7/27/18
Tom Lowe
Psalm 106
(Anonymous author; clearly a companion of Psalm 105—Psalm 105 tells how God treated Israel, Psalm 106 tells how Israel treated God; this psalm is another of the envelope psalms. It begins and ends with the same words: “Praise ye the Lord,” so that the close of the psalm is an invitation to go back and read it all over again.)
Title:Give Thanks to the Lord, for He is Good
Theme: National Confession
- KJV Bible is used throughout unless noted otherwise.
- “Special Notes” and “Scripture” follow associated verses.
1Praise ye the LORD. O give thanks unto the LORD; for he is good: for his mercy endureth for ever.
2Who can utter the mighty acts of the LORD? who can shew forth all his praise?
3Blessed are they that keep judgment, and he that doeth righteousness at all times.
4Remember me, O LORD, with the favour that thou bearest unto thy people: O visit me with thy salvation;
5That 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.
6We have sinned with our fathers, we have committed iniquity, we have done wickedly.
7Our 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.
8Nevertheless he saved them for his name's sake, that he might make his mighty power to be known.
9He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness.
10And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy.
11And the waters covered their enemies: there was not one of them left.
12Then believed they his words; they sang his praise.
13They soon forgat his works; they waited not for his counsel:
14But lusted exceedingly in the wilderness, and tempted God in the desert.
15And he gave them their request; but sent leanness into their soul.
16They envied Moses also in the camp, and Aaron the saint of the LORD.
17The earth opened and swallowed up Dathan, and covered the company of Abiram.
18And a fire was kindled in their company; the flame burned up the wicked.
19They made a calf in Horeb, and worshipped the molten image.
20Thus they changed their glory into the similitude of an ox that eateth grass.
21They forgat God their saviour, which had done great things in Egypt;
22Wondrous works in the land of Ham, and terrible things by the Red sea.
23Therefore 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.
24Yea, they despised the pleasant land, they believed not his word:
25But murmured in their tents, and hearkened not unto the voice of the LORD.
26Therefore he lifted up his hand against them, to overthrow them in the wilderness:
27To overthrow their seed also among the nations, and to scatter them in the lands.
28They joined themselves also unto Baalpeor, and ate the sacrifices of the dead.
29Thus they provoked him to anger with their inventions: and the plague brake in upon them.
30Then stood up Phinehas, and executed judgment: and so the plague was stayed.
31And that was counted unto him for righteousness unto all generations for evermore.
32They angered him also at the waters of strife, so that it went ill with Moses for their sakes:
33Because they provoked his spirit, so that he spake unadvisedly with his lips.
34They did not destroy the nations, concerning whom the LORD commanded them:
35But were mingled among the heathen, and learned their works.
36And they served their idols: which were a snare unto them.
37Yea, they sacrificed their sons and their daughters unto devils,
38And 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.
39Thus were they defiled with their own works, and went a whoring with their own inventions.
40Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance.
41And he gave them into the hand of the heathen; and they that hated them ruled over them.
42Their enemies also oppressed them, and they were brought into subjection under their hand.
43Many times did he deliver them; but they provoked him with their counsel, and were brought low for their iniquity.
44Nevertheless he regarded their affliction, when he heard their cry:
45And he remembered for them his covenant, and repented according to the multitude of his mercies.
46He made them also to be pitied of all those that carried them captives.
47Save 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.
48Blessed be the LORD God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the LORD.
Introduction
After reading this psalm, we might be tempted to say; “Those Israelites were certainly a sorry bunch of sinners!” Instead, we ought to be commending the psalmist for telling the truth about his own people. Most historians present their nations in the best possible light and blame other nations rather than their own, but our anonymous psalmist told the truth. The writer is also to be commended for identifying himself with his struggling people and saying “We have sinned” and “Save us” (vv. 5 and 47).
The purpose of the psalm is not to condemn Israel but to extol the Lord for His long suffering and mercy toward His people. In order to glorify God, the writer had to place God’s mercies against the dark background of Israel’s repeated disobedience. The psalm was probably written after the Babylonian captivity, when the Jewish people were scattered and a remnant had returned to the land to rebuild the temple and restore the nation (vv. 44-47). After expressing his praise to the Lord (vv. 1-6), the writer pointed out nine serious offences the nation had committed. He began with the Exodus and closed with the Babylonian captivity, and at the heart of the list He placed Israel’s rebellion at Kadesh Barnea.
Psalm 106 tells of God’s mercies during the major events in Israel’s history, in spite of Israel’s sinfulness. The occasion for the psalm is most likely the repentance (v. 6) of post-exilic Jews who had returned to Jerusalem (vv. 46, 47). True revival appears to be the psalmist’s intention.
