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Commentary on Psalms 107 verses 33–43
The psalmist, having given God the glory of the providential reliefs granted to persons in distress, here gives him the glory of the revolutions of providence, and the surprising changes it sometimes makes in the affairs of the children of men.
I. He gives some instances of these revolutions.
1.Fruitful countries are made barren and barren countries are made fruitful. Much of the comfort of this life depends upon the soil in which our lot is cast. Now, (1.) The sin of man has often marred the fruitfulness of the soil and made it unserviceable, Psa 107:33, Psa 107:34. Land watered with rivers is sometimes turned into a wilderness, and that which had been full of water-springs now has not so much as water-streams; it is turned into dry and sandy ground, that has not consistency and moisture enough to produce any thing valuable. Many a fruitful land is turned into saltness, not so much from natural causes as from the just judgment of God, who thus punished the wickedness of those that dwell therein; as the vale of Sodom became a salt sea. Note, If the land be bad, it is because the inhabitants are so. Justly is the ground made unfruitful to those that bring not forth fruit unto God, but serve Baal with their corn and wine. (2.) The goodness of God has often mended the barrenness of the soil, and turned a wilderness, a land o drought, into water-springs, Psa 107:35. The land of Canaan, which was once the glory of all lands for fruitfulness, is said to be, at this day, a fruitless, useless, worthless spot of ground, as was foretold, Deu 29:23. This land of ours, which formerly was much of it an uncultivated desert, is now full of all good things, and more abundant honour is given to that part which lacked. Let the plantations in America, and the colonies settled there, compared with the desolations of many countries in Asia and Europe, that formerly were famous, expound this.
2.Necessitous families are raised and enriched, while prosperous families are impoverished and go to decay. If we look broad in the world, (1.) We see many greatly increasing whose beginning was small, and whose ancestors were mean and made no figure, Psa 107:36-38. Those that were hungry are made to dwell in fruitful lands; there they take root, and gain a settlement, and prepare a city for habitation for themselves and theirs after them. Providence puts good land under their hands, and they build upon it. Cities took rise from rising families. But as lands, will not serve for men without lodgings, and therefore they must prepare a city of habitation, so lodgings, though ever so convenient, will not serve without lands, and therefore they must sow the fields, and plant vineyards (Psa 107:37), for the king himself is served of the field. And yet the fields, though favoured with water-springs, will not yield fruits of increase, unless they be sown, nor will vineyards be had, unless they be planted; man's industry must attend God's blessing, and then God's blessing will crown man's industry. The fruitfulness of the soil should engage, for it does encourage, diligence; and, ordinarily, the hand of the diligent, by the blessing of God, makes rich, Psa 107:38. He blesses them also, so that they are, in a little time, multiplied greatly, and he diminishes not their cattle. As in the beginning, so still it is, by the blessing of God, that the earth and all the creatures increase and multiply (Gen 1:22), and we depend upon God for the increase of the cattle as well as for the increase of the ground. Cattle would decrease many ways if God should permit it, and men would soon suffer by it. (2.) We see many that have thus suddenly risen as suddenly sunk and brought to nothing (Psa 107:39): Again they are diminished and brought low by adverse providences, and end their days as low as they began them; or their families after them lose as fast a they got, and scatter what they heaped together. Note, Worldly wealth is an uncertain thing, and often those that are filled with it, ere they are aware, grow so secure and sensual with it that, ere they are aware, they lose it again. Hence it is called deceitful riches and the mammon of unrighteousness. God has many ways of making men poor; he can do it by oppression, affliction, and sorrow, as he tempted Job and brought him low.
3.Those that were high and great in the world are abased, and those that were mean and despicable are advanced to honour, Psa 107:40, Psa 107:41. We have seen, (1.) Princes dethroned and reduced to straits. He pours contempt upon them, even among those that have idolized them. Those that exalt themselves God will abase, and, in order thereunto, will infatuate: He makes them to wander in the wilderness, where there is no way. He baffles those counsels by which they thought to support themselves, and their own power and pomp, and drives them headlong, so that they know not what course to steer, nor what measures to take. We met with this before, Job 12:24, Job 12:25. (2.) Those of low degree advanced to the posts of honour (Psa 107:41): Yet setteth he the poor on high, raiseth from the dust to the throne of glory, Sa1 2:8; Psa 113:7, Psa 113:8. Those that were afflicted and trampled on are not only delivered, but set on high out of the reach of their troubles, above their enemies, and have dominion over those to whom they had been in subjection. That which adds to their honour, and strengthens them in their elevation, is the multitude of their children: He maketh him families like a flock of sheep, so numerous, so useful, so sociable with one another, and so meek and peaceable. He that sent them meat sent them mouths. Happy is the man that has his quiver filled with arrows, for he shall boldly speak with the enemy in the gate, Psa 127:5. God is to be acknowledged both in setting up families and in building them up. Let not princes be envied, nor the poor despised, for God has many ways of changing the condition of both.
