62:12 ."gathered out of the lands" looks back to Psalm 106:47 , and to many prophetic passages. The word rendered above "distress" may mean oppressor, and is frequently rendered so here, which rendering fits better the preceding word "hand." But the recurrence of the same word in the subsequent refrains ( Psalm 107:6 , Psalm 107:13 , Psalm 107:19 , Psalm 107:28 ) makes the rendering distress preferable here. To ascribe to distress a "hand" is poetical personification, or the latter word may be taken in a somewhat wider sense as equivalent to a grasp or grip, as above. The return from Babylon is evidently in the poet’s thoughts, but he widens it out into a restoration from every quarter. His enumeration of the points from which the exiles flock is irregular, in that he says "from north and from the sea, " which always means the Mediterranean, and stands for the west. That quarter has, however, already been mentioned, and, therefore, it has been supposed that sea here means, abnormally, the Red Sea, or "the southern portion of the Mediterranean." A textual alteration has also been proposed, which, by the addition of two letters to the word for sea, gives that for south. This reading would complete the enumeration of cardinal points; but possibly the psalmist is quoting Isaiah 49:12 , where the same phrase occurs, and the north is set over against the sea -i.e., the west. The slight irregularity does not interfere with the picture of the streams of returning exiles from every quarter. The first scene, that of a caravan lost in a desert, is probably suggested by the previous reference to the return of the "redeemed of Jehovah," but is not to be taken as referring only to that. It is a perfectly general sketch of a frequent incident of travel. It is a remarkable trace of a state of society very unlike modem life, that two of the four instances of "distress" are due to the perils of journeying. By land and by sea men took their lives in their hands, when they left their homes. Two points are signalised in this description, -the first, the loss of the track; the second, the wanderers’ hunger and thirst. "A waste of a way" is of singular expression, which has suggested various unnecessary textual emendations. It is like "a wild ass of a man," { Genesis 16:12 } which several commentators quote as a parallel, and means a way which is desert. {compare Acts 8:26 } The bewildered, devious march leads nowhither. Vainly the travellers look for some elevation, "From whence the lightened spirit sees That shady city of Palm Trees." No place where men dwell appears in the wide expanse of pathless wilderness. The psalmist does not think of a particular city, but of any inhabited spot, where rest and shelter might be found. The water skins are empty; food is finished; hopelessness follows physical exhaustion, and gloom wraps their souls; for Psalm 107:5 b, literally translated, is, "Their soul covered itself" -i.e., with despondency. { Psalm 77:3 } The picture is not an allegory or a parable, but a transcript of a common fact. Still, one can scarcely help seeing in it a vivid representation of the inmost reality of a life apart from God. Such a life ever strays from the right road. "The labour of the foolish wearieth every one of them, because he knoweth not how to come to the city." The deepest needs of the soul are unsatisfied; and however outward good abounds, gnawing hunger and fierce thirst torment at times; and however mirth and success seem to smile, joys are superficial, and but mask a central sadness, as vineyards which clothe the outside of a volcano and lie above sulphurous fires. The travellers are driven to God by their "distress." Happy they who, when lost in a desert, bethink themselves of the only Guide. He does not reject the cry which is forced out by the pressure of calamity; but, as the structure of Psalm 107:6-7 , shows, His answer is simultaneous with the appeal to Him, and it is complete, as well as immediate. The track appears as suddenly as it had faded. God Himself goes at the head of the march. The path is straight as an arrow’s flight, and soon they are in the city. Psalm 107:6 is the first instance of the refrain, which, in each of the four pictures, is followed by a verse (or, in the last of the four, by two verses) descriptive of the act of deliverance, which again is followed by the second refrain, calling on those who have experienced such a mercy to thank Jehovah. This is followed in the first two groups by a verse reiterating the reason for praise-namely, the deliverance just granted; and, in the last two, by a verse expanding the summons. Various may be the forms of need. But the supply of them all is one, and the way to get it is one, and one is the experience of the suppliants, and one should be their praise. Life’s diversities have underlying them identity of soul’s wants. Waiters on God have very different outward fortunes, but the broad outlines of their inward history are identical. This is the law of His providence-they cry, He delivers. This should be the harvest from His sowing of benefits-"Let them give thanks to Jehovah." Some would translate Psalm 107:8 , "Let them thankfully confess to Jehovah His lovingkindness, and to the children of men [confess] His wonders"; but the usual rendering as above is better, as not introducing a thought which, however important, is scarcely in the psalmist’s view here, and as preserving the great thought of the psalm-namely, that of God’s providence to all mankind. The second scene, that of captives, probably retains some allusion to Babylon, though an even fainter one than in the preceding strophe. It has several quotations and references to Isaiah, especially to the latter half ( Isaiah 40:1-31 ; Isaiah 41:1-29 ; Isaiah 42:1-25 ; Isaiah 43:1-28 ; Isaiah 44:1-28 ; Isaiah 45:1-25 ; Isaiah 46:1-13 ). The deliverance is described in Psalm 107:16 in words borrowed from the prophecy as to Cyrus, the