Commentary
Joyful Faith (vv. 1-6)
1 Praise ye the LORD. O give thanks unto the LORD; for he is good: for his mercy endureth for ever.
2 Who can utter the mighty acts of the LORD? who can shew forth all his praise?
3 Blessed are they that keep judgment, and he that doeth righteousness at all times.
4 Remember me, O LORD, with the favour that thou bearest unto thy people: O visit me with thy salvation;
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.
6 We have sinned with our fathers, we have committed iniquity, we have done wickedly.
The psalm begins on a high note of worship and praise. Before he looked back on the failures of His people, or looked around at the ruins of the kingdom, the psalmist looked up and gave thanks to God for His goodness and mercy (vv. 1-3). Jehovah had been merciful in all that He had done, and the writer accepted God’s will as just and right. Then the psalmist turned from praise to prayer and asked God to include him in the blessings of the promised restoration of the nation (vv. 4-5). The prophets had promised that the captivity would end and the people would return and rebuild, and he believed those promises. His prayer was not selfish, for he wanted the whole nation to prosper, to rejoice in the Lord, and to give praise to His name. His prayer climaxed with penitence as he confessed his sins and the sins of his people (v. 6). “We have sinned with our fathers” is better than “Our fathers sinned.” (See Nehemiah 1:6, Daniel 9:5, 8, 11 and 15; and Lamentations 5:16.) The psalmist claimed the promise that King Solomon asked God to honor when he dedicated the temple (1 Kings 8:46-53). As we study this psalm, it may be like witnessing an autopsy, but we will benefit from it if, like the psalmist, we keep our eyes on the Lord of glory and see His kindness and faithfulness to His sinful people.
(v. 1) “Praise ye the LORD. O give thanks unto the LORD; for he is good:” Goodness and mercy are two of God’s attributes and they are especially praiseworthy to the psalmist in light of Israel’s historical sin pattern (vv. 6-46). There is present here both praise and confession.Praise. . . . give thanks. . . . we have sinned. In what sounds like a hymn (vv. 1-5), the psalmist issues a call to praise, followed by an expression of beatitude, a personal prayer, and a confession of national sin. Note that the present generation is included along with the past generations.
The word “Lord” appears twice in verse 1. The first “Lord” is Jah, a name which has a special connotation. It underlines for us the fact― God never forgets His compassion. It speaks of Jehovah as the One who has become our salvation. The second “Lord” is Jehovah, a name which underlines commitment. It speaks of God in covenant relation with those He has created and called. It is one of the three great primary names for God in the Old Testament. The psalmist, then, would have us think of the Lord’s person. He is a person who never forgets His people.
“For His mercy endureth for ever.” As is usually the case in the psalms, the word for “mercy” means “lovingkindness” or “grace.” Our God remembers that we are merely dust (created from the dust of the earth). Israel’s sins could not exhaust the lovingkindness of God. Neither can ours. Though we forget Him, HE DOES NOT FORGET US; though we turn to our own ways and leave Him out in the cold, His lovingkindness pursues us. He is the love which “will not let me go,” the love that the many waters cannot quench, the love that conquers death.
(v. 2)“Who can utter the mighty acts of the LORD?” It is not that His acts are all acts of might; and particularly those in behalf of his followers. So the psalmist would have us remember the Lord’s power, especially His power in redemption.“Who can utter the mighty acts of the LORD?” Who can find language which will suitably express what He has done. In other words, human language must fall immeasurably short of adequately expressing the praises of Yahweh, or conveying the fullness of what he has done. Who has not felt this when he has endeavored to praise God in a proper manner?
“Who can shew forth all his praise?” Surely no one can. It is not in us as forgetful humans to worship the Lord as He really deserves. We are so taken up with our so called “needs” and “wants;” things that effect us personally―bills, sickness, salary, vacation, spending time with friends and family; even doing good things for others is unacceptable if done for wrong reasons.
“Who can shew forth all his praise?” David said he will, Psalms 9:1, but soon found he lacked the ability to do it. The best way to “shew forth all his praise,” is given in the ensuing verses―to submit to God’s justice, and to implore his mercy, and to study integrity (vv.3-6).
(v. 3) “Blessed are they that keep judgment, and he that doeth righteousness at all times.” If the psalmist is still in Babylon awaiting the end of the exile, then he is singling out for a special mention those he feels will not be found wanting (Those who have lived righteously and respect the Lord.) when the time comes and the captivity ends. All too often we allow our thoughts to be taken up with those of the Lord’s people who have faults and failings. The Holy Spirit would have us be taken up with those who walk consistently in His ways. Surely that is a more profitable theme for our thoughts.
