Judges 2:16-18(v43)Yahweh raised up judges, who saved them out of the hand of those who plundered them. Yet they didn’t listen to their judges; for they…
Judges 3:9(v44)When the children of Israel cried to Yahweh, Yahweh raised up a savior to the children of Israel, who saved them, even Othniel the son of…
Psalms 81:12(v43)So I let them go after the stubbornness of their hearts, that they might walk in their own counsels.
Psalms 105:8(v45)He has remembered his covenant forever, the word which he commanded to a thousand generations,
2 Kings 13:23(v45)But Yahweh was gracious to them, and had compassion on them, and had respect for them, because of his covenant with Abraham, Isaac, and…
Show all 38 cross-references
Judges 2:18(vv44–45)When Yahweh raised up judges for them, then Yahweh was with the judge, and saved them out of the hand of their enemies all the days of the…
Exodus 32:14(v45)So Yahweh turned away from the evil which he said he would do to his people.
Judges 4:3(v44)The children of Israel cried to Yahweh, for he had nine hundred chariots of iron; and he mightily oppressed the children of Israel for…
Ezra 9:9(v46)For we are bondservants; yet our God has not forsaken us in our bondage, but has extended loving kindness to us in the sight of the kings…
Jeremiah 42:12(v46)I will grant you mercy, that he may have mercy on you, and cause you to return to your own land.
Lamentations 3:32(v45)For though he causes grief, yet he will have compassion according to the multitude of his loving kindnesses.
Leviticus 26:40-42(v45)“ ‘If they confess their iniquity and the iniquity of their fathers, in their trespass which they trespassed against me; and also that…
1 Kings 8:50(v46)and forgive your people who have sinned against you, and all their transgressions in which they have transgressed against you; and give…
Psalms 1:1(v43)Blessed is the man who doesn’t walk in the counsel of the wicked, nor stand on the path of sinners, nor sit in the seat of scoffers;
Psalms 51:1(v45)Have mercy on me, God, according to your loving kindness. According to the multitude of your tender mercies, blot out my transgressions.
Psalms 69:16(v45)Answer me, Yahweh, for your loving kindness is good. According to the multitude of your tender mercies, turn to me.
Isaiah 63:7(v45)I will tell of the loving kindnesses of Yahweh and the praises of Yahweh, according to all that Yahweh has given to us, and the great…
Jeremiah 15:11(v46)Yahweh said, “Most certainly I will strengthen you for good. Most certainly I will cause the enemy to make supplication to you in the time…
Luke 1:71-72(v45)salvation from our enemies and from the hand of all who hate us; to show mercy toward our fathers, to remember his holy covenant,
Judges 6:6-10(v44)Israel was brought very low because of Midian; and the children of Israel cried to Yahweh. When the children of Israel cried to Yahweh…
Judges 10:10-16(v44)The children of Israel cried to Yahweh, saying, “We have sinned against you, even because we have forsaken our God, and have served the…
1 Samuel 7:8-12(v44)The children of Israel said to Samuel, “Don’t stop crying to Yahweh our God for us, that he will save us out of the hand of the…
1 Samuel 12:9-11(v43)“But they forgot Yahweh their God; and he sold them into the hand of Sisera, captain of the army of Hazor, and into the hand of the…
2 Kings 14:26-27(v44)For Yahweh saw the affliction of Israel, that it was very bitter; for all, slave and free, and there was no helper for Israel. Yahweh…
Nehemiah 1:11(v46)Lord, I beg you, let your ear be attentive now to the prayer of your servant, and to the prayer of your servants, who delight to fear your…
Nehemiah 9:27-38(v44)Therefore you delivered them into the hand of their adversaries, who distressed them. In the time of their trouble, when they cried to you,…
Psalms 90:13(v45)Relent, Yahweh! How long? Have compassion on your servants!
Hosea 11:8(v45)“How can I give you up, Ephraim? How can I hand you over, Israel? How can I make you like Admah? How can I make you like Zeboiim? My heart…
Deuteronomy 32:36(v45)For Yahweh will judge his people, and have compassion on his servants, when he sees that their power is gone; that there is no one…
2 Samuel 24:16(v45)When the angel stretched out his hand toward Jerusalem to destroy it, Yahweh relented of the disaster, and said to the angel who destroyed…
2 Chronicles 30:9(v46)For if you turn again to Yahweh, your brothers and your children will find compassion before those who led them captive, and will come…
Psalms 106:29(v43)Thus they provoked him to anger with their deeds. The plague broke in on them.
