Psalms 107:18 · Bible study
Psalms 107:18 Commentary: Study: The Gates of Death and the Fullness of God's Mercy
Hebrew · 10 what the commentators say
Meaning in one sentence
Explore the meaning of 'soul abhors food' in Psalm 107:18, physical illness and spiritual rejection, and God's saving word.
Research Summary
- Meaning: A vivid depiction of terminal illness as a consequence of sin, leading to total loss of appetite and near-death, setting the stage for God's healing word.
- Key words: 'Abhors' (tá‘av, to loathe, as something abominable); 'soul' (nefesh, throat, appetite, whole being); 'gates of death' (ša‘arê māwet, entrance to Sheol).
- Main debate: Is this purely physical sickness, or does it symbolize a spiritual rejection of God's provision? The plain sense is physical, but both readings are attested in the history of interpretation.
- Theological theme: God's mercy meets human self-destruction. Sin brings us to the brink, but the word of the Lord heals and restores.
- Best use: As part of a series on suffering and deliverance; paired with Psalms 9, 88, and Job 33; appropriate for a service focused on healing or thanksgiving for recovery.
Translation Comparison
BSB Berean Standard Bible 2020
They loathed all food and drew near to the gates of death.
WEB World English Bible 2000
Their soul abhors all kinds of food. They draw near to the gates of death.
KJV King James Version 1769
Their soul abhorreth all manner of meat; and they draw near unto the gates of death.
ASV American Standard Version 1901
Their soul abhorreth all manner of food; And they draw near unto the gates of death.
YLT Young's Literal Translation 1898
All food doth their soul abominate, And they come nigh unto the gates of death,
Darby Darby Bible 1890
Their soul abhorreth all manner of food, and they draw near unto the gates of death:
Translations in other languages (9 available)
Su alma abominó toda vianda, y llegaron hasta las puertas de la muerte.
A alma deles perdeu o interesse por todo tipo de comida, e chegaram até às portas da morte.
Leur âme avait en horreur toute nourriture,
daß ihnen ekelte vor aller Speise und sie todkrank wurden;
Hun ziel gruwelde van alle spijze, en zij waren tot aan de poorten des doods gekomen.
L’anima loro abborriva ogni cibo, ed eran giunti fino alle porte della morte.
Wszelki pokarm brzydzi sobie dusza ich, aż się przybliżają do bram śmierci.
他們心裡 厭惡 各樣的 食物，就臨近 死 門。
They are disgusted by all food, and they come near to the doors of death.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 107:18
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse describes the physical effects of severe illness brought on by sin. Barnes and Clarke both note that the loathing of food is a natural symptom of sickness, the appetite fails when death has seized the frame. The phrase 'gates of death' images the underworld as a city with gates (Cambridge Bible; Barnes), drawing on Job 33:22 and Psalms 9:13. The broader context (v.17) identifies the sick as 'fools' who suffer due to their transgressions, a category that Keil & Delitzsch define as those who 'insanely live only for the passing hour' and ruin themselves. Gill adds a spiritual parallel: just as the sick loathe food, those whose taste is not changed may loathe the word of God. But the primary sense, sustained by every supplied source, is a vivid description of sickness that brings a person to the brink of death, and sets the stage for God's delivering word in v.20.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse describes severe illness — marked by loss of appetite and approach of death — that results from sinful behavior, and sets the stage for God's power to heal.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Cause of the sickness | The sickness in v.17-18 is presented as a direct consequence of sinful behavior ('fools because of their transgression'). | Christians differ on whether all sickness is a direct result of personal sin. Some apply the principle universally (e.g., Westminster Confession: all suffering traces to Adam's sin); others see this as one pattern among many in Scripture, not a universal law. |
| Meaning of 'loathing all food' | The primary meaning is physical: the sick person has no appetite due to illness (Clarke, Barnes, Matthew Henry). | Some commentators (Gill, Matthew Henry) draw a spiritual parallel: just as the sick loathe food, the unregenerate loathe the word of God. Others (Keil & Delitzsch, Calvin) stay with the literal sense without pressing the allegory. |
| The function of 'gates of death' | This phrase refers to the entrance to Sheol, the realm of the dead (Cambridge Bible, Barnes). It emphasizes the nearness of death. | No significant debate, all supplied commentators agree on the meaning. Disagreement may arise on whether Sheol is a place of consciousness or simply the grave, but that is not addressed in the supplied excerpts. |
| God's role in the affliction | All traditions agree that God is sovereign over both the sickness and the healing (Calvin, Matthew Henry). He uses the affliction to bring people to cry out to him. | Debate exists on the extent of God's causal involvement in suffering. Some (Reformed) see it as direct judgment; others (Arminian) see it as permitted consequence. The psalm emphasizes human responsibility but does not resolve the theological tension. |
Historical & Cultural Context
Psalm 107 is a liturgical thanksgiving psalm (Jer 33:11) that likely was sung in the temple after the return from exile. Calvin notes its 'very singular construction' with a recurring double burden: the cry for help and the call to praise. Verses 17-22 form the third of four vignettes, each showing a different kind of distress, desert wandering, imprisonment, sickness, and storm at sea. In each, human folly brings suffering, followed by a cry to Yahweh, immediate deliverance, and a refrain of praise.