Verse three answers the question asked in verse two. “Who can utter the mighty acts of the LORD? who can shew forth all his praise?” And the answer is, “they that keep judgment, and he that doeth righteousness at all times.”
(vv. 4-5) “Remember me, O LORD, with the favour that thou bearest unto thy people: O visit me with thy salvation;
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.” The psalmist has the benefits of the Abrahamic covenant in mind. He prays here for personal deliverance (v. 4) and, later, for national deliverance (v. 47).
“Remember me, O Lord, with the favor that thou bearest unto thy people”―literally, “Remember me with the same acts of kindness you perform for thy people.” These are the words of the author of the psalm: a pious description of that which will occur to the mind when relating 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 observe the happy life, and the peaceful death of the people of God.
“O visit me with thy salvation” is a prayer, either for the coming of Christ, as God's salvation―promised, expected, and wished for; or, a prayer for an application of spiritual salvation by Him; for the psalmist wants to have the joys and comforts of it now, and the full possession of it from now on. This is a gracious and desirable visit!
“That I may see the good of thy chosen,” that is, thy chosen people; or, thine elect; for then I may possess and enjoy the same blessings and happiness which they do. It is implied here that there are special blessings bestowed 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 friendship with God. A truly religious man desires more of the happiness which results from being among the “chosen” of God than all that the world has to offer.
“That I may rejoice in the gladness of thy nation”―the happiness found in the nation that serves thee. True religion enjoys the favor (blessings) of God. It not only confers happiness on the
“Individual” who possesses it, but on the nation or people where it prevails.
He has three names for God’s Old Testament people. They are His chosen, His nation, and His inheritance. The psalmist wants to see God acting on their behalf by bringing them into the good of His pledged word. He had promised they would stay in Babylon for just 70 years. The psalmist wants to live long enough to see God step back into the arena of human affairs and fulfill His own prophecies.
(v. 6) “We have sinned with our fathers, we have committed iniquity, we have done wickedly.”
“We have sinned with our fathers.” Here the confession begins; what proceeded was only the introduction to what follows: Our forefathers sinned, and suffered; we, like them, have sinned, and do suffer. The psalmist acknowledges the perpetual sinfulness of Israel, including that of his own generation and him personally, for now he intends to identify himself with the nation in its sins, and he is going to confess those sins.
“We have committed iniquity, we have done wickedly.” The psalmist uses three great words for sin. The word for “sinned” means to miss the mark, to stumble, to fall, to come morally short. It suggests sin by practice. The word for “committed iniquity” means to be bent, crooked, perverse. It suggests sin by nature. The word for “done wickedly” expresses the idea of lawlessness, that reckless activity of fallen man which reveals itself in restlessness. It suggests sin by choice. The nation needs to confess all three: sin by practice, by nature, and by choice. By linking the sin of the exiled Jews in Babylon with the sins of “our fathers” the psalmist expresses a deep sense of national persistence (endurance). That is one reason why the study of history is so important. We are where we are today as a nation because we did what we did yesterday.
Triumphant Beginnings (vv. 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 (see Exodus 14:1-31).]
7Our 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.
8Nevertheless he saved them for his name's sake, that he might make his mighty power to be known.
9He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness.
10And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy.
11And the waters covered their enemies: there was not one of them left.
12Then believed they his words; they sang his praise.
The reference here is to Israel’s fear and unbelief at the Exodus, when they were caught between the Egyptian army behind them and the Red Sea before them (Exodus 14:10-31). They had witnessed the mighty power of God as He had devastated Egypt with plagues, but Israel did not believe that the Lord could successfully deliver them from the Egyptians. They were looking back instead of looking up and were walking by sight and not by faith. They preferred the security of slavery to the challenges of liberty. “Let us go back to Egypt!” was frequently their response when they found themselves in a situation that demanded faith. In that desperate hour, they did not remember God’s kindness or His promises, and they panicked. But God led them through the sea on dry land an utterly destroyed the enemy army that tried to follow them. Why did He do it? The glory and reputation of God provide the highest motive for His actions. “Then they believed His words; they sang His praise” (v. 12; see Exodus 15). [The Song of Moses is in view, see Exodus 15:1-21]. This reliable historic account recalls a true supernatural miracle of God (Exodus 14:21, 22). He would later provide a way for the nation to cross the Jordon River into the land (Joshua 3:14-17). This one miracle should have assured them for all the trials to come, but they did not take it to heart or understand God’s ways (78:42-51; 95:10; 103:7). For Moses, this was an experience of faith that glorified God, but for the people, it was just another spectacular event. They were spectators at a performance, not participants in a miracle. But are God’s people any different today?
