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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.
"Therefore was the wrath of the Lord kindled against His own people" [Psalm 106:40]. Our translators have been unwilling to use the word anger, for the Greek θυμὸς; though some have used it; while others translate by "indignation" or "mind." Whichever of these terms be adopted, passion does not affect God; but the power of punishing has assumed this name metaphorically from custom.
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SUMMARY
Psalm 106:40 delivers a stark and solemn declaration of divine judgment against ancient Israel, revealing the profound intensity of God's displeasure. Following a comprehensive recounting of their persistent rebellion, idolatry, and covenant unfaithfulness, the verse asserts that the wrath of the LORD was kindled against His chosen people, reaching such a severe degree that He "abhorred His own inheritance." This powerful statement underscores God's absolute holiness, His unwavering justice, and the grave consequences of covenantal disobedience, even for a people uniquely set apart by Him.
CONTEXT
Literary Context: Psalm 106 is a historical psalm, forming a crucial part of Book IV of the Psalter, which comprehensively recounts Israel's tumultuous journey from the Exodus through the period of the Judges and potentially into the Babylonian exile. It functions as a national confession and lament, meticulously detailing the nation's repeated cycles of sin, God's righteous judgment, and His eventual mercy in response to their cries. The opening word "Therefore" in verse 40 serves as a direct logical consequence, explicitly linking the divine wrath to the extensive litany of Israel's transgressions elaborated in the preceding verses. These transgressions include their rebellion at the Red Sea (as described in Psalm 106:7), the egregious idolatry of the golden calf at Horeb (Psalm 106:19), their incessant grumbling in the wilderness, and the horrific practice of sacrificing their children to Canaanite idols (detailed in Psalm 106:37-38). This verse marks a pivotal transition, shifting the narrative from the detailed description of Israel's sin to the direct, unequivocal declaration of God's holy and just response.
Historical & Cultural Context: The psalm broadly spans the period from the Exodus deliverance to the Babylonian exile, with a particular emphasis on the wilderness wanderings and the tumultuous era of the Judges, a time notoriously characterized by repeated apostasy and cycles of oppression (compare Judges 2:11-15). As God's covenant people, Israel was divinely called to be distinct and set apart from the surrounding pagan nations, commanded to worship the LORD alone and to obey His divine laws. However, they consistently succumbed to the allure of the idolatrous practices of the Canaanites, including the abhorrent Baal worship (as vividly seen in the incident at Baal-peor in Numbers 25, which is directly referenced in Psalm 106:28), and even the utterly detestable practice of child sacrifice, which was an abomination to the LORD. This pervasive cultural assimilation and spiritual adultery represented direct and egregious violations of the Mosaic Covenant, inevitably provoking God's righteous indignation and leading to the withdrawal of His protective hand, resulting in defeat by enemies and various forms of divine judgment.
Key Themes: This verse powerfully contributes to several overarching themes within Psalm 106 and the broader biblical narrative of redemption. It highlights the theme of Divine Wrath and Justice, demonstrating unequivocally that God's anger is not arbitrary or capricious, but rather a just, holy, and necessary response to persistent sin and covenant unfaithfulness, even from His chosen people. It vividly illustrates the Consequences of Disobedience, showing how Israel's actions inevitably led to a fractured relationship with God and severe divine judgment, including His profound abhorrence. Furthermore, it underscores the Nature of the Covenant, reminding the reader that while God's covenant with Israel was rooted in His sovereign grace and unwavering faithfulness, it also contained explicit conditions of obedience and loyalty. The phrase "abhorred his own inheritance" profoundly emphasizes the intensity of God's disgust with their spiritual adultery and moral corruption, revealing His deep pain and revulsion at their actions despite His enduring love for them as His unique and cherished possession (as articulated in Deuteronomy 7:6).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 106:40 employs several potent literary devices to convey its profound message. Anthropomorphism is strikingly evident in the description of God's "wrath...kindled" and His "abhorrence," attributing human-like emotions and actions to God. This is not to suggest that God is subject to human passions or limitations, but rather to make His righteous response to sin comprehensible and impactful to the human audience, conveying the intensity and reality of His holy indignation. The phrase "abhorred his own inheritance" functions as a form of intense Figurative Language or Hyperbole, powerfully emphasizing the extreme nature of Israel's sin and the depth of God's reaction to it. While God's covenant love is ultimately eternal, this strong language conveys the temporary but profound alienation caused by their rebellion. The verse also clearly utilizes Cause and Effect, with the opening word "Therefore" explicitly linking Israel's prior transgressions to God's subsequent, inevitable judgment. Finally, the concept of Israel as God's "inheritance" is a powerful Metaphor, portraying the unique, intimate, and proprietary relationship God had with His chosen people, which makes their betrayal and spiritual adultery all the more grievous and painful to the divine heart.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse is profoundly significant for understanding the nature of God, the gravity of sin, and the intricate dynamics of the covenant relationship. It reveals that God's holiness demands a just and righteous response to defilement and rebellion, even from His own beloved people. His wrath is not capricious or arbitrary but a just and necessary reaction to covenant unfaithfulness, demonstrating His unwavering commitment to righteousness and His own character. While God's foundational love for Israel is enduring and His promises are steadfast, their persistent sin provoked a deep divine revulsion, leading to periods of judgment and the temporary withdrawal of His protective presence. This profound tension between God's steadfast love and His holy wrath is a recurring and vital theme throughout the Old Testament, underscoring the immense gravity of human sin and the absolute necessity of genuine repentance and faithful obedience.
