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Commentary on Psalms 106 verses 34–48
Here, I. The narrative concludes with an account of Israel's conduct in Canaan, which was of a piece with that in the wilderness, and God's dealings with them, wherein, as all along, both justice and mercy appeared.
1.They were very provoking to God. The miracles and mercies which settled them in Canaan made no more deep and durable impressions upon them than those which fetched them out of Egypt; for by the time they were just settled in Canaan they corrupted themselves, and forsook God. Observe,
(1.)The steps of their apostasy. [1.] They spared the nations which God had doomed to destruction (Psa 106:34); when they had got the good land God had promised them they had no zeal against the wicked inhabitants whom the Lord commanded them to extirpate, pretending pity; but so merciful is God that no man needs to be in any case more compassionate than he. [2.] When they spared them they promised themselves that, notwithstanding this, they would not join in any dangerous affinity with them. But the way of sin is down-hill; omissions make way for commissions; when they neglect to destroy the heathen the next news we hear is, They were mingled among the heathen, made leagues with them and contracted an intimacy with them, so that they learned their works, Psa 106:35. That which is rotten will sooner corrupt that which is sound than be cured or made sound by it. [3.] When they mingled with them, and learned some of their works that seemed innocent diversions and entertainments, yet they thought they would never join with them in their worship; but by degrees they learned that too (Psa 106:36): They served their idols in the same manner, and with the same rites, that they served them; and they became a snare to them. That sin drew on many more, and brought the judgments of God upon them, which they themselves could not but be sensible of and yet knew not how to recover themselves. [4.] When they joined with them in some of their idolatrous services, which they thought had least harm in them, they little thought that ever they should be guilty of that barbarous and inhuman piece of idolatry the sacrificing of their living children to their dead gods; but they came to that at last (Psa 106:37, Psa 106:38), in which Satan triumphed over his worshippers, and regaled himself in blood and slaughter: They sacrificed their sons and daughters, pieces of themselves, to devils, and added murder, the most unnatural murder, to their idolatry; one cannot think of it without horror. They shed innocent blood, the most innocent, for it was infant-blood, nay, it was the blood of their sons and their daughters. See the power of the spirit that works in the children of disobedience, and see his malice. The beginning of idolatry and superstition, like that of strife, is as the letting forth of water, and there is no villany which those that venture upon it can be sure they shall stop short of, for God justly gives them up to a reprobate mind, Rom 1:28.
(2.)Their sin was, in part, their own punishment; for by it, [1.] They wronged their country: The land was polluted with blood, Psa 106:38. That pleasant land, that holy land, was rendered uncomfortable to themselves, and unfit to receive those kind tokens of God's favour and presence in it which were designed to be its honour. [2.] They wronged their consciences (Psa 106:39): They went a whoring with their own inventions, and so debauched their own minds, and were defiled with their own works, and rendered odious in the eyes of the holy God, and perhaps of their own consciences.
2.God brought his judgments upon them; and what else could be expected? For his name is Jealous, and he is a jealous God. (1.) He fell out with them for it, Psa 106:40. He was angry with them: The wrath of God, that consuming fire, was kindled against his people; for from them he took it as more insulting and ungrateful than from the heathen that never knew him. Nay, he was sick of them: He abhorred his own inheritance, which once he had taken pleasure in; yet the change was not in him, but in them. This is the worst thing in sin, that it makes us loathsome to God; and the nearer any are to God in profession the more loathsome are they if they rebel against him, like a dunghill at our door. (2.) Their enemies then fell upon them, and, their defence having departed, made an easy prey of them (Psa 106:41, Psa 106:42): He gave them into the hands of the heathen. Observe here how the punishment answered to the sin: They mingled with the heathen and learned their works; from them they willingly took the infection of sin, and therefore God justly made use of them as the instruments of their correction. Sinners often see themselves ruined by those by whom they have suffered themselves to be debauched. Satan, who is a tempter, will be a tormentor. The heathen hated them. Apostates lose all the love on God's side, and get none on Satan's; and when those that hated them ruled over them, and they were brought into subjection under them, no marvel that they oppressed them and ruled them with rigour; and thus God made them know the difference between his service and the service of the kings of the countries, Ch2 12:8. (3.) When God granted them some relief, yet they went on in their sins, and their troubles also were continued, Psa 106:43. This refers to the days of the Judges, when God often raised up deliverers and wrought deliverances for them, and yet they relapsed to idolatry and provoked God with their counsel, their idolatrous inventions, to deliver them up to some other oppressor, so that at last they were brought very low for their iniquity. Those that by sin disparage themselves, and will not by repentance humble themselves, are justly