Psalm 107:20 Komentář

The psalmist, having in the two foregoing psalms celebrated the wisdom, power, and goodness of God, in his dealings with his church in particular, here observes some of the instances of his providential care of the children of men in general, especially in their distresses; for he is not only King of saints, but King of nations, not only the God of Israel, but the God of the whole earth, and a common Father to all mankind. Though this may especially refer to Israelites in their personal capacity, yet there were those who pertained not to the commonwealth of Israel and yet were worshippers of the true God; and even those who worshipped images had some knowledge of a supreme "Numen," to whom, when they were in earnest, they looked above all their false gods. And of these, when they prayed in their distresses, God took a particular care, I. The psalmist specifies some of the most common calamities of human life, and shows how God succours those that labour under them, in answer to their prayers. 1. Banishment and dispersion (Psa 107:2-9). 2. Captivity and imprisonment (Psa 107:10-16). 3. Sickness and distemper of body (Psa 107:17-22). 4. Danger and distress at sea (Psa 107:23-32). These are put for all similar perils, in which those that cry unto God have ever found him a very present help. II. He specifies the varieties and vicissitudes of events concerning nations and families, in all which God's hand is to be eyed by his own people, with joyful acknowledgments of his goodness (Psa 107:33-43). When we are in any of these or the like distresses it will be comfortable to sing this psalm, with application; but, if we be not, others are, and have been, of whose deliverances it becomes us to give God the glory, for we are members one of another.

INTRODUCTION TO PSALM 107 This psalm, from its style, and from its connection with the preceding psalms, seems to have been written by David. The two foregoing psalms respect the children of Israel; this is generally thought to concern all mankind, and its view to assert a general providence which attends all, in whatsoever condition and circumstance; and to encourage men in their distresses to cry unto the Lord. According to Kimchi, Aben Ezra, and others, four sorts of persons are mentioned, travellers through a wilderness, prisoners, sick persons, and such who use the seas; to which some add a fifth, husbandmen; these are instanced in, not to the exclusion of others, but from them it may be concluded that whatsoever state or condition persons may be in, they are known and taken notice of by the Lord, and are relieved by him when they call upon him. Some restrain the whole to the Israelites, as the Targum, R. Obadiah, Arama, and others, where they make any application; and others apply the psalm to New Testament times; and indeed, though the literal sense should be attended unto and preserved, yet it seems to be applicable to spiritual persons and things. The title of it in the Syriac version is pretty remarkable, "it is said concerning Joab and Abiah the sons of Samuel, who recited the commandments of the Lord. God gathered the Jews out of captivity, and brought them out from Babylon. Also the only begotten Son of God, Jesus Christ, gathered the Gentiles from the four corners of the world, by preaching to baptism.''.

They that go down to the sea in ships,.... This is the fourth instance of persons in distress crying to the Lord for help, and, having it, are laid under obligation to praise him; the case of seafaring men: so the Targum introduces it, "mariners that go down to the sea in ships;'' the same form of expression as here is used in Isa 42:10. Some affirm the sea to be higher than the earth, but by this it should be lower; besides the earth is said to be founded on the seas, which suggests superiority; and all the rivers run into the sea, which supposes a declivity; but, be it so that it is higher than the earth, yet this phrase is to be justified by the shores being higher than the sea, from whence men go down to take shipping, as Kimchi observes; though Kimchi's father is of opinion that it respects persons going down into the ship, which is deep, as Jonah is said to do, Jon 1:3. That do business in great waters: which refers either to the steering and working of the ship, and everything relating to the management of the ropes and sails, and other affairs; and in a storm much business is done, all hands are employed: or else to the business they go to sea about, as catching fish, curing them, and carrying them to market; or else to traffic and merchandise of goods, they convey from place to place. The phrase is much like that, "as many as trade by sea", Rev 18:17.

Now among the Greeks I know there was only one Phaedon, not a second, and one Polemon, who devoted themselves to philosophy, after a licentious and most wicked life. However, with Jesus there were not only at the time we are speaking of, the twelve disciples, but many more at all times, who, becoming a band of temperate people, speak in the following way of their former lives: “For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another. But after that the kindness and love of God our Savior toward humankind appeared, by the washing of regeneration and renewing of the Holy Spirit, which he shed on us richly,” we became such as we are. For “God sent forth his Word and healed them and delivered them from their destructions,” as the prophet taught in the book of Psalms.

