Whoever is wise will pay attention to these things. They will consider the loving kindnesses of Yahweh.
Parallel Translations
-
Whoever is wise will pay attention to these things. They will consider the loving kindnesses of Yahweh.
-
Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the LORD.
-
Whoso is wise, let him observe these things, and let them consider the mercies of the LORD.
Cross-references (9)
Passages linked to Psalms 107:43 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Hosea 14:9 Who is wise, that he may understand these things? Who is prudent, that he may know them? For the ways of Yahweh are right, and the righteous walk in them; But the rebellious stumble in them.
- Psalms 64:9 All mankind shall be afraid. They shall declare the work of God, and shall wisely ponder what he has done.
- Jeremiah 9:12 Who is wise enough to understand this? Who is he to whom the mouth of Yahweh has spoken, that he may declare it? Why has the land perished and burned up like a wilderness, so that no one passes through?
- Daniel 10:12 Then he said to me, “Don’t be afraid, Daniel; for from the first day that you set your heart to understand, and to humble yourself before your God, your words were heard. I have come for your words’ sake.
- Ephesians 3:18-19 may be strengthened to comprehend with all the saints what is the width and length and height and depth, and to know Christ’s love which surpasses knowledge, that you may be filled with all the fullness of God.
- Jeremiah 9:24 But let him who glories glory in this, that he has understanding, and knows me, that I am Yahweh who exercises loving kindness, justice, and righteousness in the earth, for I delight in these things,” says Yahweh.
- Psalms 50:23 Whoever offers the sacrifice of thanksgiving glorifies me, and prepares his way so that I will show God’s salvation to him.”
- Psalms 28:5 Because they don’t respect the works of Yahweh, nor the operation of his hands, he will break them down and not build them up.
- Isaiah 5:12 The harp, lyre, tambourine, and flute, with wine, are at their feasts; but they don’t respect the work of Yahweh, neither have they considered the operation of his hands.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain 43. Whosoever is wise, so as to observe these…
43. Whosoever is wise, so as to observe these things. We are now informed that men begin to be wise when they turn their whole attention to the contemplation of the works of God, and that all others besides are fools. For however much they may pique themselves upon their superior acuteness and subtilty, all this is of no avail so long as they shut their eyes against the light which is presented to them. In employing this interrogatory form of address, he indirectly adverts to that false persuasion which prevails in the world, at the very time when the most daring heaven-despiser esteems himself to be the wisest of men; as if he should say, that all those who do not properly observe the providence of God, will be found to be nothing but fools. This caution is the more necessary, since we find that some of the greatest of philosophers were so mischievous as to devote their talents to obscure and conceal the providence of God, and, entirely overlooking his agency, ascribed all to secondary causes. At the head of these was Aristotle, a man of genius and learning; but being a heathen, whose heart was perverse and depraved, it was his constant aim to entangle and perplex God’s overruling providence by a variety of wild speculations; so much so, that it may with too much truth be said, that he employed his naturally acute powers of mind to extinguish all light. Besides, the prophet not only condemns the insensate Epicureans, whose insensibility was of the basest character, but he also informs us that a blindness, still greater and more detestable, was to be found among these great philosophers themselves. By the term, observe, he informs us, that the bare apprehension of the works of God is not enough, — they must be carefully considered in order that the knowledge of them may be deliberately and maturely digested. And, therefore, that it may be engraven upon our hearts, we must make these works the theme of our attentive and constant meditation. When the prophet says, Whosoever is wise, even they shall understand, the change of the singular into the plural number is beautifully appropriate. By the one he tacitly complains of the fewness of those who observe the judgments of God; as if he should say, How seldom do we meet with a person who truly and attentively considers the works of God! Then he adverts to the fact of their being so visibly before all, that it is impossible that men could overlook them, were it not that their minds are perverted by their own wickedness. And if any person be disposed to inquire how it comes to pass that the prophet, after treating of the judgments and severity of God, now makes mention of his loving-kindness, I answer, that his loving-kindness shines most conspicuously, and occupies a very prominent place in all that he does; for he is naturally prone to loving-kindness, by which also he draws us to himself.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain Psa 107:43 Whoso [is] wise, and will observe these…
Psa 107:43 Whoso [is] wise, and will observe these [things], even they shall understand the lovingkindness of the LORD.
Ver. 43. Whoso is wise] Heb. Who is wise? q.d. not many. Exclamatio querulatoria (Piscat.). Rari quippe boni. None but those that observe providences, and lay up experiences; which, if men would do, they might have a divinity of their own, were they but well read in the story of their own lives.
Read full note →
Even they shall understand, &c.] And as for those providences that for present he understandeth not, reiecit in Dei abyssos; he believeth that there is a reason for them, and that they shall one day be unriddled.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Whoso is wise, and will observe these things; or,…
Whoso is wise, and will observe these things; or, who (for the Hebrew particle mi is interrogative) is wise? for (as the conjunctive particle is frequently used) he will observe these things. All who are truly wise will consider all these events, and lay them to heart, as being very useful for their own instruction.
Even they, or each of them, all such wise and considering persons,
Read full note →
shall understand the lovingkindness of the Lord; will see and acknowledge that God is kind or good to all, and that his tender mercies are over all his works, as it is said, Psa 145:9, and singularly kind and gracious to all wise and godly men.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Adam Clarke 1810 · Public Domain Verse 43. Whoso is wise] That is, He that…
Verse 43. Whoso is wise] That is, He that is wise, he that fears God, and regards the operation of his hand will observe-lay up and keep, these things. He will hide them in his heart, that he sin not against Jehovah. He will encourage himself in the Lord, because he finds that he is a never-failing spring of goodness to the righteous.
They shall understand the loving-kindness of the Lord] חסדי יהוה chasdey Yehovah, the exuberant goodness of Jehovah. This is his peculiar and most prominent characteristic among men; for "judgment is his strange work." What a wonderful discourse on Divine Providence, and God's management of the world, does this inimitable Psalm contain! The ignorant cannot read it without profit; and by the study of it, the wise man will become yet wiser.
