Psalms 106:40 · Bible study
Psalms 106:40 Commentary: God's Anger Against His Inheritance
Hebrew · 10 what the commentators say
Meaning in one sentence
How can God abhor His own inheritance? Explore the language of divine anger and covenant love in Psalm 106:40 and its redemptive context.
Research Summary
- Meaning: Yahweh's anger burned against his people, and he abhorred them, his own inheritance.
- Key words: charah (burned), aph (anger), ta'av (abhor), nachalah (inheritance).
- Main debate: Does God's abhorrence contradict his covenant love? Most affirm it is temporary discipline, not final rejection, grounded in the surrounding verses.
- Theological theme: Divine wrath as a response to sin within the covenant; God's justice and mercy are intertwined, neither cancelling the other.
- Best use: To teach the seriousness of sin and the depth of God's faithfulness; to foster humble confession rather than presumption or despair.
Translation Comparison
BSB Berean Standard Bible 2020
So the anger of the LORD burned against His people, and He abhorred His own inheritance.
WEB World English Bible 2000
Therefore Yahweh burned with anger against his people. He abhorred his inheritance.
KJV King James Version 1769
Therefore was the wrath of the Lord kindled against his people, insomuch that he abhorred his own inheritance.
ASV American Standard Version 1901
Therefore was the wrath of Jehovah kindled against his people, And he abhorred his inheritance.
YLT Young's Literal Translation 1898
And the anger of Jehovah Is kindled against His people, And He doth abominate His inheritance.
Darby Darby Bible 1890
Then was the anger of Jehovah kindled against his people, and he abhorred his inheritance;
Douay-Rheims Douay-Rheims Bible 1899
Contempt was poured forth upon their princes: and he caused them to wander where there was no passing, and out of the way.
Translations in other languages (10 available)
Encendióse por tanto el furor de Jehová sobre su pueblo, y abominó su heredad:
Por isso a ira do SENHOR se acendeu contra seu povo; e ele odiou sua propriedade.
La colère de l’ Éternel s’ enflamma contre son peuple,
Da ergrimmte der Zorn des HERRN über sein Volk, und er gewann einen Greuel an seinem Erbe
Dies is de toorn des HEEREN ontstoken tegen Zijn volk, en Hij heeft een gruwel gehad aan Zijn erfdeel.
Onde l’ira dell’Eterno si accese contro il suo popolo, ed egli ebbe in abominio la sua eredità.
Przetoż zapaliwszy się Pan w popędliwości przeciw ludowi swemu, obrzydził sobie dziedzictwo swoje,
он изливает бесчестие на князей и оставляет их блуждать в пустыне, где нет путей.
所以，耶和華 的怒氣 向他的百姓 發作，憎惡 他的產業，
Then the wrath of the Lord was burning against his people, and he was angry with his heritage.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 106:40
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse describes Yahweh's righteous anger against Israel, provoked by their persistent idolatry and child sacrifice (vv.36, 38). The Hebrew idiom “his anger burned” (vayyichar af) uses fire imagery for divine judgment, as Barnes notes: anger is often compared to a fire, meaning God's treatment of his people was “as if he were burning with wrath.” The verb “abhorred” (vayeta'ev) carries a sense of deep revulsion, the same word used for God's response to Canaanite practices in Leviticus 20:23. Yet Gill insists this abhorrence refers to “the body of the people, not of every individual” and to providential appearances rather than God's ultimate disposition. Keil and Delitzsch place the verse within the cycle of apostasy, captivity, redemption and relapse that characterizes the judges period. The surrounding verses (44, 45) show God hearing their cry and remembering his covenant, so his anger is temporary and purposeful, not a final rejection. All traditions affirm that divine wrath operates within the covenant relationship, calling the people to repentance rather than despair.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Anthropopathic metaphor: Barnes argues that the language describes God's treatment of his people 'as if' he were burning with wrath and abhorring them — it is accommodation to human understanding rather than literal divine emotion.
- Real divine displeasure: Gill and Calvin hold that God truly is angry with sin and that the abhorrence is a real expression of his holiness, but it is directed at the national body and tempered by covenant mercy, as shown in vv.44–45.