Psalms 135:14(v45)For Yahweh will judge his people and have compassion on his servants.
Amos 7:6(v45)Yahweh relented concerning this. “This also shall not be,” says the Lord Yahweh.
Judges 5:8(v43)They chose new gods. Then war was in the gates. Was there a shield or spear seen among forty thousand in Israel?
Judges 6:5(v43)For they came up with their livestock and their tents. They came in as locusts for multitude. Both they and their camels were without…
1 Samuel 13:19(v43)Now there was no blacksmith found throughout all the land of Israel; for the Philistines said, “Lest the Hebrews make themselves swords or…
38 distinct cross-references across this passage (39 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv43, 45, 4643. Many times. As the wicked perversity of the…
43. Many times. As the wicked perversity of the people was manifested in that God’s severe chastisements failed to produce their reformation, so now, on the other hand, the prophet deduces the detestable hardness of their hearts from the fact, that all the benefits which they had received from God could not bend them into obedience. They did, indeed, in the time of their afflictions, groan under the burden of them; but when God not only mitigated their punishment, but also granted them wonderful deliverances, can their subsequent backsliding be excused? It becomes us to bear in mind, that here, as in a glass, we have a picture of the nature of all mankind; for let God but adopt those very means which he employed in relation to the Israelites, in order to reclaim the majority of the sons of men, how comparatively few are there who will not be found continuing in the very same state as they were? And if he either humble us by the severity of his rod, or melt us by his kindness, the effect is only temporary; because, though he visit us with correction upon correction, and heap kindness upon kindness, yet we very soon relapse into our wonted vicious practices. As for the Jews, their insensate stupidity was insufferable, in that, notwithstanding the many and magnificent deliverances which God wrought out for them, they did not cease from their backslidings. For the Psalmist says, that they, nevertheless, provoked God with their wicked inventions Then he declares that they received a just recompense of reward in being oppressed by their iniquity. Moreover, he informs us, that though they were most deserving of all their afflictions, yet their groanings were heard; whence we learn, that God, in his unwearied kindness, did not cease to strive with them on account of their perverseness of spirit.
For what pity was this, to hear the cry of those who turned a deaf ear to his wise instructions, and were regardless of all his warnings and threatenings? And yet after all this forbearance and long-suffering, their exceedingly depraved hearts remained unchanged.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv43, 45The prophet showeth that neither by menaces, nor promises…
The prophet showeth that neither by menaces, nor promises we can come to God, except we be altogether newly reformed, and that his mercy overcover and hide our malice.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv43–46Psa 106:43 Many times did he deliver them; but…
Psa 106:43 Many times did he deliver them; but they provoked [him] with their counsel, and were brought low for their iniquity.
Ver. 43. Many times did he deliver them] And as many times told them, Servati estis ut mihi servatis, I have, therefore, saved you that ye might serve me the better; Sed surdo fabulam, but they would not hearken.
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η χαρις αλλαξαι την φυσιν ου δυναται (Theogn.).
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv43, 45, 46Provoked him with their counsel, by forsaking God’s counsel…
Provoked him with their counsel, by forsaking God’s counsel and the way which he had appointed, and following after their own inventions and evil inclinations, as charged them, Psa 106:39. See the like Num 15:30.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv43–46Nevertheless he regarded their affliction,.... Or "looked on them…
Nevertheless he regarded their affliction,.... Or "looked on them in distress" (d); he saw their affliction, and had compassion on them; he was so far from abhorring and despising the affliction of the afflicted, that he pitied them and sympathized with them; in all their afflictions he was afflicted; he looked upon them with an eye of pity and concern, and helped them out of their troubles.
When he heard their cry; or their "prayer", as the Targum, and so other versions; crying is prayer; and it denotes vocal and vehement prayer, such as is put up to God in distress; and which he hears and answers; his ears are open to the cries of his people.