Read full note →
ANALYSIS OF THE ONE HUNDRED AND SEVENTH PSALM
The title of this Psalm is Hallelujah, because it sets forth the praises of God for delivering such as are oppressed from four common miseries; after each of which is expressed those intercalary verses: "O that men would praise the Lord," c., " They cried unto the Lord in their trouble." It also praises God for his providence in its effects.
I. A preface in which he exhorts all to praise God, especially the redeemed, Ps 107:1-2.
II. A declaration of his goodness in particular.
I. To the travellers and strangers, famished, Ps 107:3-9.
2. To the prisoners and captives, Ps 107:10-16.
3. To the sick, Ps 107:16-23.
4. To the mariners, Ps 107:23-32.
III. A praise of God's power and providence. which is evidently seen in the changes and varieties in the world, of which he gives many instances, that prove him to be the sole Disposer and Governor of the universe, Ps 107:33-42.
IV. The conclusion, which sets forth the use we are to make of it, Ps 107:42-43.
I. 1. This Psalm, like the former, begins: "That we celebrate and set forth God's praise," and for the same reasons. "O give thanks unto the Lord" 1. "For he is good;" 2. And merciful: "For his mercy endureth for ever."
2. And those whom he invites to perform this duty are all who are sensible that they have received any mercy or goodness from him in either soul or body, whom he calls the redeemed of the Lord; that men may know, when they are freed from any evil, that it is not by chance or their wisdom: God's hand is in it; he is the First Cause; the rest are only his instruments.
1. "Let the redeemed of the Lord say," i.e., that he is good and merciful.
2. "They say so whom he hath redeemed," c. If the Holy Ghost means, when he speaks of our redemption by Christ, the enemy, the devil, or some tyrant, tribulations c. then a corporeal and temporal redemption is meant. The next verse seems to refer to their banishment.
3. "And gathered them out of the lands," c. Which is yet as true of our spiritual redemption. Mt 8:11; Joh 10:16 Joh 11:52.
II. Most expositors begin the second part at the second verse, but some at the fourth; but it is not material. In those two there was mention made of God's goodness in their deliverance, in their collection from all lands. But the following is a declaration of what they suffered during their absence from their country. And this is the misery which the prophet first instances in this place, then shows the course the travellers took, and lastly acquaints us with the manner of their deliverance. Their misery was -
1. "That they wandered." No small discomfort for an ingenious native to go from place to place as a vagrant. God's people were for a time pilgrims; "few and evil were their days."
2. The place adds to their misery. Travellers are not confined always to solitary places, they occasionally have company; but these "wandered in the wilderness in a solitary place," c. Literally it was fulfilled in the Israelites, while they travelled through the wilderness.
3. "Hungry and thirsty." Men may wander and be solitary and yet have a sufficient supply of food; but God's people sometimes fast, as Elijah, David, c.
4. And the famine was so great "that their soul," that is, their life, "was ready to faint." This is the incrementum that the prophet uses to aggravate the misery of the travellers, and the several steps by which it rises.
The prophet shows the course which these travellers and hungry souls took for ease and help and that it did not fail them, nor any one else who has tried it.
1. "Then in their trouble." God let them be brought into trouble to bring them back to himself.
2. "They cried." In their petition they were very earnest; it was no cold prayer, which froze on the way before it got to heaven; but fervent. A cry.
3. "And they cried." Not to any false god, but unto the Lord.
The success was answerable to their desire.
1. In general, "He delivered them out of their distresses."
2. But in particular, the deliverance was every way fit.
1. "They wandered in the wilderness," c., Ps 107:4. "But he led them forth, that they might go to a city of habitation."
2. "They were hungry, and thirsty," c. But "he filled the hungry soul," &c.
And upon this he concludes his exhortation to praise God, which he is so earnest for them to do, that he inserts the exhortation between each mention of the mercies.
1. The Lord delivered: "The Lord led them forth." Praise him then.
2. Of his mere mercy, not of desert. "For he is good."
3. And the effects of his goodness were seen in his works let his praise then be as public as his works "O that men," c.
The second corporeal misery to which men are subject is captivity and imprisonment he then shows the course the captives took, and God's mercy in their deliverance.
1. Captives; they were taken by the enemy, put in dungeons and prisons, where they were debarred the comfort of the sun: "For they sat in darkness," c., and in fear of death.
2. Besides, in this place "they were fast bound with affliction," c., because of their rebellion against the Lord: "The iron entered into their soul." "He brought them low" but they sought help of the Lord.
"They cried unto the Lord in their trouble." "And found the same favour as the travellers did. "And he saved them out of their distresses."
The manner was suitable to their distress.
1. "For they sat in darkness," c. "But he brought them out," &c.
2. "They were bound in affliction and iron," &c. The prison was not so strong but he was stronger, and delivered them from captivity. Now the psalmist interposes his thanksgiving: "O that men," &c.
The third misery is some great sickness or pining away of the body under some grievous disease, such as when stung by fiery serpents, as the Israelites. 1. He describes the danger under which they languished. 2. Shows the method they took for their recovery.
1. The appellation he fastens on the diseased persons, fools not but that, generally speaking, they were wise enough but in that they sinned with a high hand against God, "they are fools."
2. Now such fools God often smites with an incurable disease: "Fools, because of their transgression," c. Not but that all sickness is from sin but this that the prophet speaks of was their general apostasy, rebellion, and contempt of God's will and commandment.
The effect was lamentable and double.
1. "Their soul abhorred all manner of meat." Meat, with which the life of man is sustained, became loathsome to them, the disease was so grievous.
2. And deadly too; no art of the physician could cure them. "For they drew near to the gates of death," that is, the grave, where Death exercises his power, as the judges of Israel did in the gates.
But these, being but dead men in the eye of man, took the same course as they did before.
1. "They cried unto the Lord in their trouble."
2. And by God's blessing they recovered; God was alone their Physician.
3. This was the manner of their cure. "He saved them out of their distress."
1. "He sent his word, and healed them." He said the word only, and they were made whole. Or if any medicine were made use of, it was his word which made it medicinal, as in the case of the bunch of figs, and therefore the prophet uses an apt word to put them in mind. "He sent his word," as a great prince sends forth his ambassadors to do his commands. Most probably the centurion had this in his mind when he said, "Say the word only, and my servant shall be whole."