What is clear: God's anger is a just response to Israel's covenant-breaking sins, but the surrounding context (vv.44–45) confirms that this anger is not a final rejection; God hears their cry and remembers his covenant, pointing toward restoration.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Nature of divine abhorrence | God's displeasure toward sin is real and severe, and the language expresses genuine revulsion at covenant-breaking. | Some (e.g., Barnes) see it mainly as anthropopathic accommodation describing God's actions 'as if' he were burning with wrath; others (e.g., Gill) affirm a real though temporary anger that does not cancel eternal love. |
| Scope of judgment | The anger is directed at the nation of Israel as a whole, the body of the people. | Gill argues that the abhorrence applies to the national body, not to the elect remnant; others (e.g., Keil & Delitzsch) focus on the historical pattern of apostasy without singling out the remnant. |
| Relationship to covenant | Even in judgment, God does not abandon his covenant; he hears the people's cry and remembers his promises (vv.44, 45). | Some traditions stress that abhorrence is compatible with covenant love because it is a disciplinary expression of that love; others emphasize a temporary suspension of favor until repentance occurs. |
Historical & Cultural Context
Psalm 106 is a historical psalm, likely composed during the Babylonian exile (Lange). It surveys Israel's story from Egypt to the conquest of Canaan, with a repeated pattern of sin, judgment, crying out, and deliverance. The immediate context (vv.34, 39) catalogues Israel's failures after entering the land: they failed to destroy the idolatrous nations as commanded (Exodus 23:32, 33), intermarried with them, and adopted their practices, including child sacrifice. The land became defiled by bloodshed.
Verse 40 shifts from accusation to consequence. The phrase “the anger of Yahweh burned” is the standard idiom for divine judgment in the Book of Judges, where it appears repeatedly when Israel turns to other gods:
“Yahweh's anger burned against Israel, and he delivered them into the hands of raiders who plundered them.”
— Judges 2:14 (WEB)
God's “inheritance” (nachalah) identifies Israel as his personal possession, a title rooted in Deuteronomy 9:29 and 32:9. For God to “abhor” his own inheritance is shocking precisely because of this intimate bond. The language echoes Leviticus 20:23, where God says he “abhorred” the Canaanites for their abominable customs. Israel, by adopting those same customs, incurred the same divine repulsion.
The poet writes from a later age, looking back on the judges period as a warning for his own exilic community (Nehemiah 9:26, 27). He does not minimize Israel's guilt; he confesses it fully, as Calvin observes, “in order to the obtaining of the pardon of them.” This candid acknowledgment of divine anger is, paradoxically, a step toward restoration.
Textual Notes
The Masoretic Text is consistent across Hebrew witnesses. The verse appears without notable variants in the Dead Sea Scrolls fragments of Psalms. The Douay-Rheims (based on the Vulgate) diverges significantly, but this reflects a different verse numbering or a paraphrase rather than a variant reading. No textual issues affecting interpretation are raised by the consulted sources.
Reception History
Early readers of this psalm, including Jewish tradition, saw it as a confession for the community, especially during exile. Calvin used the entire psalm as a template for corporate repentance, emphasizing that honest acknowledgment of sin is the path to mercy. Matthew Henry highlighted the alternation of “justice and mercy” running through Israel's story, with verse 40 as the low point before restoration. In modern hymnody, the verse has been cited in penitential songs that dwell on God's holiness and grace. The broader Christian tradition consistently reads this verse not as a final verdict but as part of the redemptive cycle that culminates in deliverance and praise.
Preaching This Verse
Three-point outline
- The cause of divine anger, Israel's persistent sin. Verses 36, 38 detail idolatry, child sacrifice, and bloodshed. These are not minor failures; they are covenant-breaking abominations. God's anger is not arbitrary but a just response to evil.
- The nature of divine anger, real and severe, yet not final. The Hebrew uses fire language (“burned with anger”) and the strong verb “abhorred.” Gill and Barnes stress this refers to the national body and to providential actions, not to God's ultimate disposition toward his elect. The anger is temporary discipline, not eternal rejection.
- The context of covenant, anger gives way to mercy. Verses 44, 45 immediately show God hearing the people's cry, remembering his covenant, and relenting. The anger serves a redemptive purpose: to bring the people to repentance and restore them.
Five-point outline
- God's inheritance, Israel as his special possession (Deuteronomy 9:29).
- The provocation, covenant violations culminating in child sacrifice.
- The response, burning anger and abhorrence, consistent with the pattern in Judges.
- The consequence, enemies oppress them (v.41), fulfilling covenant curses.
- The hope, God hears their cry and remembers his covenant (vv.44, 45).
Illustration hooks
- A parent whose child repeatedly makes dangerous choices despite love and warning; the parent's anger is real, but it flows from care, not contempt. The child may feel “abhorred,” but the parent longs for restoration.
- Spouses who experience deep anger after betrayal; the anger does not erase the marriage covenant, though it may feel like rejection. With time and repentance, the relationship can heal.
- A nation that tolerates horrific practices, the public outcry is not hatred of the people but revulsion at the acts. God's abhorrence targets the sin, not the sinner's final identity as his child.
Questions your congregation is asking
- If God loves his people, how can he also “abhor” them? Does this mean he stops loving us when we sin?
- How do I know if my sin has made God so angry that he has abandoned me? What does the rest of Psalm 106 say about that?
- Is it okay to be honest with God about feeling his anger, or should I only focus on his love?
Leading a Discussion
This verse lands hard. It names God's anger and even his abhorrence toward his own people. But Psalm 106 as a whole is a confession of sins leading to a plea for restoration. The goal is not to make us fear that God has permanently rejected us, but to take sin seriously while trusting his covenant faithfulness. Start by reading verses 36, 46 together so the full cycle is visible.
