Psalm 106
Israel sins against God’s love
Psalm 106: This psalm is one of national lament, though it might also be classified as a historical psalm (compare chapters 78, 105). Like Psalm 105, it traces the history of Israel, but for a different purpose. In the former psalm, the emphasis was on God’s grace and faithfulness; in this psalm, it is on the people’s faithlessness and the Lord’s justice. (Verse 47), has been interpreted to imply that the setting of the psalm was the Babylonian captivity. This is not necessarily true, however, because the reference is quite general and there were many periods when the Israelites were oppressed by the heathen. The psalm may be divided into three key sections. First, there is a call to praise (verses 1-5). Second, a confession of Israel’s past sins (verses 6-46), takes up the bulk of the psalm. In this part, after an introductory identification of present-day sins with the past (verse 6), the psalmist traces a history of rebellion and unbelief on the part of God’s people. These occasions of disbelief included the Exodus (verses 7-12), the wanderings in the wilderness (verses 13-23), the events at Kadesh-barnea (verses 24-27; compare Num. 13:32; 14:41), the encampment at Shittim (verses 28-31), and occurrences within the Promised Land itself (verses 32-46). Finally, the psalmist concludes with a twofold petition, “save us … gather us”, with a twofold purpose, “to give thanks … and to triumph” (verse 47). This last psalm in the fourth book of the Psalms ends with the now familiar doxology (verse 48).
Verses 1-48: Psalm 106 rehearses God’s mercy during Israel’s history in spite of Israel’s sinfulness (compare Neh. 9:1-38; Psalm 78; Isa. 63:7-64; Ezek. 10:1-44; Dan. 9:1-19; Acts 7:2-53; 1 Cor. 10:1-13). The occasion for this psalm is most likely the repentance (verse 6), of post-Exilic Jews who had returned to Jerusalem (verses 46-47). Verses (1, 47-48), seem to be borrowed from (1 Chron. 16:34-36), which was sung on the occasion of the Ark’s first being brought to Jerusalem by David (compare 2 Sam. 6:12-19; 1 Chron. 16:1-7). True revival appears to be the psalmist’s intention.
- The Invocation (106:1-5).
- The Identification with Israel’s Sins (106:6).
III. The Confession of Israel’s Sins (106:7-46).
- The Plea for Salvation (106:47).
- The Benediction (106:48).
Verses 1-5: None of our sins or sufferings should prevent our ascribing glory and praise to the Lord. The more unworthy we are, the more is his kindness to be admired. And those who depend on the Redeemer’s righteousness will endeavor to copy his example, and by word and deed to show forth his praise. God’s people have reason to be cheerful people; and need not envy the children of men their pleasure or pride.
Psalm 106:1 “Praise ye the LORD. O give thanks unto the LORD; for [he is] good: for his mercy [endureth] for ever.”
“Good … Mercy”: These attributes of God are especially praiseworthy to the psalmist in light of Israel’s historical sin pattern (compare 106:6-46).
This Psalm begins with praise unto the LORD. Every generation of God’s people can look at this and join in with praise and thanksgiving at the goodness of God. I am simply amazed, as I study my Bible, at the patience and mercy of God toward a people who are dead set on displeasing God. In this particular Psalm, David will be looking at the terrible murmuring that the Israelites did on the way to the Promised Land. It seems that all through the ages, people soon forget the blessings that God has showered upon them and fall away from God. It is no different even now. If they have not been blessed in the last five minutes, they go wandering away to find solutions to their problems in the wrong places. I believe David to be the penman here, and he is encouraging all of us to take time out to praise and worship God.
Verses 2-3: Verse 2 asks the question answered (in verse 3).
Psalm 106:2 “Who can utter the mighty acts of the LORD? [who] can show forth all his praise?”
Or powers; to which answers the Greek word for the miracles of Christ (Matt. 11:20). And Kimchi here restrains them to the wonders wrought in Egypt, and at the Red sea. But they may as well be extended to the mighty acts of God, and the effects of his power, in the creation of all things out of nothing. In the sustaining and government of the world; in the redemption of his people by Christ; in the conversion of sinners, and in the final perseverance of the saints. In all which there are such displays of the power of God as cannot be uttered and declared by mortal tongues.
“Who can show forth all his praise”: Hebrew, “Cause to be heard.” That is, Language cannot be found which would cause “it to be heard” in a suitable manner.
We are not even capable of remembering every little blessing that God has done for us. The English language is not sufficient to tell of His mighty acts. We really do not even know of most of His mighty acts. We have a small sprinkle of them in the Bible, but this is just a few of the many wonderful acts of the LORD.
John 21:25 “And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen.”
If I spent the rest of my life praising Him, it would not be enough. I would run out of time, before I was through.
Psalm 106:3 “Blessed [are] they that keep judgment, [and] he that doeth righteousness at all times.”
They are blessed, for their conduct is right, and it leads to happiness. The Hebrew is, “the keepers of judgment;” that is, they who observe the rules of justice in their conduct, or who are governed by the principles of integrity.
“And he that doeth righteousness at all times”: All who yield obedience to just law, whether a nation or an individual. The psalm is designed to illustrate this “by contrast;” that is, by showing, in the conduct of the Hebrew people, the consequences of “disobedience.” And thus, impliedly what would have been, and what always must be, the consequences of the opposite course (compare Psalm 15:1-5).
God has given us a perfect way of life. If we live by it, He will bless us abundantly. The desire of our heart must be to do the will of the Father. There was much emphasis in the Old Testament on keeping the feast days and doing the sacrifices, but even then, God wanted obedience more than He wanted sacrifice.
1 Samuel 15:22 “And Samuel said, Hath the LORD [as great] delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey [is] better than sacrifice, [and] to hearken than the fat of rams.”
