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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 106:43 offers a poignant summation of Israel's historical relationship with God, characterized by a recurring tension between divine faithfulness and human rebellion. Despite God's repeated acts of miraculous deliverance, His people consistently chose to follow their own flawed wisdom, provoking Him through their disobedience. This persistent iniquity inevitably led to periods of humbling and suffering, demonstrating the cyclical nature of sin, judgment, and God's enduring, yet often challenged, commitment to His covenant people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 106:43 masterfully employs several literary devices to convey its profound message. The most prominent is Contrast, setting God's repeated acts of deliverance against Israel's persistent provocation and subsequent humbling. This stark juxtaposition underscores the depth of God's hesed (steadfast love) and the stubbornness of human sin. There is also a strong element of Cyclical Narrative, as this verse summarizes a pattern of sin, judgment, and deliverance that repeats throughout Israel's history, as detailed in the preceding verses of the psalm. Furthermore, the phrase "their counsel" can be seen as a form of Synecdoche, where "counsel" represents not just their plans but their entire rebellious mindset and rejection of God's wisdom, embodying their self-reliance and spiritual blindness. The verse functions as a powerful Summary Statement, distilling centuries of complex history into a concise, impactful declaration.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates the tension between divine grace and human responsibility. It underscores God's unwavering faithfulness and patience, even when confronted with persistent human rebellion. The repeated acts of deliverance testify to God's covenant commitment and His desire for His people's flourishing. However, it equally highlights the severe consequences of choosing human wisdom over divine counsel, demonstrating that sin, as a deliberate act of provocation against God, inevitably leads to a state of being "brought low." This theological truth is not merely about punishment but about the inherent self-destructive nature of sin, which alienates humanity from the source of life and blessing. The verse serves as a powerful reminder that while God's mercy is boundless, it does not negate the reality of consequences for unrepentant disobedience, urging a posture of humility and dependence on divine wisdom.
REFLECTION AND APPLICATION
Psalms 106:43 serves as a timeless mirror for both individuals and communities of faith. It compels us to honestly examine our own lives for recurring patterns where, despite God's abundant grace and repeated deliverances, we might still choose to follow our own "counsel" rather than His. This verse challenges the subtle pride that leads us to believe our plans are superior or our independence is preferable to divine guidance. It reminds us that spiritual "low points" or seasons of struggle are often the direct, though sometimes delayed, consequences of our own iniquity and stubbornness. Yet, within this sobering truth, there is also profound hope: God's character as a deliverer remains constant. Our recognition of this pattern should not lead to despair but to genuine repentance and a renewed commitment to trust and obey Him, knowing that His mercy is always available to those who turn back to Him.
Questions for Reflection
FAQ
What does it mean that Israel "provoked" God, and how is that relevant today?
Answer: To "provoke" God, as used in Psalms 106:43, means to act in a way that angers or offends Him, specifically through stubborn rebellion and disobedience. It implies a willful defiance of His authority and covenant commands, often by choosing one's own "counsel" or wisdom over His. For ancient Israel, this included idolatry, murmuring against His provisions, and rejecting His appointed leaders. Today, this is highly relevant. While we are under the new covenant, the principle remains: when believers deliberately choose to live according to their own desires or the world's wisdom, rather than submitting to God's revealed will in Scripture and the leading of the Holy Spirit, they "provoke" Him. This isn't about God being easily offended, but about the seriousness of rejecting the loving authority of our Creator and Redeemer (see Ephesians 4:30). It's a call to examine our hearts for areas of self-will and disobedience.
Is being "brought low" always a direct punishment from God?
Answer: The phrase "brought low for their iniquity" certainly implies a consequence or judgment for sin. In the Old Testament, God often used external circumstances—like oppression by enemies or famine—to bring His people to a place of humility and repentance (e.g., the cycle in the book of Judges). However, "brought low" can also describe the natural, often self-inflicted, degradation that results from sinful choices. Sin inherently diminishes and enslaves; it leads to spiritual, emotional, and sometimes physical poverty. So, while God can directly intervene with disciplinary action, much of being "brought low" is the inevitable fruit of living contrary to His design. It is a sobering reminder that "whatever one sows, that will he also reap" (Galatians 6:7).
CHRIST-CENTERED FULFILLMENT
Psalms 106:43, with its stark portrayal of Israel's cyclical sin and God's persistent deliverance, finds its ultimate fulfillment and resolution in Jesus Christ. The Old Testament narrative is a testament to humanity's inability to break free from the cycle of "provoking" God with "their counsel" and being "brought low for their iniquity." This recurring failure highlights the desperate need for a perfect deliverer and a new covenant. Jesus, as the true Israel, perfectly embodies the obedience that Israel failed to maintain. He never "provoked" God with His own counsel but always did the will of His Father (John 6:38). His perfect life and atoning death on the cross address the "iniquity" that brought humanity low, offering a final and complete deliverance from sin's power and consequences (Romans 5:8). Through faith in Him, believers are not merely rescued temporarily but are given a new heart and the indwelling Holy Spirit, enabling them to walk in God's statutes and break free from the old pattern of rebellion (Ezekiel 36:26-27). Thus, the repeated deliverances in the psalm foreshadow the singular, decisive, and eternal deliverance accomplished by the Lamb of God, who takes away the sin of the world, establishing a new covenant where God's people are truly transformed and empowered to live in faithful obedience, no longer brought low by their own iniquity.