(v. 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.”
“Our fathers did not understand God’s wonders in Egypt; they did not remember the multitude of His mercies;” think of all God had done for them! He had trained Moses to be His ambassador in the court of Pharaoh and had sent him back to Egypt armed with unlimited power. He had laid proud Egypt in the dust. Never before, in all its long and illustrious history, reaching back to the dawn of recorded history, had this nation been so humiliated. God had marched His people out like a conquering army weighed down with spoil.
“but provoked him at the sea, even at the Red sea.” But at the Red Sea, at the first sign of danger, as soon as the people heard that Pharaoh had mobilized his army and that his chariots were thundering down upon them, they began to grumble. We remember their bitter sarcasm, “Because there were no graves in Egypt, hast thou taken us away to die in the wilderness?” They demanded of Moses” (Exodus 14:11). No graves in Egypt! Egypt was a land of graves and tombs! Building them and stocking them with treasure against the day of death was a major Egyptian occupation. Egypt was nothing but one vast graveyard; from the pyramids to the lowest caves, it was a land of graves. “No graves in Egypt” indeed! It was a sarcastic jibe. The psalmist notes their ungrateful grumbling.
Abundant Grace (vv. 8-11)
Here we see God part the sea before them, and then summon it back to sweep into oblivion the renowned chariot divisions of Egypt. That was abundant grace!
(v. 8) “Nevertheless he saved them for his name's sake, that he might make his mighty power to be known.
“Nevertheless he saved them.” God overlooked their faults and saved them for the promotion of his own honor and glory; that it might be seen that He is powerful and merciful. This is constantly given as the reason why God saves people; why He forgives sin; why He redeems the soul; why he delivers from danger and from death. Compare Ezekiel 36:22, Ezekiel 36:32; Isaiah 37:35; Isaiah 43:25; Isaiah 48:9; Jeremiah 14:7; Psalm 6:4;Psalm 23:3; Psalm 25:11; Psalm 31:16; Psalm 44:26. This is the highest reason which can be assigned for pardoning and saving sinners.
(v. 9)“He rebuked the Red sea also, and it was dried up: so he led them through the depths, as through the wilderness.” God could do so because He overcame their fears.
“He rebuked the Red Sea”―In the descriptions of the psalmist everything has life. The sea is an animated being, behaves itself proudly, is rebuked, and retires in confusion. The word rendered “rebuked” commonly means to chide―like when one is angry with another for having done something wrong. Here it is evidently a poetic term, meaning that he spake “as if” he were angry; or “as if” the Red Sea did wrong in presenting an obstacle or obstruction to the passage of his people. Compare Exodus 14:21-22,
“And it was dried up,”….By sending a strong east wind, which drove the waters back, and made the sea a dry land (Exodus 14:21).
“So he led them through the depths”; that is, the deep waters of the sea, which were cast up as an heap, and stood as a wall on each side, through which they passed.
“As through the wilderness,” or rather, "as on a plain"; and the sense is that God led them through the sea, which He had dried up, and therefore it was as if they were led through a plain and open country, where there was nothing to obstruct their march.
(v. 10-11) “And he saved them from the hand of him that hated them, and redeemed them from the hand of the enemy. And the waters covered their enemies: there was not one of them left. God overthrew their foes.”
“And he saved them from the hand of him that hated them”; from Pharaoh. By God making a path for them through the Red Sea, they were enabled to escape; by the overthrow of the Egyptians in the Red Sea, they were completely and forever delivered from their Egyptian oppressors (Exodus 14:30).
“And redeemed them from the hand of the enemy.”
“And redeemed them from the hand of the enemy”; the same thing as the first clause but 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).
“And the waters covered their enemies.”
They pursued 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 to the bottom of the sea (Exodus 14:28).
“There was not one of them left.”“There was not one of them left”; to return to Egypt and give an account of what became of the army (Exodus 14:28). This was one of the greatest events in the history of Israel, and it is a representation 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 made a wreck of Satan and his principalities and powers; He has abolished death, the last enemy, and made His saints more than conquerors over all things. Also it may be a representation of the destruction of the wicked on the last day, who will be burnt up at the general conflagration (inferno), root and branch, not one will be left (see Malachi 4:1).
(v. 12) “Then believed they his words; they sang his praise.” They certainly did that. What a pity they had to wait until the danger was over before they could trust and triumph as the Bible records.
How often God must be grieved with us, too, for our persistent unbelief in the face of all He has done for us. Just let a crisis or a difficulty arise, and back we go to our unbelief. It is well enough for us to sing once the difficulty has passed, but why can’t we sing and praise God, looking to Him in the midst of difficulty, knowing that it is another opportunity for us to see Him at work?
