TRV
Study This Verse
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."
Continue studying Psalms 106:42 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Psalms 106:42 succinctly encapsulates a recurring pattern in Israel's history: their persistent rebellion against God's covenant led directly to divine judgment, manifested as severe oppression and complete subjugation by their enemies. This verse serves as a stark and painful reminder that disobedience carries profound consequences, resulting in the loss of national freedom and autonomy, yet it implicitly sets the stage for God's eventual redemptive intervention, underscoring His unwavering faithfulness even amidst His people's chronic failures.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 106:42 employs several potent literary devices to convey its powerful message of divine discipline and its consequences. The verse exhibits a clear form of Synthetic Parallelism, where the second clause ("and they were brought into subjection under their hand") expands upon and completes the thought of the first clause ("Their enemies also oppressed them"). This structure intensifies the sense of Israel's plight, moving from the general act of oppression to its specific and comprehensive outcome of complete subjugation. The phrase "under their hand" utilizes Metonymy, where "hand" stands for the power, authority, and control of the enemies, vividly illustrating the extent of Israel's domination and lack of agency. Furthermore, the verse, within the larger psalm, is a prime example of Retribution Theology, clearly demonstrating that actions (Israel's disobedience) have direct and painful consequences (oppression and subjection). There is also an underlying Irony present throughout the psalm: God's chosen people, miraculously delivered from slavery to be a free and holy nation, repeatedly find themselves enslaved and oppressed due to their own choices and spiritual rebellion.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully articulates a fundamental theological truth: God is just, and while He is boundlessly merciful, He also holds His people accountable for their covenant fidelity. The oppression Israel experienced was not an act of divine abandonment or caprice but a severe, yet ultimately redemptive, form of discipline. It highlights that sin, particularly covenant infidelity and spiritual rebellion, has tangible and often painful consequences, leading to a loss of the blessings, peace, and freedom God intends for His people. This divine discipline, while harsh and deeply humbling, was always aimed at bringing Israel to repentance and restoring their relationship with Him, demonstrating God's unwavering commitment to His covenant, even when His people are unfaithful. It underscores that God's sovereignty extends even to allowing adversity, using it as a means to achieve His righteous purposes and draw His people back to Himself, ensuring that His ultimate plan for their good prevails.
REFLECTION AND APPLICATION
Psalms 106:42 serves as a timeless mirror for believers today, prompting us to consider the enduring spiritual principles at play in our own lives. While we live under the new covenant of grace, the pattern of God's desire for our faithfulness and His willingness to permit difficult circumstances for our spiritual growth remains profoundly relevant. This verse encourages a profound introspection: are there areas where we, like ancient Israel, have drifted from God's will, allowing spiritual complacency, compromise, or outright disobedience to take root? The "oppression" and "subjection" we experience might not always manifest as external enemies or national subjugation, but could appear as internal turmoil, a pervasive loss of peace, a sense of being "stuck" in destructive patterns, or even the natural consequences of poor choices. Recognizing God's sovereign hand, even in our trials, allows us to embrace humility and seek genuine repentance, trusting that His discipline is always redemptive and restorative. It calls us to a deeper dependence on His strength, reminding us that true freedom is found not in self-reliance or worldly pursuits, but in humble submission to His loving authority and a swift, contrite return to His ways when we stray.
Questions for Reflection
FAQ
Does God still "oppress" His people today in the same way He did ancient Israel?
Answer: While God's character remains unchanging, His covenantal relationship with believers under the New Covenant is distinct from His Old Covenant relationship with the nation of Israel. God no longer uses national armies or geopolitical subjugation as a primary form of discipline for His individual New Covenant people. However, the fundamental principle that disobedience has consequences remains eternally true. God, in His infinite love and wisdom, still allows or orchestrates difficult circumstances, trials, and adversities in our lives—often referred to as divine discipline or chastening—to humble us, refine our faith, correct our paths, and draw us into deeper intimacy with Him. This is not punitive oppression in the sense of condemnation, but rather redemptive discipline, aimed at sanctification, as powerfully articulated in Hebrews 12:5-11. The "subjection" we might experience today is more often spiritual (e.g., being enslaved to sin, fear, or worldly desires), relational, or a consequence of living in a fallen world, rather than direct physical or geopolitical oppression as a national judgment.
CHRIST-CENTERED FULFILLMENT
Psalms 106:42, with its stark depiction of Israel's repeated subjection due to their unfaithfulness, powerfully foreshadows the ultimate human condition and the absolute necessity of Christ's redemptive work. Humanity, through Adam's foundational act of disobedience, was brought into subjection not merely to earthly enemies, but to the far more formidable spiritual foes of sin, death, and the dominion of Satan. Israel's chronic cycle of rebellion and subsequent oppression highlights humanity's inherent inability to free itself from this spiritual bondage through its own efforts or covenant keeping. Jesus Christ, the perfectly obedient Son of God, stands in stark and glorious contrast to Israel's chronic unfaithfulness and humanity's pervasive rebellion. He entered into the ultimate "subjection" on the cross, becoming a curse for us and enduring the full weight of sin's consequences, so that we might be set free. Through His perfect life, atoning death, and glorious resurrection, Christ has decisively conquered the powers that held humanity in subjection, delivering us from the domain of darkness and transferring us into His glorious kingdom of light, as beautifully described in Colossians 1:13-14. In Him, believers are no longer slaves to sin but are made righteous and truly free, called to stand firm in the liberty Christ has secured, as Galatians 5:1 proclaims. His discipline, unlike the old covenant's national judgment, is now a loving, refining process for His children, drawing them into deeper communion and conformity to His image, ensuring that those who are truly in Christ will never again be brought into ultimate subjection to spiritual enemies.