2. "And he delivered them from their destructions," which are opposed to their previous danger. "They drew nigh," c.
3. But he exhorts the saved to be thankful: "O that men," c.
And he adds,
1. "Let them sacrifice their sacrifices."
2. But with these conditions and limitations: 1. That it be with a thankful heart, for an outward sacrifice is nothing. 2. That with the sacrifice there go an annunciation that men declare and publish that the cure came from God. 3. That it be done with rejoicing that we have an experience of God's presence, favour, and mercy, for which the heart ought to rejoice more than for the cure of the body.
The fourth misery arises from the danger at sea.
1. He describes.
2. Shows the course they take in a storm.
3. And the event following upon their prayers.
Upon which he calls upon them, as upon the three before, to praise God.
1. "They that go down to the sea in ships." For the sea is lower than the earth.
2. "That do business in great waters." As merchants, mariners, c.
3. "These men see the works of the Lord," c. Others hear of them by relation, but these see them: they see the great whales, innumerable kinds of fish, and monsters islands dispersed and safe in the waves, whirlpools, quicksands, rocks and have experience of the virtue of the loadstone. They discover many stars we know not; and they behold the vast workings of the sea, which fill the most valiant with fear.
4. "For he commandeth," c.
Now he describes the tempest: -
1. From the cause. God speaks the word.
2. By it "he raiseth the stormy wind."
3. Which, inspired by his word, "lifts up the waves thereof."
------Fluctus ad sidera tollit.
"The waves arise to heaven."
4. "They" (that is, the passengers) "mount up to heaven," c.
Hi summo in fluctu pendent, his unda dehiscens.
"They hung upon the wave the sea yawns under them and the bottom seems to be laid bare between the surges."
5. "Their soul its melted because of trouble." Their spirit fails.
Extemplo AEneae solvuntur frigora membra.
"The limbs of the hero himself dissolve with terror."
6. "They reel to and fro." Tossed this way and that way.
Tres Eurus ab alto in brevia, et syrtes urget.
"They are dashed against the shoals and quicksands."
7. "They stagger and totter," c. An apt simile.
Cui dubli stantque labantque pedes.
"They cannot keep their feet."
8. "And are at their wit's end." Omnis sapientia eorum absorbetur. - "Their judgment roves their art fails; their skill is at an end."
Et meminisse viae media Palinurus in unda.
"Even the pilot loses his way in the troubled deep."
Hitherto the prophet has poetically described the tempest and storm; and now he gives an account of the course they took to save their lives. "Then they cried unto the Lord," c. An old proverb says: Qui nescit orare, discat navigare. "He who knows not how to pray, let him learn to be a sailor."
And the consequence of their praying was:
"And he brings them out," c. In this manner: -
1. "He makes the storm a calm."
---------Dicto citius tumida aequora placat.
"By his word the swelling sea becomes calm."
2. "So that the waves thereof are still." Et cunctus pelagi cecidit fragor. "And the noise of it is hushed to silence."
3. "Then they are glad," &c., no more reeling to and fro whence arises their joy.
---------Laeto testantur gaudia plausu.
"The clapping of hands expresses their joy."
4. And to increase it: "So he brings them to their desired haven."
---------Magno telluris amore,
Egressi optata nautae potiuntur arena,
Et sale tabentes artus in littore ponunt.
"The weather-beaten marines having reached the shore, in an ecstacy of joy kiss the sand, and lay themselves down upon the beach."
And now, in the last place, he calls upon them to pay their tribute of thankful duty for the miracle done them in their preservation: "O that men would praise the Lord," c.
And probably in their danger they might have made a vow, which is frequently done in such cases. Read the Life of Nazianzen. This vow the prophet would have them pay openly.
1. "Let them exalt him also in the congregation," &c.
2. And that not only before the promiscuous multitude but "let them praise him in the assembly of the elders," c. Sua tabula sacer votiva paries indicat, uvida suspendisse potenti vestimenta maris Deo. "Let them here suspend their votive tablet and hang their wet clothes against a wall, as a grateful offering to him who rules the seas."
III. The prophet had exalted God's mercies in freeing men from these four miseries and calamities these travellers through the wilderness, captivity, sickness, shipwreck; and now he manifests his power, providence, and wisdom, in the vicissitudes we meet with below. In the earth we see strange mutations; in kingdoms, wonderful revolutions; yet we must go higher, and not rest short of the hand which governs all.
The prophet first instances the earth's changes.
1. "He turns rivers into a wilderness," c. The fertility of any land arises from its rivers, as is apparent in Egypt from the overflowing of the Nile. And when Elisha would free the soil from barrenness, he first healed the waters. The drying up of rivers produces famine, and when the channels are directed from their courses, the fruitful land becomes a wilderness.
2. And the cause of this is: "The iniquity of them that dwell therein."
On the contrary, God illustrates his mercy by sometimes changing the wilderness into a fruitful and abundant place.
1. "He turneth the wilderness into a standing water," &c. They shall be fruitful for man's sake.
2. "For there he makes the hungry to dwell." God puts it into men's minds to plant colonies in some newly found and good land, where the hungry find plenty and are satisfied.
3. And to build houses: "That they may prepare a city," &c.
Pars aptare locum tecto, pars ducere muros.
"Some dig out the foundations, others raise the walls."
4. The endeavours of the colonists are: 1. "To sow fields." 2. "To plant vineyards." Which was the first trade in the world.
5. And God's blessing on those endeavours: "God blessed them also." 1. In children: "So that they multiplied greatly." 2. In cattle: "And suffered not their cattle to decrease."
But there is nothing in this world perpetual and stable: even those whom God had sometimes blessed and enriched continued not at one stay.
1. These are "minished, and brought low."
2. These are "worn out by oppression," &c. By some public calamity, war, famine, invasion, &c.
Even monarchs are subject to changes.