debased, and humbled, and brought low, by the judgments of God. (4.) At length they cried unto God, and God returned in favour to them, Psa 106:44-46. They were chastened for their sins, but not destroyed, cast down, but not cast off. God appeared for them, [1.] As a God of mercy, who looked upon their grievances, regarded their affliction, beheld when distress was upon them (so some), who looked over their complaints, for he heard their cry with tender compassion (Exo 3:7) and overlooked their provocations; for though he had said, and had reason to say it, that he would destroy them, yet he repented, according to the multitude of his mercies, and reversed the sentence. Though he is not a man that he should repent, so as to change his mind, yet he is a gracious God, who pities us, and changes his way. [2.] As a God of truth, who remembered for them his covenant, and made good every word that he had spoken; and therefore, bad as they were, he would not break with them, because he would not break his own promise. [3.] As a God of power, who has all hearts in his hand, and turns them which way soever he pleases. He made them to be pitied even of those that carried them captives, and hated them, and ruled them with rigour. He not only restrained the remainder of their enemies' wrath, that it should not utterly consume them, but he infused compassion even into their stony hearts, and made them relent, which was more than any art of man could have done with the utmost force of rhetoric. Note, God can change lions into lambs, and, when a man's ways please the Lord, will make even his enemies to pity him and be at peace with him. When God pities men shall. Tranquillus Deus tranquillat omnia - A God at peace with us makes every thing at peace.
II. The psalm concludes with prayer and praise. 1. Prayer for the completing of his people's deliverance. Even when the Lord brought back the captivity of his people still there was occasion to pray, Lord, turn again our captivity (Psa 126:1, Psa 126:4); so here (Psa 106:47), Save us, O Lord our God! and gather us from among the heathen. We may suppose that many who were forced into foreign countries, in the times of the Judges (as Naomi was, Rut 1:1), had not returned in the beginning of David's reign, Saul's time being discouraging, and therefore it was seasonable to pray, Lord, gather the dispersed Israelites from among the heathen, to give thanks to thy holy name, not only that they may have cause to give thanks and hearts to give thanks, that they may have opportunity to do it in the courts of the Lord's house, from which they were now banished, and so may triumph in thy praise, over those that had in scorn challenged them to sing the Lord's song in a strange land. 2. Praise for the beginning and progress of it (Psa 106:48): Blessed be the Lord God of Israel from everlasting to everlasting. He is a blessed God from eternity, and will be so to eternity, and so let him be praised by all his worshippers. Let the priests say this, and then let all the people say, Amen, Hallelujah, in token of their cheerful concurrence in all these prayers, praises, and confessions. According to this rubric, or directory, we find that when this psalm (or at least the closing verses of it) was sung all the people said Amen, and praised the Lord by saying, Hallelujah. By these two comprehensive words it is very proper, in religious assemblies, to testify their joining with their ministers in the prayers and praises which, as their mouth, they offer up to God, according to his will, saying Amen to the prayers and Hallelujah to the praises.
"Yea, they offered their sons and their daughters unto devils" [Psalm 106:37]; "and shed innocent blood, even the blood of their sons and of their daughters, whom they offered unto the idols of Canaan" [Psalm 106:38]. That history does not relate that they offered their sons and daughters to devils and idols; but neither can that Psalm lie, nor the Prophets, who assert this in many passages of their rebukes. But the literature of the Gentiles is not silent respecting this custom of theirs. But what is it that follows? "And the land was slain with bloods." We might suppose that this was a mistake of the writer, and that he had written interfecta for infecta, were it not for the goodness of God, who has willed His Scriptures to be written in many languages; were it not that we see it written as in the text in many Greek copies which we have inspected; "the land was slain with bloods." What means then, "the land was slain," unless this be referred to the men who dwelt in the land, by a metaphorical expression....For they themselves were slaying their own souls when they offered up their sons, and when they shed the blood of infants who were far from consent to this crime: whence it is said, "They shed innocent blood." "The land" therefore "was slain with bloods, and defiled by their works" [Psalm 106:39], since they themselves were slain in soul, and defiled by their works; "and they went a whoring after their own inventions." By inventions are meant what the Greeks call ἐ πιτηδεύματα: for this word does occur in the Greek copies both in this and a former passage, where it is said, "They provoked Him to anger with their own inventions;" "inventions" in both instances signifying what they had initiated others in. Let no man therefore suppose inventions to mean what they had of themselves instituted, without any example before them to imitate. Whence other translators in the Latin tongue have preferred pursuits, affections, imitations, pleasures, to inventions: and the very same who here write inventions, have elsewhere written pursuits. I chose to mention this, lest the word inventions, applied to what they had not invented, but imitated from others, might raise a difficulty.