Becoming confused by his efforts to accuse us, Celsus contradicts himself, appearing at one time to know a person “without sin” and “a righteous individual who can look up to God [adorned] with virtue from the beginning.” At another time he accepts our statement that there is no human being who is altogether righteous or without sin. He seems to admit this truth when he remarks, “This is indeed apparently true, that somehow the human race is naturally inclined to sin.” In the next place, as if all people were not invited by the word, he says, “All people, then, without distinction, ought to be invited, since all indeed are sinners.” And yet, in the preceding pages, we have pointed out the words of Jesus: “Come to me, all you who labor and are heavy laden, and I will give you rest.” All people, therefore, laboring and being heavily burdened on account of the nature of sin, are invited to the rest spoken of in the word of God, “for God sent his Word, and healed them and delivered them from their destructions.”

For, if it would be unreasonable to suppose that the unbegotten and immutable substance of God the Almighty was changed into the form of man and, in turn, that the eyes of the beholders were deceived by the illusion of something created and that such things were falsely invented by the Scripture, who else could be proclaimed God and the Lord who judges all the earth and passes sentence, appearing in the shape of a man—if it is not proper to call him the first cause of all things—than his preexistent word alone?” And concerning him it was also said in the Psalms: “He sent his word and healed them and delivered them from their destructions.” Of him Moses speaks very clearly, calling him a second Lord after the Father, when he says, “The Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord.” The divine Scripture also calls him God, when he again appeared to Jacob in the form of a man, saying to Jacob: “Your name shall not be called Jacob, but your name shall be Israel, because you have been strong with God,” when also he called the name of the place “the Vision of God,” saying, “For I have seen God face to face, and my soul has been saved.”

This clearly proclaims the good news of the descent of God the Word from heaven … and of the result of his coming. For it says, “He sent his Word and healed them.” And we say distinctly that the Word of God was he who was sent as the Savior of all humankind, whom we are taught by the holy Scriptures to consider divine. And it sadly suggests that he even came down to die for the sake of those who had died before him. By revealing the redemption of those who would be saved by him, it gives the reason of his coming. For he saved without assistance from any one of those who had gone before him even to the gates of death; he healed and rescued them from their destruction. He did this simply by breaking what are called the gates of death and crushing the bars of iron. And then the prophecy proceeds to predict the state of desolation of those who rejected him when he came. For it says, “He turned rivers into a wilderness and rivers of waters into thirst, a fruitful land into a salty waste for the wickedness of them that dwell therein.” You will understand this if you think of Jerusalem of old, the famous city of the Jewish race, its glory and its fruitfulness, devoid now of its saintly citizens and pious people. For after the coming of Christ it became, as the prophet truly says, without fruit or water and quite deserted, “a salty waste for the wickedness of them that dwell therein.”35To this is added very much in the prophetic manner a veiled prediction of the change of the longtime desert and thirsty land, referring either to the individual soul or to the turning of the Gentile church to holiness and of its fertility in divine words. This is clearly predicted in a veiled way when it says, “He made the desert into pools of water,” and that which follows. But to understand this, one must have wisdom from God; according to the admonition at the end of the psalm, which says, “Who is wise, and he will keep this?” and that which follows.

"He sent His Word, and healed them" [Psalm 107:20]. See what evil there is in satiety; see whence He delivers, to whom he cries that loathes his food. "He sent His Word, and healed them, and snatched them," from whence? Not from wandering, not from hunger, not from the difficulty of overcoming sins, but "from their corruption." It is a sort of corruption of the mind to loathe what is sweet.

The writer complains of his virulent enemies, on whom he imprecates God's righteous punishment, and to a prayer for a divine interposition in his behalf appends the expression of his confidence and a promise of his praises. This Psalm is remarkable for the number and severity of its imprecations. Its evident typical character (compare Psa 109:8) justifies the explanation of these already given, that as the language of David respecting his own enemies, or those of Christ, it has respect not to the penitent, but to the impenitent and implacable foes of good men, and of God and His cause, whose inevitable fate is thus indicated by inspired authority. (Psa. 109:1-31) God of my praise--its object, thus recognizing God as a certain helper. Be not silent (compare Psa 17:13; Psa 28:1).

sent his word--that is, put forth His power. their destructions--that is, that which threatened them. To the chorus is added the mode of giving thanks, by a sacrifice and joyful singing (Psa 50:14).