The language of this verse echoes the Book of Job directly. Keil & Delitzsch state that the psalmist 'has the Book of Job before his eye' (Job 33:20, 22). In Job, the same pairing of loathing food and approaching death appears as part of Elihu's description of divine chastening. The 'gates of death' (ša‘arê māwet) is a standard Hebrew image for the entrance to Sheol, the realm of the dead, found also in Psalms 9:13, 88:3, and Isaiah 38:10. It pictures death as a fortified city with gates, a place from which no one returns without divine intervention.
"Have mercy on me, Yahweh. See my affliction by those who hate me, and lift me up from the gates of death,"
— Psalms 9:13 (WEB)
The 'fools' (’ĕwîlîm) of v.17 are not simply unintelligent; they are ethically perverse, living as if there is no God. Their suffering, sickness in this case, is presented as a direct consequence of sin. This does not mean all sickness is punishment, but within the psalm's literary structure it shows the pattern: sin leads to distress, the cry to God brings rescue. The physical symptom of loathing all food (kol-’okhel) points to the total collapse of the body's will to live, making God's healing in v.20 all the more remarkable.
Textual Notes
The consulted sources note no significant textual variants for Psalm 107:18. The Masoretic Text is consistent across manuscripts. The Septuagint rendering (καὶ ἤγγισαν ἕως τῶν πυλῶν τοῦ θανάτου) matches the Hebrew closely. A minor variation occurs in the LXX of the following verse (v.20), where שׁחיתותם is read as 'corruptions' rather than 'destructions,' but this does not affect v.18 itself.
Reception History
In the early church, Theodoret of Cyrrhus (5th century) connected the 'word' of verse 20, which delivers from sickness, to the incarnate Word, Jesus Christ: 'God the Word, having become man and being sent as man, healed the manifold wounds of souls and strengthened corrupted minds' (quoted by Keil & Delitzsch). This Christological reading anchored Psalm 107 in the church's liturgy of healing and thanksgiving.
During the Reformation, John Calvin used the psalm to counter the idea of fortune or chance. He argued that all adversities, including the sickness of verse 18, are 'tokens of God’s displeasure' meant to summon sinners to repentance. Matthew Henry echoed this, treating the sickness as 'the rod of correction' to drive out folly.
Evangelical and Pentecostal traditions have often read the verse as a template for prayer for the sick, emphasizing that God's 'word' (sometimes identified with Scripture or with a spoken word of faith) heals those at death's door. The line 'gates of death' has also been used in hymns about Christ's victory over death.
Preaching This Verse
Three-point outline
- The cause of the crisis: Folly and transgression bring affliction (v.17). The 'fool' in wisdom literature is one who ignores God and lives for the moment. Sickness in this context is not random, it is a consequence of a life turned away from the Creator.
- The depth of the crisis: Total loss of appetite and nearness to death (v.18). The Hebrew verb tá‘av ('loathe') is used elsewhere for things ritually abominable. Here it describes a visceral rejection of sustenance. The 'gates of death' are the entrance to Sheol, the point of no return without God's intervention.
- The resolution of the crisis: The cry to God and his sending of the word (v.19-20). Deliverance comes not from human effort but from God's powerful word that heals. The one who was at death's door is restored.
Five-point outline
- Sin as self-destruction: The 'fools' damage themselves by their own choices (Gill). Their sickness is a natural fruit of a rebellious life.
- The physical toll of brokenness: The body reflects the soul's condition, loathing food, losing strength, approaching death. This is the human experience of alienation from God.
- Nearness to the end: 'Gates of death' is a sobering image. No one is beyond this point except God can break the bars (v.16).
- The turnaround: crying out: In their 'trouble' (ṣarâ), they finally pray. Desperation becomes the door to grace.
- God's word as life: He 'sent his word and healed them' (v.20). This foreshadows Christ the Word, who brings healing to the sick and life to the dead.
Illustration hooks
- Loss of appetite in illness: People who have undergone chemotherapy or severe flu know the feeling of food becoming repulsive. The body that cannot take nourishment is failing. This is the physical reality behind the verse.
- Being at 'death's door': The phrase is not just metaphor; in ancient Near Eastern culture, Sheol had literal gates. When someone was near death, they were 'at the gates.' Modern parallels include the ICU, hospice, or a terminal diagnosis.
