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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
Psalms 106:45 stands as a profound testament to the enduring faithfulness and boundless compassion of God, particularly in the face of His people's persistent rebellion and unfaithfulness throughout their history. It encapsulates a pivotal moment where divine mercy triumphs over deserved judgment, demonstrating God's unwavering commitment to His covenant promises, even when His people have repeatedly broken their side of the agreement. This verse offers a powerful declaration that God's character is ultimately defined by His steadfast love and a willingness to relent from wrath, driven by the immeasurable depth of His compassion.
CONTEXT
Literary Context: Psalm 106 is the final psalm in Book IV of the Psalter, serving as a lengthy historical psalm that recounts Israel's tumultuous relationship with God from the Exodus to the Babylonian exile. It functions as a national confession of sin and a lament over the consequences of disobedience, mirroring Psalm 105 which celebrates God's faithfulness. The psalm meticulously details numerous instances of Israel's rebellion—from grumbling in the wilderness and idolatry at Sinai to their disobedience in Canaan and subsequent apostasy. Verse 45 marks a crucial turning point within this narrative of human failure, shifting the focus from Israel's sin and God's judgment, as vividly described in the preceding verses, to God's compassionate response. It is an interjection of hope and a reminder of God's unchanging character amidst a litany of human failings, setting the stage for the psalm's concluding prayer for restoration.
Historical & Cultural Context: The historical backdrop for Psalm 106 spans centuries of Israelite history, from their miraculous deliverance from Egypt, as recounted in Exodus 14, and the giving of the Law at Mount Sinai (see Exodus 19-20) through their wilderness wanderings, the conquest of Canaan, the period of the Judges, and the monarchy, culminating in the exile. Throughout this period, Israel repeatedly broke the Mosaic Covenant, which was a conditional agreement based on obedience. Culturally, the concept of a "covenant" (Hebrew: berit) was a foundational element of ancient Near Eastern societies, signifying a solemn, binding agreement often sealed with oaths and rituals. God's covenant with Israel, particularly the unconditional promises of the Abrahamic Covenant, was unique, while the Mosaic Covenant outlined the terms for blessed life in the land. The psalm's recounting of God "remembering" His covenant and "repenting" highlights His adherence to His promises and His compassionate nature, which transcends human legalistic expectations.
Key Themes: This verse powerfully contributes to several overarching themes within Psalm 106 and the broader biblical narrative. Firstly, it underscores God's Unwavering Covenant Loyalty, demonstrating that despite Israel's repeated breaches of their covenant obligations, God's commitment to His own solemn promises, particularly those made to Abraham and David, remains steadfast. His remembrance is not merely recollection but an active, purposeful commitment to His word, as seen in passages like Deuteronomy 7:9. Secondly, the verse highlights Divine Compassion and Relenting Mercy. The idea of God "repenting" (relenting) according to His "multitude of mercies" reveals a core aspect of His character: His profound compassion (e.g., Exodus 34:6-7). This mercy is not a weakness but a powerful attribute that often triumphs over deserved judgment, offering hope and a path to restoration even in the deepest moments of national sin and suffering. Lastly, it implicitly addresses the theme of Human Unfaithfulness and Divine Patience, showcasing God's incredible patience with His wayward people, enduring their provocations and offering opportunities for repentance and restoration.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices to convey its powerful message. Anthropomorphism is evident in the phrase "he remembered" and especially "repented," attributing human-like actions and emotions to God. While God does not forget or change His mind in a human sense of fallibility, this language helps human readers grasp His active engagement and responsiveness to His creation. The phrase "multitude of his mercies" utilizes Hyperbole, an exaggeration for emphasis, to underscore the immeasurable and overflowing nature of God's compassion. It suggests an inexhaustible supply of divine pity. Furthermore, the entire psalm, leading up to this verse, sets up a stark Contrast between Israel's consistent unfaithfulness, rebellion, and deserving of judgment, and God's consistent, unwavering faithfulness, patience, and ultimate display of mercy. This contrast magnifies the grace inherent in God's remembering His covenant and relenting from wrath.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 106:45 provides a profound theological anchor, asserting that God's covenant faithfulness and boundless mercy are the ultimate grounds for His interaction with humanity, particularly in the face of sin. It reveals that while God is just and righteous in His judgments, His deepest inclination towards His covenant people is one of restorative compassion. This verse underscores the biblical truth that God's character is immutable, yet His actions can change in response to human circumstances, not due to a change in His essence, but as an expression of His consistent love and justice. It teaches us that even when humanity fails spectacularly, God's redemptive plan is secured by His own self-imposed promises and the inexhaustible wellspring of His tender mercies, offering a continuous pathway for reconciliation and hope.
REFLECTION AND APPLICATION
Psalms 106:45 offers immense comfort and a powerful call to humility and trust for believers today. It assures us that God's faithfulness is not contingent on our perfect performance but is rooted in His unchanging character and His eternal covenant promises. Just as He remembered His covenant with ancient Israel despite their chronic rebellion, so too does He remain faithful to His New Covenant promises, which are secured in Christ. This verse invites us to rest in the knowledge that God's mercies are truly "new every morning," providing hope even in our moments of failure and weakness. It encourages us to approach God with confidence, not based on our own merit, but on the "multitude of His mercies," knowing that His ultimate desire is to redeem and restore. This understanding should cultivate a deep sense of gratitude, motivate genuine repentance, and inspire a renewed commitment to living in accordance with His will, trusting in His unfailing love.
Questions for Reflection
FAQ
Does God literally "repent" or change His mind in the same way humans do?
Answer: No, when the Bible states that God "repented" (Hebrew: nâcham), it does not imply that God makes mistakes, has regrets, or changes His perfect character or eternal plan. This is an example of anthropomorphism, attributing human-like actions or emotions to God to help us understand His interaction with humanity. In the context of Psalms 106:45, and similar verses, "repented" means God "relented" or "changed His course of action" concerning a previously declared intention or judgment. For instance, after threatening judgment, God might relent from that judgment due to His boundless compassion or in response to His people's repentance or a mediator's prayer, as seen in Exodus 32:14. His will does not change, but His disposition or action towards His people can shift from wrath to mercy, always consistent with His holy and loving nature.
CHRIST-CENTERED FULFILLMENT
Psalms 106:45 finds its ultimate and most glorious fulfillment in Jesus Christ. The psalmist's declaration that God "remembered for them his covenant, and repented according to the multitude of his mercies" perfectly foreshadows the New Covenant established through the sacrificial work of Christ. While Israel repeatedly broke the Old Covenant, God's unwavering covenant faithfulness culminated in sending His Son, Jesus, who perfectly fulfilled the Law and bore the full weight of humanity's unfaithfulness. It is through Christ that God's "multitude of mercies" is most profoundly displayed, as He did not spare his own Son but gave him up for us all. Jesus is the Lamb of God who takes away the sin of the world, embodying God's decision to "relent" from the judgment justly due to us, not because of our merit, but because of His infinite love and compassion. The New Covenant in Christ's blood is the ultimate expression of God remembering His promises, a covenant no longer dependent on human obedience for its security, but guaranteed by the perfect obedience and atoning sacrifice of God's own Son. In Him, God's mercy triumphs definitively over judgment, securing eternal salvation for all who believe.