Dangerous Decline (vv. 13-23) [The next three sections, 13-23, 24-27, and 28-33 remembers the nation’s wanderings in the wilderness; see Numbers 14 and Deuteronomy 34]
13They soon forgat his works; they waited not for his counsel:
14But lusted exceedingly in the wilderness, and tempted God in the desert.
15And he gave them their request; but sent leanness into their soul.
16They envied Moses also in the camp, and Aaron the saint of the LORD.
17The earth opened and swallowed up Dathan, and covered the company of Abiram.
18And a fire was kindled in their company; the flame burned up the wicked.
19They made a calf in Horeb, and worshipped the molten image.
20Thus they changed their glory into the similitude of an ox that eateth grass.
21They forgat God their saviour, which had done great things in Egypt;
22Wondrous works in the land of Ham, and terrible things by the Red sea.
23Therefore 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.
The seeds of unbelief buried in the hearts of the Jewish people took root and bore bitter fruit in the years to come. Someone wrote, “The Lord took Israel out of Egypt in one night, but it took Him 40 years to take Egypt out of Israel.” The people were slow to remember God’s past deeds but quick to rush ahead and ignore His desires. However, they did not hesitate to make known their own desires, for they craved water (Exodus 15:22-27), food (Exodus 16), and meat (Numbers 11:4-15, 31-35). “What shall we eat? What shall we drink?” (See Matthew 6:25.) God provided daily manna (“Angels’ Food”—78:12), water at an oasis and then from the rock (Exodus 17), and enough fowl to give meat to the whole nation. People who grumble and complain are people not walking by faith in the promises of God (Philippians 2:14-15). We must resist the temptation to yield to our fleshly cravings (1 Corinthians 10:1-13).
The rebellion at Korah (Numbers 16-17) followed soon after Israel’s apostasy at Kadesh Barnea when the nation refused to enter the Promised Land. Korah enlisted his 250 fellow rebels because of this crisis; all he had to do was blame Moses and claim that the nation needed new leadership. (Political candidates have been doing this ever since.) Korah was a Levite in the family of Kohath whose privilege it was to carry the tabernacle furnishings. But Kohath was not satisfied with that task; he wanted to function at the altar as a priest (Numbers 14:8-10). Pride and selfish ambition have always brought trouble to God’s people (Philippians 2:1-11; James 4:1-10). These rebels were opposing the will of God, for it was the Lord who chose Moses and Aaron to lead the nation, and so the Lord destroyed Korah and his followers. Respect for God’s leaders is important to the success of the Lord’s work (Hebrews 13:7, 17).
God never failed Israel, but Israel failed God many times. I will remind you of only three of those times. The first failure involved the lusts of the flesh and the second involved the pride of life (see 1 John 2:15-17). The third failure, the worship of the golden calf (Exodus 32; Deuteronomy 9:8-29), involved the lust of the eyes. For 40 days, Moses had been on Sinai with the Lord, and the Jewish people were nervous without their leader. (When he was with them, they opposed him and criticized him!) In spite of what the Lord had taught them at Sinai, they wanted a god they could see (Deuteronomy 4:12-19). Aaron collected gold jewelry and molded a calf for the people to see and worship, and Moses had to intercede with the Lord to turn away His wrath. They rejected the eternal God (“their Glory”—Romans 1:26) for a man-made piece of gold that could not see, hear, speak, or act! Once again, Israel forgot what the Lord had done for them. The phrase “stood in the breach” (v. 23) describes a soldier standing at a break in the city walls and preventing the enemy from entering. What a picture of intercessory prayer! (Ezekiel 22:30).
(vv. 13-15) Their Lustful Desires. “They soon forgat his works; they waited not for his counsel: But lusted exceedingly in the wilderness, and tempted God in the desert. And he gave them their request; but sent leanness into their soul.” The Jews forgot what God had most recently done on their behalf, and the result was that they, (1) harkened back to the basics of life that Egypt provided, and (2) doubted that they would have water (Exodus 15: 24) or food (Exodus 16:2, 3) in the future.
(v. 13) “They soon forgat his works; they waited not for his counsel:” The Hebrew text, puts it this way, "they made haste, they forgat his works.” As soon as they were out of Egypt, they were eager to enter into the land of Canaan, and were very displeased that they were not immediately led into it.