Verses 4-5: The psalmist has the benefits of the Abrahamic Covenant in mind (see note on Psalm 105:9-10). He prays here for personal deliverance (verse 4), and later for national deliverance (verse 47).
Psalm 106:4 “Remember me, O LORD, with the favor [that thou bearest unto] thy people: O visit me with thy salvation;”
Literally, “Remember me with the favor of thy people.” This is the language of the author of the psalm: a pious ejaculation such as will occur to the mind in recounting what God has done for his church. What are the advantages of being his friends; what blessings of peace, happiness, and joy are connected with true religion. Even the wicked sometimes have this feeling when they look on the happy life, and the peaceful death of the godly. So Balaam said, “Let me die the death of the righteous, and let my last end be like his!” (Num. 23:10).
“O visit me with thy salvation”: Come to me with salvation; confer it upon me.
One of the greatest rewards in reading the Exodus is the wonderful kindness and mercy God afforded these rebellious people. It gives us extra hope that God will forgive us, as well of our shortcomings. This verse above is saying, forgive me like you did them. “O visit me with thy salvation”, is a statement looking prophetically to Jesus.
Psalm 106:5 “That I may see the good of thy chosen, that I may rejoice in the gladness of thy nation, that I may glory with thine inheritance.”
Thy chosen people; or, thine elect. That I may possess and enjoy the same favor and happiness which they do. It is implied here that there are special favors conferred on them; or, that happiness is found in the friendship of God which is not to be found elsewhere. It is a characteristic of true piety to desire to make that our own. A truly religious man more desires the happiness which results from being among the “chosen” of God than all that the world can confer.
“That I may rejoice in the gladness of thy nation”: The happiness found in the nation that serves thee. True religion, the favor of God, not only confers happiness on the “individual” who possesses it, but on the nation or people where it prevails. It is just as much suited to produce happiness there, and is just as necessary for happiness there, as in the case of an individual.
“That I may glory with thine inheritance”: That I may share the honor of thy people. The word “inheritance” here is used to denote that which is one’s own, and is thus applied to the people of God considered as “his.” The meaning is, that the psalmist desired no other glory, honor, or distinction, than that which pertained to God’s people as such. He sought not the “glory” connected with the distinctions of the world. The display of wealth; the triumph of genius, of conquest, of arms, but the “glory” of being a friend of God, and of partaking of that which God confers on his people.
The penman here, is crying out for the blessings of the chosen of God. This is probably David and he is saying, I am part of that family of Abraham who the blessings will come through. Bless me, for I am part of the inheritance.
Psalm 106:6 “We have sinned with our fathers, we have committed iniquity, we have done wickedly.”
“We … fathers”: The psalmist acknowledges the perpetual sinfulness of Israel, including that of his own generation.
The penman is confessing his sins before the Father. He is also saying that his ancestors sinned and were forgiven. They are not in this by themselves. All have sinned and come short of the glory of God. Praise God! We Christians are forgiven of all our iniquity. Not even one person, aside from Jesus, has ever lived on this earth a perfect life. Our hope is in Jesus. He took our sin and traded us His righteousness. We now are clothed in the righteousness of Christ.
Verses 7-12: This section recalls the crossing of the Red Sea during the Exodus by the nation, when Pharaoh and his army were in pursuit (compare Exodus 14:1-31).
Psalm 106:7 “Our fathers understood not thy wonders in Egypt; they remembered not the multitude of thy mercies; but provoked [him] at the sea, [even] at the Red sea.”
They did not fully comprehend the design of the divine dealings. They did not perceive the greatness of the favor shown to them, or the obligation to obey and serve God under which they were placed by these remarkable manifestations.
“Thy wonders in Egypt”: The miracles performed there in behalf of the Hebrew people.
“They remembered not the multitude of thy mercies”: The great number of the divine interpositions in their behalf. They did not allow them to influence their conduct as they should have done. The aggravation of their offence in the case here referred to was particularly in the “multitude” of the mercies. It would have been sinful to have forgotten even one act of the divine favor. It was a great aggravation of their guilt that “so many” acts were forgotten, or that they failed to make an impression on them. So now. It is a great sin to be unmindful of a “single” favor conferred by God. It is a great aggravation of guilt that men live continually amidst so many proofs of the divine goodness. That they are fed, and clothed, and protected. That they breathe the pure air, and look upon the light of the sun. That they enjoy the comforts of domestic life, the blessings of liberty, and the offers of salvation. That they lie down and rise up; that their toils are crowned with success, and that the blessings of every land are made to come around them. And yet they forget or disregard all these proofs of the divine mercy.
“But provoked him at the sea, even at the Red Sea” (Exodus 14:10-12; see note on Exodus 13:18). They “rebelled” against him. Even amidst the wonders there occurring, and after all the blessings which they had received at his hands, when they were in danger they doubted his power, and called in question his faithfulness.
When the first real test came upon these Israelites, they forgot that God had delivered them with the ten plagues out of Egypt. They panicked at the Red Sea. They saw the sea before them, and did not trust God to get them out of this problem. Isn’t that just the way we are? God has taken the Christians out of Egypt the (world), with no help from us. The first time we face a problem, we forget that He is the answer. If He can take them out of Egypt, He can help them cross the Red Sea. Do you have any mountain or river to cross? I know the One who can take you to the other side.
Psalm 106:8 “Nevertheless he saved them for his name’s sake, that he might make his mighty power to be known.”
“His name’s sake”: The glory and reputation of God provide the highest motive for His actions. This frequent Old Testament phrase appears 6 other places in the Psalms (compare Psalms 23:3; 25:11; 31;3; 79:9; 109:21; 143:11).
The marvelous thing to me, is that He saved them, even though they did not have faith to believe. He had defamed the gods of Egypt, now He would show beyond a shadow of doubt that the LORD is God. All the lands around would be afraid of the God of the Israelites after this incident.
