TRV
Translation
King James Version
He sent his word, and healed them, and delivered them from their destructions.
American Standard Version
He sendeth his word, and healeth them, And delivereth them from their destructions.
World English Bible Messianic
He sends his word, and heals them, and delivers them from their graves.
Geneva Bible (1599)
He sendeth his worde and healeth them, and deliuereth them from their graues.
Young's Literal Translation
He sendeth His word and healeth them, And delivereth from their destructions.
In the KJVVerse 15,720 of 31,102
Study This Verse
Commentary on Psalms 107 verses 17–22
17 ¶ Fools because of their transgression, and because of their iniquities, are afflicted.
18 Their soul abhorreth all manner of meat; and they draw near unto the gates of death.
19 Then they cry unto the LORD in their trouble, and he saveth them out of their distresses.
20 He sent his word, and healed them, and delivered them from their destructions.
21 Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!
22 And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing.
Bodily sickness is another of the calamities of this life which gives us an opportunity of experiencing the goodness of God in recovering us, and of that the psalmist speaks in these verses, where we may observe,
I. That we, by our sins, bring sickness upon ourselves and then it is our duty to pray, Psa 107:17-19. 1. It is the sin of the soul that is the cause of sickness; we bring it upon ourselves both meritoriously and efficiently: Fools, because of their transgression, are thus afflicted; they are thus corrected for the sins they have committed and thus cured of their evil inclinations to sin. If we knew no sin, we should know no sickness; but the transgression of our life, and the iniquity of our heart, make it necessary. Sinners are fools; they wrong themselves, and all against their own interest, not only their spiritual, but their secular interest. They prejudice their bodily health by intemperance and endanger their lives by indulging their appetites. This their way is their folly, and they need the rod of correction to drive out the foolishness that is bound up in their hearts. 2. The weakness of the body is the effect of sickness, Psa 107:18. When people are sick their soul abhors all manner of meat; they not only have no desire to eat nor power to digest it, but they nauseate it, and their stomach is turned against it. And here they may read their sin in their punishment: those that doted most on the meat that perishes, when they come to be sick are sick of it, and the dainties they loved are loathed; what they took too much of now they can take nothing of, which commonly follows upon the overcharging of the heart with surfeiting and drunkenness. And when the appetite is gone the life is as good as gone: They draw near unto the gates of death; they are, in their own apprehension and in the apprehension of all about them, at the brink of the grave, as ready to be turned to destruction. 3. Then is a proper time for prayer: Then they cry unto the Lord, Psa 107:19. Is any sick? Let him pray; let him be prayed for. Prayer is a salve for every sore.
II. That it is by the power and mercy of God that we are recovered from sickness, and then it is our duty to be thankful. Compare with this Job 33:18, Job 33:28. 1. When those that are sick call upon God he returns them an answer of peace. They cry unto him and he saves them out of their distresses (Psa 107:19); he removes their griefs and prevents their fears. (1.) He does it easily: He sent his word and healed them, Psa 107:20. This may be applied to the miraculous cures which Christ wrought when he was upon earth, by a word's speaking; he said, Be clean, Be whole, and the work was done. It may also be applied to the spiritual cures which the Spirit of grace works in regeneration; he sends his word, and heals souls, convinces, converts, sanctifies them, and all by the word. In the common instances of recovery from sickness God in his providence does but speak, and it is done. (2.) He does it effectually: He delivereth them out of their destructions, that they shall neither be destroyed nor distressed with the fear of being so. Nothing is too hard for that God to do who kills and makes alive again, brings down to the grave and raises up, who turneth man almost to destruction, and yet saith, Return. 2. When those that have been sick are restored they must return to God an answer of praise (Psa 107:21, Psa 107:22): Let all men praise the Lord for his goodness, and let those, particularly, to whom God has thus granted a new life, spend it in his service; let them sacrifice with thanksgiving, not only bring a thank-offering to the altar, but a thankful heart to God. Thanksgivings are the best thank-offerings, and shall please the Lord better than an ox or bullock. And let them declare his works with rejoicing, to his honour and for the encouragement of others. The living, the living, they shall praise him.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–22. Public domain.
Copy as
Origen of AlexandriaAD 253
AGAINST CELSUS 3:63
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.”
Origen of AlexandriaAD 253
AGAINST CELSUS 1:64
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.
Eusebius of CaesareaAD 339
ECCLESIASTICAL HISTORY 1:2
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.”
Eusebius of CaesareaAD 339
PROOF OF THE GOSPEL 6:7
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.
Augustine of HippoAD 430
Exposition on Psalm 107
"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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Psalms 107:20 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Psalms 107:20 powerfully declares the active, life-giving efficacy of God's word. It highlights divine intervention, where God, in response to the cries of those afflicted by their own sin and folly, dispatches His authoritative command to bring about restoration from sickness and rescue from ruin. This verse underscores God's compassionate nature and the transformative power inherent in His spoken decree, demonstrating His readiness to deliver those who turn to Him in their deepest distress.
CONTEXT
Literary Context: Psalm 107 is a corporate psalm of thanksgiving, structured around a recurring refrain ("Then they cried to the LORD in their trouble, and he delivered them from their distress" - found in Psalms 107:6, Psalms 107:13, Psalms 107:19, and Psalms 107:28). Verse 20 falls within the third of four distinct scenarios (verses 17-22), which describes individuals who "were fools because of their transgression, and suffered affliction because of their iniquities" (Psalms 107:17). Their self-destructive path led them to "draw near to the gates of death" (Psalms 107:18). It is in this dire state, after they "cried to the LORD in their trouble" (Psalms 107:19), that God responds by sending His word. This immediate context emphasizes the self-inflicted nature of their plight, making God's intervention an act of pure grace and compassion, highlighting that His deliverance is available even when suffering is a consequence of one's own choices.