- Rejecting what you once loved: The same food that was a delight becomes an abomination. This mirrors how sin can turn the soul against what is good, even God's word (Gill).
Questions your congregation is asking
- Does God send sickness as punishment for sin? This verse seems to say yes (v.17). But how does that apply to Christians today?
- If I am sick, should I assume I have sinned? Not necessarily, but the psalms call us to examine ourselves when suffering comes.
- What does it mean that God sends his word to heal? Is that literal or spiritual? How do we receive that healing today?
Leading a Discussion
Psalm 107:18 sits in the middle of a dramatic story: people who brought disaster on themselves reach the very edge of life, and God meets them there. This passage does not explain all suffering, but it shows a pattern of sin → distress → cry → deliverance → praise. As you discuss, keep in mind that the psalm is about God's character more than our performance.
Discussion questions
- Read Psalm 107:10-22. What kinds of trouble do the people in these verses experience? What is the repeated pattern?
- Verse 17 calls the sufferers 'fools.' What does that word mean in wisdom literature? Does it include all people who sin, or only those who stubbornly reject God?
- The Hebrew word nefesh ('soul') refers to the whole person, appetite, desire, life. How does 'their soul abhors all food' go deeper than a stomach bug? What might it say about someone's inner state?
- Compare verse 18 with Job 33:19-22. What similarities do you see? Why do you think the psalmist borrows this language?
- Verse 20 says God 'sent his word and healed them.' How is this different from just asking God to remove a fever? What does 'his word' refer to in the context of the psalm?
- Some Christians interpret the loathing of food as a spiritual rejection of God's word. Others keep it as a physical symptom. How does your reading change the meaning of the verse?
- When have you been at a 'gate of death', physically, emotionally, or spiritually? How did God meet you there? What would it look like to 'cry to Yahweh' in that situation today?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Job 33:19 | “He is chastened also with pain on his bed, with continual strife in his bones, |
| Job 33:22 | Yes, his soul draws near to the pit, and his life to the destroyers. |
| Job 38:17 | Have the gates of death been revealed to you? Or have you seen the gates of the shadow of death? |
| Psalms 9:13 | Have mercy on me, Yahweh. See my affliction by those who hate me, and lift me up from the gates of death, |
| Psalms 88:3 | For my soul is full of troubles. My life draws near to Sheol. |
| Isaiah 38:10 | I said, “In the middle of my life I go into the gates of Sheol. I am deprived of the residue of my years.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Their soul abhorreth all manner of meat - A natural description of a sick man: appetite is gone, and all desire for food fails; nutriment is no longer necessary, for death has seized upon the whole frame. See a similar image, Job 33:20 (note).
Barnes' Notes on the Bible Protestant 1832
Barnes emphasizes the stark physical reality behind the language: the sick person finds every kind of food utterly loathsome, a revulsion so complete it brings them to death's very entrance. He notes that "gates of death" pictures the underworld as a walled city, with death standing at its threshold ready to receive the sufferer.
Calvin's Commentaries Reformed 1564
Calvin insists that nothing in life happens by random chance or fortune. Every adversity is God's summons to account for sin, and every prosperity is a display of His grace. Those who fail to see God's hand in such events are guilty of ignoring clear evidence of His providence.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible Schools commentary treats this as a third example of divine goodness, where God rest
Geneva Bible Notes Reformed 1599
The Geneva note highlights the extremity of the sufferers' condition: their revulsion toward food is so complete that it brings them to the brink of death. This total refusal of nourishment shows a spiritual as well as physical crisis.
Gill's Exposition of the Bible Baptist 1748
Gill notes that the phrase "all manner of meat" includes even the dainty foods people overindulged in while healthy. He draws a spiritual parallel: those whose taste is not changed by grace find the Gospel itself insipid and loathsome, just as the sick loathe food they once enjoyed.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that the phrase translated "near unto" literally means "even to" gates, where gates stand for domains or territories, as in Psalm 9:13. The commentator draws attention to this more precise reading of the original language.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch interpret the "word" God sends as a personal mediator of healing, acting within history rather than merely in nature. They see this as a foreshadowing of the New Testament Logos. They also clarify that the "pits" from which the afflicted are rescued are deep sufferings, not moral corruption.
Lange's Commentary Reformed 1857
Lange argues that the Psalm's four examples of distress and deliverance are not figurative references to the Babylonian exile but literal, universal human experiences. Each strophe depicts actual, recurring situations where God responds to prayer,
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry traces sickness directly back to sin: if we knew no sin, we would know no sickness. He calls sinners fools who damage even their physical health by their own choices, and he views the resulting affliction as both a deserved correction and a remedy for their foolish hearts.