Verses 9-11: The crossing of the Red Sea (is described in Exodus chapter 14).
Psalm 106:9 “He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness.”
“He rebuked the Red Sea”: This reliable historical account recalls a true supernatural miracle of God (compare Exodus 14:21-22), just as He would later provide a way for the nation to cross the Jordan into the land (compare Joshua 3:14-17).
God has power over all the elements. The sea had to obey the voice of God. Not only did the sea separate and stand in a heap on either side, but the ground in the bed of the sea dried up and they walked through on dry ground.
Psalm 106:10 “And he saved them from the hand of him that hated [them], and redeemed them from the hand of the enemy.”
As Pharaoh and his people did, because of their numerous increase, which they endeavored to prevent. And still more because of the plagues inflicted on them. And now because they were gotten away from them, and therefore pursued them in great wrath and indignation (Exodus 15:9).
“And redeemed them from the hand of the enemy”: The same thing in different words; so the Lord Christ has saved and redeemed his people out of the hand of all their spiritual enemies. And those that hate them and war against them, as sin, Satan, and the world (Luke 1:71).
Psalm 106:11 “And the waters covered their enemies: there was not one of them left.”
They pursuing the Israelites into the sea, the waters returned, and covered Pharaoh and all his host, and drowned them. So that they sunk as a stone, and as lead into the bottom of the sea (Exodus 14:28).
“There was not one of them left”: To return back to Egypt, and give an account of what became of the army (Exodus 14:28). An emblem this of the utter destruction of all our spiritual enemies by Christ. Who has not only saved us from them, but has entirely destroyed them. He has made an end of sin, even of all the sins of his people. He has spoiled Satan and his principalities and powers; he has abolished death, the last enemy, and made his saints more than conquerors over all. Likewise, it may be a representation of the destruction of the wicked at the last day, who will be all burnt up at the general conflagration, root and branch, not one will be left (see Mal. 4:1).
“There was not one of them left”: As recorded in Exodus 14:28 (compare Psalm 78:53).
Pharaoh’s men and chariots drowned in the sea. They never pursued the Israelites any more. The Israelites walked through the Red Sea on dry land and just as soon as they were safely on the other side, God allowed the Pharaoh’s men to pursue them through the sea, and the sea drowned every one of them.
Psalm 106:12 “Then believed they his words; they sang his praise.”
“They sang his praise”: The Song of Moses is in view (compare Exodus 15:1-21).
Praise and thanksgiving were plentiful at the Red Sea, after the drowning of the Egyptians. The sad thing is how quickly these people forget.
Verses 13-33: Those that will not wait for God’s counsel, shall justly be given up to their own hearts’ lusts, to walk in their own counsels. An undue desire, even for lawful things, becomes sinful. God showed his displeasure for this. He filled them with uneasiness of mind, terror of conscience, and self-reproach. Many that fare deliciously every day, and whose bodies are healthful, have leanness in their souls: no love to God, no thankfulness, no appetite for the Bread of life, and then the soul must be lean. Those wretchedly forget themselves, that feast their bodies and starve their souls. Even the true believer will see abundant cause to say, it is of the Lord’s mercies that I am not consumed. Often have we set up idols in our hearts, and cleaved to some forbidden object. So that if a greater than Moses had not stood to turn away the anger of the Lord, we should have been destroyed. If God dealt severely with Moses for unadvised words, what do those deserve who speak many proud and wicked words? It is just in God to remove those relations that are blessings to us, when we are peevish and provoking to them, and grieve their spirits. This section remembers the nation’s wanderings in the wilderness (compare Num. chapter 14; Deut. Chapter 34).
Verses 13-15: The Jews forgot what God had most recently done on their behalf, but:
(1) Remembered the basics of life that Egypt provided, and
(2) Doubted that they would have water (compare Exodus 15:24), or food (compare Exodus 16:2-3), in the future.
Israel “tempted God” with their selfish requests. “He gave them” what they wanted, but their craving ended in sickness. Their impatience rushed them to premature death (Num. 11:18-33).
Psalm 106:13 “They soon forgat his works; they waited not for his counsel:”
The miracles he wrought in Egypt, the deliverance of them from thence with a mighty hand and outstretched arm, and the leading them through the Red sea as on dry land. And destroying all their enemies. All these they soon forgot, for they had gone but three days’ journey into the wilderness after this, before they began to murmur and show distrust of the power and providence of God (Exodus 15:22). It is in the Hebrew text, “they made haste, they forgot his works”; as soon as they were out of Egypt, they were for entering into the land of Canaan at once, and were much displeased that they were not immediately led into it.
“They waited not for his counsel”: They did not ask counsel of God, though it belongs to him, and he is wonderful in it, and does all things after the counsel of his own will. Nor would they take it when given by Moses and Joshua. They did not choose to wait his time and way of working. They were for limiting the Holy One of Israel to their time and way. They were for being in the land of Canaan before his time; and were for eating flesh, when it was his counsel to feed on manna he provided for them every day.
God called these people who constantly complained, murmurers. At every problem, they complained instead of trusting God. Possibly one reason God allowed them to have so many problems was, so they would finally learn to trust Him.
Psalm 106:14 “But lusted exceedingly in the wilderness, and tempted God in the desert.”
Margin, as in Hebrew, “lusted a lust.” The reference is to their desire of better food than the manna.
“And tempted God in the desert”: Tried God, whether he “could” provide for them food and drink (Psalm 78:19-20).
As I said, they were never satisfied. They spent all of their time complaining. Had God not been so longsuffering, He would have killed them in the wilderness.
Psalm 106:15 “And he gave them their request; but sent leanness into their soul.”
Flesh and feathered fowl in great abundance (see Psalm 78:27). So, God sometimes gives to wicked men what they ask for, as much as they can desire, yea, more than heart could wish.
