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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.
"Insomuch that He abhorred His own inheritance; and He gave them over into the hand of the heathen: and they that hated them were lords over them" [Psalm 106:41]: "and their enemies oppressed them, and they were brought low under their hands" [Psalm 106:42]. Since he has called them the inheritance of God, it is clear that He abhorred them, and gave them over into their enemies' hands, not in order to their perdition, but for their discipline. Lastly, he says, "Many a time did He deliver them." "But they provoked Him with their own counsels" [Psalm 106:43]. This is what he said above, "They did not abide His counsel." Now a man's counsel is pernicious to himself, when he seeks those things which are his own only, not those which are God's. [Philippians 2:21] In whose inheritance, which inheritance He Himself is to us, when He deigns His presence for our enjoyment, being with the Saints, we shall suffer no straitening from the society, by our love of anything as our own possession. For that most glorious city, when it has gained the promised inheritance, in which none shall die, none shall be born, will not contain citizens who shall individually rejoice in their own, for "God shall be all in all." [1 Corinthians 15:28] And whoever in this pilgrimage faithfully and earnestly does long for this society, does accustom himself to prefer common to private interests, by seeking not his own things, but Jesus Christ's: lest, by being wise and vigilant in his own affairs, he provoke God with his own counsel; but, hoping for what he sees not, let him not hasten to be blessed with things visible; and, patiently waiting for that everlasting happiness which he sees not, follow His counsel in His promises, whose aid he prays for in his prayers. Thus he will also become humble in his confessions; so as not to be like those, of whom it is said, "They were brought down in their wickedness."
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SUMMARY
Psalms 106:41 powerfully encapsulates the dire consequences of Israel's persistent rebellion and unfaithfulness against Yahweh. As a direct result of their covenant infidelity, the Lord, in His righteous judgment and sovereign control, delivered His chosen people into the subjugation of hostile foreign nations. This verse starkly portrays the painful reality of divine discipline, where those who had repeatedly rejected God's covenant were now ruled by adversaries who neither knew nor honored the God of Israel, serving as a profound reminder of the Lord's absolute sovereignty over both blessing and corrective judgment in the history of His people.
CONTEXT
Literary Context: Psalms 106:41 is strategically placed within Psalm 106, a comprehensive historical psalm that functions as a national confession of sin and a lament. This psalm meticulously recounts Israel's tumultuous history of rebellion from their departure from Egypt through their wilderness wanderings, the egregious golden calf incident, the rebellion of Dathan and Abiram, and their pervasive idolatry in Canaan, culminating in the horrific practice of sacrificing their children to demons. Verses 40-42 specifically mark a critical turning point, detailing the climactic manifestation of divine wrath and judgment. The preceding verse, Psalm 106:40, states that "the wrath of the LORD was kindled against his people," directly linking God's righteous anger to the subsequent oppression described in verse 41. This section explains the precise mechanism of God's discipline, where He "gave them into the hand of the heathen," thereby bringing the narrative of their sin to its painful, yet predictable, and divinely orchestrated conclusion, leading into the psalm's concluding plea for deliverance in Psalm 106:47.
Historical & Cultural Context: The historical backdrop for Psalms 106:41 spans the recurring cycles of apostasy, judgment, and eventual deliverance that profoundly characterized much of Israel's early history, particularly during the turbulent period of the Judges. Throughout this era, Israel's repeated turning away from Yahweh inevitably led to their subjugation by various surrounding nations—the "heathen" (goyim)—such as the Moabites, Ammonites, Philistines, and Midianites, as vividly depicted in books like Judges 2:11-15. This verse also serves as a poignant reflection of, or a foreshadowing to, later periods of foreign domination, including the Assyrian and Babylonian exiles, where Israel lost its national sovereignty and was deported from its land as a direct and severe consequence of persistent covenant infidelity. Culturally, the experience of being "ruled over" by foreign powers was the ultimate humiliation and disgrace for a people who believed they were uniquely chosen by the one true God and promised dominion. It signified a profound loss of freedom, national identity, and the perceived withdrawal of divine favor, thereby fulfilling the solemn curses outlined in the Mosaic Covenant for disobedience, as found in passages like Deuteronomy 28:47-48.