II. He makes some improvement of these remarks; such surprising turns as these are of use, 1. For the solacing of saints. They observe these dispensations with pleasure (Psa 107:42): The righteous shall see it and rejoice in the glorifying of God's attributes and the manifesting of his dominion over the children of men. It is a great comfort to a good man to see how God manages the children of men, as the potter does the clay, so as to serve his own purposes by them, to see despised virtue advanced and impious pride brought low to the dust, to see it evinced beyond dispute that verily there is a God that judges in the earth. 2. For the silencing of sinners: All iniquity shall stop her mouth; it shall be a full conviction of the folly of atheists, and of those that deny the divine providence; and, forasmuch as practical atheism is at the bottom of all sin, it shall in effect stop the mouth of all iniquity. When sinners see how their punishment answers to their sin, and how justly God deals with them in taking away from them those gifts of his which they had abused, they shall not have one word to say for themselves; for God will be justified, he will be clear. 3. For the satisfying of all concerning the divine goodness (Psa 107:43): Whoso is wise, and will observe these things, these various dispensations of divine providence, even they shall understand the lovingkindness of the Lord. Here is, (1.) A desirable end proposed, and that is, rightly to understand the lovingkindness of the Lord. It is of great use to us, in religion, to be fully assured of God's goodness, to be experimentally acquainted and duly affected with it, that his lovingkindness may be before our eyes, Psa 26:3. (2.) A proper means prescribed for attaining this end, and that is a due observance of God's providence. We must lay up these things, mind them, and keep them in mind, Luk 2:19. (3.) A commendation of the use of this means as an instance of true wisdom: Whoso is wise, let him by this both prove his wisdom and improve it. A prudent observance of the providences of God will contribute very much to the accomplishing of a good Christian.
The city near the desert, which Jesus entered when he no longer walked boldly among the Jews, is Ephraim.Now Ephraim means “fruitfulness.” He was the brother of Manasseh, the elder of the people “because of forgetfulness.”
For after the people “because of forgetfulness” have been left behind, the fruitfulness of the Gentiles has come about, when God “turned” the rivers in Israel “into a desert and the sources of the waters” there “into dry ground” and “their fruitful land into barrenness, for the wickedness of those who dwell in it.” But he “turned the desert” from the Gentiles “into pools of waters” and “their dry land into sources of waters.”
“And he has placed there the hungry, and they made a city for their habitation,” the church. There he sowed fields, according to the seed that fell on the beautiful and good ground and produced a hundredfold, and he planted vineyards, for the Lord’s disciples are branches, which also “yielded fruit of produce, and he blessed them and they were multiplied exceedingly.”
"A fruitful land to be saltpools" [Psalm 107:34]. You seek there the faith of Christ, you find not: you seek a prophet, you find not: you seek a sacrifice, you find not: you seek a temple, you find none. Wherefore this? "From the wickedness of them that dwell therein." Behold how He resists the proud: hear how He gives grace to the humble.
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SUMMARY
Psalms 107:34 powerfully articulates God's sovereign prerogative to transform a productive, blessed land into a desolate, barren waste. This dramatic reversal is not arbitrary but is presented as a direct, righteous judgment in response to the pervasive moral corruption and rebellion—the "wickedness"—of its inhabitants. The verse thus serves as a stark reminder of the profound consequences of human sin, demonstrating God's active involvement in the affairs of creation and humanity, and His unwavering commitment to justice.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its message. Antithesis is central, contrasting "fruitful land" with "barrenness," which dramatically highlights the reversal of blessing into curse. This stark opposition underscores the severity of God's judgment and His power to effect such a change. There is also a subtle form of Metonymy or Synecdoche, where the "land" stands in for the people who inhabit it; the suffering of the land reflects the spiritual and societal decay of its inhabitants. Furthermore, the direct, declarative statement of God's action ("A fruitful land into barrenness") emphasizes Divine Sovereignty, portraying God as the active agent of both blessing and judgment. The concise phrasing contributes to its memorable and impactful nature, functioning almost as a proverb or a divine decree.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 107:34 stands as a powerful theological statement on God's justice and the intrinsic connection between human morality and the well-being of creation. It echoes the foundational biblical principle that sin has cosmic consequences, defiling not only humanity but also the very ground upon which they walk. This concept is introduced early in Scripture with the curse on the ground after the Fall in Genesis 3:17-19 and is reiterated throughout the prophetic literature, where the land is depicted as mourning or being desolate because of the iniquity of its inhabitants. God's holiness demands a response to sin, and sometimes that response involves the withdrawal of His sustaining hand, leading to natural consequences that reflect the spiritual barrenness of a people. This verse serves as a sober reminder that God is not indifferent to human wickedness and that His righteous judgment can manifest in tangible ways, even affecting the productivity and vitality of the earth.