“But sent leanness into their soul”: Either into their persons; or rather, their bodies, which are oft understood by this word. Of which see the notes upon (Psalm 16:10). So their inordinate desire of pleasing and pampering their bodies was the occasion of destroying them. While God denied his blessing, which alone makes food able to nourish us, and inflicted his curse, which made their food as destructive as poison to them.
He answered their requests through Moses, they were not joyful in their souls. God inhabits the praises of His people. To have fatness in your soul takes fellowship with God. They had no fellowship with God. They spent all their time complaining.
Verses 16-18: Korah, who is not named here, led the rebellion that is recounted (compare Num. 16:1-35). God’s judgment concluded with fire which consumed 250 men (compare Num. 16:35).
Psalm 106:16 “They envied Moses also in the camp, [and] Aaron the saint of the LORD.”
They were envious of him, or rebelled against him, as assuming too much authority (see Num. 16:1-2). The reference here is rather to the “result” of that envy in producing rebellion than to the envy itself. It is true, however, that the foundation of their opposition to him “was” envy.
“And Aaron the saint of the Lord”: That is, as set apart to the service of the Lord. Or, as employed in holy things. The reference is to his “office,” not to his personal character.
Even though Moses had been instigated in getting them out of the hard bondage in Egypt, they were jealous of him. They did not understand why God had chosen Moses over them. They did not realize that Moses was a very humble man. God had chosen Moses, because God knew Moses’ heart. Aaron was of a very special family. God had chosen him to help Moses. Moses or Aaron did not ask for this special anointing from God. They did not ask to be chosen. God chose them. A great deal of responsibility goes along with being chosen of God to do a particular job.
Psalm 106:17 “The earth opened and swallowed up Dathan, and covered the company of Abiram.”
One of the heads of the conspirators against Moses and Aaron. The earth clave asunder under him and his company; opened itself, or its mouth, and devoured them at once. This was a new, marvelous, and unheard of thing, and which manifestly showed the divine displeasure and resentment at their proceedings. And served greatly to confirm the authority and office of Moses and Aaron (see Num. 16:30).
“And covered the company of Abiram”: Another of the heads of the confederacy. Korah is not mentioned, though the earth swallowed him up and all that belonged to him, their houses and their goods. Some think the reason is because it was well known that this was his case, when Dathan and Abiram are not so expressly mentioned in the history by Moses. As also because the sons of Korah were now in esteem as singers. Nor is On the son of Peleth mentioned, because, as Kimchi says, he repented, and desisted from the conspiracy.
Dathan was opposed to God’s servants, and God opened up the earth and swallowed them. Like an earthquake. Abiram was destroyed at the same time. It is a very dangerous thing to come against the anointed of God, or against God. God may not instantly punish, but He will not forget. They will be punished.
Psalm 106:18 “And a fire was kindled in their company; the flame burned up the wicked.”
This seems to be the company of Korah, or however a part of it. The two hundred and fifty men that had censers, and so were of the Levitical race, as Korah was. This fire came from the Lord out of heaven.
“The flame burned up the wicked”: The two hundred and fifty men with censers (Num. 16:35), this was an emblem of that fire which shall consume those that hurt the witnesses. Or of that vengeance of eternal fire which wicked men will suffer forever.
The Levites were destroyed in this fire. Korah was destroyed, as well. At a later time, Korah’s family were forgiven. It seems the earth swallowed Dathan and Abiram, and the fire killed Korah.
Verses 19-23: This section remembers when the nation convinced Aaron to make a golden calf for idol worship while Moses was on the mountain receiving the commandments of God (compare Exodus 32:1-14; Deut. 9:7-21).
Verses 19-21: The episode of the golden calf (is recorded Exodus chapter 32).
Psalm 106:19 “They made a calf in Horeb, and worshipped the molten image.”
“Horeb”: Most likely another name for Mt. Sinai (compare Exodus 19:11). This special place, called “the mountain of God” (compare Exodus 3:1; 1 Kings 19:8), is where Moses received the commandments of God (Deut. 1:6; 5:2; 29:1; Mal 4:4).
While Moses was on the mountain with God 40 days and nights waiting for the 10 commandments, the people talked Aaron into making them a golden calf to worship. When Moses came down the mountain, he heard revelry in the camp. The people were worshipping the golden calf.
Psalm 106:20 “Thus they changed their glory into the similitude of an ox that eateth grass.”
Their true glory, the proper object of worship, God (compare notes Rom. 1:23). They “exchanged” that as an object of worship for the image of an ox.
“Into the similitude of an ox that eateth grass”: Into the likeness of an ox. That is, they worshipped God under that image. The circumstance of its “eating grass” is added to show the absurdity of the act. Instead of worshipping God, an independent Being, who does not need to be supported, but who himself sustains all things. And provides for all, they worshipped an animal that had need of constant sustenance, and would itself soon die if deprived of its proper nourishment (compare the notes at Isa 40:18-20; 41:6-7).
The calf was one of the false gods in Egypt. They had made a golden image of the false god. They were worshipping it, when Moses came down the mountain. How soon they forgot that this was one of the false gods the Almighty God had defamed. The only true God brought them out of bondage in Egypt. He held the Egyptians off, while they crossed on dry land in the bottom of the Red Sea. He killed the Egyptians, so they would not follow them. Now, they have forgotten all about the real God. They were worshipping the thing He created rather than the Creator. When will they ever learn?
This is exactly the way people are today. People have a tendency to worship the things they can see with their eyes instead of the One True God. We must worship the Creator and not His creation.
Psalm 106:21 “They forgat God their savior, which had done great things in Egypt;”
“God their savior”: This title, common in the pastoral epistles, is seldom used in the Old Testament outside of Isaiah (19:20; 43:3, 11; 45:15, 21; 49:26; 60:16; 63:8). Here it refers to physical deliverance. It looks forward to Jesus Christ as spiritual redeemer (Luke 2:11).
