TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 106:34–48. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
So "He gave them unto compassions, in the sight of all that had taken them captive" [Psalm 106:46]. That they might not be vessels of wrath, but vessels of mercy. [Romans 9:22-23] The compassions unto which He gave them are named in the plural for this reason, I imagine, because each one has a gift of his own from God, one in one way, another in another. [1 Corinthians 7:7] Come then, whosoever readest this, and dost recognise the grace of God, by which we are redeemed unto eternal life through our Lord Jesus Christ, by reading in the writings, and by searching in the Prophets, and see the Old Testament revealed in the New, the New veiled in the Old; remember the words of our Lord Jesus Christ, where, when He drives him out of the hearts of the faithful, He says, "Now is the prince of this world cast out:" [John 12:31] and again of the Apostle, when he says, "Who has delivered us from the power of darkness, and has translated us into the kingdom of His dear Son." [Colossians 1:13] Meditate on these and such like things, examine also the Old Testament, and see what is sung in that Psalm, the title of which is, When the temple was being built after the captivity: for there it is said, "Sing unto the Lord a new song." And, that you may not think it does refer to the Jewish people only, he says, "Sing unto the Lord, all the whole earth: sing unto the Lord, and praise His Name: declare," or rather, "give the good news of," or, to transfer the very word used in the Greek, "evangelize day from day, His salvation." Here the Gospel (Evangelium) is mentioned, in which is announced the Day that came from Day, our Lord Christ, the Light from Light, the Son from the Father. This also is the meaning of His salvation: for Christ is the Salvation of God, as we have shown above.. ..
Continue studying Psalms 106:46 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 106:46 stands as a powerful testament to God's enduring mercy and sovereign power, even amidst His people's deepest suffering and divine judgment. Following a lengthy recounting of Israel's persistent rebellion and subsequent exile, this verse reveals God's compassionate intervention, supernaturally softening the hearts of their pagan captors to show favor towards His disciplined but not abandoned people. It serves as a profound declaration of God's unwavering faithfulness to His covenant, demonstrating that His compassion triumphs over the consequences of sin and that He remains actively involved in the lives of His elect, orchestrating circumstances for their ultimate good and restoration.
Context
Literary Context
Psalm 106 concludes Book IV of the Psalter, functioning as a communal confession of Israel's historical unfaithfulness and a fervent plea for divine mercy. Unlike Psalm 105, which celebrates God's unwavering faithfulness to His covenant promises, Psalm 106 meticulously chronicles the nation's repeated apostasy, idolatry, and ingratitude from the Exodus through the wilderness, the period of the judges, and ultimately their exile among the nations. Verse 46 appears within the concluding section of the psalm (verses 40-47), where the psalmist acknowledges God's righteous judgment ("He gave them into the hand of the heathen" – Psalms 106:41) but then pivots to God's enduring compassion. Despite their deserving punishment, God "looked on their affliction, when he heard their cry" (Psalms 106:44), remembering His covenant and relenting according to His great mercy. This verse, therefore, marks a crucial turning point, underscoring God's active involvement in mitigating the harshness of their captivity, even when they were at their lowest point, demonstrating that His discipline is always tempered by grace.
Historical & Cultural Context
The historical backdrop for Psalm 106, and specifically verse 46, primarily points to the period of Israel's exile, particularly the Babylonian Captivity (586-538 BC), though it also resonates with earlier periods of dispersion and oppression under foreign powers, such as the Assyrian exile. During these eras, conquered peoples were typically treated with extreme brutality, subjected to forced labor, cultural assimilation, and the systematic erosion of their identity. The notion that their captors would show "pity" or compassion was highly unusual and counter-cultural, as empires like Babylon were renowned for their ruthlessness and strategic subjugation. Therefore, any favorable treatment or leniency experienced by the exiles was not due to the inherent benevolence of their captors but was a direct, supernatural result of divine intervention. This context highlights the extraordinary nature of God's action: He supernaturally influenced the hearts of powerful, pagan rulers and their subjects, demonstrating His absolute control over human affairs and His commitment to preserving His people, even in their darkest hour of judgment.
