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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.
Nevertheless, God, full of mercy, forsook them not. "And He saw when they were in adversity, when He heard their complaint" [Psalm 106:44]. "And He thought upon His covenant, and repented, according to the multitude of His mercies" [Psalm 106:45]. He says, "He repented," because He changed that wherewith He seemed about to destroy them. With God indeed all things are arranged and fixed; and when He seems to act upon sudden motive, He does nothing but what He foreknew that He should do from eternity; but in the temporal changes of creation, which He rules wonderfully, He, without any temporal change in Himself, is said to do by a sudden act of will what in the ordained causes of events He has arranged in the unchangeableness of His most secret counsel, according to which He does everything according to defined seasons, doing the present, and having already done the future. And who is capable of comprehending these things? [2 Corinthians 2:16] Let us therefore hear the Scripture, speaking high things humbly, giving food for the nourishment of children, and proposing subjects for the research of the older: that everlasting covenant "which He made with Abraham," not the old which is abolished, but the new which is hidden even in the old. "And pitied them," etc. He did that which He had covenanted, but He had foreknown that He would yield this to them when they prayed in their adversity; since even their very prayer, when it was not uttered, but was still to be uttered, undoubtedly was known unto God.
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SUMMARY
Psalm 106:44 stands as a profound testament to God's enduring compassion and unwavering faithfulness, even amidst Israel's persistent rebellion and disobedience. It encapsulates a divine pattern of merciful intervention: despite Israel's repeated sin leading to severe affliction, God, in His inherent goodness and covenant loyalty, actively took their suffering to heart and responded with deliverance when they cried out to Him in their distress. This verse powerfully underscores the triumph of divine mercy over deserved judgment, highlighting God's attentive and responsive nature towards His people.
CONTEXT
Literary Context: Psalm 106 is a confessional historical psalm, forming a significant part of Book IV of the Psalter (Psalms 90-106). It offers a sweeping, penitential review of Israel's history from the Exodus to the Babylonian exile, meticulously detailing their repeated acts of rebellion, idolatry, and unfaithfulness against God's steadfast covenant love. The preceding verses (Psalms 106:7-43) meticulously recount specific instances of Israel's sin, from their murmuring at the Red Sea to their idolatry in the wilderness, their participation in the rites of Baal-peor, and their apostasy during the period of the Judges, each leading to divine judgment and oppression by their enemies. Verse 44, "Nevertheless he regarded their affliction, when he heard their cry," marks a crucial turning point, functioning as a powerful "but God" statement. It dramatically shifts the focus from Israel's culpability to God's enduring mercy, demonstrating that His compassion consistently broke the cycle of sin and judgment, even when His people did not deserve it. This verse is structurally and thematically parallel to the cyclical narrative of sin, oppression, cry, and deliverance found throughout the Book of Judges.
Historical & Cultural Context: The psalm spans significant periods of Israelite history, including the wilderness wanderings, the conquest of Canaan, and the era of the Judges. During these times, Israel often struggled to maintain their covenant fidelity, succumbing to the idolatrous practices of surrounding nations. The "affliction" mentioned refers to the various forms of oppression, famine, disease, and military defeat that Israel experienced as direct consequences of their disobedience, often at the hands of foreign powers (e.g., Philistines, Moabites, Midianites). Culturally, a "cry" was a recognized form of desperate appeal, often made to a king or a deity in times of severe distress, injustice, or national calamity. For Israel, this "cry" was directed to Yahweh, their covenant God, acknowledging their desperate need for His intervention. It was a plea rooted in the covenant relationship, appealing to God's character as a deliverer, as seen in their original deliverance from Egyptian bondage.