1. "He pours contempt upon princes." It is a heavy judgment for princes, civil or ecclesiastical, to become contemptible for then the reins of discipline are let loose, confusion follows, and all things grow worse. And this for the iniquity of those, c.
2. "He causeth them to wander in the wilderness," &c., which clause is subject to a double interpretation.
Either that he suffers princes to err in their counsels, lives, and example or they enact unjust laws, favour wicked men, or oppress the good. But in the following verse there is some comfort.
"Yet setteth he the poor man on high," c. Delivers him from all affliction.
"And maketh him families like a flock." Becomes his shepherd, and governs him by his special providence.
IV. He concludes the Psalm with an epiphonema, in which he persuades good men to consider the former promises, and lay them to heart to observe the whole course of God's providence, that they impute not the changes of the world to chance or fortune, but bless God for all his dispensations.
1. "The righteous shall see it," &c. Consider, meditate upon it.
2. "And rejoice." When they are assured that God is their Guardian, and that all he lays upon them is for their real good.
"And all iniquity shall stop her mouth." By the observation of the event, at last evil doers shall not have cause to laugh and blaspheme, but to confess that all is justly and wisely done by God.
And this consideration is that of the wise man who looks afar off.
1. "Who is wise," &c., so as to mark these changes in the world properly.
2. "And they shall understand the loving-kindness of the Lord." It shall be seen by them how ineffable is his mercy towards those who truly fear him, and call upon his name: but our life is hid with Christ in God.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 107:43. Whoso is wise, and will observe these…
Psa 107:43. Whoso is wise, and will observe these things — All who are truly wise will consider all these events, and will treasure up in their hearts the contents of this most instructive and delightful Psalm. Even they — Or, and they, namely, each of them; all such wise and considerate persons, shall understand the loving-kindness of the Lord — Will see and acknowledge that God is kind and good to all, and that his tender mercies are over all his works; and that he is singularly kind and gracious to all wise and godly persons. He will not only be fully assured of God’s goodness, but will become experimentally acquainted and duly affected with it.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Whoso is wise - All who are truly wise.…
Whoso is wise - All who are truly wise. That is, all who have a proper understanding of things, or who are disposed to look at them aright.
And will observe these things - Will attentively consider them; will reason upon them correctly; will draw just conclusions from them; will allow them to produce their “proper” impression on the mind. The meaning is, that these things would not be understood at a glance, or by a hasty and cursory observation, but that all who would take time to study them would see in them such proofs of wisdom and goodness that they could not fail to come to the conclusion that God is worthy of confidence and love.
Read full note →
Even they shall understand the lovingkindness of the Lord - They will perceive that God is a merciful Being; that he seeks the welfare of the universe; that he desires the good of all; that the whole system is so arranged as to be adapted to secure the greatest good in the universe. No one can study the works of God, or mark the events of his providence, without perceiving that there are “innumerable” arrangements which have no other end than to produce happiness; which can be explained only on the supposition that God is a benevolent Being; which would not exist under the government of a malevolent being. And, although there are things which seem to be arrangements to cause suffering, and although sin and misery have been allowed to come into the world, yet we are not in circumstances to enable us to show that, in some way, these may not be consistent with a desire to promote the happiness of the universe, or that there may not be some explanation, at prosent too high for us, which will show that the principle of benevolence is applicable to all the works of God. Meantime, where we can - as we can in numberless cases - see the proofs of benevolence, let us praise God; where we cannot, let us silently trust him, and believe that there will yet be some way in which we may see this as the angels now see it, and, like them, praise him for what now seems to us to be dark and incomprehensible. There is an “eternity” before us in which to study the works of God, and it would not be strange if in that eternity we may learn things about God which we cannot understand now, or if in that eternity things now to us as dark as midnight may be made clear as noonday. How many things incomprehensible to us in childhood, become clear in riper years!
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 43. This is the conclusion of the whole.
43. This is the conclusion of the whole.
Whoso is wise, and will observe these things—That is, whosoever observes that God rewards and punishes the moral good or evil of men’s actions, shaping his life accordingly; and that penitence, prayer, and praise become all men: such shall experience the lovingkindness of the Lord.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 43. Whoso is wise, let him observe these things,
43. Whoso is wise, let him observe these things,
And let them consider the lovingkindnesses of Jehovah.
Read full note →
Cp. Hos_14:9. In such examples as these the wise man will discern the methods of Jehovah’s providential dealings with men.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (43) The psalm ends in the style, and almost…
(43) The psalm ends in the style, and almost in the very words, of the prophecy of Hosea. (Comp. Hos_14:9.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Whoso is wise, and will observe these things; rather,…
Whoso is wise, and will observe these things; rather, let him observe these things. It is assumed that they are open to be observed by all; they are the patent facts of human life. Even they; rather, and they . Shall understand the loving kindness of the Lord; literally, loving-kindnesses; i.e. many acts of loving-kindness.
The loving-kindness of the Lord.
Read full note →
I WHAT IS IT?
1. These things" here spoken of are not merely the gracious deliverances which were granted in answer to the people"s cry, but the terrible troubles which led to that cry unto the Lord. The deliverances are but parts of these things.
2. And often there is no deliverance. The weary wanderer sinks down on the sands and dies; the captive perishes in his dungeon; the man stricken with mortal sickness enters those gates of death to which he had drawn near, and does not come back; the storm-beaten ship goes down with all on board.
3. Deliverances arc the exertion, not the rule. In these cases is there no loving-kindness of the Lord? Some say there is not, and they further say God is not either.
4. But these things arc part of what we are to observe. No doubt they do make the loving-kindness of the Lord difficult to understand. It seems as if the observing of them were just the thing which would hinder, not help, that understanding. But we are to look at the psalm as a whole; not at the deliverances only, nor the troubles only, but at all together.
5. So looking, we shall see that the loving-kindness of the Lord is his bringing our heart, our will, to be at one with himself. This is his great, his blessed, and most loving gift. When it is wanting, there comes rebellion and sin of all kinds, and following close after that, trouble and sorrow; but when it is present, then these things depart. When it is absent, no amount of earthly good satisfies or can make really blessed; when it is present, no amount of earthly sorrow can rob the soul of its peace and trust. This, then, is the loving-kindness of the Lord the heart that always says to God, "Thy will be done.