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(d) "et vidit in angustia eis", Montanus, Gejerus; so Musculus, Tigurine version.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv43, 45Counsel - By forsaking God's way, and following their…
Counsel - By forsaking God's way, and following their own inventions.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv43, 46Verse 43. Many times did he deliver them] See…
Verse 43. Many times did he deliver them] See the Book of Judges; it is a history of the rebellions and deliverances of the Israelites.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v43Psa 106:43-46. Many times did he deliver them —…
Psa 106:43-46. Many times did he deliver them — This seems to refer to the times of the judges; when God, many times, raised up deliverers, and wrought deliverances for them; and yet they relapsed to idolatry. They provoked him with their counsel — By forsaking God’s counsel, and the way which he had appointed, and following after their own evil inclinations. Nevertheless, he regarded their affliction — Yet such was his tender compassion toward them, he did not absolutely refuse to help even these base revolters. When he heard their cry — When, in their distress, they made supplication unto him, and promised amendment. And he remembered his covenant — The covenant made with their forefathers, in consideration of which, notwithstanding their horrible violation of it, he frequently and graciously delivered them. And repented, &c. — Changed his course in dealing with them, as penitent persons usually do. He made them to be pitied of those that carried them captives — By changing their opinions of them, and so inclining their hearts toward them, that they did not endeavour to effect their total extirpation.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv43–46Many times did he deliver them - From danger…
Many times did he deliver them - From danger of invasion; from foreign arms; from entire overthrow. Numerous instances of this are recorded in the history of the Hebrew people.
But they provoked him with their counsel - This does not mean that they gave counsel or advice to God; but it refers to the counsel which they took among themselves; the plans which they formed. These were such as to offend God.
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And were brought low for their iniquity - Margin, “impoverished or weakened.” The Hebrew word means to melt away, to pine; and hence, to decay, to be brought low. See Job 24:24, where it is rendered “brought low,” and Ecc 10:18, where it is rendered “decayeth.” The word does not occur elsewhere. The meaning is, that they were weakened; their national strength was exhausted as a punishment for their sins.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon1874 · Public DomainOn vv43, 45, 4643. Many times did he deliver them—See Jdg_2:16-19
43. Many times did he deliver them—See Jdg_2:16-19
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv43, 45, 4643. but they provoked him &c.] But they were…
43. but they provoked him &c.] But they were rebellious in their counsel. Self-will was their bane, as before (Psa_106:13) when they would not wait for Jehovah’s counsel. The verbs are frequentative: repeated deliverances were met by repeated rebellion (Jdg_2:16-17).
and were brought low] The Heb. verb closely resembles that in Lev_26:39, “they that are left of you shall pine away in their iniquity,” and in Eze_24:23; Eze_33:10, passages which were doubtless in the Psalmist’s mind. The change may have been intentional, or it may be due to a scribe’s error.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn v46(46) Made them also to be pitied.—Literally, gave them…
(46) Made them also to be pitied.—Literally, gave them for companions, a phrase found in Solomon’s prayer (1Ki_8:50, and also in Dan_1:9, Heb.).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv43–46Many times did he deliver them. By Othniel, (Jud_1:3:9)…
Many times did he deliver them. By Othniel, (Jud_1:3:9) by Ehud, (Jud 3:15-29) by Shamgar, (Jud_1:3:31) by Deborah and Barak, (Jud 4:4-24) by Gideon, (Jud 7:19-25) by Jephthah, (Jud 11:12-33) by Samson, (Jud 15:8-20) and finally by David. (2Sa_5:22-25) But they provoked him with their counsel; rather, they were rebellious in their counsel (see the Revised Version). And were brought low for their iniquity; rather, in their iniquity. (comp. Lev_26:39)
The Divine pity and patience.
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The exiles, when about to return to their own land, were brought to repentance by their sense of the goodness of God to them. In the spirit of penitence, the psalmist, a devout exile, reviews the national history, and finds that over and over again his people had to be penitent for their sins, and over and over again their God found them space and opportunity for repentance. Now, that exile read the national history aright, and he helps us in the endeavour to read our lives aright, and find in them ever-recurring proofs of the Divine pity and patience with the wilful and the wayward.
I SOME OF THE SOURCES WHENCE COME OUR SINS.
1. Fear. Illustrate by provocation at Red Sea (ver. 7).
2. Lust. Inordinate desire. Putting God to the test (ver. 14). Envy.
3. Story of Dathan (ver. 17).
4. Unspirituality. Incident of the calf (ver. 19).
5. Impatience. Despising the pleasant land, because it did not come to them at once (ver. 24).
6. Licence. Case of immorality at Beth-peor (ver. 28)
7. Distrust. Waters of strife (ver. 32).
8. Imperfect obedience, a sign of self-will.
They did not destroy the Canaanites, which they were commanded to do (ver. 34).
II THE SORROWS WHICH OUR SINS HAVE CAUSED GOOD MEN. These help us to realize how bad those sins must be. See what sorrow Moses felt in connection with the sin of the golden calf. See what sorrow Aaron felt in the matter of Dathan"s rebellion. See what sorrow Phinehas felt in the matter of Ball-peor.