Key Themes: This verse powerfully contributes to several overarching themes fundamental to Psalm 106 and the broader biblical narrative of God's interaction with His people. Firstly, it highlights the theme of Divine Sovereignty in Judgment, unequivocally demonstrating that God is not a passive observer of His people's sin but actively orchestrates circumstances, even utilizing foreign nations as instruments of His righteous discipline and judgment. Secondly, it underscores the severe Consequences of Covenant Disobedience, illustrating with stark clarity that Israel's repeated failure to uphold their covenant obligations inevitably led to suffering, loss of divine protection, and national humiliation, proving that God's warnings were not idle threats but solemn promises of consequence. Thirdly, the verse powerfully reveals aspects of God's Justice and Holiness, showing that His immutable character demands a response to sin, even from His chosen people, to uphold the integrity of His covenant, His divine law, and His righteous standards. Finally, it implicitly points to the recurring Cycle of Sin, Suffering, and Deliverance, a pervasive pattern seen throughout Israel's history, where oppression often served as a pedagogical tool to drive the people back to repentance and a desperate cry for God's mercy, setting the stage for the psalm's concluding prayer for restoration.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 106:41 employs several potent literary devices to convey its profound message of divine judgment and its consequences. The most prominent is Parallelism, where the two clauses of the verse—"And he gave them into the hand of the heathen; and they that hated them ruled over them"—echo and intensify each other. The first clause states the divine action and the recipient of the judgment, while the second elaborates on the nature of the oppressors and the extent of their oppressive control, creating a sense of escalating severity. There is also a strong element of Irony present; the chosen people, who were meant to be distinct, set apart, and superior, are now subjected to the very nations they were called to separate from and evangelize. The phrase "into the hand of the heathen" uses Metonymy or Synecdoche, where "hand" represents the comprehensive power, authority, and control of the foreign nations. Furthermore, the verse employs Anthropomorphism by attributing the action of "giving" to God, portraying Him as an active, intentional agent directly involved in the historical affairs and disciplinary processes of His people.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates the foundational biblical principle that persistent disobedience to God's covenant brings severe and tangible consequences, often manifesting as a withdrawal of divine protection and subjugation to external, hostile forces. It highlights God's unwavering commitment to His covenant, not only in blessing and promise but also in righteous judgment, demonstrating that His holiness and justice demand a proportionate response to sin. While God is infinitely merciful and slow to anger, His righteous character ensures that persistent rebellion will inevitably lead to corrective discipline, meticulously designed to humble His people, purify them, and draw them back into faithful relationship with Himself. This recurring pattern of sin, judgment, and subsequent restoration is a pervasive motif throughout the Old Testament, revealing God's pedagogical use of adversity to teach obedience, dependence, and the ultimate necessity of His grace.
REFLECTION AND APPLICATION
Psalms 106:41 serves as a timeless and sobering warning for all who claim to follow God, whether as individuals or as a collective body of believers. It powerfully reminds us that while God's grace is boundless and His patience immense, His holiness is uncompromising, and there are tangible, often painful, consequences for persistent sin, rebellion, and covenant infidelity. For believers today, this verse underscores the critical importance of cultivating a life characterized by sincere obedience, unwavering faithfulness, and genuine, ongoing repentance. When we drift from God's commands, whether through conscious rebellion or subtle compromise, we can inadvertently open ourselves to various forms of "bondage"—be it spiritual oppression, relational brokenness, the erosion of peace, or the painful natural consequences of our choices. This is not to suggest that every hardship is a direct punishment for sin, but it does call us to profound self-examination, prompting us to humbly ask if our struggles are, in part, a result of unconfessed sin, a departure from God's revealed will, or a neglect of His Spirit's promptings. The ultimate aim of God's discipline, even when severe, is always restorative, designed to bring us back into right relationship with Him, reminding us that even in suffering, His hand is sovereign, and His ultimate purposes for His people are always redemptive and good.