This is speaking of the Israelites, when they made the golden calf. Moses had gone up the mountain to meet with God, and they had given up on him coming back. This is one of the times when 40 is definitely a time of testing. These Israelites failed the test. They forgot that God had saved them from the terrible bondage they had been under in Egypt. God had saved them by bringing ten plagues on the Egyptians. Ten has to do with world government. God had freed them from the grasp of the world’s government and had brought them out with His mighty Hand (Savior).
Psalm 106:22 “Wondrous works in the land of Ham, [and] terrible things by the Red sea.”
“Ham”: Another name for the part of Egypt, which was settled by descendants of Ham, the youngest son of Noah (compare Gen. 9:24; 10:6-20).
The land of Ham was Egypt. The fact that the fire of God stood between them and the Egyptians, and held them off until the children of Israel could cross over the sea, should have been as great a miracle as the Red Sea parting. They had soon forgotten all of this.
Psalm 106:23 “Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy [them].”
“Moses, in the breach”: Moses pleaded with God, based on the Abrahamic Covenant promises, not to destroy the nation in spite of their idolatry and immoral behavior (compare Exodus 32:11-14).
When God looked down from the mount, and saw what they had done, He said He was going to destroy them everyone, and start over with Moses. Moses begged for their lives. God spared them, because of Moses’ pleadings for them. Of course, God could see what they were doing, and Moses could not. When Moses saw what they had done, he threw the tables of stone with the 10 commandments on them down, and broke them.
Verses 24-27: This portion recounts:
(1) The nation’s rejection of Joshua’s and Caleb’s positive report from the Land, and
(2) Their desire to return to Egypt (compare Num. 14:1-4).
God responded with judgment (Num. 14:11-38).
Psalm 106:24 “Yea, they despised the pleasant land, they believed not his word:”
“The pleasant land”: A term used of the Land God promised to Abraham for the nation Israel (compare Jer. 3:19; Zech. 7:14).
They had no faith in the Word of God. The strange thing to me is, that they had heard the voice of God from the mount, and it frightened them so much, they asked Moses to speak to God for them. They really were without excuse, because God had spoken the 10 commandments to them before Moses went on the mountain. Read more on this in our study on Exodus.
Psalm 106:25 “But murmured in their tents, [and] hearkened not unto the voice of the LORD.”
They complained of Moses; they complained of their food; they complained of the hardships of their journey; they complained of God. They did this when “in their tents;” when they had a comfortable home; when safe; when provided for; when under the direct divine protection and care. So people often complain: perhaps oftener when they have “many” comforts than when they have “few” (Num. 14:2; 14:27).
And hearkened not unto the voice of the Lord”: To go up and possess the land; they disbelieved his word, and were disobedient to his command. The use the apostle makes of this (see Heb. 3:7), and of their other provocations. Of their lust, idolatry, fornication, tempting of God, and murmuring against him (see 1 Cor. 10:6).
They not only did not have faith in God, but murmured against Him when they were in their tents, where they thought He could not hear. This is undoubtedly the most ungrateful group of people that I have ever read about.
Psalm 106:26 “Therefore he lifted up his hand against them, to overthrow them in the wilderness:”
He resolved to cut them off, so that none of them should reach the Promised Land (Num. 14:27-33).
“To overthrow them in the wilderness”: literally, to cause them to “fall.”
God at this point, regretted that He had brought them out of Egypt. One of the things that kept Him from killing every one of them was, what the nations around would think. Many were killed right here.
Psalm 106:27 “To overthrow their seed also among the nations, and to scatter them in the lands.”
Their posterity was not overthrown in the wilderness; they were spared to possess the land their fathers despised. This respects later times, as does what follows.
“And to scatter them in the lands; which Kimchi explains by the discomfiture of them by the Amalekites and Canaanites, when they presumed, contrary to the will of God, to go up to the top of the hill. And by Arad’s taking some of them prisoner, afterwards (Num. 14:45). But this was not done, nor to be done, in the wilderness. But the meaning is, that God lifted up his hand in the wilderness, and sware there, as Ezekiel says (Ezek. 20:23). That he would scatter them and disperse them among the Heathen. That is, at one time or another; which he did in part at the Babylonish captivity, and completely by the Romans. Which is now their case, and is a standing proof of this prophecy, and an accomplishment of the oath of God.
They were a rebellious house and ungrateful. Their murmuring never seemed to stop. Loss of fellowship with God, then or now, is possibly the worst thing that can happen to a person.
Verses 28-31: This scene recounts Israel’s encounter with the prophet Balaam who, on behalf of Balak, King of Moab, tried to curse Israel but was prevented from doing so by God (compare Num. chapters 22 to 24; Deut. 23:4; Joshua 24:9-10; Neh. 13:2). Having failed, Balaam advised Balak to entice Israel with immorality and idolatry (compare 31:16 with 25:1; 2 Peter 2:15; Jude 11; Rev. 2:14). Israel sinned and God judged (Num. 25-1-13). Balaam was later slain by Israel (compare Joshua 13:22).
Psalm 106:28 “They joined themselves also unto Baal-peor, and ate the sacrifices of the dead.”
“Baal-peor”: Refers to Baal, a god of the Moabites, whose worship occurred at the location of the mountain called Peor (compare Num. 23:28).
“Sacrifices of the dead”: This most likely refers to sacrifices made to lifeless idols (compare 1 Thess. 1:9). Israel should have been worshiping “the living God” (compare Deut. 5:26; 1 Sam. 17:26, 36; Psalms 42:2; 84:2; Jer. 10:3-10; Dan. 6:20, 26).
I want to weep for God when I see how ungrateful these people are. Can you believe they mixed with these evil people and practiced their form of false worship? They went the way of the world around them. People today who have every opportunity to know the One true God, are choosing the world over God. How can they do such a thing?