II WHAT THIS LOVING-KINDNESS DEMANDS.
1. That the rebellious heart should be brought down and humbled. (Cf. ver. 12) In each of the scenes so vividly portrayed this is what is seen: the stout self-trusting and self-satisfied heart has disappeared, and a meek and lowly one has come instead.
2. God must insist on this; for until it is brought about, there is no way open for peace with God. Will we not see this at once, and take on us the Savior"s yoke, and learn of him who was meek and lowly in heart, and so find rest in our souls?
III WHAT IT WILL SURELY DO. It will take measures for the accomplishment of that which is so essential. There are two methods by which God"s loving-kindness brings down the proud heart.
1. By his Holy Spirit. He convinces of sin, withers up the pride and self-sufficiency which lurk within us, and leads us in all humility to the feet of the Lord. He is ever striving to do this. Happy are they who yield to him. But this may fail. Therefore:
2. His providence is set to work. The consuming fire of God"s terrible punishments burns up the rebelliousness which nothing else will purge away. The stout heart is made to yield, and the obstinate will to give way.
3. But the ordeal is fearful. Nothing but the loving-kindness of the Lord will hold men down to it. Let us not compel him thus to deal with us. Let us accept the yoke of wood, lest he put upon us the yoke of iron.
CONCLUSION.
1. Love orders our lives. That is the meaning not only of the gentle but also of the awful, ways of God.
2. Love must have the obedient heart.
3. The wise only will see all this, and they must "observe these things" in order to understand. It was the secret of Christ"s peace, for he understood the loving-kindness of the Lord. S.C.
The wise observance of God"s loving-kindness.
The Prayer-book Version reads, "Whoso is wise will ponder these things;" will think about them; will brood over them. The signs of God"s active and gracious working, in men"s lives, is clear enough, but only to the "wise," who "thoughtfully ponder what the thoughtless pass by.
I THE LOVING-KINDNESS OF GOD IS NOT APPARENT TO EVERYBODY. Many are stumbling over the severities of God"s dealings, and, indeed, over the presence of evil, in the senses of wrong and calamity, in his world. How can the God of love stand aloof, and permit the misery of the earth? How can the doom of vast masses of humanity be consistent with Divine love and Fatherhood? We venture to say that these difficulties are felt because men are carried away by surface appearances, and do not ponder. They look upon the events of a limited time and space, and do not try to estimate God"s dealings in view of all time and all space. Mistake follows studying parts; it is relieved by studying wholes . It. is not easy to appraise aright passing things; we cannot see how they fit. A bird"s-eye view sets things in places and relations, and so explains a great deal.
II THE LOVING-KINDNESS OF GOD IS REVEALED TO THE UNBIASED. And they only are the "wise." Every bias, prejudice, preconceived opinion, is a limitation of faculty, a misdirection of judgment. And if man would understand God"s ways, it is of supreme importance that he should clear his mind, and come with the simplicity of true wisdom, to such studies.
III THE LOVING-KINDNESS OF GOD IS REVEALED TO THE THOUGHTFUL. Here the idea is that mistake is made by coming to a too hasty decision or judgment. The thoughtful man is the man who is content to keep on thinking; who wants to see things all round and all through before he makes up his mind. Quietly wait to see the loving-kindness. It is often only revealed when the ends of God"s dealings are reached.
IV THE LOVING-KINDNESS OF GOD IS REVEALED TO THE EXPERIENCED. It is the man who only observes it who is so often misled. The man who feels it will be sure to realize the loving-kindness at last, if not at first. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 43. Those who notice providence shall never be…
Ver. 43. Those who notice providence shall never be long without a providence notice. It is wise to observe what the Lord doth, for he is wonderful in counsel; has given us eyes to see with, and it is foolish to close them when there is most to observe; but we must observe wisely, otherwise we may soon confuse ourselves and others with hasty reflections upon the dealings of the Lord. In a thousand ways the lovingkindness of the Lord is shown, and if we will prudently watch, we shall come to a better understanding of it. To understand the delightful attribute of lovingkindness is an attainment as pleasant it is profitable: those who are proficient scholars in this art will be among sweetest singers to the glory of Jehovah.
Ver. 43. Whoso is wise, etc. Or as it may be read interrogatively, "Who is wise?" as in Jer 9:12 Ho 14:9; that is, spiritually wise, wise unto salvation; who is made to know wisdom in the hidden part; for not such as 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 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. John Gill.
Read full note →
Ver. 43. Will observe these things, etc. Will carefully note and remark what is here said of the fall and recovery of mankind, of our state by nature and by grace. True wisdom consists in observing these two things, what we are in ourselves, and what we are in Christ; in a deep sense of our misery by sin, stirring us up to seek our remedy in the Redeemer. This is wisdom. And whosoever is thus wise unto salvation shall understand the lovingkindness of the Lord; shall be able to apply what he understands of it to his own private use and benefit. The verb in the original rendered "shall understand", is in the conjugation called Hithpael, which signifies to act upon itself. Whosoever observes those things properly finds his own interest in them. He makes the understanding of them useful to himself. He does not study them as a science or theory, but as interesting points in which he is nearly concerned, and which he therefore tries to bring home for his own private advantage. When he hears of the mercies of the Lord Jesus recorded in this psalm he desires to partake of them. When he hears of the great deliverances vouchsafed to sinful ruined man, he studies to have his own share in them. What is said of these persons who wandered out of the way in the wilderness, and fell into the bondage of sin, and were afflicted with its diseases, and troubled like a stormy sea, with its continual tempests; all this he knows was his own case, and therefore what follows of their flourishing state after Christ delivered them may be his also if he cry unto the Lord, as they did, for help. And he never ceases praying and seeking, until the blessed Jesus brings him to the haven of the church, where he would be. And if he find the church diminished and brought low, he is not discouraged; but relies on the promises of his God, who will set him on high out of the reach of public calamity, when he comes to destroy an infidel church. He observes what is said on this psalm concerning those things; and he knows it to be true, by his own experience. And therefore the lovingkindness of the Lord here recorded is to him a subject of exceeding great joy, because he has tasted of it. Whoso is wise will bring his knowledge of this psalm home to his own heart, and he shall understand the lovingkindness of the Lord, he shall be able to apply what he understands to his own benefit, and shall therefore be continually praising the Lord for his goodness, and declaring the wonders which he hath done for the salvation of men. William Romaine.