instrument of Israel’s restoration. { Isaiah 45:2 } The gloom of the prison house is described in language closely resembling Isaiah 42:7 ; Isaiah 49:9 . The combination of "darkness and the shade of deepest gloom" is found in Isaiah 9:2 . The cause of the captivity described is rebellion against God’s counsel and word. These things point to Israel’s Babylonian bondage; but the picture in the psalm draws its colour rather than its subject from that event and is quite general. The psalmist thinks that such bondage, and deliverance on repentance and prayer, are standing facts in Providence, both as regards nations and individuals. One may see, too, a certain parabolic aspect hinted at, as if the poet would have us catch a half-revealed intention to present calamity of any kind under this image of captivity. We note the slipping in of words that are not required for the picture, as when the fetters are said to be "affliction" as well as "iron." Psalm 107:12 , too, is not specially appropriate to the condition of prisoners; persons in fetters and gloom do not stumble, for they do not move. There may, therefore, be a half-glance at the parabolic aspect of captivity, such as poetic imagination, and especially Oriental poetry, loves. At most it is a delicate suggestion, shyly hiding while it shows itself, and made too much of if drawn out in prosaic exposition. We may perceive also the allegorical pertinence of this second picture, though we do not suppose that the singer intended such a use. For is not godless life ever bondage? and is not rebellion against God the sure cause of falling under a harsher dominion? and does He not listen to the cry of a soul that feels the slavery of subjection to self and sin? and is not true enlargement found in His free service? and does He not give power to break the strongest chains of habit? The synagogue at Nazareth, where the carpenter’s Son stood up to read and found the place where it was written, "The Spirit of the Lord is upon Me. He hath sent Me to proclaim liberty to the captives." warrants the symbolical use of the psalmist’s imagery, which is, as we have seen, largely influenced by the prophet whose words Jesus quoted. The first scene taught that devout hearts never lack guidance from God. The second adds to their blessings freedom, the true liberty which comes with submission and acceptance of His law. Sickness, which yields the third type of suffering, is a commoner experience than the two preceding. The picture is lightly sketched, emphasis being laid on the cause of the sickness, which is sin, in accordance with the prevailing view in the Old Testament. The psalmist introduces the persons of whom he is to speak by the strongly condemnatory term "foolish ones," which refers not to intellectual feebleness, but to moral perversity. All sin is folly. Nothing is so insane as to do wrong. An ingenious correction has been suggested and is accepted by Cheyne in the wake of Dyserinck, Graetz, and others, by which "sick men" is read for "foolish men." But it does not appear to the present writer to be so impossible as Cheyne thinks to "conceive the psalmist introducing a fresh tableau by an ethical term such as fools." The whole verse ( Psalm 107:17 ) lays more stress on the sin than on the sickness, and the initial designation of the sufferers as "fools" is quite in harmony with its tone. They are habitual evildoers, as is expressed by the weighty expression "the way (or course) of their transgression." Not by one or two breaches of moral law, but by inveterate, customary sins, men ruin their physical health. So the psalmist uses a form of the verb in Psalm 107:17 b which expresses that the sinner drags down his punishment with his own hands. That is, of course, eminently true in such gross forms of sin as sow to the flesh, and of the flesh reap corruption. But it is no less really true of all transgression, since all brings sickness to the soul. Psalm 107:18 is apparently quoted from Job 33:20-22 . It paints with impressive simplicity the failing appetite and consequent ebbing strength. The grim portals, of which Death keeps the keys, have all but received the sick men; but, before they pass into their shadow, they cry to Jehovah, and, like the other men in distress, they too are heard, feeble as their sick voice may be. The manner of their deliverance is strikingly portrayed. "He sent His word and healed them." As in Psalm 105:19 , God’s word is almost personified. It is the channel of the Divine power. God’s uttered will has power on material things. It is the same great thought as is expressed in "He spake and it was done." The psalmist did not know the Christian teaching that the personal Word of God is the agent of all the Divine energy in the realm of nature and of history, and that a far deeper sense than that which he attached to them would one day be found in his words, when the Incarnate Word was manifested, as Himself bearing and bearing away the sicknesses of humanity, and rescuing not only the dying from going down to the grave, but bringing up the dead who had long lain there. God, who is Guide and Emancipator, is also Healer and Life-giver, and He is all these in the Word, which has become flesh, and dwelt and dwells among men. Another travel scene follows. The storm at sea is painted as a landsman would do it; but a landsman who had seen, from a safe shore, what he so vividly describes. He is impressed with the strange things that the bold men who venture to sea must meet, away out there beyond the point where sea and sky touch. With sure poetic instinct, he spends no time on trivial details, but dashes on his canvas the salient features of the tempest, -the sudden springing up of the gale; the swift response of the waves rolling high, with new force in their mass and a new voice in their breaking; the pitching craft, now on the crest, now in the trough; the terror of the helpless crew; the