Psalm 106:29 “Thus they provoked [him] to anger with their inventions: and the plague brake in upon them.”
Sin is an invention of man’s. When our first parents sinned, they found out many inventions; and their posterity ever since have been inventors of evil things. And man’s invention is very quick at that work. All false doctrine and false worship are of men’s finding out. All idolatrous practices are their inventions, and which are here intended (see Psalm 106:39). And these are very provoking to God, who is jealous of his glory, and which is taken from him hereby. And even when he forgives such sins of men, he takes vengeance on their inventions, as in this case (Psalm 99:8). For it follows:
“And the plague brake in upon them”: Like an inundation of water, and carried off four and twenty thousand persons (Num. 25:9).
It is a very serious thing to provoke God. Twenty four thousand of them fell to the deadly plague that God sent upon them. The reason God did this was, because they were practicing revolting sin. It troubles me greatly that in our nation, many people have begun to say that homosexuality is an alternate life style. It is an abomination to God. This type of sin was the very same here. God will not always look the other way. The plague then, was a deadly disease that swept through the camp and appeared to be about to involve the whole camp. Does this sound familiar?
Psalm 106:30 “Then stood up Phinehas, and executed judgment: and [so] the plague was stayed.”
“Phinehas”: The son of Eleazar, son of Aaron (compare Num. 25:7). When none else would, he rose up in great zeal for the Lord of hosts; and took on him the work of a civil magistrate, and slew two persons of noble birth in the very act of fornication. The Targum is, “he prayed” and so the Syriac version “he interceded with the Lord, that the plague might stop.” This he might do, as well as the other, though it is not elsewhere recorded, and in which he succeeded. But in the Talmud it is observed that it is not said (that is, “he prayed”), but from whence may be learned, if it is proper to say so, that he executed judgments with his Maker. The Septuagint and Vulgate Latin versions render it, “he appeased”; made atonement for propitiation; and this is said of him (Num. 25:13).
“And so the plague was stayed”: It was restrained from proceeding further; no more execution was done by it. In this he was a type of Christ, who, by doing righteousness, by the atoning sacrifice of himself, and by his intercession, has appeased the wrath of God. And satisfied divine justice so that there is no condemnation to them that are interested in him. No evil of punishment shall befall them, nor plague come nigh them.
Phinehas saw this terrible sin. He was inflamed with righteous indignation, and slew two of the people openly involved in this terrible sin. God stayed the plague, because of this righteous man. You may read more about this in (Numbers chapter 25).
Psalm 106:31 “And that was counted unto him for righteousness unto all generations for evermore.”
“Counted unto him for righteousness”: This was a just and rewardable action, evidencing faith in God. As with Abraham (compare Gen. 1:5-6 and Rom. 4:3; Gal 3:6; James 2:23), so it was also with Phinehas. The everlasting covenant of perpetual priesthood through Aaron, from the house of Levi, was first made by God (in Lev. 24:8-9; compare Jer. 33:17-22; Mal. 2:4-8). This covenant was reaffirmed in (Num. 18:8, 19). In this text, the covenant is further specified to be through the line of faithful Phinehas.
People who truly love God should not sit idly by and see God ridiculed with sins of the people. The worst thing is that some of this type sin is going on in some of our churches today. Phinehas was counted righteous before God, because he spoke out against this evil. He not only spoke out; he did something about it.
Verses 32-33: This scene looks back to (Num. 20:1-13), when Moses, provoked by the continuing rebellion of Israel, nonetheless wrongly stuck the rock in anger (compare Exodus 11:8; 16:20), and thus offended God (compare Num. 20:12). As a result, both Aaron (compare Num. 20:22-29), and Moses (Deut. 34:1-8), died prematurely without entering the Promised Land.
Psalm 106:32 “They angered [him] also at the waters of strife, so that it went ill with Moses for their sakes:”
Or, “at the waters of Meribah”; that is, Meribah-kadesh, as it is called in (Deut. 32:51), to distinguish it from Meribah-rephidim. Where also were waters of strife or contradiction; at which the people murmured and strove with the Lord, and greatly displeased him (Exodus 17:7). “The waters of strife” (compare Num. 20:13).
“So that it went ill with Moses for their sakes”: He was not suffered to go with them into the good land. Though he most earnestly desired it, it could not be granted: but when he was just upon the borders of it, he is bid to go up to the mount, and take a view of it, and die. And all because of what was done at this place (see Num. 20:12).
The first time these people were without water, God told Moses to strike the Rock. He did, and a fountain of water gushed forth. Now they are without water and complaining to Moses again. Moses went to God and told Him of the problem. God told Moses to speak to the Rock. Moses was so angry with these people that instead of speaking to the Rock, he struck the Rock. For this one act, Moses did not get to enter the Promised Land. The Rock symbolized Jesus Christ. The first time he struck the Rock, it symbolized the crucifixion of Jesus Christ. The striking of this Rock the second time was like crucifying Christ all over again. Moses’ anger at these people caused him to sin. It cost him the Promised Land. God let him view it from the mountain where he died, but he did not get to go in.
Psalm 106:33 “Because they provoked his spirit, so that he spake unadvisedly with his lips.”
“His Spirit”: This most likely refers to the Holy Spirit of God. The Spirit of God had an extensive ministry in the Old Testament (compare Gen. 1:2; 6:3; 2 Sam. 23:2; Neh. 9:30; Psalm 139:7; Isa. 48:16; Ezek. 2:2; 3:12-14; 8:3; 11:1, 5, 24; Hag. 2:5; Zech. 7:12). Both (Isa. 63:10-11; and Acts 7:51), point to this particular event.
This seemed such a little thing for Moses to do, but he should have not acted so hastily. We can easily see how this might have happened, because these people had troubled him so. He was God’s anointed, and more was expected of him.
Verses 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, before long, add their Amen.