III THE PITIFUL PATIENCE WITH WHICH GOD HAS EVER DEALT WITH OUR SINS.
1. Waiting until we came to a better mind. Let evil do its own work; it will be sure to punish and humble. God often does so much for us by doing nothing, leaving us to suffer the natural consequences of our sins.
2. Helping us by chastisements to come to a better mind. There may be occasions on which the infinite wisdom decides that it is better not to wait, because there may be active leaders in the evil, or strong self-will, which needs to be dealt with at once. Judgment for some, as in Dathan"s case, may be chastisement for all. The worst thing that could happen to us would be to be finally "let alone." If God is in our life acting in our life all is right, however trying the circumstances of life may be. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon1885 · Public DomainOn vv43–46Ver. 43. Many times did he deliver them. By…
Ver. 43. Many times did he deliver them. By reading the book of Judges we shall see how truthful is this sentence: again and again their foes were routed, and they were set free again, only to return with rigour to their former evil ways.
But they provoked him with their counsel. With deliberation they agreed to transgress anew; self will was their counsellor, and they followed it to their own destruction.
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And were brought low for their iniquity. Worse and worse were the evils brought upon them, lower and lower they fell in sin, and consequently in sorrow. In dens and caves of the earth they hid themselves; they were deprived of all warlike weapons, and were utterly despised by their conquerors; they were rather a race of serfs than of free men until the Lord in mercy raised them up again. Could we but fully know the horrors of the wars which desolated Palestine, and the ravages which caused famine and starvation, we should shudder at the sins which were thus rebuked. Deeply engrained in their nature must the sin of idolatry have been, or they would not have returned to it with such persistence in the teeth of such penalties; we need not marvel at this, there is a still greater wonder, man prefers sin and hell to heaven and God.
The lesson to ourselves, as God's people, is to walk humbly and carefully before the Lord and above all to keep ourselves from idols. Woe unto those who become partakers of Rome's idolatries, for they will be joined with her in her plagues. May grace be given to us to keep the separated path, and remain undefiled with the fornication of the scarlet harlot of Babylon.
Ver. 43. They were brought low for their iniquity. Sin is of a weakening and impoverishing nature; it has weakened all mankind, and taken from them their moral strength to do good; and has brought them to poverty and want; to be beggars on the dunghill; to a pit wherein is no water; and left them in a hopeless and helpless condition; yea, it brings the people of God often times after conversion into a low estate, when God hides his face because of it, temptations are strong, grace is weak, and they become lukewarm and indifferent to spiritual things. John Gill.
Psalms 106:44*
Ver 44. Nevertheless he regarded their affliction, when he heard their cry. Notwithstanding all these provoking rebellions and detestable enormities the Lord still heard their prayer and pitied them. This is very wonderful, very godlike. One would have thought that the Lord would have shut out their prayer, seeing they had shut their ears against his admonitions; but no, he had a father's heart, and a sight of their sorrows touched his soul, the sound of their cries overcame his heart, and he looked upon them with compassion. His fiercest wrath towards his own people is only a temporary flame, but his love burns on for ever like the light of his own immortality.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn v45He remembered for them His covenant.
Psa_106:45
He remembered for them His covenant.
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--
Gods remembrance of His covenant
I. Then the covenant exists.
1. The covenant is in its own nature everlasting. By everything that is permanent in the universe, and by everything that is permanent in the Godhead, we are made to know that the covenant of grace is a fixed and settled thing, and abides to-day as it ever has done; for there is no variableness nor turning with Him from whom every good gift comes down. The promises in Christ Jesus are Yea and Amen, to the glory of God by us. Heaven and earth shall pass away; but not one jot or tittle of the law shall fail, much less shall the covenant of Divine grace be disannulled.
2. Well may the covenant of grace be everlasting, for it was made with deliberation and foresight. God made it, knowing all that would happen in time or eternity.
3. The covenant was sealed and ratified in the most solemn manner. Jesus has gone into heaven bearing with Him the blood of sprinkling. Can God deny His promise to His bleeding Son?
4. The Divine glory is wrapped up in it. The Lord cannot break His word, nor forego His designs, nor forget His promises. Think not so. The crown jewels of God are staked and pawned upon the carrying out of the covenant of grace.
5. Furthermore, it is not possible for God to break a covenant. When you and I stand and tremble before a Divine promise for fear it should not be fulfilled, we cast a slur upon the truth, faithfulness, and immutability of God. Has He ever changed? Has He ever been false?