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SUMMARY
Psalm 106:39 serves as a poignant summary of Israel's profound spiritual decline, encapsulating the devastating consequences of their persistent disobedience and deep-seated idolatry. This verse vividly portrays how the chosen people, through their own deliberate choices and self-conceived religious practices, became ritually and morally defiled, engaging in spiritual adultery against the God who had faithfully covenanted with them. It underscores the self-inflicted nature of their corruption and the tragic outcome of forsaking divine revelation for human "inventions."
CONTEXT
Literary Context: Psalm 106 is a historical psalm, functioning as a communal confession of sin that meticulously recounts Israel's rebellious history from the Exodus through their settlement in Canaan and subsequent exiles. It serves as a lament and a prayer, acknowledging God's enduring faithfulness despite His people's chronic unfaithfulness. Verses 34-38 specifically detail Israel's failure to obey God's command to utterly destroy the pagan nations in the land. Instead, they "mingled with the heathen, and learned their works" (Psalm 106:35), adopting their detestable practices, including the horrific sacrifice of their own sons and daughters to idols (Psalm 106:37-38). Verse 39, therefore, functions as a powerful summary statement, encapsulating the profound spiritual state—deep defilement and spiritual unfaithfulness—that resulted from these actions, setting the stage for the subsequent divine judgment and mercy described in the psalm.
Historical & Cultural Context: The historical backdrop is the period following Israel's entry into the Promised Land, where they were commanded to dispossess the Canaanite inhabitants and eradicate their idolatrous practices. However, as recounted in books like Judges, Israel repeatedly failed to do so. The "inventions" refer to the pagan religious practices and idols of the surrounding nations (e.g., Baal, Asherah, Molech), which often involved fertility cults, ritual prostitution, and child sacrifice. These practices were anathema to Yahweh, who had established a unique covenant with Israel at Sinai, demanding exclusive worship and holiness. The metaphor of "whoring" or spiritual adultery was a common prophetic idiom to describe Israel's breaking of this covenant, likening God to a faithful husband and Israel to an unfaithful wife. This context highlights the stark contrast between God's holiness and Israel's descent into the moral depravity of the surrounding cultures.
Key Themes: This verse powerfully contributes to several overarching themes within Psalm 106 and the broader biblical narrative. Firstly, it underscores the theme of Idolatry and Spiritual Unfaithfulness, portraying Israel's turning to other gods as a profound act of infidelity against their covenant God, Yahweh. This spiritual "whoring" is a recurring motif throughout the Old Testament, emphasizing God's exclusive claim on His people's worship (e.g., Exodus 20:3). Secondly, it highlights Self-Inflicted Defilement, emphasizing that Israel's impurity was not externally imposed but was a direct result of their own choices and actions. Their "works" and "inventions"—their adopted pagan practices and human-made religious systems—rendered them spiritually unclean and separated from God's holiness, illustrating the internal corruption that arises from disobedience. Finally, the verse powerfully illustrates the Consequences of Disobedience, demonstrating that rejecting God's commands and substituting human wisdom or desires for divine revelation inevitably leads to moral and spiritual corruption, ultimately incurring divine judgment, as seen in Israel's repeated cycles of oppression and exile (e.g., Deuteronomy 28).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 106:39 employs several potent Literary Devices to convey its message. The most prominent is Metaphor, specifically the vivid portrayal of Israel "going a whoring" with their "inventions." This powerful imagery likens Israel's idolatry to spiritual adultery, drawing on the covenant relationship between God and Israel as a marriage. This Anthropomorphism (attributing human characteristics to God, here as a husband) underscores the deep personal betrayal inherent in their unfaithfulness. The phrase "defiled with their own works" demonstrates Cause and Effect, directly linking Israel's actions (their "works") to their spiritual state ("defiled"). There is also an element of Irony in that Israel, chosen to be a holy nation set apart for God, actively chose to defile themselves through practices that were meant to bring them closer to false deities. The conciseness of the verse, summarizing a long history of rebellion, also makes it a powerful Summary Statement.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 106:39 powerfully articulates the profound theological truth that sin, particularly idolatry, is a self-defiling act that breaks covenant relationship with God. It reveals God's absolute demand for exclusive worship and holiness from His people, viewing any deviation as spiritual adultery. The verse underscores humanity's propensity to create "inventions"—human-centered religious systems, philosophies, or idols—that ultimately lead to spiritual corruption and separation from the living God. It serves as a timeless warning against the dangers of syncretism and the substitution of human wisdom for divine revelation, demonstrating that true purity and communion with God are found only in steadfast faithfulness and obedience to His commands.