Ver. 43. Observe these things. "To observe, signifieth not only with our eyes to behold it; but so to stir up our minds to the consideration of a thing, that one may grow the better by it", saith a grave author. Now in this notion of it, how few are they that observe "these things"?...
If you would by observing the providence of God understand his loving kindness, and gain a spiritual wisdom, let your eye affect your heart. Mollerus telleth us, such an observation is here intended unde ad pietatem exuscitemur, ut inde meliores evadamus, "as will quicken us to piety, and help to make us better." There are many careless observers of providence, who indeed see events rather than providence; they see much that comes to pass in the world, but consider nothing of God in them...They do by the book of providence, as Augustine complained of himself, that in his unregenerate state he did by the book of Scripture; he rather brought to it discutiendi acumen, than discendi pietatem. So men bring to the great works of God rather an acute eye and wit to find out the immediate causes, and reasons natural and political, than a trembling, humble heart, that they might learn by them more to acknowledge, love, fear, adore, and revere the great and mighty God whose works these are. Let not yours be such an observation; but let your eye, beholding God in his providential dispensations, affect your hearts with that adoration and veneration, that love and fear of the great and mighty God, which such works of God do call to you for. John Collinges (1623-1690), in "Several Discourses concerning the actual Providence of God."
Ver. 43. Observe these things. These mighty doings of our Saviour and our God in delivering his feeble creatures from the trackless wilderness of error, from the noisome chain of carnal lust, from the deadly sickness of a corrupt nature, and from the wild tempest of earthly passion, deserve the thoughtful joy of all who would be faithful servants of their Lord. The mouth of unbelief and the excuses of iniquity are stopped by the sight of the marvels of that mercy which endureth for ever. "The accuser of the brethren" is silenced and cast down. The truly wise will ponder these things, for in the knowledge of them is true wisdom; and so pondering, there shall open before them, ever plainer, fuller, clearer, brighter, the revelation of that mighty love of their eternal Father which surpasses all understanding, and is more vast than all thought. "Plain Commentary."
Ver. 43. How great a volume might be wrote, de observandis Providentiae, concerning the observable things of Divine Providence. I have seen a picture (one of those you call kitchen pieces) concerning which it hath been proposed to me, that for so many hours I should view it as curiously as I could; yet the proposer would for any wager undertake to show me something in it which I did not observe. Truly Providence is such a thing, I can never look upon it, I can never take the motions of it into my thoughts, but some new observation tenders itself into my thoughts, I must turn my eyes from this wonderful work, for I see they will not be satisfied with seeing, my mind will never be filled with observation. John Collinges.
Ver. 43. When we speak of the love and favour of God to his people, we are prone to understand by it nothing but pleasing providence, grateful to our senses: now the lovingkindness of God is not only seen in pleasing dispensations, but in adverse providence also: "Whom he loveth he chasteneth, and scourgeth every child whom he receiveth": "all things are yours", saith the apostle. This knowledge must be gained by observation. John Collinges.
Ver. 43. The best observation and the noblest understanding.
pe lagov. Nec inter vivos, nec inter mortuos, Neither amongst the Living, nor amongst the Dead. Or, an IMPROVEMENT of the SEA. Upon
the Nine Nautical Verses in the 107th Psalme...By DANIEL PELL, Preacher of the Word. London...1659 (8vo.).
A Special Treatise of God's Providence, and of Comforts against all kinds of crosses and calamities to be fetched from the same. With an exposition of the 107th Psalme. By P. Baro. Englished by I.L. (John Ludham) B.L. (London 1588, 8vo. Black Letter.)
A Practical Comment on the Hundred and Seventh Psalm. Preached at the Thursday's Lecture, at St. Dunstan's Church in the West, London. By William Romaine, Lecturer of the said Church. London, 1767. (8vo.)
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain Whoso is wise, and will observe these things, even…
Psa_107:43
Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the Lord.
Read full note →
The benefit of a wise observance of providences
I. The wisdom of a devout attention to the ways of Providence.
1. They who are wise will observe those things--take notice of the hand of God in the various turns and methods of His providence.
2. A religious observation of providence is the way to improve in true wisdom. Who is wise? Even he will observe those things, and by observing those things he will become still wiser.
3. It requires much wisdom and prudence to make right observations on the ways of Providence, and to put a proper construction upon them.
(1) Let us fix in our minds a full and lively persuasion of the doctrine of providence: or be firmly assured of the reality and certainty of an overruling and governing power that reaches to all events.
(2) We must attend to Divine providences with diligence; observe them with a steady and accurate eye, and deposit them faithfully in our memories to be reviewed and applied hereafter.
(3) We must be cautious in our application of providences, and in our determinations concerning their immediate design.
(4) Let us patiently wait the events of providence before we judge.
(5) We should carefully compare one providence with another.
(6) We should carefully compare the book of providence with the Book of Scripture.
(7) If we would understand the providences of God let us obey the calls of them.
(8) Frequently pray for direction in this matter, and for that wisdom which is profitable to direct.
II. The great benefit and advantage of such a prudent and devout attention to the providences of God; particularly as it will open to us new discoveries of the Divine goodness. Even they shall understand, etc.
1. This may refer either to public and general, or to particular and private providences.
(1) It may refer to public and general providences. And then the meaning is, that by such a wise, discreet and careful attention to the ways of Providence in general, we shall soon come to be convinced that the whole earth is full of the goodness of the Lord; that His tender mercies are over all His works, etc.
(2) The words have a more immediate reference to private and particular providences.
2. It may be objected that there are a thousand things in the present state, both of the natural and moral world, which we can by no means reconcile with our ideas of infinite mercy and goodness. Now, to this I answer--
(1) The psalmist does not say, nor can any man presume to think, that there are inexplicable mysteries in the ways of Providence; or that there are not many things in the course of the Divine dispensations which we are not able at present to reconcile either with the goodness or wisdom of God.