Verses 34-39: This section describes the general sins of Israel from the time they entered the Land (Joshua 3:4), until they were exiled to Assyria (2 Kings chapter 17), and Babylon (2 Kings chapters 24 and 25). There failed to expel the heathen and sadly conformed to their idolatry.
Psalm 106:34 “They did not destroy the nations, concerning whom the LORD commanded them:”
Here begins an account of their sins and provocations, after they were settled in the land of Canaan. They did not destroy the inhabitants of the land, of the seven nations; whose land was given to them as an inheritance. And of which the Canaanites were dispossessed for their sins, and to be destroyed.
“Concerning whom the Lord commanded them”: That they should destroy them. The command is in (Deut. 7:1). God’s commands are to be obeyed; they are neither to be added to, nor diminished from. His commands are transgressed and violated by sins of omission or commission. The Israelites might plead mercy, but this was no excuse to an express command: the same sin Saul was afterwards guilty of, with respect to one of these nations (1 Sam. 15:2). Those spiritual Canaanites, the sinful deeds of the body, are to be mortified, and not indulged and spared (Col. 3:5).
God commanded them to go in and kill all the people, and they did not obey God. The reason God wanted them killed is, because they were practicing unnatural sin. Some would say that God was unusually hard on them. This is a case where the whole nation was involved in this type sin. He destroyed Sodom for the same sin. The children of Israel were not to mix with these people and pick up these bad sins. God wanted them destroyed, so the Israelites would not learn this sin from them.
Psalm 106:35 “But were mingled among the heathen, and learned their works.”
Not only dwelt among them, but made covenants and contracts, carried on trade and commerce, and intermarried with them, contrary to the express law of God (Deut. 7:2). Nor should saints have communion with wicked men, especially in things sinful and superstitious (2 Cor. 6:14).
“And learned their works”: Not their civil works and actions, their trades and business, but their idolatrous works; of which a detail is given in the following verses: “evil communications corrupt good manners” (1 Cor. 15:33).
They spared them and did just what God had known they would do, if they were not destroyed.
Verses 36-38: “Idols … devils … idols”: Demons impersonate idols and encourage idol worship (compare Deut. 32:17; 2 Chron. 33:5-7: 1 Cor. 10:14-21; Rev. 9:20). The sacrifice of children was not uncommon (compare Deut. 12:31; 2 Kings 17:17; Ezek. 16:20-21).
Psalm 106:36 “And they served their idols: which were a snare unto them.”
(See Judges 2:12-13; 2:17; 2:19; 3:6-7).
“Which were a snare unto them”: Like the snares or traps by which birds and wild beasts are caught. That is, they were taken unawares; they were in danger when they did not perceive it; they fell when they thought themselves safe. The bird and the wild beast approach the snare, unconscious of danger. So the friend of God approaches the temptations which are spread out before him by the enemy of souls. And, before he is aware, he is a captive, and has fallen. Nothing could better describe the way in which the people of God are led into sin than the arts by which birds are caught by the fowler, and wild beasts by the hunter.
We learned in another lesson that idols mean nothings. A nothing cannot help you. When you choose a nothing over God, you are of all men most foolish.
Psalm 106:37 “Yea, they sacrificed their sons and their daughters unto devils,”
(See 2 Kings 16:3; Ezek.16:20; 20:31; Isa. 57:5).
“Unto devils”: Hebrew, (שׁדים shêdiym). The Septuagint (δαιμονίοις daimoniois), “demons.” So the Vulgate (“daemoniis”). The word is used only in the plural number, and is applied to idols. It occurs only (in this place, and in Deut. 32:17). On the meaning of this (see the notes at 1 Cor. 10:20).
Most of the false religions in the lands that the Israelites came across, not only worshipped false gods, but practiced human sacrifice as well. This is what this verse is saying.
Psalm 106:38 “And shed innocent blood, [even] the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan: and the land was polluted with blood.”
The blood of those who had committed no crime; who did not “deserve” the treatment which they received. That is, they were sacrificed “as” innocent persons, and “because” it was believed that they “were” innocent. The pure for the impure; the holy for the unholy. It was on the general principle that a sacrifice for sin must be itself pure, or it could not be offered in the place of the guilty. That an offering made for one who had violated law must be by one who had “not” violated it. This was the principle on which “lambs” were offered in sacrifice. It is on this principle that the atonement for sin by the Lord Jesus was made. On this depend its efficacy and its value.
“And the land was polluted with blood”: That is, either so much blood was thus poured out, that it might be said that the very land was polluted with it. Or, the sin itself was so great, that it seemed to defile and pollute the whole land.
These children were made in the image of God. These were blessed of God. In our land today, there are devil worshippers who are practicing human sacrifice. What a shame the world never changes. The land is polluted with blood today.
Psalm 106:39 “Thus were they defiled with their own works, and went a whoring with their own inventions.”
“Own works … inventions”: God held Israel directly responsible for their sin without excuse.
God is absolute. There is no other way to worship, other than the way He has provided for us. When men start trying to think up clever ways to entice the world into the church, it usually winds up in sin. Men’s inventions destroy. God’s way brings life.
Verses 40-43: From the time of the judges until the Assyrian and Babylonian exiles, God used the hand of His enemies to discipline Israel for their sin.
Psalm 106:40 “Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance.”
Sin is the cause of wrath, which is compared to fire kindled by the breath of the Almighty, and is intolerable. This shows that the offence must be very great, as to incense the Lord against a people he had chosen above all others to be his peculiar people. As well as it was an aggravation, of their sin, so highly to provoke the Lord, whom they had vouched to be their God. There may be appearances of wrath for sin against those who are the Lord’s people in the highest and best sense.
