Thankful in Danger

Such as sit in darkness and in the shadow of death, being bound in affliction and iron (Ps. 107:10).

The Spirit of God makes mention here of another species of danger in which God manifestly discovers his power and grace in the protecting and delivering of men. The world, as I said, calls these vicissitudes the sport of fortune; and hardly one among a hundred can be found who ascribes them to the superintending providence of God.

It is a very different kind of practical wisdom which God expects at our hands; namely, that we ought to meditate on his judgments in the time of adversity, and on his goodness in delivering us from it. For surely it is not by mere chance that a person falls into the hands of enemies or robbers; neither is it by chance that he is rescued from them. But this is what we must constantly keep in view, that all afflictions are God’s rod, and that therefore there is no remedy for them elsewhere than in his grace.

If a person fall into the hands of robbers or pirates, and be not instantly murdered, but, giving up all hope of life, expects death every moment; surely the deliverance of such a one is a striking proof of the grace of God, which shines the more illustriously in proportion to the fewness of the number who make their escape. Thus, then, should a great number perish, this circumstance ought by no means to diminish the praises of God.

On this account the prophet charges all those with ingratitude, who, after they have been wonderfully preserved, very soon lose sight of the deliverance thus vouchsafed to them. And, to strengthen the charge, he brings forward, as a testimony against them, their sighs and cries. For when they are in straits, they confess in good earnest that God is their deliverer; how happens it, then, that this confession disappears when they are enjoying peace and quietness? (Commentaries)

Praising in Triumph

Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holy name, and to triumph in thy praise (Ps. 106:47).

From the conclusion of the psalm, it is evident, that it was composed during the sad and calamitous dispersion of the people. it was needful for them to be completely humbled, to prevent them from murmuring against God’s dispensations. And seeing that God had extended pardon to their fathers though undeserving of it, that was calculated to inspire them hereafter with the hope of forgiveness, provided they carefully and cordially sought to be reconciled to him; and especially is this the case, because there is here a solemn remembrance of the covenant, through the faith of which they might draw near to God, though his anger was not yet turned away.

Besides, as God had chosen them to be his peculiar people, they call upon him to collect into one body the dissevered and bleeding members, according to the prediction of Moses, “If any of thine be driven out unto the utmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will he fetch thee” (Deut. 30:4).

This prediction was at length accomplished, when the widely separated multitude were gathered together, and grew up in the unity of the faith. For although that people never regained their earthly kingdom and polity, yet their being grafted into the body of Christ, was a more preferable gathering together.

Wherever they were, the children of God were united to each other, and also to the Gentile converts, by the holy and spiritual bond of faith, so that they constituted but one Church, extending itself over the whole earth. They subjoin the end contemplated by their redemption from captivity, namely, that they might celebrate the name of God, and employ themselves continually in his praises. (Commentaries)

Provoking God

Many times did he deliver them; but they provoked him with their counsel, and were brought low for their iniquity (Ps. 106:43).

As the wicked perversity of the people was manifested in that God’s severe chastisements failed to produce their reformation, so now, on the other hand, the prophet deduces the detestable hardness of their hearts from the fact, that all the benefits which they had received from God could not bend them into obedience. They did, indeed, in the time of their afflictions, groan under the burden of them; but when God not only mitigated their punishment, but also granted them wonderful deliverances, can their subsequent backsliding be excused?

It becomes us to bear in mind, that here, as in a glass, we have a picture of the nature of all mankind; for let God but adopt those very means which he employed in relation to the Israelites, in order to reclaim the majority of the sons of men, how comparatively few are there who will not be found continuing in the very same state as they were? And if he either humble us by the severity of his rod, or melt us by his kindness, the effect is only temporary; because, though he visit us with correction upon correction, and heap kindness upon kindness, yet we very soon relapse into our wonted vicious practices.

As for the Jews, their insensate stupidity was insufferable, in that, notwithstanding the many and magnificent deliverances which God wrought out for them, they did not cease from their backslidings. For the Psalmist says, that they, nevertheless, provoked God with their wicked inventions. Then he declares that they received a just recompense of reward in being oppressed by their iniquity. Moreover, he informs us, that though they were most deserving of all their afflictions, yet their groanings were heard; whence we learn, that God, in his unwearied kindness, did not cease to strive with them on account of their perverseness of spirit. (Commentaries)

Remembered with Favor

Remember me, O LORD, with the favour that thou bearest unto thy people: O visit me with thy salvation (Ps. 106:4).

By these words the prophet declares it to be his chief desire, that God would extend to him that love which he bore towards the Church, that he might thus become a participator of all the blessings which, from the very first, he bestows upon his chosen, and which day by day he continues with them. Nor does he desire this for himself alone, but in name of the Church Catholic, offers up a prayer alike for all, that, by his example, he might stimulate the faithful to present similar petitions.

Remember me, says he, with the good will which thou bearest towards thy people; that is to say, grant to me the same unmerited kindness which thou art pleased to confer upon thy people, that so I may never be cut off from thy Church, but always be included among the number of thy children; for the phrase, good will towards thy people, is to be understood passively of that love which God graciously bears to his elect. It is, however, by a metonymy employed by the prophet to point out the marks of God’s love. For from this gracious source flows that proof which he actually and experimentally gives of his grace.

But the prophet, if accounted to belong to the number of the people of God, would consider this to be the summit of true happiness; because, by this means, he would feel that God was reconciled to him, (than which nothing is more desirables) and thus, too, he would experience that he was bountiful. The term, remember, relates to the circumstance of time, as we shall see towards the end of the psalm that it was penned when the people were in a state so sad and calamitous, that the faithful might entertain some secret apprehension that their God had forgotten them. (Commentaries)