II. This covenant is too often forgotten by us.
1. Are not Gods people at this day chargeable with forgetting the covenant by their unspiritual carelessness?
2. Sometimes, too--and in the case of Israel it was so--we get away from that covenant by wanton sin, or by negligent omission of most delightful duty. This ought to yield in our hearts a harvest of repentance. It should bind us to God with intense affection that should tend towards perpetual sanctification from this day and onward.
3. These people had forgotten their God for another reason, namely, in the depth of their sorrow. A great sorrow stuns men, and makes them forget the best sources of consolation. A little blow will cause great pain; but I have frequently heard in reports of assaults that far more serious blows have occasioned no pain whatever, because they have destroyed consciousness. So do extreme distresses rob men of their wits, and cause them to forget the means of relief. Under the chastening rod, the smart is remembered, and the healing promise is forgotten.
III. Though we forget the covenant, yet God remembers His covenant: He remembered for them His covenant. Even though these people had so grievously provoked Him, He remembers His covenant so as to find in it a reason for pardoning their sin, and dealing with them in a way of mercy. He meets the flood of their sins with the flood of His faithfulness. O friend, God must remember His covenant; fur He can never forget what the making of that covenant has cost Him. It cost Him His Only-begotten: the eternal Son, the Well-beloved, must die the death of the cross that the covenant may be established.
IV. If God remembers for us His covenant, let us remember it. What is the covenant? Here is one form of it: I am God Almighty; walk before me, and be thou perfect. The Lord God Almighty gives Himself up to be our portion, and we are to yield ourselves to Him, to walk before Him in perfect obedience. This also is the covenant: I will be their God, and they shall be My people. Say not, I am poor. Not so, for God is yours, and so all things are yours. Say not, I am weak. Not so, God Almighty is yours: when you are weak, then you are strong. But I have no wisdom. Is not the Lord Jesus made of God unto us wisdom, righteousness, and sanctification? He that hath God hath everything. Wilt thou belittle thy God and limit the Holy One of Israel? Come, find thine all in God. This is thy part of the covenant, to accept God as being to thee what He says He is. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v44Nevertheless, he
Nevertheless, he
"Even though what I have just said is true, he." See how you translated this in Psalms 106:8.
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their distress
"their affliction" or "their suffering"
called to mind
The phrase "call to mind" means to remember something. AT: "remembered" (See: Idiom)
He ... relented because of his steadfast love
"He ... decided that because he still loved them very much he would not punish them"
their conquerers
"their captors." This refers to the Isrealites' enemies who had taken them captive.
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv43, 45, 46 43. Many times. As the wicked perversity of the…
43. Many times. As the wicked perversity of the people was manifested in that God’s severe chastisements failed to produce their reformation, so now, on the other hand, the prophet deduces the detestable hardness of their hearts from the fact, that all the benefits which they had received from God could not bend them into obedience. They did, indeed, in the time of their afflictions, groan under the burden of them; but when God not only mitigated their punishment, but also granted them wonderful deliverances, can their subsequent backsliding be excused? It becomes us to bear in mind, that here, as in a glass, we have a picture of the nature of all mankind; for let God but adopt those very means which he employed in relation to the Israelites, in order to reclaim the majority of the sons of men, how comparatively few are there who will not be found continuing in the very same state as they were? And if he either humble us by the severity of his rod, or melt us by his kindness, the effect is only temporary; because, though he visit us with correction upon correction, and heap kindness upon kindness, yet we very soon relapse into our wonted vicious practices. As for the Jews, their insensate stupidity was insufferable, in that, notwithstanding the many and magnificent deliverances which God wrought out for them, they did not cease from their backslidings. For the Psalmist says, that they, nevertheless, provoked God with their wicked inventions Then he declares that they received a just recompense of reward in being oppressed by their iniquity. Moreover, he informs us, that though they were most deserving of all their afflictions, yet their groanings were heard; whence we learn, that God, in his unwearied kindness, did not cease to strive with them on account of their perverseness of spirit.
For what pity was this, to hear the cry of those who turned a deaf ear to his wise instructions, and were regardless of all his warnings and threatenings? And yet after all this forbearance and long-suffering, their exceedingly depraved hearts remained unchanged.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv43, 45 The prophet showeth that neither by menaces, nor promises…
The prophet showeth that neither by menaces, nor promises we can come to God, except we be altogether newly reformed, and that his mercy overcover and hide our malice.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv43–46 Psa 106:43 Many times did he deliver them; but…
Psa 106:43 Many times did he deliver them; but they provoked [him] with their counsel, and were brought low for their iniquity.