(2) All that the text affirms is, that they who make the wisest and justest observations on providence, will make the plainest and largest discoveries of the lovingkindness of the Lord; and may discern traces of love in those events which to others appear tokens of anger. (J. Mason, M.A.)
The wise observation of providences urged
I. What it is to observe providences wisely.
1. It presupposes--
(1)That there is a providence. Is it unworthy of God to govern what He has created? As for the wisdom in the management of the world, they are fools who judge it folly before they see the end.
(2) The faith of this providence. We must believe the doctrine of providence, if we would be wise observers thereof.
(3) Providence has a language t.o the children of men.
(4) A disposition to understand the language and design of providence.
2. It imports--
(1) A watching for them till they come (Hab_2:1; Isa_26:8; Psa_130:1; Psa_130:5-6).
(2) A taking heed to them, and marking them when they come (Isa_25:9; Luk_19:44).
(3) A serious review of them, pondering and narrowly considering them. It is a mystery many times, looking at which our weak eyes will begin to dazzle. And that we may unravel the clue by a sanctified judgment (Psa_77:6), it will be needful to call in the help of prayer, with much humility, faith, and self-denial (Job_10:2), and of the Scripture (Psa_73:16).
(4) Laying them up, and keeping them in record (Luk_1:66). We should keep them as one would do a treasure, for the time to come. Then are they experiences, which will be notable provision for after-times.
(5) A practical observation of them (Mic_6:9).
II. The things about which we are wisely to make our observations.
1. Providences may be considered with respect to their objects, which are all the creatures and all their actions.
(1) Look into the invisible world, and trace providence there.
(2) Look to the visible world, and trace providence there (Joh_5:17).
2. We may consider providences with respect to their kinds (Psa_40:5). The wisdom of God is manifold wisdom, and produces works accordingly (Psa_104:24). And each of them is to be observed.
(1) Providences are either cross, or smiling and favourable. Both ought to be observed, and may be so profitably.
(2) There are great lines and small lines of providence..
(3) There are common and uncommon providences.
3. We may consider providences with respect to the time of their falling out.
(1) We should observe the past dispensations of providence (Psa_77:5). Towards others. Towards ourselves. Observe how God gave thee such and such education, ordered thy log in such and such a place in His earth, and in such sort as He has done, how He brought thee into such and such company, saved thee from such and such dangers, etc.
(2) We should observe the present dispensations of providence towards ourselves and others (Zec_6:1-2). It is a stream that still runs by us, like those rivers that bring down the golden ore (Psa_65:11). By day nor night it ceaseth not (Psa_19:2).
III. What we are to observe in providences.
1. The timing of providences, the great weight of a dispensation sometimes lies ill this very circumstance, that then it came, and neither sooner nor later. And O the admirable wisdom that appears in thus jointing of them! (Gen_24:45; Jdg_7:13).
2. The beginnings and dawnings of providences (Psa_130:6).
3. The progress of providence, endeavouring always to notice the several steps of it (Luk_2:19; Luk_2:51), and to follow the thread. For God ordinarily brings great works to pass by degrees, that so men that are weak may have the greater advantage for observation (Hos_6:3).
4. The turns of providence. The wheel of providence is a wheel within a wheel, and sometimes it runs upon the one side, and sometimes on the other. Observe the change of the sides. For providence to our view has many turnings and windings, and yet really it is going straight forward (Zec_14:7).
5. The end of providence (Jam_5:11; Job_42:10; Job_42:12).
6. The mixture of providence. There is never a mercy we get, but there is a cross in it; and never a cross, but there is a mercy in it. Observe the mixture of your mercies, to make you humble and heavenly; for the fairest rose that grows here has a prickle with it, and there is a tartness in our sweetest enjoyments. Observe the mixture of your crosses, to make you patient and thankful; for the bitterest pill God gives you to swallow has a vehicle of mercy (Lam_3:22).
7. The concurrence of providences.
8. The design and language of providences (Mic_6:9).
9. The harmony of providences.
(1) With the Word.
(2) Among themselves.
(3) With their design and end.
(4) With the prayers of the people of God.
IV. Why Christians should wisely observe providences.
1. Because they are Gods works (Psa_135:6).
2. Because they are great works (Psa_111:2).
3. Because they are often very mysterious works, and therefore they need observation (Psa_92:5).
4. Because they are always perfect works. They will abide the strictest search and the most narrow inquiry (Deu_32:4).
5. Because they are speaking works. They speak Heavens language to the earth, and therefore should be observed. (T. Boston, D.D.)
The operations of the Divine lovingkindness
Human love, we may say as a general rule, is easily understood by human creatures. Not so the Divine love, the lovingkindness of the Lord. Guided by a wisdom to which our minds cannot reach, that often operates towards us in a way that much perplexes us.
I. Whenever He loves, He afflicts us. Either He finds us in trouble, or He ere long brings us into it--that is one of the rules He has laid down for the exercise of His lovingkindness. Are you, then, prepared to receive affliction from Him when, though conscious of a whole mass of evil dwelling in you, you can discover no indulged, no specific sins which have called down that affliction on you? Are you prepared for the storm, and the storm of Gods raising, when honestly engaged in your worldly callings? Are you prepared for hunger, and thirst, and faintness of soul in Gods own ways, while walking with God, following prayerfully and closely as you can the Lords own guidance?
II. He generally brings His people to an extremity of danger or of trouble, before He succours them. We are often made to see and to see with wonder that our extremity is, indeed, Gods opportunity; that His helping work begins just when we are beginning to fear there is no help for us; that He does all that is needful for us when we are brought with a sorrowful and perhaps half despairing heart to say, nothing can be done. Deliverance we may depend on, but we must not depend on it till the extremity comes.
