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10. They who dwell in darkness The Spirit of God makes mention here of another species of danger in which God manifestly discovers his power and grace in the protecting and delivering of men. The world, as I said, calls these vicissitudes the sport of fortune; and hardly one among a hundred can be found who ascribes them to the superintending providence of God. It is a very different kind of practical wisdom which God expects at our hands; namely, that we ought to meditate on his judgments in the time of adversity, and on his goodness in delivering us from it. For surely it is not by mere chance that a person falls into the hands of enemies or robbers; neither is it by chance that he is rescued from them. But this is what we must constantly keep in view, that all afflictions are God’s rod, and that therefore there is no remedy for them elsewhere than in his grace. If a person fall into the hands of robbers or pirates, and be not instantly murdered, but, giving up all hope of life, expects death every moment; surely the deliverance of such a one is a striking proof of the grace of God, which shines the more illustriously in proportion to the fewness of the number who make their escape. Thus, then, should a great number perish, this circumstance ought by no means to diminish the praises of God. On this account the prophet charges all those with ingratitude, who, after they have been wonderfully preserved, very soon lose sight of the deliverance thus vouchsafed to them. And, to strengthen the charge, he brings forward, as a testimony against them, their sighs and cries. For when they are in straits, they confess in good earnest that God is their deliverer; how happens it, then, that this confession disappears when they are enjoying peace and quietness?

11. Because they rebelled In assigning the cause of their afflictions he corrects the false impressions of those persons who imagine that these happen by chance. Were they to reflect on the judgments of God, they would at once perceive that there was nothing like chance or fortune in the government of the world. Moreover, until men are persuaded that all their troubles come upon them by the appointment of God, it will never come into their minds to supplicate him for deliverance. Farther, when the prophet assigns the reason for their afflictions, he is not to be regarded as speaking of those persons as if they were notoriously wicked, but he is to be considered as calling upon the afflicted carefully to examine some particular parts of their life, and although no one accuse them, to look into their hearts, where they will always discover the true origin of all the miseries which overtake them. Nor does he only charge them with having merely sinned, but with having rebelled against the word of God, thus intimating that the best and only regulation for our lives consists in yielding a prompt obedience to his commandments. When, therefore, sheer necessity compels those who are in this manner convicted to cry unto God, they must be insensate indeed, if they do not acknowledge that the deliverance which, contrary to their expectation, they receive, comes immediately from God. For brazen gates and iron bars are spoken of for the purpose of enhancing the benefit; as if he said, the chains of perpetual slavery have been broken asunder.

17 Fools are afflicted on account of the way of their transgression. He comes to another species of chastisement. For as he observed above, that those were given over to captivity who refused to yield obedience to God, so now he teaches that others have been visited by God with disease, as the fruit of their transgressions. And when the transgressor shall find that it is God who is administering correction to him, this will pave the way for his arriving at the knowledge of his grace.

He denominates those fools, who, thoughtlessly giving themselves up to sensuality, bring destruction upon themselves. The sin which they commit is not the result of ignorance and error only, but of their carnal affections, which depriving them of proper understanding, cause them to devise things detrimental to themselves. The maxim, that the fear of God is wisdom, must never be lost sight of. Hence it plainly follows, that they who shake off the yoke of God, and surrender themselves to Satan and sin, are the victims of their own folly and fury. And as constituting a principal ingredient of this madness, the prophet employs the term deletion or transgression; and subsequently he adds iniquities; because it happens that when once a man departs from God, from that moment he loses all self-control, and falls from one sin into another. But it is not of the distempers which commonly prevail in the world to which a reference is made in this passage, but to those which are deemed fatal, and in which all hope of life is abandoned, so that the grace of God becomes the more conspicuous when deliverance from them is obtained. When a man recovers from a slight indisposition, he does not so plainly discern the effects of God’s power, as when it is put forth in a wonderful and notable manner to bring back some from the gates of death, and restores them to their wonted health and rigour. He says, therefore, that they are preserved from many corruptions, which is equivalent to his saying, that they are delivered from as many deaths. To this purport are the following words of the prophet, in which he says, that they approach the gates of death, and that they loathe all food We have already adverted to their calling upon God, namely, that when men are reduced to the greatest straits, they, by thus calling upon God for aid, acknowledge that they would be undone unless he wonderfully interposed for their deliverance.