Ver. 43. Many times did he deliver them] And as many times told them, Servati estis ut mihi servatis, I have, therefore, saved you that ye might serve me the better; Sed surdo fabulam, but they would not hearken.
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η χαρις αλλαξαι την φυσιν ου δυναται (Theogn.).
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv43, 45, 46 Provoked him with their counsel, by forsaking God’s counsel…
Provoked him with their counsel, by forsaking God’s counsel and the way which he had appointed, and following after their own inventions and evil inclinations, as charged them, Psa 106:39. See the like Num 15:30.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv43–46 Nevertheless he regarded their affliction,.... Or "looked on them…
Nevertheless he regarded their affliction,.... Or "looked on them in distress" (d); he saw their affliction, and had compassion on them; he was so far from abhorring and despising the affliction of the afflicted, that he pitied them and sympathized with them; in all their afflictions he was afflicted; he looked upon them with an eye of pity and concern, and helped them out of their troubles.
When he heard their cry; or their "prayer", as the Targum, and so other versions; crying is prayer; and it denotes vocal and vehement prayer, such as is put up to God in distress; and which he hears and answers; his ears are open to the cries of his people.
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(d) "et vidit in angustia eis", Montanus, Gejerus; so Musculus, Tigurine version.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv43, 45 Counsel - By forsaking God's way, and following their…
Counsel - By forsaking God's way, and following their own inventions.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv43, 46 Verse 43. Many times did he deliver them] See…
Verse 43. Many times did he deliver them] See the Book of Judges; it is a history of the rebellions and deliverances of the Israelites.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v43 Psa 106:43-46. Many times did he deliver them —…
Psa 106:43-46. Many times did he deliver them — This seems to refer to the times of the judges; when God, many times, raised up deliverers, and wrought deliverances for them; and yet they relapsed to idolatry. They provoked him with their counsel — By forsaking God’s counsel, and the way which he had appointed, and following after their own evil inclinations. Nevertheless, he regarded their affliction — Yet such was his tender compassion toward them, he did not absolutely refuse to help even these base revolters. When he heard their cry — When, in their distress, they made supplication unto him, and promised amendment. And he remembered his covenant — The covenant made with their forefathers, in consideration of which, notwithstanding their horrible violation of it, he frequently and graciously delivered them. And repented, &c. — Changed his course in dealing with them, as penitent persons usually do. He made them to be pitied of those that carried them captives — By changing their opinions of them, and so inclining their hearts toward them, that they did not endeavour to effect their total extirpation.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv43–46 Many times did he deliver them - From danger…
Many times did he deliver them - From danger of invasion; from foreign arms; from entire overthrow. Numerous instances of this are recorded in the history of the Hebrew people.
But they provoked him with their counsel - This does not mean that they gave counsel or advice to God; but it refers to the counsel which they took among themselves; the plans which they formed. These were such as to offend God.
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And were brought low for their iniquity - Margin, “impoverished or weakened.” The Hebrew word means to melt away, to pine; and hence, to decay, to be brought low. See Job 24:24, where it is rendered “brought low,” and Ecc 10:18, where it is rendered “decayeth.” The word does not occur elsewhere. The meaning is, that they were weakened; their national strength was exhausted as a punishment for their sins.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain On vv43, 45, 46 43. Many times did he deliver them—See Jdg_2:16-19
43. Many times did he deliver them—See Jdg_2:16-19
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv43, 45, 46 43. but they provoked him &c.] But they were…
43. but they provoked him &c.] But they were rebellious in their counsel. Self-will was their bane, as before (Psa_106:13) when they would not wait for Jehovah’s counsel. The verbs are frequentative: repeated deliverances were met by repeated rebellion (Jdg_2:16-17).
and were brought low] The Heb. verb closely resembles that in Lev_26:39, “they that are left of you shall pine away in their iniquity,” and in Eze_24:23; Eze_33:10, passages which were doubtless in the Psalmist’s mind. The change may have been intentional, or it may be due to a scribe’s error.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v46 (46) Made them also to be pitied.—Literally, gave them…
(46) Made them also to be pitied.—Literally, gave them for companions, a phrase found in Solomon’s prayer (1Ki_8:50, and also in Dan_1:9, Heb.).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv43–46 Many times did he deliver them. By Othniel, (Jud_1:3:9)…
Many times did he deliver them. By Othniel, (Jud_1:3:9) by Ehud, (Jud 3:15-29) by Shamgar, (Jud_1:3:31) by Deborah and Barak, (Jud 4:4-24) by Gideon, (Jud 7:19-25) by Jephthah, (Jud 11:12-33) by Samson, (Jud 15:8-20) and finally by David. (2Sa_5:22-25) But they provoked him with their counsel; rather, they were rebellious in their counsel (see the Revised Version). And were brought low for their iniquity; rather, in their iniquity. (comp. Lev_26:39)
The Divine pity and patience.