Key Themes
Psalms 106:46 powerfully reinforces several overarching themes within the psalm and the broader biblical narrative. First, it underscores Divine Compassion and Mercy, revealing that even in the midst of deserved judgment and severe discipline, God's fundamental character is one of unfailing love and profound pity for His people. This echoes the consistent biblical portrayal of God as "merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness" (Exodus 34:6). Second, the verse highlights God's Sovereignty Over Nations, demonstrating His ability to manipulate the hearts and actions of even hostile foreign powers for His redemptive purposes. This theme is profoundly evident throughout the Old Testament, from Pharaoh in the book of Exodus to Cyrus the Great in Isaiah 45. Finally, it conveys a profound message of Hope in Adversity. For a people experiencing the crushing weight of exile, this verse offered assurance that their suffering was not limitless or purposeless, but that God was still actively working on their behalf, providing a glimmer of hope for future restoration and reminding them that God "will not utterly destroy them" (Leviticus 26:44).
Exposition and Analysis
Key Word Analysis
This primitive root (H5414) is highly versatile, meaning "to give," but used with a wide latitude of application including "put," "make," "appoint," and "cause." In this context, "He made them" signifies God's active, causative role. It indicates that the change in the captors' disposition was not accidental or inherent, but a direct, intentional act of divine orchestration. God "gave" or "caused" compassion to reside in their hearts, demonstrating His sovereign power to influence human will and circumstances.
The word (H7356) derives from a root meaning "womb," conveying a deep, visceral, and often maternal compassion or mercy. It implies an intimate, tender, and protective love, far more profound than mere sympathy. When God "made them to be pitied," it signifies that He instilled in the captors a genuine, profound sense of compassion, moving them beyond simple tolerance to a disposition of active favor and leniency, which was extraordinary given the typical treatment of captives. This divine act highlights God's tender care for His people, even when they were under His discipline.
This primitive root (H7617) means "to transport into captivity" or "to lead away captive." It refers to those who have been forcibly taken from their homeland and subjected to foreign rule. The phrase "all those that carried them captives" specifically identifies the oppressors, emphasizing that the compassion was shown by the very individuals and nations responsible for Israel's suffering and displacement. This highlights the miraculous nature of God's intervention, as it transformed the hearts of those who were inherently hostile towards Israel.
Verse Breakdown
"He made them also to be pitied"
This clause directly attributes the change in the captors' disposition to God's sovereign action. The subject "He" refers unequivocally to Yahweh, the God of Israel. It emphasizes that the compassion shown to the exiles was not a natural inclination of their oppressors but a divinely orchestrated intervention. God actively worked upon the hearts and minds of the foreign powers, demonstrating His absolute control over all human affairs, including the emotions and policies of pagan rulers. This divine influence mitigated the harshness of their captivity, providing a measure of relief and preserving the remnant of Israel.
"of all those that carried them captives"
This phrase specifies the recipients of God's influence: the very people who had conquered, deported, and enslaved Israel. The scope "all those" indicates a widespread and pervasive effect, not just isolated acts of kindness. This highlights the miraculous nature of God's intervention, as it transformed the hearts of those who were inherently hostile towards Israel, turning their animosity into a measure of pity. It underscores God's power to work through any means, even through their enemies, to fulfill His purposes and demonstrate His enduring care for His covenant people, even in their state of discipline.
Literary Devices
Psalms 106:46 employs several powerful literary devices to convey its profound message. The most prominent is Divine Sovereignty, where the psalmist explicitly attributes the change in the captors' hearts directly to God ("He made them..."). This highlights God's absolute control over human events, even the disposition of hostile nations, emphasizing that no circumstance, however dire, is outside His purview. There is also a strong element of Irony or Paradox at play: the very ones who inflicted suffering are supernaturally moved to show compassion. This unexpected turn of events underscores God's miraculous intervention, demonstrating His ability to reverse human nature and turn enemies into instruments of His mercy. Furthermore, the verse functions as a form of Divine Vindication, showing that even in judgment, God maintains His character of mercy, preventing the complete annihilation of His people and affirming His covenant faithfulness despite their unfaithfulness.
Theological and Thematic Connections
Psalms 106:46 serves as a profound theological statement on God's character and His unwavering commitment to His covenant people, even amidst their sin and His righteous judgment. It illustrates that divine discipline is not punitive abandonment but rather a corrective measure, always tempered by God's enduring mercy. This verse resonates with the broader biblical narrative of God's faithfulness, demonstrating His ability to preserve a remnant and prepare the way for restoration, even when humanity's unfaithfulness should logically lead to utter destruction. It showcases God's sovereign control not only over Israel's destiny but also over the hearts and actions of all nations, proving that His purposes will ultimately prevail, even through unexpected means and seemingly insurmountable odds.