20 He sendeth his word. Again, in saying that they are delivered from destruction, the prophet shows that he is here alluding to those diseases which, in the opinion of men, are incurable, and from which few are delivered. Besides, he contrasts God’s assistance with all the remedies which are in the power of man to apply; as if he should say, that their disease having baffled the skill of earthly physicians, their recovery has been entirely owing to the exertion of God’s power. It is proper also to notice the manner in which their recovery is effected; God has but to will it, or to speak the word, and instantly all diseases, and even death itself, are expelled. I do not regard this as exclusively referring to the faithful, as many expositors do. I own, indeed, that it is of comparatively little consequence to us to be the subjects of bodily care, if our souls still remain unsanctified by the word of God; and hence it is the intention of the prophet that we consider the mercy of God as extending to the evil and unthankful. The meaning of the passage, therefore, is, that diseases neither come upon us by chance, nor are to be ascribed to natural causes alone, but are to be viewed as God’s messengers executing his commands; so that we must believe that the same person that sent them can easily remove them, and for this purpose he has only to speak the word. And since we now perceive the drift of the passage, we ought to attend to the very appropriate analogy contained in it. Corporeal maladies are not removed except by the word or command of God, much less are men’s souls restored to the enjoyment of spiritual life, except this word be apprehended by faith.

And let them sacrifice This clause is subjoined by way of explanation, the more strongly to express how God is robbed of his due, if in the matter of sacrifice his providence be not recognised. Even nature itself teaches that some kind of homage and reverence is due to God; this is acknowledged by the heathens themselves, who have no other instructor than nature. We know too, that the practice of offering sacrifices has obtained among all nations; and doubtless it was by the observance of this ritual, that God designed to preserve in the human family some sense of piety and religion. To acknowledge the bounty and beneficence of God, is the most acceptable sacrifice which can be presented to him; to this subject, therefore, the prophet intends to recall the attention of the insensate and indifferent portion of men. I do not deny that there may be also an allusion to the ceremonial law; but inasmuch as in the world at large sacrifices formed part of the religious exercises, he charges those with ingratitude, who, after having escaped from some imminent peril, forget to celebrate the praises of their Great Deliverer.

23. They that go down to the sea in ships Here we have another instance of God’s superintending care towards mankind pointed out to us by the prophet, exemplified in the bringing of those who are shipwrecked to the harbour, and this, too, as if he had raised them from the depth and darkness of the tomb, and brought them to live in the light of day. I do not understand what is here said about those who are accustomed to navigate the ocean seeing the wonders of God, as referring generally to the many wonderful things with which it abounds. Such persons are well fitted to bear testimony regarding the works of God, because they there behold more vast and various wonders than are to be seen upon earth. But it appears to me preferable to connect this with the subsequent context, where the prophet is his own interpreter, and where he shows how suddenly God raises and calms the tempest.