Historical & Cultural Context: The psalm reflects a period, possibly post-exilic or late monarchical, where Israel reflected on God's enduring faithfulness through various trials. It likely served as a liturgical composition for public worship, recalling God's past deliverances for His people. The "wanderers" could refer to the wilderness generation or exiles returning, "prisoners" to those in literal captivity or spiritual bondage, and "mariners" to the common perils of ancient seafaring. Those "afflicted by their own foolishness" could be a general reflection on human sinfulness or a specific reference to the consequences of idolatry or covenant breaking in Israel's history. The concept of God's 'word' (dâbâr) having active, creative, and redemptive power was deeply ingrained in ancient Israelite thought, seen in creation (Genesis 1) and prophetic utterances. Healing was often understood as a direct act of God, sometimes linked to repentance and divine intervention, and was a common theme in the ancient Near East, though Israel's understanding centered on Yahweh's unique power.
Key Themes: This verse contributes significantly to several major themes woven throughout the book of Psalms and broader Old Testament theology.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse prominently employs Personification, attributing active agency to God's "word" as if it were a messenger or a force dispatched to perform a task. This elevates the concept of God's spoken command beyond mere utterance to a dynamic, effective entity. There is also clear Parallelism between "healed them" and "delivered [them] from their destructions," where the second clause reinforces and elaborates on the first, emphasizing the comprehensive nature of God's restorative work—both healing and rescue. The term "destructions" functions as a powerful Metaphor for the dire, life-threatening consequences of their sin, often implying a descent into a "pit" or a state of ruin. The concise, declarative structure lends an air of Divine Authority and immediate efficacy to God's actions, demonstrating His omnipotent power through His word.
THEOLOGICAL AND THEMATIC CONNECTIONS
God's word is consistently portrayed throughout Scripture as the ultimate source of power, life, and truth. It is the instrument of creation, the means of revelation, and the agent of salvation. Psalms 107:20 powerfully illustrates this by showing the word's capacity to bring about physical healing and spiritual deliverance from the consequences of sin and folly. This efficacy is not limited to ancient times but remains a timeless truth for all who turn to God in distress, affirming that His word is living and active, capable of transforming the most desperate situations. It speaks to God's character as both sovereign and merciful, who responds to the cries of His people with a powerful, redemptive word.
REFLECTION AND APPLICATION
Psalms 107:20 offers profound comfort and a clear directive for believers facing any form of distress. It reminds us that our God is not a distant deity but one who actively intervenes through His powerful word. Whether our "destructions" are physical ailments, the spiritual brokenness resulting from our own poor choices, or overwhelming life circumstances, this verse calls us to cry out to the Lord with confidence in His compassion and the inherent efficacy of His word. It encourages us to immerse ourselves in Scripture, not merely as an academic exercise, but as a living, active force that can bring about genuine healing, restoration, and deliverance. In a world prone to self-reliance or despair, this verse points us back to the divine source of all true help, urging us to trust in God's ability to speak life and order into our chaos, just as He did at creation. It challenges us to consider how deeply we believe in the transformative power of God's revealed truth for our personal lives and for the world around us.
Questions for Reflection
FAQ
What does "He sent his word" imply about God's method of intervention?
Answer: "He sent his word" implies that God's intervention is direct, authoritative, and supremely effective. It's not a passive wish but an active command. In the biblical worldview, God's word is inherently powerful; it creates (as in Genesis 1:3), it reveals (Psalm 119:105), and it accomplishes His will without fail. This phrase suggests that God doesn't need to physically appear or use human intermediaries to heal and deliver; His very command, His divine utterance, is sufficient to bring about the desired outcome. It speaks to the omnipotence of God, where His spoken word carries the force of immediate action and fulfillment, demonstrating His sovereignty over all circumstances and His ability to transcend physical limitations to bring about His purposes.
Is the "healing" mentioned here primarily physical or spiritual?
Answer: The healing in Psalms 107:20 encompasses both physical and spiritual dimensions, reflecting a holistic understanding of human well-being in the ancient Near East. The preceding verses (Psalms 107:17-18) describe people who "were fools because of their transgression, and suffered affliction because of their iniquities," leading them to "draw near to the gates of death." This vividly portrays a state of sickness or near-death resulting from their sin, implying significant physical consequences. However, "healing" (Hebrew râphâʼ) can also refer to spiritual restoration, mending broken relationships with God, or deliverance from the destructive patterns of sin that lead to ruin. Therefore, God's word brings a comprehensive healing—restoring them physically from their ailments and spiritually from the brokenness caused by their folly, leading to complete well-being and a return to life and flourishing.
CHRIST-CENTERED FULFILLMENT
Psalms 107:20 finds its ultimate and most profound fulfillment in Jesus Christ, who is Himself the living and incarnate "Word" of God. As John 1:1 declares, "In the beginning was the Word, and the Word was with God, and the Word was God." This divine Word, through whom all things were made, became flesh (John 1:14) and dwelt among us. Jesus' earthly ministry perfectly embodied the power of God's word to heal and deliver. He healed the sick with a mere command (Matthew 8:16), cast out demons with a word (Mark 1:27), and even raised the dead by His authoritative voice (John 11:43). More significantly, Jesus, the Word, delivered humanity from the ultimate "destructions" of sin and death through His atoning sacrifice and glorious resurrection (Colossians 1:13-14 and Hebrews 2:14-15). Thus, the psalmist's experience of God sending His word to heal and deliver is fully realized in the person and work of Jesus, the divine Word who brings complete salvation and restoration, offering eternal life and freedom from the pit of destruction for all who believe.