loss of steering power; the heavy rolling of the unmanageable, clumsy ship; and the desperation of the sailors, whose wisdom or skill was "swallowed up," or came to nothing. Their cry to Jehovah was heard above the shriek of the storm, and the tempest fell as suddenly as it rose. The description of the deliverance is extended beyond the normal single verse, just as that of the peril had been prolonged. It comes like a benediction after the hurly burly of the gale. How gently the words echo the softness of the light air into which it has died down, and the music which the wavelets make as they lap against the ship’s sides! With what sympathy the poet thinks of the glad hearts on board, and of their reaching the safe harbour, for which they had longed when they thought they would never see it more! Surely it is a permissible application of these lovely words to read into them the Christian hope of preservation amid life’s tempests, - "Safe into the haven guide, O receive my soul at last." God the guide, the emancipator, the healer, is also the stiller of the storm, and they who cry to Him from the unquiet sea will reach the stable shore. "And so it came to pass, they all came safe to land." As already observed, the tone changes with Psalm 107:33 , from which point onwards the psalmist adduces instances of Providential working of a different kind from those in the four vivid pictures preceding, and drops the refrains. In Psalm 107:33-38 he describes a double change wrought on a land. The barrenness which blasts fertile soil is painted in language largely borrowed from Isaiah." Psalm 107:33 a recalls Isaiah 1:2 b; Psalm 107:33 b is like Isaiah 35:7 a" (Delitzsch). The opposite change of desert into fertile ground is pictured as in Isaiah 41:18 . The references in Psalm 107:36 to "the hungry" and to "an inhabited city" connect with the previous part of the psalm, and are against the supposition that the latter half is not originally part of it. The incidents described refer to no particular instance, but are as general as those of the former part. Many a land, which has been blasted by the vices of its inhabitants, has been transformed into a garden by new settlers. "Where the Turk’s horse has trod, no grass will grow." Psalm 107:39 introduces the reverse, which often befalls prosperous communities, especially in times when it is dangerous to seem rich for fear of rapacious rulers. "The pressure" referred to in Psalm 107:39 is the oppression of such. If so, Psalm 107:40 , which is quoted from Job 12:21 ; Job 12:24 , though introduced abruptly, does not disturb the sequence of thought. It grandly paints the judgment of God on such robber princes, who are hunted from their seats by popular execration, and have to hide themselves in the pathless waste, from which those who cry to God were delivered ( Psalm 107:41 b and 4 a). On the other hand, the oppressed are lifted, as by His strong arm, out of the depths and set on high, like a man perched safely on some crag above high-water mark. Prosperity returning is followed by large increase and happy, peaceful family life, the chief good of man on earth. The outcome of the various methods of God’s unvarying purpose is that all which is good is glad, and all which is evil is struck dumb. The two clauses of Psalm 107:42 which describe this double fect, are quoted from two passages in Job-a from Job 22:19 , and b from Job 5:16 . The psalm began with hymning the enduring lovingkindness of Jehovah. It ends with a call to all who would be wise to give heed to the various dealings of God, as exemplified in the specimens chosen in it, that they may comprehend how in all these one purpose rules, and all are examples of the manifold lovingkindnesses of Jehovah. This closing note is an echo of the last words of Hosea’s prophecy. It is the broad truth which all thoughtful observance of Providence brings home to a man, notwithstanding many mysteries and apparent contradictions. "All things work together for good to them that love God"; and the more they love Him, the more clearly will they see, and the more happily will they feel, that so it is. How can a man contemplate the painful riddle of the world, and keep his sanity, without that faith? He who has it for his faith will have it for his experience. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

O give thanks unto the Lord, for He is good; for His mercy en-dureth for ever . Psalm 107:1-31 Men and mercy Homilist. I. MEN CONSCIOUSLY NEEDING THE MERCY OF HEAVEN. Morally, we are all distressed travellers, captives, invalids, mariners. The worst feature of this moral distress is that the subjects are not conscious of it. II. MEN EFFECTUALLY DELIVERED BY THE MERCY OF HEAVEN. 1. Just in time. Each had reached the extremity. The lamp of hope was all but extinct, and black despair was settling on the soul, when mercy came to the rescue. 2. After the prayer, God listens to the cries of His distressed children. III. MEN URGED TO ACKNOWLEDGE THE MERCY OF HEAVEN. 1. The mercy of Heaven is generally unacknowledged. 2. The acknowledgment of this mercy is an urgent obligation.(1) Because a proper recognition of God's mercy is essential to the extinction of the evil in man.