One would have thought that after the victory at the Red Sea their memory would retain the major details. Not so! “They soon forgat his works”―”His works” refers to the miracles he had done in Egypt; the deliverance of them from there with a mighty hand and outstretched arm, and the leading of them through the Red sea as though they walked upon dry land, and destroying all their enemies. The evidence that they soon forgot what He had done lies in the fact that they had gone just three days' journey into the wilderness, when at Rephidim they began to murmur and show distrust of the power and providence of God (Exodus 15:22).They murmured complaints concerning the scarcity of water. Six weeks later they were complaining again, criticizing the manna and lusting after the flesh.
“They waited not for his counsel.” Actually, they did not ask God to tell them what to do. “His counsel,” though it belongs to Him, is wonderful and right and good, and He does all things after the counsel of His own will. Nor would they take it when given by Moses and Joshua. They did not agree to wait for 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.
(v. 14) “But lusted exceedingly in the wilderness, and tempted God in the desert.” Tested God is better. According to Numbers 14:22, the nation tested God at least ten times.
“But lusted exceedingly in the wilderness.” Or, "lusted a lust" as it says in Numbers 11:4― this verse refers to the story related there. They were not content with the manna they had every day, though it was very nourishing and had a sweet taste. They lusted after the fish and flesh of Egypt, and other things they ate there; so that this was not a natural lust, or craving for food and drink, to satisfy nature, which would not have been criminal; but a delectable lust to gratify their appetite: it was lusting after evil things, as the apostle interprets it (1 Corinthians 10:6). Lusting after sinful things, or any unlawful object, or after anything in an unlawful way, is sin.
“And tempted God in the desert,” which is expressly forbidden by a law which our Lord referred to when he was tempted by Satan in the wilderness: this was a very ungrateful action, since God tempts no man to sin; a very daring impiety, a sin of the first magnitude, and which lay in making experiments, in trying to figure out whether the presence of God was among them or not; and putting God, as it were, on proving that He had power sufficient to provide for them in the wilderness; see Exodus 17:7. It seems it was Jesus Christ whom they tempted, and from His reaction it appears that He is truly God, 1 Corinthians 10:9. Both in this and the preceding clause an emphasis lies on the place where all this was done, the wilderness or desert, where God had done such great things for them, and where they could not help themselves, but were wholly and immediately dependent on him.
(v. 15) “He gave them their request; but sent leanness into their souls.”
“He gave them their request.” How often that happens to us. Finally God gives us what we demand in all our shared aims and then lets us pay the penalty in resulting spiritual malnutrition. What a blessing that we do not always get what we pray for! What a tragedy to insist on getting our own way only to find we have chosen far less than God’s best.
“But sent leanness into their souls.” They despised the manna, and called it dainty, that is, having little nutritive value, bread. God gave flesh as they desired, but He gave no blessing with it; and in consequence they did not “beef up,” but grew lean upon it. Their souls also suffered famine.
The principal meaning of “leanness” is to become lean, to waste away. But here leanness means that the effect of all this on their souls was similar to the effect on the body when it wastes away from disease or lack of food.
As it so often happens in the gratification of their desires and in great temporal success and prosperity, individuals, churches and nations often forget their dependence on God; and then they lose their sense of the value of spiritual privileges and blessings, they are satisfied with their condition, they become self-confident and proud, and in the end they forfeit the favor of God.
Prosperity when it has not been a direct object of our prayer―if we inherit riches, or if our plans are successful beyond our expectations―or, in the language of the world, if “fortune smiles upon us,” there should be special prayer on our part that it may not be a curse rather than a blessing; that it may be so received and used that it does not alienate our minds from God. Few are the Christian people who can bear continued success in life; few are those who are not injured by it; rare is it that growth in grace keeps pace with uninterrupted worldly prosperity; rare is it that the blessings of earth are so received and employed that they are seen to be a means of grace, and not a hindrance to growth in piety. A man does not know what is best for him when his heart is set on worldly prosperity; and God is more benevolent to people than they are to themselves, in withholding what is so often the object of their intense desire.
(vv. 16-18) Their Lawless Demands.“They envied Moses also in the camp, and Aaron the saint of the LORD. The earth opened and swallowed up Dathan, and covered the company of Abiram. And a fire was kindled in their company; the flame burned up the wicked.” The psalmist is referring to the time when Korah (who is not mentioned here), Dathan, and Abiram led the rebellion (see Numbers 16:1-35) against the spiritual leadership of Moses (Numbers 16). Korah was a first cousin of Moses and Aaron; Dathan and Abiram were members of the tribe of Reuben, a tribe which had lost its birthright of spiritual leadership to Levi. Korah was a member of the Kohathite Levitical Clan. The Kohathites and the Reubenites all camped together on the south side of the tabernacle.
