Psalm 107:15

Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(15) Oh that . . .—The subject is the participle in Psalm 107:10, “such as sit,” a fact which bears upon the proper subject in Psalm 107:8.

Matthew Henry's Concise Commentary

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.

Barnes' Notes on the Bible

Oh that men would praise ... - See the notes at Psalm 107:8. The idea here is that the things just referred to "should" call forth expressions of gratitude to God. The immediate reference is to those who had partaken of these proofs of the divine goodness, but still the language is so general as to be applicable to all classes of people.

Jamieson-Fausset-Brown Bible Commentary

10-16. Their sufferings were for their rebellion against (Ps 105:28) the words, or purposes, or promises, of God for their benefit. When humbled they cry to God, who delivers them from bondage, described as a dark dungeon with doors and bars of metal, in which they are bound in iron—that is, chains and fetters.

shadow of death—darkness with danger (Ps 23:4).

Matthew Poole's Commentary

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

O that men would praise the Lord for his goodness,.... Or, "confess to the Lord his goodness or grace", or "mercy" (g); own and acknowledge it, in delivering them from such a state of darkness and death, of thraldom and captivity; see Romans 6:17.

And for his wonderful works to the children of men! or, "confess" them before them; relate and declare them to them, what wonderful things he has done for them; that they may be affected with them, and that they may praise his name together; See Gill on Psalm 107:9.

(g) So Pagninus, Montanus, Cocceius, Michaelis.

Geneva Study Bible

Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

15. Let them give thanks to Jehovah for his lovingkindness,

And for his wonderful works to the sons of men.

Pulpit Commentary

Verse 15. - Oh that men, etc.! A repetition of ver. 8. Psalm 107:15

Keil and Delitzsch Biblical Commentary on the Old Testament

Others suffered imprisonment and bonds; but through Him who had decreed this as punishment for them, they also again reached the light of freedom. Just as in the first strophe, here, too, as far as יודוּ in Psalm 107:15, is all a compound subject; and in view of this the poet begins with participles. "Darkness and the shadow of death" (vid., Psalm 23:4) is an Isaianic expression, Isaiah 9:1 (where ישׁבי is construed with ב), Psalm 42:7 (where ישׁבי is construed as here, cf. Genesis 4:20; Zechariah 2:11), just as "bound in torture and iron" takes its rise from Job 36:8. The old expositors call it a hendiadys for "torturing iron" (after Psalm 105:18); but it is more correct to take the one as the general term and the other as the particular: bound in all sorts of affliction from which they could not break away, and more particularly in iron bonds (בּרזל, like the Arabic firzil, an iron fetter, vid., on Psalm 105:18). In Psalm 107:11, which calls to mind Isaiah 5:19, and with respect to Psalm 107:12, Isaiah 3:8, the double play upon the sound of the words is unmistakeable. By עצה is meant the plan in accordance with which God governs, more particularly His final purpose, which lies at the basis of His leadings of Israel. Not only had they nullified this purpose of mercy by defiant resistance (המרה) against God's commandments (אמרי, Arabic awâmir, âmireh) on their part, but they had even blasphemed it; נאץ, Deuteronomy 32:19, and frequently, or נאץ (prop. to pierce, then to treat roughly), is an old Mosaic designation of blasphemy, Deuteronomy 31:20; Numbers 14:11, Numbers 14:23; Numbers 16:30. Therefore God thoroughly humbled them by afflictive labour, and caused them to stumble (כּשׁל). But when they were driven to it, and prayed importunately to Him, He helped them out of their straits. The refrain varies according to recognised custom. Twice the expression is ויצעקו, twice ויזעקו; once יצילם, then twice יושׁיעם, and last of all יוציאם, which follows here in Psalm 107:14 as an alliteration. The summary condensation of the deliverance experienced (Psalm 107:16) is moulded after Isaiah 45:2. The Exile, too, may be regarded as such like a large jail (vid., e.g., Isaiah 42:7, Isaiah 42:22); but the descriptions of the poet are not pictures, but examples.