(2) Because a proper recognition of God's mercy is essential to the generating of good in man. ( Homilist. ) Let the redeemed of the Lord say so. Psalm 107:2 "Say so T. De Witt Talmage. An overture, an antiphon, a doxology is this psalm, and in my text the psalmist calls for an outspoken religion, and requests all who have been rescued and blessed no longer to hide the glorious facts, but to publish them, and, as far as possible, let all the world know about it. "Let the redeemed of the Lord say so." If you have in your heart the pearl of great price, why not let others see it? If you got off the wreck in the breakers, why not tell of the crew and the stout lifeboat that safely landed you? If from the fourth storey you are rescued in time of conflagration, why not tell of the fireman and the ladder down which be carried you? If you have a mansion in heaven awaiting you, why not show the deed to those who may by the same process get a home on the same boulevard? By the last two words of my text the psalmist calls upon all of us who have received any mercy at the hand of God to stop impersonating the asylums for the dumb, and, in the presence of men, women, angels, devils, and all worlds, say so. What a thrill went through the meeting in Portland, Oregon, when an ex-Attorney-General of the United States arose and said: "Last night I got up and asked the prayers of God's people. I feel now perfectly satisfied. The burden is rolled off and all gone, and I feel that I could run or fly into the arms of Jesus Christ!" What a confirmation would come if all who had answers to prayers would speak out! If all merchants in tight places because of hard times would tell how, in response to supplication, they got the money to pay the note! If all parents who prayed for a wandering son to come home would tell how, not long after, they heard the boy's hand on the latch of the front door! This psalm from which I take my text mentions several classes of persons who ought to be outspoken; among them all those who go on a journey. What an opportunity you have, you who spend so much of your time on rail-trains or on shipboard, whether on lake or river or seal Spread the story of God's goodness and your own redemption wherever you go. ( T. De Witt Talmage. ) The duty of confessing indebtedness M. D. Hoge, D.D. A heart without gratitude is like a grate filled with fuel unlighted, and the room all the colder because of the unfulfilled promise of glow and warmth. A grateful heart is one in which the fire of holy love is kindled. Let those who have received favours and feel their obligation either to God or man, give some expression of it. The world is filled with illustrations of the propriety of such acknowledgments. You must have observed how in great campaigns it is customary for commanders to make honourable mention of those who have distinguished themselves by successful valour — not for the purpose of ministering to the soldier's pride or flattering his vanity, but for awarding him a tribute founded in justice and truth. It is right that the soldier who has stood upon the bloody front of battle and vindicated his valour and patriotism should receive the grateful acknowledgment of the country he has served. The leader of brave men is not content with thinking well of the prowess of those who have done nobly; he proclaims it as something due to those who have struggled and triumphed. In kind words from such a source there is both inspiration and reward. There was something pathetic in the appeal which a little boy made to his father, when he cried, "I often do wrong, I know, and then you scold me and I deserve it; but, father, sometimes I do my best to do right! Won't you let me know when I do please you?" Let the discriminating parent, pleased with the child's progress in any right direction — "say so." So, too, there are parents who have to wait long for the recognition of their devotion to their children — a devotion which gathers into itself the prayers, the anguish, the sacrifices of body, soul, and spirit. An old Virginia minister said lately, "Men of my profession see much of the tragic side of life. I have seen men die in battle, have seen children die, but no death ever seemed so pathetic to me as the death of an aged mother in my church. The children gathered around her bedside. The oldest son took her in his arms. He said, 'You have been a good mother to us.' That was not much to say, was it? It was much to her, who had never heard anything like it. A flush came ever her pallid face, and with husky voice she whispered, 'My son, you never said so before!'" The text directs our thought and affection to what we owe to the very Father of mercies. "His mercy endureth for ever." How illimitably broad is the field which is thus opened before us — the field of the Divine mercy! It is like the field of creation. In that field the telescope cannot pierce to depths of space where shining worlds do not declare the glory of God — nor can the microscope search out a point which is not still bright with evidences of His handiwork. The eye of sense looks out and everywhere goodness and mercy rise before it, until the horizon shuts down and bounds the vision. And then the eye of faith opens, and new fields, measureless and glorious, meet its gaze, until, in its turn, its powers fail. Yes, its powers fail, but the field has not failed; onward it stretches, illimitably, and over it the redeemed shall range with every new delight to all eternity. God's mercy is from everlasting, and so the treasures of memory will ever be increasing; it is to everlasting, and so the anticipations of hope can never be diminished. ( M. D. Hoge, D.D. ) Acknowledge the goodness of God We need appreciation and the expression of it in our religious life. "Let the redeemed of the Lord say so!" Redemption and all implied in it is surely a gift that demands acknowledgment! If you were struggling in the grip of some mysterious or deadly disease, and after many disappointments at last you found a doctor who understood your case, conquered the disease, and set you in perfect health again, what would you do? You would blazon that doctor's name abroad, you would tell everybody of his skill, you would speak of yourself as a living illustration of his healing power. Redemption acknowledged H. O. Mackey. At the Isthmian Games, A.D. 197 , Flaminius caused a trumpet to command silence and a crier to proclaim that the Roman Senate restored to the Grecians their lands, laws, and liberties. So astonished were the people that they asked the crier to repeat it. Then a shout arose that was heard from Corinth to the sea. ( H. O. Mackey. ) They