These men were jealous of Moses and Aaron and claimed that they were just as holy as God’s anointed leaders. The Lord soon proved the emptiness of their claim and visited them with swift judgment. God’s judgment concluded with fire which consumed 250 men (Numbers 16:35). It is always a serious thing to attack the God-appointed spiritual leadership of the Lord’s people.
(v. 16) “They envied Moses also in the camp, and Aaron the saint of the LORD.
“They envied Moses also in the camp.” That he was “the main man” there, having sole command of the people, and being their leader and chief magistrate. Gifts qualifying men for civil government are from the Lord, and these commonly draw to them the envy of others; who, though they pretend patriotism and the good of their country, yet seek to better themselves; and desire to be in the places of those they envy and speak against; which was the case of Dathan and Abiram, the sons of Reuben, who thought themselves to be well qualified, and to have more right to command and to have the position, than Moses, since they were the sons of Jacob's firstborn,.
And Aaron the saint of the Lord was not only a holy and good man, but was separated from his brethren, sanctified, and put into the priest's office, and this drew the envy of many of the Levites, at the head of whom was Korah, a Levite. They envied him for being in the position of the high priest, and because this office was reserved for his family. Now, envy is ascribed to the whole body of the people, though it was discovered only in some; see Numbers 16:1.
(v. 17) “The earth opened and swallowed up Dathan, and covered the company of Abiram”.
“The earth opened and swallowed up Dathan.” Dathan was one of the heads of the conspirators that plotted against Moses and Aaron. The earth clave (To split; to break through; tear.) asunder under “Dathan” and his band; that is to say, the earth opened itself, or its mouth, and devoured them at once. This was a new, marvelous, and unheard of thing, and it clearly showed the divine displeasure and resentment at their actions taken against Moses and Aaron; and this served to a great extent to substantiate the authority and office of Moses and Aaron; see Numbers 16:30.
“And covered the company of Abiram.”“Abiram” was another of the heads of the alliance. Korah is not mentioned, though the earth swallowed up him and all that followed him, as well as their houses and their goods. Some think the reason he is not mentioned is because it was well known that this was his undertaking, when Dathan and Abiram are not so expressly mentioned in the history of Israel by Moses; and then it could have been because the sons of Korah were now highly esteemed as singers. Nor is “On” the son of Peleth mentioned, because, he repented, and withdrew from the conspiracy.
(v. 18) “And a fire was kindled in their company; the flame burned up the wicked.”
“And a fire was kindled in their company.” This seems to be those belonging to Korah, or at least a part of them, the two hundred and fifty men that had censers [Censer: the vessel in which incense was presented on "the golden altar" before the Lord in the temple (Exodus 30:1-9).], and so were of the Levitical tribe, 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, Numbers 16:35. This was a representation of that fire which shall consume those that hurt the witnesses; or of that vengeance of eternal fire which wicked men will suffer forever.
(vv. 19-23) “Unbelief Regarding the Lord.”“They made a calf in Horeb, and worshipped the molten image.Thus they changed their glory into the similitude of an ox that eateth grass.They forgat God their saviour, which had done great things in Egypt;Wondrous works in the land of Ham, and terrible things by the Red sea.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 pleaded with God, based on the Abrahamic covenant promises, not to destroy the nation in spite of their idolatry and immoral behavior (Exodus 32:11-14).
This section recalls when the nation convinced Aaron to make a golden calf for idol worship while Moses was on the mountain receiving the commandments of God (Exodus 32:1-14; Deuteronomy 9:7-21).
“Horeb” is most likely another name for Mount Sinai (Exodus 19:11). This special place is called “the mountain of God” in Exodus 3:1 and 1 Kings 19:8.
The psalmist now refers to the incident of the golden calf. He underlines their iniquity, their ingratitude, and their intercessor. Indeed, had it not been for Moses, God would have made an end of them all then and there. “They made a calf in Horeb,” says the psalmist. Horeb—at the very mount where God gave the law and manifested Himself in quaking earth and flaming fire. Horeb—where Moses went yonder into the presence of God receiving from God’s hands the Law which set Israel apart from all other nations.
We are given here a glimpse of what God thinks of idolatry. The Hebrews had seen Apis, the sacred bull of Egypt. They had watched the Egyptians, for all their magnificent art, science, and engineering, groveling before animals—bulls and Beatles, cats, crocodiles, and calves. Now they wanted to do the same. They had the audacity to make a molten image like a calf. They took their invisible God and cast Him in the likeness of an ox that eats grass. Such is the fine touch of sarcasm with which the psalmist looks back upon this folly; nor was it the end. The Jews were in Babylon now, and had been for nearly two generations, because for hundreds of years they had persisted in the grossest idolatry.
(v. 19) “They made a calf in Horeb, and worshipped the molten image.”