“Insomuch that he abhorred his own inheritance”: The people of Israel, whom he had chosen for his inheritance, and were his portion, and the lot of his inheritance. This must be understood of the body of the people, not of every individual. Not of the remnant according to the election of grace among them, of which there were some in all ages. For this would be contrary to his love, and the unchangeableness of it. And however not of the persons of his people, but of their sins; and of the appearances of his providence towards them, which look like wrath, indignation, and abhorrence. For God will not cast off his people, nor forsake his inheritance (Psalm 94:14). The following verses explain this wrath and abhorrence. The Targum in the king’s Bible is, “the Word of the Lord abhorred,”
Over and over, God had forgiven them, and they would go right back into a sin even worse than the last one. He had gotten so disgusted with them, that He hated He had chosen them for His people.
Psalm 106:41 “And he gave them into the hand of the heathen; and they that hated them ruled over them.”
In the times of the judges; as into the hands of the Mesopotamians, Moabites, Canaanites, Midianites, and Philistines, to whom they became tributaries (see the book of Judges).
“And they that hated them ruled over them”: As it was threatened and foretold they should, in case they did not observe the law of God (Lev. 26:17).
Their sins found them out. The very ones that they had been involved in sin with, now ruled over them. God as punishment to them, had allowed the heathen to rule over them. The protection of God that they had been blessed with had left, because of their habitual sin.
Psalm 106:42 “Their enemies also oppressed them, and they were brought into subjection under their hand.”
By taxes, and taking the increase of their fields and sustenance, which often obliged them to cry for a deliverer, who upon this was sent to them (see Judges 2:9).
“And they were brought into subjection under their hand”: Or were humbled under their hand, as the Targum; they were not only made to submit to their enemies, but they were humbled before the Lord. Brought to a sense of their sins, and acknowledgment of them, when the Lord appeared for their deliverance, as follows.
When they left their God to fellowship with the heathen, they found that they were not only ruled over by these heathen, but severely oppressed. There was no kindness in the rule of the heathen over these Israelites.
Psalm 106:43 “Many times did he deliver them; but they provoked [him] with their counsel, and were brought low for their iniquity.”
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.
“And were brought low for their iniquity”: Margin, “impoverished or weakened.” The Hebrew word means to melt away, to pine; and therefore, to decay, to be brought low (see Job 24:24). Where it is rendered “brought low,” and (Eccl. 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.
God had delivered them over and over in the past. This time they had purposed in their heart to do what God had told them not to do, and God just let them get the punishment they deserved.
Verses 44-46: This emphasizes the unconditional nature of God’s covenant with Abraham.
Psalm 106:44 “Nevertheless he regarded their affliction, when he heard their cry:”
Or “looked on them in distress”; 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.
God loved them in spite of their unfaithfulness to Him. When they get into trouble, they cry out to God, and He always listens.
Psalm 106:45 “And he remembered for them his covenant, and repented according to the multitude of his mercies.”
His solemn promises made to their fathers. He remembered that covenant in their behalf; or, on account of that, he came and blessed them. He had made gracious promises to the patriarchs; he had promised to be the God of their posterity. He had his own great purposes to accomplish through their nation in the distant future; and on these accounts, he came and blessed them.
“He remembered for them his covenant”: This answers the psalmist’s prayer of verses 4-5 with regard to the Abrahamic Covenant that;
(1) The descendants of Abraham would multiply; and
(2) They would possess the Land (see note on Psalm 105:9-10; compare Luke 1:72-75).
“According to the multitude of his mercies”: The greatness of his mercy; the disposition of his nature to show mercy; the repeated instances in which he had shown mercy in similar circumstances.
The covenant that God is remembering, is the covenant He had made with Abraham. God would not break His covenant with Abraham and forgives them. His mercies endure forever.
Psalm 106:46 “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 Chron. 30:9). He did so by stirring up Cyrus to proclaim liberty to them, and his successors to encourage and assist in rebuilding their city and temple.
Even evil people can be controlled by God. God causes these evil people to suddenly have pity upon them and set them free.
Verses 47-48: For all its exposure of the people’s ingratitude, this is essentially a psalm of praise, for God’ extraordinary longsuffering emerges as the real theme and gives reality to the doxology that closes the psalm and the fourth book of the psalter (Psalms 90 – 106).
Psalm 106:47 “Save us, O LORD our God, and gather us from among the heathen, to give thanks unto thy holy name, [and] to triumph in thy praise.”
The psalmist pleads, on behalf of the nation and in light of the Abrahamic Covenant, for the nation to be regathered in Israel. He remembers what the men of Moses’ day forgot, i.e., God as their Savior (compare 106:21). Even though the tribes of Judah and Benjamin returned to Israel in Ezra and Nehemiah, this text looks ahead to the regathering of Israel at the time when the Lord Jesus Christ returns to rule over the promised Davidic (2 Sam. chapter 7), millennial kingdom (Rev. chapter 20), on earth (compare Ezek. 37:11-28; Hosea 14:4-8; Joel 3:18:21; Amos 9:7-15; Micah 7:14-20; Zeph. 3:8-20; Zech. Chapters 12-14).
This was the appeal they made to God. When God remembered the covenant He had made with Abraham, they immediately called out to God, and called Him our LORD. Now they are ready to thank God, if He will only gather them home to Him away from these heathens. Isn’t that always the way? Don’t wait to praise God until there is a crisis in your life. Praise Him in the good times and the bad times.
Psalm 106:48 “Blessed [be] the LORD God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the LORD.”
“From everlasting to everlasting”: With the hopeful prayer of 106:47 on his lips, the psalmist closes the fourth book of the Psalms (Psalms 90-106), with a grand benediction focusing on the eternal character of God, Israel’s Savior (compare 1 Chron. 16:36; Psalms 41:13; 90:2).
I believe the penman here, is speaking this for himself as well as for these Israelites. I would say with him, praise the LORD. Amen means so be it. Let everything that has breath say, praise the LORD.