wandered in the wilderness. Psalm 107:4 The sinner homeless H. J. Wilmot Buxton, M.A. The old legend of the Wandering Jew tells us how he who had struck and insulted Jesus as He left the Judgment Hall was condemned to wander homeless through many lands, a stranger, unwelcomed and uncared for, who found no city to dwell in. The legend is not without its teaching. Those who wilfully sin against Jesus and the Truth wander through the wilderness of the world out of the right way. They are in a barren and dry land where no water is — no water of life, no water of grace, no water of penitent tears. They are homeless, they find no city to dwell in. Like the Prodigal, they have left their Father's House, their true home; they have wandered from the true Food, and they are hungry; they have deserted the true Fountain, and they are athirst — "Hungry and, thirsty, their soul fainted in them." They have shut themselves out of God's House, and it is no longer home to them. ( H. J. Wilmot Buxton, M.A. ) And He delivered them out of their distresses . Psalm 107:6 The way out F. Wiseman. This psalm is an Old Testament lovefeast. In the first three verses the redeemed are exhorted to speak out their experience of the goodness of God. In response, four representative testimonies are given. Travellers who had lost their way tell how they were found and led to a city of habitation. Captives who had been brought out of dungeons repeat the story of their deliverance. Sick ones who had been restored from the gates of death speak to the praise of their Healer; and others who had been in peril on the sea declare the wonders of the Lord upon the great deep. Each recital is followed with an exhortation to praise the Lord for His goodness, and for His wonderful works to the children of men. There are many ways into trouble. All the people in this psalm came to distress by various ways, and the different ways led to different sorts of trouble. The travellers got lost. They strayed in the wilderness, not wilfully, but from lack of knowledge. They could find no place of habitation. Their food and water were exhausted, and they sank, in faintness and despair, a helpless prey to all the perils of the desert. Then they cried unto the Lord in their trouble, and He came to their help. He led them by a straight way, that they might go to a city of habitation. They ought not to have started without a guide, but inexperience is often self-confident and apt to despise the counsels of the wise. The second class came into trouble through disobedience. They rebelled against the word of God. They held God in contempt, despised His authority, and ignored His law. It is in man's power to defy God. He rules in each life by each man's consent, and when men say they will not have Him to rule over them, He leaves them free to follow their own course. No man can break the least of His commandments without penalty and loss. To throw off the yoke of righteousness is the surest way to bondage. The third class is spoken of as fools. In the Scriptures this term is used not of mental deficiency so much as of moral perversity. According to the Old Testament method, sickness is attributed to moral delinquency; a doctrine that is considerably modified in the New. There is a close connection between iniquity and affliction. A life of sin is ruinous to health. If we would be sound in body we must be pure in heart. They that sow to the flesh, of the flesh reap corruption. The fourth class come into trouble in the course of duty. "For He commandeth and raiseth the stormy wind." Most of our trouble is of our own making. It is often due to our ignorance and vanity, sometimes to our downright badness, and not infrequently to our folly. But trouble comes to the best as well as the worst. It meets us not only in the ways of sin, but in the path of duty. There are forces in life over which we have no control, and for which we have neither wisdom nor strength. Winds and storms, hurricanes, and disaster make no moral distinctions, and adversity and tribulation come to the upright as well as to the disobedient. Inexperience leads to wandering and hunger. Rebellion is the way to the dungeon, with its darkness and chains. Wrong-heartedness brings the soul to the gates of death. Even duty leads us into conditions which soon find the end of our wits. How helpless we are in trouble! Lost! Captive! Sick! Storm-tossed! What can we do? We must cry to another for deliverance. There are many ways into trouble, but. there is only one way out. The lost could not find themselves, the bound had no way of escape, the dying had no healing power, and men at their wits' end could never save the ship. In their extremity they all cried unto the Lord. If they had consulted Him sooner most of them would never have needed to cry. It is good to cry when lost, but it is better to be sure of the way before the start is made. Herein is the mercy of God made manifest, that He bids us call on Him in the day of trouble. He makes no exceptions, and imposes no conditions. Need, not merit, is our passport to God. He does not stop to inquire how we got into trouble, nor ask for a certificate of character before He helps us out. Peril is a great, leveller. Distinctions of rank and worth disappear in the presence of danger. He makes haste to help. If you are in trouble, cry! No matter how you got in, cry! It is your only chance, cry aloud! If you are lost, cry! He seeks the lost. If you are in bondage, cry! He came to open the prison doors to them that are bound. If you are sick unto death, cry! In Him is the life of men. If you are in peril, cry! Even the winds and the waves obey Him. It shall come to pass that whosoever shall call upon the name of the Lord shall be saved. The Lord our Deliverer. When there is none to help, the Lord is our Helper. In Him is deliverance for all. ( F. Wiseman. ) He led them forth by the right way. Psalm 107:7 The way and guide to heaven R. Davies, M.A. I. THE END for which the people of God were led forth from Egypt was that "they might come to a city of habitation"; in other words, "to a city, or cities, which they might inhabit." Are you by faith in Christ Jesus the sons of God? He, who has given you the adoption of sons here, will not withhold the inherit. ante of sons hereafter. II. THE WAY by which the believer is led to that city of habitation. 