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The exiles, when about to return to their own land, were brought to repentance by their sense of the goodness of God to them. In the spirit of penitence, the psalmist, a devout exile, reviews the national history, and finds that over and over again his people had to be penitent for their sins, and over and over again their God found them space and opportunity for repentance. Now, that exile read the national history aright, and he helps us in the endeavour to read our lives aright, and find in them ever-recurring proofs of the Divine pity and patience with the wilful and the wayward.
I SOME OF THE SOURCES WHENCE COME OUR SINS.
1. Fear. Illustrate by provocation at Red Sea (ver. 7).
2. Lust. Inordinate desire. Putting God to the test (ver. 14). Envy.
3. Story of Dathan (ver. 17).
4. Unspirituality. Incident of the calf (ver. 19).
5. Impatience. Despising the pleasant land, because it did not come to them at once (ver. 24).
6. Licence. Case of immorality at Beth-peor (ver. 28)
7. Distrust. Waters of strife (ver. 32).
8. Imperfect obedience, a sign of self-will.
They did not destroy the Canaanites, which they were commanded to do (ver. 34).
II THE SORROWS WHICH OUR SINS HAVE CAUSED GOOD MEN. These help us to realize how bad those sins must be. See what sorrow Moses felt in connection with the sin of the golden calf. See what sorrow Aaron felt in the matter of Dathan"s rebellion. See what sorrow Phinehas felt in the matter of Ball-peor.
III THE PITIFUL PATIENCE WITH WHICH GOD HAS EVER DEALT WITH OUR SINS.
1. Waiting until we came to a better mind. Let evil do its own work; it will be sure to punish and humble. God often does so much for us by doing nothing, leaving us to suffer the natural consequences of our sins.
2. Helping us by chastisements to come to a better mind. There may be occasions on which the infinite wisdom decides that it is better not to wait, because there may be active leaders in the evil, or strong self-will, which needs to be dealt with at once. Judgment for some, as in Dathan"s case, may be chastisement for all. The worst thing that could happen to us would be to be finally "let alone." If God is in our life acting in our life all is right, however trying the circumstances of life may be. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv43–46 Ver. 43. Many times did he deliver them. By…
Ver. 43. Many times did he deliver them. By reading the book of Judges we shall see how truthful is this sentence: again and again their foes were routed, and they were set free again, only to return with rigour to their former evil ways.
But they provoked him with their counsel. With deliberation they agreed to transgress anew; self will was their counsellor, and they followed it to their own destruction.
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And were brought low for their iniquity. Worse and worse were the evils brought upon them, lower and lower they fell in sin, and consequently in sorrow. In dens and caves of the earth they hid themselves; they were deprived of all warlike weapons, and were utterly despised by their conquerors; they were rather a race of serfs than of free men until the Lord in mercy raised them up again. Could we but fully know the horrors of the wars which desolated Palestine, and the ravages which caused famine and starvation, we should shudder at the sins which were thus rebuked. Deeply engrained in their nature must the sin of idolatry have been, or they would not have returned to it with such persistence in the teeth of such penalties; we need not marvel at this, there is a still greater wonder, man prefers sin and hell to heaven and God.
The lesson to ourselves, as God's people, is to walk humbly and carefully before the Lord and above all to keep ourselves from idols. Woe unto those who become partakers of Rome's idolatries, for they will be joined with her in her plagues. May grace be given to us to keep the separated path, and remain undefiled with the fornication of the scarlet harlot of Babylon.
Ver. 43. They were brought low for their iniquity. Sin is of a weakening and impoverishing nature; it has weakened all mankind, and taken from them their moral strength to do good; and has brought them to poverty and want; to be beggars on the dunghill; to a pit wherein is no water; and left them in a hopeless and helpless condition; yea, it brings the people of God often times after conversion into a low estate, when God hides his face because of it, temptations are strong, grace is weak, and they become lukewarm and indifferent to spiritual things. John Gill.