REFLECTION AND APPLICATION
Psalm 106:39 serves as a profound and sobering mirror for believers today, urging us to deeply examine our own lives for "inventions"—anything we create, embrace, or prioritize that subtly or overtly draws our devotion away from God. This isn't merely about physical idols; it encompasses any object of ultimate trust, value, or desire that competes with our allegiance to Christ. This could manifest as placing ultimate security in financial success, career achievements, personal relationships, social media validation, or even self-righteous religious practices that are devoid of true spiritual devotion. The verse challenges us to consider how easily we can become "defiled with our own works" when we rely on human traditions, cultural norms, or personal philosophies instead of the clear, unchanging truth of God's Word. It calls us to a radical commitment to spiritual purity, reminding us that true faithfulness involves guarding our hearts against compromise with worldly values and diligently pursuing exclusive devotion to God alone, lest we, like Israel, "go a whoring" with our own modern "inventions."
Questions for Reflection
FAQ
What does "went a whoring" mean in a spiritual context, and how does it apply to believers today?
Answer: In the biblical context, particularly in the Old Testament prophets, "going a whoring" (from the Hebrew zânâh) is a powerful metaphor for spiritual infidelity. It describes Israel's unfaithfulness to Yahweh, their covenant God, by turning to worship other gods or adopting pagan practices. Just as a wife commits adultery by being unfaithful to her husband, Israel committed spiritual adultery by breaking their covenant vows to God and pursuing false deities. For believers today, this metaphor extends beyond literal idol worship to encompass anything that takes the place of God as the supreme object of our devotion, trust, and affection. This could include materialism, career ambition, self-reliance, relationships, or even good works done without a heart for God. Matthew 6:24 warns that we "cannot serve God and money," illustrating this principle of exclusive devotion. Therefore, "going a whoring" today means allowing anything to usurp God's rightful place in our lives, compromising our spiritual purity and covenant relationship with Him.
CHRIST-CENTERED FULFILLMENT
Psalm 106:39, with its stark depiction of Israel's self-inflicted defilement and spiritual whoredom, powerfully sets the stage for the necessity of Christ. Israel's inability to maintain covenant faithfulness, their constant turning to "their own works" and "inventions," underscores humanity's inherent sinfulness and desperate need for a perfect deliverer. The Old Covenant, though righteous, could not cleanse the heart from this deep-seated propensity for spiritual adultery. Jesus Christ, however, is the ultimate fulfillment and solution to this problem. He is the perfectly obedient Son who never "went a whoring" with human "inventions" but perfectly fulfilled the Father's will (John 8:29). More profoundly, Christ became the Lamb of God who takes away the sin of the world (John 1:29), offering His life as the ultimate sacrifice to cleanse us from our defilement. Through His atoning work, believers are no longer "defiled with their own works" but are made righteous and holy in Him (2 Corinthians 5:21). The New Covenant, established in His blood, provides not a law to be broken, but a new heart and spirit that enables true faithfulness and worship in spirit and truth, freeing us from the bondage of our "inventions" and leading us into pure devotion to God (Hebrews 8:10).