1. It is not the nearest. His heavenly Father knows t.hat it is expedient for him, as for Israel, to be led about and instructed. 2. It is not the pleasantest. Like a wilderness, it is a dry and thirsty land. The soil is barren — its waters are bitter and often fail. The road is "the narrow way," intricate to discover, difficult, to pursue, and having "but few that find it." 3. To all appearance, it is not the safest. An enemy's country. A snare at every step. 4. Yet it is the only sure road to those pleasures which are for evermore. III. THE GUIDE. 1. He is experienced. 2. He is fitted to sympathize with those who are toiling along the difficult road, in that He Himself hath suffered, being tempted. 3. He is a watchful, careful Guide. 4. He is also a supporting and upholding Guide; not. merely leading His people through every difficulty, but either removing every impediment, or enabling the pilgrim to overcome it.Conclusion: 1. See the necessity of a guide in the journey of life. 2. Is the wilderness the right way to the city of habitation? Then how easy should it make us under all the discouragements, weariness, temptations, dangers of the journey! 3. Remember that none reach that city but "the redeemed of the Lord." Is this your character? ( R. Davies, M.A. ) The way of the redeemed Preacher's Analyst. I. THE WAY OF THE REDEEMED. 1. Long. 2. Difficult. 3. Lonely. 4. A desert way. II. THE RECTITUDE OF THE WAY. It is "the right way." 1. It is the Divine way. 2. To what it leads: "the city of habitation."Two lessons. 1. Take an enlarged view of the Divine conduct. Remember the end of it. all. 2. Ever seek the Divine guidance. God goes before; follow, trust Him. ( Preacher's Analyst. ) The right way A. Raleigh, D.D. The psalm is a series of pictures; and they are not. pictures of light and joy. They are scenes of distress and uttermost extremity. The lost traveller, ready to die in the silence of the wilderness! the reeling sailor, dashed with spray, and watching every coming billow in the fear that it may be his grave! the fettered prisoner, weeping his life away in the darkness of the dungeon! the sick and dying man, clinging still to this life, but looking fearfully or. to another! — such scenes of extremity the psalmist paints; and while we are thinking that no deliverance is possible, lo! the deliverance is wrought; — the traveller is on his way; the sailor is in his haven; the prisoner is looking down to the dungeon where he lay; the sick and dying soul is filled again with life! Such are the wonders wrought by Divine goodness! I. THE COMPANY. Any considerable company of men is imposing. Nothing more quickly raises our interest than a large assemblage of human beings. The march of an army, the movement of a procession, the gathering of some great multitude for deliberation or for worship, even the rush of a common city crowd, will make the heart throb with unusual emotion. But here is a company more illustrious than any other upon earth, a company overwhelming in its vastness, and yet ever growing in numbers — calm in aspect, and yet irresistible in power — aiming at the noblest objects, manifesting the purest character, adorned with supernatural symbols of distinction, and pursuing her sublime and silent march from time into eternity under the direction of a guide invisible to all but her! II. THE LEADER. The leader of this ransomed company is the Lord himself. The Bible abounds with intimations of the nearness of God, and particularly with assurances of His actual and perpetual presence with His people as their guide, and guard, and everlasting friend ( Isaiah 48:17 ; Isaiah 41:10 ; Matthew 28:20 .) III. THE WAY. Happily to some it is covered with the clouds of disappointment; to others it is bleak and cold with the gales of adversity; to others it is drenched with the rains of sorrow. It has places of heart-wringing separation from fellow-pilgrims, and even deep, dark gulfs of sin; but netwithstanding all its mystery, and all the wrongness put into it by ourselves and others, as God's way, it is always right — right in shade as well as in sunshine, — right in winter as well as in summer, — right to all alike who are in the way, — and right on to the end. IV. THE END. The idea chiefly brought before us is that of heaven as a fixed and settled home, "a peaceable habitation," "a sure dwelling," "a quiet resting-place " for ever. The way is narrow, but it leads on to the "large and wealthy place." It is rugged; but it opens at last into "green pastures," and winds beside "still waters," over which no blight or blast can come. It is a way of ceaseless toil and watchfulness; but they will be repaid by the rest that cannot be broken, by the joy that cannot end. It is long — at least in our days of suffering and dreariness we think so; but seen in retrospect, and when it has been all trodden, it will look but like the journey of a day. ( A. Raleigh, D.D. ) The right way W. M. Statham. This old Hebrew history is turned into a parable of our Christian life. There is a prophecy at the heart of it, and this prophecy says, "Judge not by the feeble glimmering light of human judgment. God's ways are higher than your ways; they take in higher issues, and immortal results. The Father will lead you by the right way. Press forward, for, as Quarles says, 'he goeth back that continueth not.'" I. THE MORAL SIDE OF LIFE IS HIGHER THAN THE MATERIAL. To please self is the aim of most men, yet most patent is the fact, that to