Psalm 106:46
He made them also to be pitied of all those that carried them captives.
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(46) Made them also to be pitied.—Literally, gave them for companions, a phrase found in Solomon’s prayer (1Kings 8:50, and also in Daniel 1:9, Heb.).

106:34-48 The conduct of the Israelites in Canaan, and God's dealings with them, show that the way of sin is down-hill; omissions make way for commissions: when they neglected to destroy the heathen, they learned their works. One sin led to many more, and brought the judgments of God on them. Their sin was, in part, their own punishment. Sinners often see themselves ruined by those who led them into evil. Satan, who is a tempter, will be a tormentor. At length, God showed pity to his people for his covenant's sake. The unchangeableness of God's merciful nature and love to his people, makes him change the course of justice into mercy; and no other change is meant by God's repentance. Our case is awful when the outward church is considered. When nations professing Christianity, are so guilty as we are, no wonder if the Lord brings them low for their sins. Unless there is general and deep repentance, there can be no prospect but of increasing calamities. The psalm concludes with prayer for completing the deliverance of God's people, and praise for the beginning and progress of it. May all the people of the earth, ere long, add their Amen.He made them also to be pitied of all those that carried them captives - That is, he exercised such control over the minds of the pagan that they were willing to show them mercy and to release them. It was not by any native tenderness on the part of the pagan; it was not because they were disposed of themselves to show them any favor; it was not because they had any "natural" relentings on the subject; but it was because God had access to their hearts, and "inclined" them to show compassion for their suffering prisoners. This is a remarkable instance of the power of God over even the hardened minds and hearts of pagan men; and it shows that he holds this power, and can exercise it when he pleases. If he could excite in their hard hearts feelings of compassion toward his own people in bondage, what should prevent his having such access to the hearts of the pagan now as to lead them to repentance toward himself? On the exercise of this power the salvation of the pagan world - as of all sinners - must depend; and for the putting forth of this power we should most fervently pray. The "literal" rendering of this verse would be, "And he gave them to compassions before all those that made them captive." That is, he inclined them to show favor or compassion. Compare Daniel 1:9; 1 Kings 8:50. 46. made … pitied—(1Ki 8:50; Da 1:9). These tokens encourage the prayer and the promise of praise (Ps 30:4), which is well closed by a doxology. By changing their opinions of them, and inclining their hearts towards them, which he had alienated from them See Poole "Psalm 105:25".

He made them also to be pitied of all those that carried them captives. He not only pitied them himself, but caused them to be pitied by others, even by their enemies; he has the hearts of all men in his hands, and can turn them as he pleases; as he sometimes turned their hearts to hate his people, Psalm 105:25, so he turned them to pity them, as he promised he would when they turned to him, 2 Chronicles 30:9, so he did, by stirring up Cyrus to proclaim liberty to them, and his successors to encourage and assist in rebuilding their city and temple. He made them also to be pitied of all those that carried them captives.
46. He made them also to be pitied &c.] In answer to Solomon’s prayer, 1 Kings 8:50. Cp. Nehemiah 1:11; Daniel 1:9.

Verse 46. - He made them also to be pitied of all those that carried them captives. Solomon had prayed that so it might be (1 Kings 8:50). The fact that compassion was shown to many of the captives appears from 2 Kings 25:27-30; Daniel 1:3-5, 19; Daniel 2:49; Daniel 3:30; Daniel 6:28; Ezra 1:4-6; Nehemiah 1:11; Nehemiah 2:1-8. Psalm 106:46The poet's range of vision here widens from the time of the judges to the history of the whole of the succeeding age down to the present; for the whole history of Israel has essentially the same fundamental character, viz., that Israel's unfaithfulness does not annul God's faithfulness. That verifies itself even now. That which Solomon in 1 Kings 8:50 prays for on behalf of his people when they may be betrayed into the hands of the enemy, has been fulfilled in the case of the dispersion of Israel in all countries (Psalm 107:3), Babylonia, Egypt, etc.: God has turned the hearts of their oppressors towards them. On ראה ב, to regard compassionately, cf. Genesis 29:32; 1 Samuel 1:11. בּצּר לחם belong together, as in Psalm 107:6, and frequently. רנּה is a cry of lamentation, as in 1 Kings 8:28 in Solomon's prayer at the dedication of the Temple. From this source comes Psalm 106:6, and also from this source Psalm 106:46, cf. 1 Kings 8:50 together with Nehemiah 1:11. In ויּנּחם the drawing back of the tone does not take place, as in Genesis 24:67. חסדו beside כּרב is not pointed by the Kerמ חסדּו, as in Psalm 5:8; Psalm 69:14, but as in Lamentations 3:32, according to Psalm 106:7, Isaiah 63:7, חסדו: in accordance with the fulness (riches) of His manifold mercy or loving-kindness. The expression in Psalm 106:46 is like Genesis 43:14. Although the condition of the poet's fellow-countrymen in the dispersion may have been tolerable in itself, yet this involuntary scattering of the members of the nation is always a state of punishment. The poet prays in Psalm 106:47 that God may be pleased to put an end to this.
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