REFLECTION AND APPLICATION
Psalms 107:34 provides a timeless warning and a profound reminder of the interconnectedness of human behavior, divine justice, and the state of the world around us. While we must be cautious not to simplistically attribute every natural disaster to specific sins, the underlying principle remains: pervasive wickedness, injustice, and rebellion against God's ways can lead to tangible decline, not only spiritually and socially but also in our environment. This verse challenges us to consider our collective moral responsibility. Are we cultivating societies marked by righteousness, justice, and stewardship, or are we contributing to a "wickedness" that could lead to various forms of "barrenness"—be it social decay, economic hardship, or environmental degradation? It calls us to accountability, urging individuals and nations to examine their moral choices and turn towards God. Ultimately, understanding God's power to bring desolation also highlights His power to bring blessing and restoration when people turn to Him in repentance and obedience, reminding us that His justice is often a pathway to renewed grace.
Questions for Reflection
FAQ
Is this verse saying that all natural disasters are a direct punishment for specific sins?
Answer: While Psalms 107:34 clearly links the barrenness of the land to the wickedness of its inhabitants, it's crucial to interpret this within the broader biblical narrative. The Bible teaches a general principle that sin has consequences, and God's judgment can manifest in various ways, including environmental ones. However, it does not imply a simplistic, one-to-one correlation where every specific natural disaster is a direct, immediate punishment for a particular sin committed by those affected. Jesus Himself challenged such a direct correlation in Luke 13:1-5, where He refutes the idea that those who suffered a tragic death were "greater sinners." Instead, the verse highlights God's ultimate sovereignty over creation and His righteous response to pervasive, systemic wickedness within a community or nation. It serves as a warning about the cumulative effect of moral decay and God's justice, rather than a diagnostic tool for individual misfortunes.
Does "barrenness" only refer to physical land, or does it have a broader meaning?
Answer: Primarily, "barrenness" in this verse refers to the physical desolation and unproductivity of the land, specifically its inability to yield crops or sustain life. This would have been a profoundly devastating consequence for an agrarian society. However, in biblical thought, physical conditions often serve as metaphors for spiritual or societal realities. A land's inability to produce sustenance can symbolize a deeper spiritual barrenness, a lack of spiritual fruit, or a societal breakdown marked by injustice and moral decay. The tangible desolation of the land becomes an outward manifestation of an inward spiritual or moral problem within the people. Thus, while the primary meaning is physical, its implications extend to the spiritual and social health of a community.
CHRIST-CENTERED FULFILLMENT
Psalms 107:34, with its stark portrayal of a fruitful land turning barren due to wickedness, finds its ultimate resolution and reversal in Jesus Christ. Humanity's pervasive "wickedness" brought a curse upon creation (as seen in Genesis 3:17-19), leading to spiritual and physical barrenness. Yet, Christ, the true Son of God, willingly became the one upon whom the curse fell. Galatians 3:13 declares that "Christ redeemed us from the curse of the law by becoming a curse for us." He bore the ultimate "barrenness" of sin on the cross, experiencing separation from God so that we, who were spiritually barren, might become fruitful in Him. Through His atoning sacrifice, the power of sin, which brings desolation, is broken. In Christ, believers are made new creations, capable of bearing the fruit of the Spirit (Galatians 5:22-23), transforming their lives from spiritual barrenness to abundant fruitfulness, as Jesus Himself taught in John 15:5. Ultimately, Christ's work anticipates the full restoration of creation itself, where the groaning of creation under the curse will cease (Romans 8:19-23), culminating in the new heavens and new earth where righteousness dwells and there will be no more curse or barrenness (Revelation 21:1).