deny self-indulgence to ourselves is beneficial. The very physical frame, its laws of health and vigour, declare that! It requires, however, little self-denial to give up what is simply pleasant to the taste or to the eye. These are mere outward things. The more thoughtful student of life will see that God places human life under a higher and more searching discipline. A man is placed where his pride must be denied, his mental prepossessions laid aside, his will subordinated, his inmost purpose chastened. II. THE PILGRIM SIDE OF LIFE IS ALWAYS PROSPECTIVE. It is no mere maze. We never return. Ours may be a long way, a winding way, but it is forward. A Christian man will feel with modesty, and yet with certainty, that his path is progress, that he does know more of the love of Christ, that his affections are more set on heaven, that salvation is nearer than when he believed, that the pilgrimage is one of temptation conquered, grace bestowed, and glory nearer to the soul. Spiritual pilgrimage is not a deceit in the moral sense. God is not allowing us to experience all these emotions merely that the circle of our little life may complete itself in the grave. We are nearing home, we shall soon be with Christ, which is far better. III. THE LEADERSHIP OF LIFE IS IN THE HANDS OF CHRIST. Tell me who is leader, and I can also tell you much. Men admire sacrifice of ease and wealth, absence of bribe and advantage; and in Greece they glorified Socrates and Aristides, and in Rome, Quintus Curtius and Regulus. Men crave leaders, and can appreciate courage and self-control; only too often, alas, men do not ponder on the sacredness of the cause, the end of the ambition, the spirit of the campaign or pilgrimage. What we have to teach and to live in this age is that the Christ-led way is the right way. IV. THE PILGRIMAGE ENDS IN THE FELLOWSHIP OF HOME. The discontinuance of things here below is the saddest of all experiences. Vessels keep coming and going out of this little bay of life. Along the roads new pilgrims appear where others rested; they loose their sandals, refresh themselves at the wells, and rise betimes for their onward way. We are quiet spectators of such pictures, and note the effects of change and time on others. For us, too, there is change and discontinuance. What we want is permanence! It is the beauty of the Christian Revelation that it uses all the symbols of a home to give our hearts rest in the thought of departure; that is what we want, that has been dearest after all to judge and soldier, merchant and statesman, monarch and peasant — the home! Yes, no image of court or temple is so inspiring as this — my Father's house. ( W. M. Statham. ) The right road T. L. Cuyler, D.D. I. THE RIGHT ROAD. Christianity is much more than sentiment; it is right living. The road that leads to the Cross of Christ. II. THE LEADER. We need these elements in a leader: 1. Strength. "Who is stronger than this mighty King of kings?" etc. 2. Wisdom. "He knoweth all things," etc. 3. Tenderness. Christ taketh in His arms the little helpless child. III. THE END OF THIS ROAD. 1. There is no entrance to the Eternal City except by this right way. 2. The Bible is the only guide-book for the pilgrim in this way. 3. The Christian who is helped by his Leader should also freely help all weak and overloaded brethren in this way. 4. Always bear in mind the end of your journey — heaven. ( T. L. Cuyler, D.D. ) The right in life Homilist. God is the leader of humanity. The way He leads is always the right way. There are many wrong ways; there is only one right. I. "The right way " IS ALWAYS GOD'S WAY. 1. His existence is the foundation of right. 2. His will is the law of right. 3. His Son is the revelation of His will to fallen man. II. "The right way" IS ALWAYS A TRYING WAY. That is, always trying to fallen man. It involves great struggles, and often much anguish. It involves the abandonment of the old and the adoption of the new. III. "The right way" IS EVER THE PROSPEROUS WAY. Right is always expedient. The path of duty is at once the path of safety and success. IV. "The right way" IS ALWAYS SUPERNATURAL. ( Homilist. ) Present dispensations the right way to glory John Hill. I. THE HAPPY PLACE TO WHICH EVERY TRUE BELIEVER IS TAKING HIS JOURNEY. How great a satisfaction does it afford, to the weary pilgrim that has borne the burden in the heat of the day, to hear of a rest to which he shall soon arrive? a city of habitation, where he shall for ever dwell? a crown of glory which he shall ever wear? And this is the lot not only of some, but of all God's children; they shall not always be tossed with tempests. II. THE INTERMEDIATE SPACE THROUGH WHICH THE BELIEVER IS TO PASS, IN HIS WAY TO THIS CITY OF HABITATION. 1. This present world is a state of distance, and in this respect it may be fitly compared to a wilderness. 2. This present world through which we were passing may be justly styled a wilderness, as it is a solitary and barren way. 3. This present world through which we are passing is also properly compared to a wilderness, as it is likewise a dangerous way. III. GOD LEADS HIS PEOPLE BY THE RIGHT WAY TO THE CITY OF HABITATION. Let us only take a view of three particular seasons, wherein we are most apt to question the lovingkindness of our God, and we may by them determine the happy issue of all the rest. 1. Let us begin with the melancholy state and condition of those from whom God hides the light of His countenance. Were He never to hide His face, we should live upon the streams rather than the fountain; we should be too ready to say with the three disciples, "Lord, it is good for us to be here"; without pressing after any further manifestations in a better world. 