REFLECTION AND APPLICATION
Psalm 106:40 serves as a timeless and profoundly sobering warning for all who claim to be God's people, both individually and corporately. It powerfully reminds us that God is unequivocally holy, and sin, even from those He has chosen and loves, provokes His righteous anger and deep displeasure. We must never presume upon His abundant grace or take His long-suffering patience for granted, for His character of justice is as immutable and certain as His boundless love. This verse calls us to profound humility, compelling us to acknowledge that our actions have real and spiritual consequences, and that a genuine relationship with God demands sincere obedience and unwavering faithfulness. It challenges us to meticulously examine our own lives for any forms of spiritual idolatry, subtle compromise with worldly values, or persistent rebellion that might grieve the Holy Spirit. While God's ultimate desire is always for repentance, reconciliation, and restoration, this verse underscores the immense seriousness of straying from His righteous path and the profound pain our unfaithfulness causes Him. It compels us to cultivate a deep reverence for God's holiness and an unreserved commitment to living in faithful alignment with His revealed will, understanding that true love for God is intrinsically expressed through our obedience.
Questions for Reflection
FAQ
Does God truly "abhor" His people, or is this just strong language used for emphasis?
Answer: The language used in Psalm 106:40, particularly the Hebrew word taʻâb (H8581), translated as "abhorred," is indeed exceptionally strong, signifying a deep loathing or moral disgust. It's crucial to understand this within the specific context of God's covenant relationship with ancient Israel. While God's covenant love and faithfulness to His promises are eternal and unwavering (as declared in Malachi 3:6), His holy character demands a just and righteous response to persistent and egregious sin, especially from those who are uniquely His. This "abhorrence" is not a permanent, unconditional rejection of His people as a whole, but rather a profound revulsion at their sinful behavior and spiritual adultery, which violated the very essence of their sacred relationship with Him. It expresses the intensity of His righteous indignation and the deep pain their rebellion caused Him, leading to a temporary withdrawal of His favor and protection as a form of disciplinary judgment. It highlights the immense seriousness of their sin, making it unequivocally clear that even His chosen people are not immune to the severe consequences of disobedience and covenant unfaithfulness.
CHRIST-CENTERED FULFILLMENT
Psalm 106:40, with its stark depiction of God's wrath kindled and His abhorrence of His own inheritance due to their pervasive sin, finds its ultimate resolution and profound fulfillment in the person and work of Jesus Christ. The Old Testament's recurring cycle of Israel's sin, God's righteous judgment, and subsequent deliverance pointed powerfully to the desperate need for a definitive and eternal solution to humanity's deep-seated rebellion. In Christ, God's righteous wrath against sin was fully and perfectly satisfied, not by utterly destroying His inheritance, but by becoming the atoning sacrifice Himself. The Lamb of God, who takes away the sin of the world, bore the full, crushing weight of divine displeasure, taking upon Himself the abhorrence that humanity's sin justly deserved (as prophesied in Isaiah 53:4-6). Through His agonizing crucifixion, Christ absorbed the very judgment that would have eternally fallen upon God's people, thereby making a way for complete reconciliation and the establishment of a new and everlasting covenant. Now, through saving faith in Christ, believers are adopted into God's beloved family, becoming His cherished "inheritance" (as revealed in Ephesians 1:11) and "a chosen race, a royal priesthood, a holy nation, a people for his own possession" (1 Peter 2:9). The ultimate demonstration of God's unfathomable love, even in the face of humanity's persistent sin, is that "while we were still sinners, Christ died for us" (Romans 5:8). Thus, the tension of God abhorring His inheritance is gloriously resolved in the New Covenant, where Christ's perfect sacrifice ensures that those who are in Him are eternally cherished, never abhorred, having been declared righteous and holy in His sight.