III. He draws forth from His people earnest prayer for relief before He sends it them. He has it in store for them, but He says, I will be inquired of them for it before they shall have it. And this is one of His main designs in allowing our troubles to come to an extremity before He helps us--He wants to strip us of all creature-confidence; that we may be compelled to turn to Him for help, be constrained to come to Him with our difficulties and sorrows. Our prayers do Him no good, but they do us good--they bring us into closer union with Himself, the fountain of all good.
IV. When the Lord delivers His praying people in their extremities, He generally delivers them signally and most effectually.
1. Signally. He lays bare His arm as He delivers them; makes it visible; compels them to see, and to see with grateful wonder and a thrilling delight, that their deliverance is His work and His alone.
2. Effectually. He makes the help He gives them adequate to their extremity and more than adequate to it, surpassing their necessity. He often blesses and enriches them while He delivers them. (C. Bradley; M.A.)
Providence observed
I. In what manner we should observe the-Divine providence.
1. There should be a prevailing recollection that there is a providence; so that we live not like heathens who know not God.
2. We ought to take particular notice of special events or remarkable occurrences.
3. We should gratefully acknowledge the Divine goodness; observe particular mercies.
4. Humbly submit to the Divine chastisements. These are often heavy and severe, though wisely ordered and mixed with mercy.
5. Observe, as far as may be, the design of God in the events of His providence, and particularly what benefit you may derive from them.
II. The wisdom and advantage of a due observance of the ways of Providence.
1. If you observe these things you shall see Gods lovingkindness prevailing in all His dealings with the children of men.
2. We may extend the application of the promise. For, according to the whole tenor of the Word of God, all the truly pious, such as they are who devoutly observe the ways of God, are really interested in His gracious regards. The Lord loveth the righteous. He receives them into His favour through the grace and righteousness of Jesus Christ. He will save them with an everlasting salvation. They shall, therefore, understand what a glorious thing it is to have an interest in God as their portion. (Essex Remembrancer.)
The lovingkindness of the Lord
If we wish to understand the lovingkindness of the Lord, we need not speculate, we have only to observe; and we have nor anxiously to east about for examples, as they are gathered and classified for us in the induction which distinguishes this inspired song.
I. It is effectual. Gives complete relief. No mockery of favour, no semblance of love. Deals not in half-measures, but secures complete deliverance.
II. It is seasonable. God interferes in the crisis, and waits till it come, ere He show His power and love.
III. It is undeserved. We forget Him, but He does not forget us; and when our sins expose us to imminent peril--and that peril is a righteous and appropriate punishment, even then does He make no tarrying, but He swiftly comes to save us.
IV. It is habitual. God has special pleasure in such acts of beneficent intervention. He has often vouchsafed relief to others, and will He not to thee? The Lords hand is not shortened. He daily loadeth us with benefits.
V. If we take pains and still observe these things, we shall find these things all to be acts of simultaneous lovingkindness. God is not so occupied with one case of misery as to overlook the others. All those deeds of lovingkindness may happen, and very often do happen, at one and the same time.
VI. It is manifested in answer to prayer. The spirit, in the hour of its weakness, looks up to God, and He blesses and saves. O, then, ask and wait; wrestle and triumph.
VII. It is often startling in its nature and results. The good it does is amazing, and the penalty it sends is confounding. These sudden and terrible reverses are meant to teach and humble--for they show the justice of God, exhibit the evil of sin, and induce man to forsake it. (John Eadie, D.D.)
Observation
What are we called upon to do? To observe. But that is a scientific word. Certainly. There is no book more scientific than the Bible Is not science called sometimes the art of observation? Here is a religious teacher who says, Be scientific--observe. Sometimes we want a microscope, sometimes a telescope; everything depends upon the object on which we are fixing our observation; if it be minute, there is the microscope; if it be distant, there is the telescope; what we have to do is to observe,--which few men can do. There are few born surveyors. We are not to observe a little here and a little there, but we are to observe minutely, we are to observe in detail, to observe the little spectral shapes no larger than the band of a man, and we are to observe them growing until the accumulation fills the firmament with promise of rain. It is delightful to find a word which binds us to a scientific policy. Isaac Newton said he was not aware that he excelled any one except it might be in the faculty of paying attention--shall we call it the faculty of observation? Darwin never slept; he was observing whilst he was dreaming; he left the object for a moment or two and came back to it to follow it on. And one would imagine from some of Sir John Lubbocks most useful books, packed as they are with information, that he had spent the most of his life in an ant-heap. He knows about ants--their policy, their economy, their method, their conflicts, their conquests--all their wondrous system of society. When a man observes God in that way, there will be no atheists. Atheism comes from want of observation,--not observation of a broad vulgar kind, as for example the eyes that take in a whole sky at a time without taking in one solitary gleam of light for careful and reverent analysis, but an observation as minute and detailed, and patient and long-continued, as a man has bestowed upon the habits of an ant. Who would go to a man who had never seen an ant, in order to learn from him the habits of the busy little creature? We smile at the suggestion. Yet there are men who go to professed atheists to know what they think of theology! That which would be ridiculous in science is supposed to be rather philosophical and somewhat broad-minded in the Church. We go to experts. We are right in doing so. We ought to go to experts in the study of history,--not the broad vulgar history of kings, and rival policies, and sanguinary battles; but the inner history of thought, motive, purpose, spiritual growth, and those mysterious inventions which seem to have no beginning and no ending, circumferences without visible centre, centres without measurable circumferences,--the mystery of social movement. What shall be the result of this observation: shall man see the power of God, the grandeur of God, the majesty of God? No: or through them he will see the further quality, the beauteous reality:--Whoso is wise, and will observe these things, even they shall understand the lovingkindness of the Lord. The exiles shall say, He was good to us in Babylon, though we knew it not at the time. The prisoners shall say, There was not one bar too many of iron or brass in the cage that held us: we see it now. Sick men shall say, In the sick-chamber where we mourned and pined in weakness God was love. And men who have been tossed to and fro on great waters shall say, The earth is the Lords and the fulness thereof, and His also is the fulness of the sea. They come out of all this tumult of experience, not saying, God is great, God is majestic, God is overwhelming: hear them; they come out of all this tragedy, agony, loss, saying, God is love. (J. Parker, D.D.)
.
Psa_108:1-13
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.