Psalms 106:44*
Ver 44. Nevertheless he regarded their affliction, when he heard their cry. Notwithstanding all these provoking rebellions and detestable enormities the Lord still heard their prayer and pitied them. This is very wonderful, very godlike. One would have thought that the Lord would have shut out their prayer, seeing they had shut their ears against his admonitions; but no, he had a father's heart, and a sight of their sorrows touched his soul, the sound of their cries overcame his heart, and he looked upon them with compassion. His fiercest wrath towards his own people is only a temporary flame, but his love burns on for ever like the light of his own immortality.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On v45 He remembered for them His covenant.
Psa_106:45
He remembered for them His covenant.
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Gods remembrance of His covenant
I. Then the covenant exists.
1. The covenant is in its own nature everlasting. By everything that is permanent in the universe, and by everything that is permanent in the Godhead, we are made to know that the covenant of grace is a fixed and settled thing, and abides to-day as it ever has done; for there is no variableness nor turning with Him from whom every good gift comes down. The promises in Christ Jesus are Yea and Amen, to the glory of God by us. Heaven and earth shall pass away; but not one jot or tittle of the law shall fail, much less shall the covenant of Divine grace be disannulled.
2. Well may the covenant of grace be everlasting, for it was made with deliberation and foresight. God made it, knowing all that would happen in time or eternity.
3. The covenant was sealed and ratified in the most solemn manner. Jesus has gone into heaven bearing with Him the blood of sprinkling. Can God deny His promise to His bleeding Son?
4. The Divine glory is wrapped up in it. The Lord cannot break His word, nor forego His designs, nor forget His promises. Think not so. The crown jewels of God are staked and pawned upon the carrying out of the covenant of grace.
5. Furthermore, it is not possible for God to break a covenant. When you and I stand and tremble before a Divine promise for fear it should not be fulfilled, we cast a slur upon the truth, faithfulness, and immutability of God. Has He ever changed? Has He ever been false?
II. This covenant is too often forgotten by us.
1. Are not Gods people at this day chargeable with forgetting the covenant by their unspiritual carelessness?
2. Sometimes, too--and in the case of Israel it was so--we get away from that covenant by wanton sin, or by negligent omission of most delightful duty. This ought to yield in our hearts a harvest of repentance. It should bind us to God with intense affection that should tend towards perpetual sanctification from this day and onward.
3. These people had forgotten their God for another reason, namely, in the depth of their sorrow. A great sorrow stuns men, and makes them forget the best sources of consolation. A little blow will cause great pain; but I have frequently heard in reports of assaults that far more serious blows have occasioned no pain whatever, because they have destroyed consciousness. So do extreme distresses rob men of their wits, and cause them to forget the means of relief. Under the chastening rod, the smart is remembered, and the healing promise is forgotten.
III. Though we forget the covenant, yet God remembers His covenant: He remembered for them His covenant. Even though these people had so grievously provoked Him, He remembers His covenant so as to find in it a reason for pardoning their sin, and dealing with them in a way of mercy. He meets the flood of their sins with the flood of His faithfulness. O friend, God must remember His covenant; fur He can never forget what the making of that covenant has cost Him. It cost Him His Only-begotten: the eternal Son, the Well-beloved, must die the death of the cross that the covenant may be established.
IV. If God remembers for us His covenant, let us remember it. What is the covenant? Here is one form of it: I am God Almighty; walk before me, and be thou perfect. The Lord God Almighty gives Himself up to be our portion, and we are to yield ourselves to Him, to walk before Him in perfect obedience. This also is the covenant: I will be their God, and they shall be My people. Say not, I am poor. Not so, for God is yours, and so all things are yours. Say not, I am weak. Not so, God Almighty is yours: when you are weak, then you are strong. But I have no wisdom. Is not the Lord Jesus made of God unto us wisdom, righteousness, and sanctification? He that hath God hath everything. Wilt thou belittle thy God and limit the Holy One of Israel? Come, find thine all in God. This is thy part of the covenant, to accept God as being to thee what He says He is. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v44 Nevertheless, he
Nevertheless, he
"Even though what I have just said is true, he." See how you translated this in Psalms 106:8.
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their distress
"their affliction" or "their suffering"
called to mind
The phrase "call to mind" means to remember something. AT: "remembered" (See: Idiom)
He ... relented because of his steadfast love
"He ... decided that because he still loved them very much he would not punish them"
their conquerers
"their captors." This refers to the Isrealites' enemies who had taken them captive.
to have pity on them
"to be compassionate on them"
translationWords
call
mind
covenant faithfulness
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv43, 45, 46 106:43-44 When Israel was finally destroyed, the destruction was…
106:43-44 When Israel was finally destroyed, the destruction was not complete. The Lord pitied them, so he left a remnant.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.