Questions for Reflection
FAQ
Why did God allow His chosen people to be ruled by their enemies?
Answer: God allowed His chosen people, Israel, to be ruled by their enemies as a direct and severe form of divine discipline and righteous judgment for their persistent disobedience, widespread idolatry, and repeated rebellion against His covenant. This was not an act of abandonment but a consequence clearly stipulated and warned about in the Mosaic Law, particularly in passages detailing the covenant curses, such as Leviticus 26:14-39 and Deuteronomy 28:15-68. The overarching purpose of this severe discipline was pedagogical: to humble them, lead them to profound repentance, and ultimately draw them back into a faithful, dependent relationship with Him, thereby demonstrating His holiness, justice, and the absolute seriousness of breaking covenant with the Almighty God.
Does God still "give" His people into the hands of their enemies today?
Answer: While the specific national-covenant relationship Israel had with God under the Old Covenant is unique and its disciplinary manifestations (like national subjugation) do not directly translate to New Covenant believers, the underlying biblical principle of consequences for disobedience and the pedagogical nature of God's discipline remains profoundly relevant. For believers in the New Covenant, God's primary mode of dealing with sin is through the atoning work of Christ on the cross and the convicting, sanctifying power of the Holy Spirit. However, persistent, unrepentant sin can still lead to various forms of "bondage" or negative consequences, such as relational brokenness, spiritual barrenness, loss of joy, or even physical suffering, as described in passages like 1 Corinthians 11:30. God's ultimate desire is always our sanctification, restoration, and conformity to Christ's image, and He may indeed use challenging circumstances to bring us to repentance, humility, and deeper dependence on Him, though typically not through national subjugation as seen in ancient Israel.
Who are the "heathen" mentioned in this verse?
Answer: In the context of Psalms 106:41, "the heathen" (Hebrew: gôwyim) refers to the non-Israelite nations surrounding Israel who were typically hostile to them and deeply entrenched in idolatrous practices. Historically, these included various groups such as the Philistines, Moabites, Ammonites, Midianites, and later, the powerful empires of Assyria and Babylon. God, in His sovereign justice, used these nations, who often "hated" Israel, as instruments of His righteous judgment to bring about the necessary discipline His people needed due to their persistent unfaithfulness and covenant violations. These were nations fundamentally outside of the unique covenant relationship God had exclusively established with Israel.
CHRIST-CENTERED FULFILLMENT
Psalms 106:41, with its stark portrayal of Israel's subjugation and suffering due to their sin, finds its ultimate and profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. Humanity, in its fallen state, was, much like ancient Israel, enslaved by sin and "ruled over" by spiritual enemies—the dominion of darkness and the power of death (Romans 6:6 and Colossians 1:13). We were, in essence, "given over" to the devastating consequences of our rebellion, facing the righteous judgment of a holy God. However, Jesus, the perfect Lamb of God, willingly became the ultimate "sacrifice for sins once for all" (Hebrews 10:10). He entered into the ultimate "hand of the heathen," represented by His unjust crucifixion by Roman and Jewish authorities, a brutal act prophesied in passages like Psalm 22:16. On the cross, Christ bore the full weight of God's righteous wrath against sin, thereby decisively freeing all who believe from the oppressive rule of sin, death, and the spiritual adversaries. Through His victorious death and glorious resurrection, Christ "disarmed the rulers and authorities" who once held humanity captive (Colossians 2:15). He provides the true, permanent, and complete deliverance that Israel's cycles of repentance and temporary freedom could only foreshadow, establishing a new covenant where believers are no longer slaves to sin but are adopted as children of God, eternally free from the dominion of spiritual enemies through the indwelling power of His Spirit (Romans 8:2).