2. Concerning the various outward afflictions with which the believer is exercised. They are all of them, let them arise from what quarter soever, useful to us, and necessary for us. 3. The temptations of Satan every one of them answer the same general end. The powers of darkness are suffered to dwell amongst us, for the same reason that some of the Canaanites were left among the people of Israel; that is, to try us, and show us how weak we are without Christ; and how strong we are when we depend upon that grace which is treasured up in Him. IV. PRACTICAL REMARKS. 1. Has God prepared for His people a city of habitation? how great then is that grace, how free and sovereign is that love, to which this was originally owing. 2. Are we to pass through the wilderness to this city of habitation? How much need have we of a guide to show us the way, and how thankful should we be to Him who has undertaken to perform this kind office for us. 3. Is the way of the wilderness the right way to a city of habitation? How easy should this make us under all the temptations, trials, and afflictions with which we are now exercised. 4. Can none get admission into this city of habitation but the redeemed of the Lord? (ver. 2). Let this lead us to Christ Jesus, the only person who is of God made unto us wisdom, righteousness, sanctification and redemption ( 1 Corinthians 1:30 ). ( John Hill. ) The Leader and the way to heaven Anon. I. THE LEADER. Every true man is proud of his leader. If we had asked those brave men who lately sailed to the far north whom they followed, they would have uttered, with flashing eye, the name of their captain; if we could have asked those who fought at Waterloo who was their general, they would have answered, with eager pride, "Wellington!" So we, if the world asks us of our leader, can answer Jesus, Name which is above every Name, Name of victory, Name of power, Name of love, Name of sweetness. II. THE RIGHT WAY. There is but one way to heaven, that which God chooses for us, and where Jesus leads. That way may take us through various scenes and circumstances. Some amongst us are destined to be rich, others poor; for some the way of life lies in active scenes, for others in quiet retirement; some are frequently exposed to the fierce sun of trouble, others are more sheltered from the storms of life. Still, through whatever scenes our way of life may tend, we must strive to make it the right way. What, then, is this right way? It is the King's highway, the way of holiness. ( Anon. ) The Leader and the way in providence C. G. Scott. The way by which God led them was — I. A LONG WAY. For example, the answer to prayer is sometimes long delayed; but if the blessing tarry, wait for it, — it is worth waiting for, and will come at last. II. A DESOLATE WAY. Your way to heaven lies through the wilderness — the wilderness of His world. There is no other way, and there could be no better way. There might be a smoother, easier, more flowery, less thorny path; but such a path might lead you to lose sight of your journey's end, and of your own character as pilgrims. III. A DIFFICULT WAY. All our powers are improved by exercise; the very muscles of our bodies require labour to form and bring them to their full strength. So it is with our powers of mind; their education consists in meeting and overcoming difficulties. So it is in regard to the higher powers of the soul; they are matured and perfected by the labours and difficulties that meet us in the way to heaven In all our labours we have a direct object in view, which may often seem very ignoble and temporary. Much of our time and effort are engaged in securing the bread that perisheth, gold that perisheth, and other things that perish in the using. But in this very labour, God has another object in view — our preparation for the active duties of heaven, and the forming in us of qualities that may fit us to act our part there. IV. A DANGEROUS WAY. Our pilgrimage, like theirs, is a warfare. We wrestle not against flesh and blood, but against the principalities and powers of darkness. Therefore we must not only be strong in the Lord, but take to ourselves the whole armour of God. V. AN UNKNOWN WAY. ( C. G. Scott. ) A trustworthy guide H. O. Mackey. A famous Swiss guide recently interviewed by a magazine writer is reported as saying: "There are guides and guides. One takes you up and trusts to luck. He is ready for anything, but does not know what is coming, he guesses where he is, when you ask: 'How far off is the peak?' I never do that. Before I start on a new track, or one I have not made before, I study it fully. I make a map of it. I watch it through the glass until I know it. When I say 'Go,' then I can see what is before me. On the mountain I must always know where I am. I'm not scientific, but I must carry my map with me and point: 'We are here.' I never start without my compass, thermometer, and aneroid, so that when you come to me at any moment and ask: 'Where are we?' I can say: 'Here, and it is so many feet from the top.' "So is it with the soul's great Guide. Jesus knows every inch of the way, has never failed a single traveller, and can say: "None lost, or ever shall be." ( H. O. Mackey. ) Oh that men would praise the Lord for His goodness. Psalm 107:8, 9 Thanksgiving for a good harvest A. Donnan. 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 G. Hall. 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

107:1-9 In these verses there is reference to the deliverance from Egypt, and perhaps that from Babylon: but the circumstances of travellers in those countries are also noted. It is scarcely possible to conceive the horrors suffered by the hapless traveller, 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. 107:10-16 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 unhumbled and unbroken 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. 107:17-22 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. 107:23-32 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. 107:33-43 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, ere 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.