Psalms 107:21 · Bible study
Psalms 107:21 Commentary: Praise for His Lovingkindness and Wonders
Hebrew · 10 what the commentators say
Meaning in one sentence
Why the psalmist calls the healed to praise Yahweh for chesed (covenant loyalty) and nifla'ot (wonderful deeds). Hebrew analysis and commentary.
Research Summary
- Meaning: A recurring call for rescued sinners to publicly thank God for his covenant love and extraordinary works.
- Key words: yadah (give thanks/confess), chesed (lovingkindness), nifla’ot (wonderful deeds).
- Main debate: Whether the “word” in v. 20 is a general divine command or a foreshadowing of Christ as Logos, but the verse itself is not disputed.
- Theological theme: God’s gracious deliverance demands vocal, corporate acknowledgment.
- Best use: Worship liturgy, testimony, personal devotional reading, small‑group study.
Translation Comparison
BSB Berean Standard Bible 2020
Let them give thanks to the LORD for His loving devotion and His wonders to the sons of men.
WEB World English Bible 2000
Let them praise Yahweh for his loving kindness, for his wonderful deeds to the children of men!
KJV King James Version 1769
Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men!
ASV American Standard Version 1901
Oh that men would praise Jehovah for his lovingkindness, And for his wonderful works to the children of men!
YLT Young's Literal Translation 1898
They confess to Jehovah His kindness, And His wonders to the sons of men,
Darby Darby Bible 1890
Let them give thanks unto Jehovah for his loving-kindness, and for his wondrous works to the children of men,
Translations in other languages (9 available)
Alaben la misericordia de Jehová, y sus maravillas para con los hijos de los hombres:
Agradeçam ao SENHOR por sua bondade, e suas maravilhas perante os filhos dos homens.
Qu’ ils louent l’ Éternel pour sa bonté,
die sollen dem HERRN danken für seine Güte und für seine Wunder, die er an den Menschenkindern tut,
Laat hen voor den HEERE Zijn goedertierenheid loven, en Zijn wonderwerken voor de kinderen der mensen.
Celebrino l’Eterno per la sua benignità, e per le sue maraviglie a pro dei figliuoli degli uomini!
Niechajże wysławiają przed Panem miłosierdzie jego, a dziwne sprawy jego przed synami ludzkimi;
但願人因耶和華 的慈愛 和他向人 所行的奇事 都稱讚他。
Let men give praise to the Lord for his mercy, and for the wonders which he does for the children of men!
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 107:21
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 this verse functions as a recurring refrain or “burden” in Psalm 107, calling on those delivered from desperate situations, here specifically from sickness brought on by sin (vv. 17, 20), to praise Yahweh for his covenant loyalty (chesed) and his wonderful acts (nifla’ot). The Hebrew verb yadah carries the sense of confessing or giving thanks publicly. Barnes notes the natural human wish that those restored from the grave would praise God; Gill applies the same pattern to both physical healing and the pardon of sin. Calvin sees the entire psalm as teaching that deliverance from calamity is a token of God’s grace, demanding a grateful response. The Cambridge Bible for Schools and Colleges observes that in vv. 21‑22 the call to thanksgiving is amplified rather than followed by a further reason, indicating that the very act of praise is the fitting conclusion of the deliverance story.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Those who experience God’s rescue from mortal danger owe him public thanksgiving for his unfailing covenant love and his extraordinary deeds.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The identity of the “fools” (v. 17) | They are morally foolish people whose sinful choices bring affliction, not merely those lacking intelligence. | Some commentators focus on Israel specifically (exilic context), while others see the figure as universal, representing all humanity who rebel against God’s ways. |
| The nature of the “word” sent in v. 20 | God’s command or decree that effects healing, whether spoken or decreed from heaven. | Keil and Delitzsch, following Theodoret, see this as a clear type of Christ the Logos; other commentators read it as a general expression of God’s powerful speech, without direct messianic reference. |
| The date and authorship of Psalm 107 | The psalm is canonical and inspired, describing God’s providence over human affairs. | Calvin and earlier tradition propose Davidic authorship; many modern scholars assign it to the post‑exilic period because of its style and the emphasis on regathering. |
| Function of the refrain in the psalm’s structure | It is a repeated chorus that binds the four sections together and guides the congregation’s response. | Minor variation: some manuscripts and versions have slightly different wording between the refrains (e.g., “works” vs. “deeds”), but the meaning is unchanged. |
Historical & Cultural Context
Psalm 107 is a wisdom‑psalm that illustrates God’s providential care over all humanity, not only Israel. Its structure is antiphonal, likely designed for temple liturgy. After each of four crisis‑scenarios (desert wanderers, prisoners, the sick, and seafarers) a refrain appears: the people cry out, God delivers, then the call to praise (vv. 8, 15, 21, 31). The present scene (vv. 17‑22) concerns sickness that results from foolish rebellion, the same pattern found in Hezekiah’s recovery (Isaiah 38). The verb “afflicted” (hit’annu) can imply self‑affliction through sin; Keil and Delitzsch note that “fools” (evilim) are those who ruin themselves by living only for the moment.
In v. 20, “He sent his word and healed them” echoes the creation narrative (Psalm 33:6) and anticipates the Logos theology recognized by Theodoret. The succeeding call to “offer sacrifices of thanksgiving” (v. 22) refers to the todah offering, a communal peace‑offering accompanied by public testimony. The phrase “children of men” (bene adam) underscores the universal scope: God’s wonders and covenant love are displayed for all humankind to see. This psalm was used post‑exilically to encourage the returned community to acknowledge God’s hand in their restoration.