Reflection and Application
Psalms 106:46 offers profound encouragement and practical lessons for believers navigating challenging seasons. It reminds us that even when we face the consequences of our own choices, or when circumstances feel overwhelming and we are "captive" to difficult situations, God's compassion remains active and His sovereign hand is at work. He can intervene in the most unexpected ways, softening the hearts of those who seem to oppose us, or orchestrating events behind the scenes to bring about relief and restoration. This verse calls us to trust in God's enduring faithfulness, even when His discipline is heavy, knowing that His ultimate desire is always for our good and His glory. It invites us to cultivate a posture of hope, recognizing that our God is able to turn even the darkest of circumstances into opportunities for His mercy to shine, reminding us that no situation is beyond His redemptive reach.
Questions for Reflection
FAQ
How did God "make them to be pitied"?
God "made them to be pitied" through His divine, supernatural influence on the hearts and minds of the foreign captors. This was not a natural occurrence but a direct act of God's sovereignty, demonstrating His ability to control and direct the will of human beings, even those who were hostile to His people. While the Bible doesn't detail the exact mechanism, it could have involved various means: perhaps through specific individuals like Daniel or Esther gaining favor, through the captors observing the integrity or unique character of the exiles, or through a direct, internal prompting of the Holy Spirit on the hearts of rulers and officials. The text emphasizes that it was God's doing, not the inherent kindness of the Babylonians or other empires, that led to this unexpected compassion. This divine intervention ensured the preservation of Israel and mitigated the harshness of their exile, preparing them for eventual return, as seen in the decrees of Persian kings like Cyrus (Ezra 1:1-4).
Does this verse imply that God is responsible for the captivity itself?
Psalms 106, in its entirety, makes it clear that Israel's captivity was a direct consequence of their own persistent sin, idolatry, and rebellion against God's covenant. The psalm repeatedly states that God "gave them into the hand of the heathen" (Psalms 106:41) because of their unfaithfulness. Therefore, God is responsible for allowing the captivity as a form of righteous judgment and discipline. However, Psalms 106:46 highlights God's mercy within that judgment. While He allowed the captivity as a consequence, He did not abandon His people to utter destruction. Instead, He actively intervened to soften the conditions of their exile, demonstrating His enduring compassion and faithfulness even in the midst of their deserved punishment. This shows God's layered sovereignty: He permits the consequences of sin, but also actively works within those consequences to bring about His ultimate redemptive purposes.
What practical hope does this verse offer to those experiencing difficult circumstances today?
This verse offers profound hope by reminding us that God's sovereign hand is at work even in our most challenging and seemingly hopeless situations. Just as He influenced the hearts of pagan captors, God can supernaturally intervene in our circumstances, softening the hearts of those who might be against us, opening doors where there seem to be none, or providing unexpected favor. It teaches us that our "captivity" to illness, financial hardship, relational conflict, or other trials is not beyond God's reach. We can trust that God, in His compassion, can mitigate the severity of our trials and orchestrate events for our good, even when we are experiencing the consequences of our own actions or simply enduring the brokenness of the world. It encourages us to pray for divine intervention and to look for God's mercy in unexpected places, knowing that His faithfulness endures even when ours falters. This echoes the promise that "all things work together for good for those who love God" (Romans 8:28).
Christ-Centered Fulfillment
Psalms 106:46, depicting God's compassionate intervention to soften the hearts of Israel's captors, profoundly foreshadows the ultimate and perfect expression of divine pity found in Jesus Christ. While God showed mercy by mitigating the physical suffering of His people in exile, Christ came to deliver humanity from a far deeper and more insidious spiritual captivity—the bondage of sin and death (Romans 6:6). Just as God supernaturally influenced pagan rulers, so too did He orchestrate the entire course of human history, culminating in the incarnation of His Son, who "came not to be served but to serve, and to give his life as a ransom for many" (Mark 10:45). Jesus, the Lamb of God, bore the full weight of God's righteous judgment for humanity's rebellion, experiencing the ultimate "captivity" of the cross, yet through His sacrifice, He secured true freedom and restoration for all who believe (Galatians 5:1). The pity shown to Israel in exile was a temporary reprieve; Christ's work offers eternal liberation and the promise of a new heavens and new earth where righteousness dwells (2 Peter 3:13), demonstrating God's boundless compassion and His ultimate victory over all forms of bondage.