The sum of the matter is, that the scope of the passage is to point out that the lives of those who navigate the seas are often in great jeopardy by the storms which they encounter; because, as often as the ocean heaves and is agitated, and the billows rise and rage, so often does death stare them in the face. But he furnishes us with a still more vivid picture of the providence of God; for in telling us, that the sea does not of its own accord rise into a tempest, he makes use of the verb, he speaks, intimating that the word and providence of God make the winds blow, to agitate the sea. True, indeed, the mariners imagine from certain phenomena, that a storm is approaching, but sudden changes proceed only from the secret appointment of God. Therefore, he gives not merely a historical narrative of the manner in which squalls and storms arise, but, assuming the character of a teacher, begins with the cause itself, and then directs to the imminent danger with which the tempest is fraught; or rather, portrays, as in a picture, the image of death, in order that the goodness of God may appear the more conspicuous when the tempest happily ceases without any loss of life. They mount up, says he, to the heavens, they descend into the deeps; as if he should say, they mount up into the air, so that their life may be destroyed, and then they tumble down towards the caverns of the ocean, where they may be drowned. ²⁸⁴²⁸⁴     “The men of the ship go up to heaven, i.e., rise high in the air when the wave lifteth up the ship, and afterwards, because of the wave they descend to the deep; and from thus ascending and descending, the soul of the men of the ship melteth within them on account of the danger in which they are placed.” — Kimchi. Next, he mentions the fears which torment them, or rather which may deprive them of understanding; intimating by these words, that however skilfully mariners may steer their vessels, they may happen to be deprived of their senses; and being thus paralysed, they could not avail themselves of aid, were it even at hand. For though they collect all their tackling, cast their sounding line into the deep, and unfurl their sails to all points, yet after making every attempt, and all human skill is baffled, they give themselves up to the mercy of wind and wave. All hope of safety being cut off, no farther means are employed by them. And now that all human aid fails, they cry unto God for deliverance, which is a convincing evidence that they had been as it were dead. ²⁸⁵²⁸⁵     The consternation into which those at sea are thrown in a dangerous storm, and their deliverance by God in answer to prayer, is so beautifully described in the well known and admirable hymn of Addison, that we shall take the liberty to quote a part of it:
   “Think, O my soul! devoutly think,
How with affrighted eyes,
Thou saw’st the wide-extended deep,
In all its horrors rise.
   “Confusion dwelt on every face,
And fear in every heart;
When waves on waves, and gulfs on gulfs,
O’ercame the pilot’s art.
   “Yet then, from all my griefs, O Lord,
Thy mercy set me free;
Whilst in the confidence of prayer,
My soul took hold on Thee.
   “For though in dreadful whirls we hung
High in the broken wave,
I knew Thou wert not slow to hear,
Nor impotent to save.
   “The storm was laid, the winds retir’d,
Obedient to thy will;
The sea that roar’d at thy command,
At thy command was still!”

29. He maketh the storm a calm A profane author, in narrating the history of such an event, would have said, that the winds were hushed, and the raging billows were calmed; but the Spirit of God, by this change of the storm into a calm, places the providence of God as presiding over all; thereby meaning, that it was not by human agency that this violent commotion of the sea and wind, which threatened to subvert the frame of the world, was so suddenly stilled. When, therefore, the sea is agitated, and boils up in terrific fury, as if wave were contending with wave, whence is it that instantly it is calm and peaceful, but that God restrains the raging of the billows, the contention of which was so awful, and makes the bosom of the deep as smooth as a mirror? ²⁸⁶²⁸⁶     Among the circumstances selected by the prophet in this striking description of a storm at sea, God’s agency, both in raising and calming it, is not to be overlooked. He is introduced as first causing, by His omnipotent command, the tempest to sweep over the ocean, whose billows are thus made to rise in furious agitation mountains high: and, again, as hushing the winds into a calm, and allaying the agitation of the waves. The description would be utterly mutilated were the special reference to the Divine power in such phenomena omitted. “How much more comfortable, as well as rational, is the system of the Psalmist, than the Pagan scheme in Virgil, and other poets, where one deity is represented as raising a storm, and another as laying it. Were we only to consider the sublime in this piece of poetry, what can be nobler than the idea it gives us of the Supreme Being, thus raising a tumult among the elements, and recovering them out of their confusion, thus troubling and becalming nature?” — Spectator, Number 485. Having spoken of their great terror, he proceeds next to mention their joy, so that their ingratitude may appear the more striking, if they forget their remarkable deliverance. For they are not in want of a monitor, having been abundantly instructed by the storm itself, and by the calm which ensued, that their lives were in the hand and under the protection of God. Moreover, he informs them that this is a species of gratitude which deserves not only to be acknowledged privately, or to be mentioned in the family, but that it should be praised and magnified in all places, even in the great assemblies. He makes specific mention of the elders, intimating that the more wisdom and experience a person has, the more capable is he of listening to, and being a witness of, these praises.