Discussion questions
- What specific sins prompt the anger described in verse 40? (Look at w.36, 38.) Why does the psalmist list them so carefully?
- The Hebrew word for “abhorred” (ta'av) is used elsewhere for God's reaction to Canaanite practices (Leviticus 20:23). What does it mean that Israel now provokes the same response?
- How do the surrounding verses (41, 46) change how you understand verse 40? What do they tell you about God's ultimate attitude toward his people?
- Barnes says the sacred writers are “candid and honest”, they don't hide Israel's guilt or soften God's reaction. Why is that kind of honesty important in our own prayers and confessions?
- Some Christians struggle to believe God can be angry with them and still love them. How does this passage in its full context help with that struggle?
- In what ways might we (as individuals or as a church community) repeat Israel's pattern of sin, judgment, and return? Where do we see hope in that pattern?
- Calvin says this psalm is written as confession to obtain pardon. If you were to write a confession for your own life or community, what would you include?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 20:23 | You shall not walk in the customs of the nation which I am casting out before you; for they did all these things, and therefore I abhorred them. |
| Deuteronomy 9:29 | Yet they are your people and your inheritance, which you brought out by your great power and by your outstretched arm.” |
| Deuteronomy 32:19 | Yahweh saw and abhorred, because of the provocation of his sons and his daughters. |
| Judges 2:14 | Yahweh’s anger burned against Israel, and he delivered them into the hands of raiders who plundered them. He sold them into the hands of their enemies all around, so that they could no longer stand before their enemies. |
| Judges 2:20 | Yahweh’s anger burned against Israel; and he said, “Because this nation transgressed my covenant which I commanded their fathers, and has not listened to my voice, |
| Judges 3:8 | Therefore Yahweh’s anger burned against Israel, and he sold them into the hand of Cushan Rishathaim king of Mesopotamia; and the children of Israel served Cushan Rishathaim eight years. |
| Nehemiah 9:27 | Therefore you delivered them into the hand of their adversaries, who distressed them. In the time of their trouble, when they cried to you, you heard from heaven; and according to your manifold mercies you gave them saviors who saved them out of the hands of their adversaries. |
| Nehemiah 9:38 | Yet for all this, we make a sure covenant, and write it; and our princes, our Levites, and our priests, seal it.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke draws a direct parallel between the people's sin and God's judgment. They inflamed themselves with idolatrous passions and impure rites, so God kindled a fire of judgment in response. The wrath corresponds exactly to the way they provoked themselves.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights the remarkable honesty of the biblical writers. They make no effort to defend Israel or soften God's anger. Instead, they freely admit the nation's guilt was fully deserved, presenting God's wrath as the just response to their abominable and rebellious conduct.
Calvin's Commentaries Reformed 1564
Calvin observes that Psalm 106 is not primarily a reproof or complaint against Israel, but a confession of sins aimed at obtaining pardon. The psalm begins with praise to encourage hope, then acknowledges that God's people repeatedly abused his kindness, making them unworthy of continued blessing—so the writer asks forgiveness.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator reads these verses as a deliberate pattern, not just a review of the judges era but a compressed survey of all Israel's history—chastisement, pardon, restoration, and relapse—leading directly to the prayer for restoration. The word "heathen" is clarified as "the nations" in contrast to God's own people.
Geneva Bible Notes Reformed 1599
The Geneva note stresses that God’s anger burned against his own special possession, not strangers. The word “inheritance” underscores the shock: the Lord turned from the people he had chosen and claimed as his own, treating them with abhorrence because of their sin.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that God's wrath and abhorrence toward Israel target the sinful body of the people, not every individual within it. The elect remnant among them remains secure in God's unchanging love. What looks like utter rejection is a providential appearance, not a final abandonment of His inheritance.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB points out a two-stage pattern: the surrounding nations first led Israel into spiritual seduction, then turned to oppress them. Israel's apostasies ungratefully repaid God's many mercies, and the Lord ultimately abandoned them to the punishment they deserved.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch highlight the poet's deliberate change of the Hebrew word for "sink down" instead of the usual "rot" in the primary passage, a conscious choice rather than a scribal error. They also emphasize that Israel's failure to destroy the Canaanites led directly to the worst abomination, human sacrifice, which God detests but demons delight in.
Lange's Commentary Reformed 1857
Lange observes that the psalm begins with praise but then takes an unexpected turn. Instead of continuing with a song of praise, it shifts to a prayer for personal favor and then into a full confession of sin, recounting Israel's repeated failures and God's enduring mercy.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry observes that Israel's conduct in Canaan was exactly like their behavior in the wilderness: they provoked God, yet He repeatedly delivered them. God's dealings with them consistently displayed both justice and mercy, punishing their rebellion but relenting when they cried out because He remembered His covenant.