Key Themes: This verse powerfully articulates several core theological themes. Firstly, God's Unfailing Mercy and Compassion stands paramount. Despite Israel's chronic unfaithfulness and the just consequences of their sin, God's inherent nature of compassion consistently triumphed over His righteous wrath. The "nevertheless" underscores that His "regarding" of their affliction was not earned by their merit but flowed from His boundless grace and covenant commitment. Secondly, the theme of Divine Responsiveness to Prayer is central. The phrase "when he heard their cry" emphasizes that God is not a distant or indifferent deity but is intimately attentive to the desperate pleas of His people. Even at their lowest points, a sincere, humble cry for help activates His merciful intervention, demonstrating His willingness to answer those who call upon Him. Thirdly, the verse highlights God's Covenant Faithfulness. Despite Israel's repeated breaches of the covenant, God remained faithful to His promises to Abraham and His descendants, continually acting as their deliverer and restorer, even when they were undeserving. This steadfastness is a hallmark of His character, as seen in His promise to never leave or forsake His people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Contrast is paramount, established by the opening "Nevertheless," which starkly juxtaposes Israel's chronic rebellion (the subject of the preceding psalm) with God's enduring faithfulness and mercy. This highlights the radical nature of God's grace. Anthropomorphism is evident in the depiction of God "regarding" (seeing with concern) and "hearing" (listening with empathy) their cry. While God is Spirit, these human-like actions convey His active engagement, personal involvement, and emotional responsiveness to His people's plight. Furthermore, the verse encapsulates a Cyclical Narrative or Pattern of Divine Intervention that is repeated throughout the psalm and the broader biblical narrative (especially in the Book of Judges). It summarizes the recurring sequence: Israel sins, suffers affliction, cries out, and God delivers, showcasing God's consistent character as a redeemer despite His people's cyclical failures.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 106:44 profoundly illustrates the enduring tension between divine justice and divine mercy, ultimately demonstrating the triumph of God's steadfast love (Hebrew: hesed) over His people's persistent sin. It reveals a God who, though righteous in judgment, is fundamentally characterized by compassion and a deep commitment to His covenant promises. This verse affirms that God's response to human suffering is not one of indifference but of active, empathetic engagement, particularly when His people, in their brokenness, turn to Him in desperate prayer. It underscores the biblical truth that while sin brings consequences, genuine repentance and a humble cry for help will always find a listening ear and a merciful heart in God, who delights in showing compassion.
REFLECTION AND APPLICATION
Psalm 106:44 offers immense encouragement and profound spiritual nourishment for believers today. It assures us that our Heavenly Father is not a distant or indifferent deity, but one who is intimately aware of our struggles, even those brought on by our own failings. In moments of personal "affliction"—whether due to our choices, the consequences of sin, or the trials of life—this verse reminds us that God's mercy is always accessible. Our sincere "cry" to Him, born of humility and desperation, will never go unheard. It cultivates a deep sense of hope, reinforcing that even when we stumble or stray, God's compassionate heart is ready to "regard" our distress and extend His hand of deliverance and restoration. This truth should inspire us to cultivate a life of honest, persistent prayer, knowing that our God is ever ready to respond with grace and intervention, inviting us back into His loving embrace.
Questions for Reflection
FAQ
Does "nevertheless" imply God's reluctance or a grudging mercy in Psalms 106:44?
Answer: No, the "nevertheless" (Hebrew: wa-gam) in Psalms 106:44 does not imply reluctance or a grudging mercy on God's part. Instead, it powerfully emphasizes the radical nature of God's grace and His unwavering covenant faithfulness despite Israel's persistent unfaithfulness. It highlights that God's compassion is inherent to His character and flows from His steadfast love (hesed), rather than being earned by human merit. The psalmist uses this conjunction to underscore the astonishing reality that even after repeated rebellion and deserved judgment, God's nature compelled Him to respond mercifully when His people turned to Him in their distress. It magnifies His grace, demonstrating that His compassion triumphs over His just wrath.
Is God's response in this verse conditional on Israel's "cry"? Does it mean God only acts when we ask?
Answer: While Israel's "cry" is presented as the immediate trigger for God's intervention in Psalms 106:44, it's crucial to understand this within the broader context of God's covenant relationship and His inherent character. The "cry" is not a manipulative tool but a genuine expression of desperation, humility, and a turning back to God. It signifies a moment when Israel acknowledged their need for divine help, activating God's pre-existing covenant mercy, not earning it. God's love and compassion are always present, but our turning to Him in prayer often opens the door for His active intervention in our lives. This aligns with passages like Jeremiah 29:12-13, where God promises to be found when sought with all the heart. It demonstrates God's desire for relationship and for His people to acknowledge their dependence on Him.
CHRIST-CENTERED FULFILLMENT
Psalm 106:44 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While the psalm recounts God's compassionate response to Israel's cyclical sin and affliction, Christ embodies God's perfect "regard" for humanity's deepest "affliction"—the bondage of sin and death. He is the divine Son who truly "regarded our affliction" not merely by observing it, but by entering into it, taking on human flesh and experiencing suffering firsthand (e.g., Hebrews 4:15). His life, suffering, and death on the cross represent the ultimate act of God "hearing our cry" for deliverance from the consequences of our rebellion. Through His atoning sacrifice, Jesus became the Lamb of God who takes away the sin of the world, offering a definitive and final solution to the human predicament that Israel's history only partially illustrated. Now, through faith in Him, when we "cry out" to God in repentance, our cry is heard not because of our merit, but because of Christ's perfect obedience and intercession on our behalf (e.g., Romans 5:8). He is the compassionate High Priest who sympathizes with our weaknesses and delivers us from the ultimate affliction, bringing us into eternal reconciliation with God (e.g., Hebrews 7:25).