Textual Notes
The verse appears four times in Psalm 107 (vv. 8, 15, 21, 31) with near‑identical wording. The main variation between English translations (“for his wonderful works”/“for his wonderful deeds”) reflects the same Hebrew phrase (nifle’otav). The supplied sources note no significant textual variants that affect interpretation.
Reception History
Psalm 107 has shaped Jewish and Christian thanksgiving liturgies. In Jewish tradition, verse 21 (and its refrains) underlies the Birkat HaGomel, a blessing recited after recovery from serious illness or danger. Early Christian writers such as Theodoret saw the sending of God’s “word” (v. 20) as a prophecy of the incarnation. The verse has been sung in hymns that echo its refrain, including “O That Men Would Praise the Lord” (based on the KJV). In monastic and liturgical settings, the psalm is often read as a pattern for testimony and public gratitude.
Preaching This Verse
Three-Point Outline
- The Pattern of Distress and Deliverance. Verses 17‑20 trace the arc: sin leads to sickness, crying out brings rescue, God’s word heals. The pattern is not unique to Israel, it reflects how God deals with human frailty in every age.
- The Proper Response: Vocal Thanksgiving. The refrain commands praise, not silent gratitude. The Hebrew yadah implies confession or public declaration. Thanksgiving must be spoken, offered in the assembly.
- The Reason: Steadfast Love and Wonders. Two grounds for praise: God’s character (chesed, covenant loyalty) and his actions (nifla’ot, extraordinary deeds). Both are beyond human deserving; both demand a response.
Five-Point Outline
- Fools bring affliction through their own sin. (v. 17)
- They reach the brink of death, abhorring food. (v. 18)
- They cry to Yahweh, and he saves them. (v. 19)
- He sends his word and heals them from destruction. (v. 20)
- Let them praise Yahweh for his lovingkindness and his wonders to all people. (v. 21)
Illustration Hooks
- A person hospitalized after ignoring warning signs of disease, who recovers and decides to speak publicly about the experience.
- A community that bandages its own wounds but is slow to name the merciful hand behind the recovery.
- A congregation that sings the same chorus of thanks week after week, each time with a new story behind it.
Questions Your Congregation Is Asking
- Why does God allow sickness that comes from my own bad choices? Is it punishment?
- What am I supposed to do when God answers my prayer for healing? Is private thanks enough?
- How do I praise God when the outcome was not the healing I asked for?
Leading a Discussion
This verse belongs to a psalm that shows four typical human crises and God’s repeated pattern of rescue. The sick‑person scenario forces us to face a hard truth: we often bring trouble on ourselves. Yet God responds when we cry. The call to praise is not optional, it is the fitting response to grace.
Discussion Questions
- Read verses 17‑22. What do you observe about the cause of the sickness? How does the psalmist describe the fool? (See also Psalm 14:1.)
- Why do you think the verb “praise” (yadah) can also mean “confess”? What does that imply about the nature of this kind of thanksgiving?
- How does the refrain in verse 21 compare with verses 8 and 15? Why does it appear three times in similar form?
- The phrase “wonderful works” (nifla’ot) is used elsewhere for God’s acts in creation and the exodus. Why do you think the psalmist uses that word for a personal healing?
- What would it look like today to “sacrifice the sacrifices of thanksgiving” (v. 22) as a community?
- If someone you know has experienced a remarkable recovery, what would you say to encourage them to give public praise?
- How does this psalm shape your understanding of God’s character, especially his chesed (covenant loyalty)?
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)
| II Chronicles 32:25 | But Hezekiah didn’t reciprocate appropriate to the benefit done for him, because his heart was lifted up. Therefore there was wrath on him, Judah, and Jerusalem. |
| Psalms 66:5 | Come, and see God’s deeds— awesome work on behalf of the children of men. |
| Psalms 107:8 | Let them praise Yahweh for his loving kindness, for his wonderful deeds to the children of men! |
| Psalms 107:15 | Let them praise Yahweh for his loving kindness, for his wonderful deeds to the children of men! |
| Psalms 107:31 | Let them praise Yahweh for his loving kindness, for his wonderful deeds for the children of men! |
| Luke 17:18 | Were there none found who returned to give glory to God, except this foreigner?” |
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
O that men, etc. - The intercalary verse, or burden, as before.
Barnes' Notes on the Bible Protestant 1832
Barnes laments that people who recover from life-threatening illness rarely stop to praise God for it. He wishes their gratitude would match Hezekiah's response, who recognized his healing as a direct act of God and responded with song. For Barnes, such recoveries are clear proofs of God's kindness toward guilty and suffering humanity.
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 commentator notes that this call to thanksgiving differs from earlier refrains by amplifying the invitation to praise without assigning a specific reason. It marks the third example of God's goodness: restoring those punished with sickness, based on Job's experience.
Geneva Bible Notes Reformed 1599
The Geneva Notes stress that those who have experienced God's loving kindness must respond with public testimony. They are to confess his goodness directly to the Lord and also declare his wonderful works openly before other people.
Gill's Exposition of the Bible Baptist 1748
Gill sees the same pattern of divine goodness at work in two realms: physical healing that comes when doctors have given up, and the pardon of sin, which he calls a wonder of grace that will amaze believers eternally. Both deserve public praise declared for God's glory.
Jamieson-Fausset-Brown Commentary Protestant 1871
Whether the same or not, this exigency illustrates that dispensation of God according to which sin brings its own punishment. are afflicted —literally, "afflict themselves," that is, bring on disease, denoted by loathing of food, and drawing
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 the four examples in this psalm (wandering, imprisonment, sickness, and sea perils) are not figurative pictures of the Babylonian exile but actual, repeated human experiences. Their purpose is to call readers of every generation to thank God for His mercy and power in delivering from specific, everyday distresses.
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.