“They made a calf in Horeb.” It was an imitation of the sacred bulls of the Egyptians— Apis, at Memphis, and Nevis, at Heliopolis. But they called it Eloheem, God. It was not intended as a revolt from God, but as an image, or rather symbol, of God, and the feast in honour of it was called “a feast to Jehovah” (Exodus 32:4-5). They might have viewed it in the light of a cherubic symbol, of which the Egyptian worship had many. But it was a gross violation of the second commandment.
“Horeb” is an alternative name for Mount Sinai. The shame of this episode is that it took place even in the vicinity of Sinai, where the sacred Law was given.
“And worshipped the molten image.” The word rendered “molten” is from a verb meaning to pour, to pour out; hence, to cast, to found; and it means anything that is made by fusion or casting. This image was cast (Exodus 32:4), and hence, this name is given to it.
When the idol was finished, they brought all the people together and placed it in front of them and said, “these be thy gods, O Israel, which brought thee out of Egypt”; and they brought their burnt offerings and peace offerings, and ate and drank before it, and danced all about it; all these were acts of idolatrous worship (Exodus 32:1). This was so heinous a sin, that the Jews say it is not expiated to this day, and that there is no punishment comes upon them but there is an ounce of the golden calf in itF17.
(v. 20) “Thus they changed their glory into the similitude of an ox that eateth grass.”
“Thus they changed their glory”―Their true glory―the proper object of worship―God― their God, who was indeed their glory; for they had this one factor over which they could rejoice more than all nations of the world. Whereas all other nations worshipped animals and stone figures, or the heavenly bodies, or dead men, only they worshipped the living and true God, who was present and in covenant with them, and with them only. See Romans 1:23―They “exchanged” an object of worship for the image of an ox that eateth grass. That is, they worshipped the God that that image represented. The detail 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 nourishment, and would itself soon die if deprived of its proper food. See Isaiah 40:18-20; Isaiah 41:6-7. They pretended not to worship the calf, but God in the calf, as some of the idolatrous Catholics do to this day (Exodus 32:5-6). Yet the text here says, "They worshipped the molten image, they changed their glory into the likeness of an ox." And although some of the Rabbis would excuse this gross idolatry of their forefathers, yet others, who are wiser, lament it, and say that there is an ounce of this golden calf in all their present sufferings.
(v. 21)God their Savior.“They forgat God their saviour, which had done great things in Egypt.”
“They forgat God their Saviour.” They not only forgat the works of God (Psalm 106:13), but forgat the God that did those mighty works; forgat that there was a God; or however they forgat him that is the only true and living God, when they said of the molten image, "these are thy gods, O Israel.” And what aggravated their crime the most was that they forgot that God that had saved them out of the hand of their enemies in so wonderful a manner, for his own name's sake; and had led them safely through the Red sea as if they walked on dry land, and then they destroyed those that hated them.
This title, “God their Savior,” is common in the Pastoral Epistles, but is seldom used in the OT outside of Isaiah (19:20; 43:3, 11; 45:15, 21). Here, it refers to physical deliverance. It looks forward to Jesus Christ as spiritual redeemer (Luke 2:11).
“Which had done great things in Egypt,” meaning the ten plagues on the Egyptians, and the deliverance of the Israelites from them.
(v. 22)“Wondrous works in the land of Ham, and terrible things by the Red sea.”
“Wondrous works in the land of Ham.” The same applies to Egypt. Mizraim was the name generally given by the Hebrews to the land of Egypt; Egypt is called the Land of Ham or Cham, because it was populated by Misraim the son of Cham. And these wondrous things are the plagues inflicted on the Egyptians, so called because they exceeded the power of nature; the magicians themselves confessed the finger of God in one of them; and all of them might be truly said to be miracles.
“And terrible things by the Red sea,” or "in it", as some other versions have it; such as the utter destruction of Pharaoh and his army (not one was left), which was doing terrible things in righteousness; and by which it appeared that with God is terrible majesty; He shows himself to be terrible in His works, and even to the kings and princes of the earth; but all these things were soon forgot. However, it might have been thought, since His works were so amazing and terrible, that they would have made a lasting impression on them.
(v. 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.”
“Therefore he said that he would destroy them” - See Exodus 32:10-14. He (God) threatened to destroy them (Israel), and He would have done it, if Moses had not interceded and pleaded for them. There was nothing strange or very unusual about this. It has happened before and will certainly happen again that a curse upon guilty people is turned away by prayer, and by human intervention. We are constantly trying to turn aside evils which would come upon others―by our intervention―by our hard work or by prayer. Thus, when we work to provide food for our children, or give it in charity to the poor, we are trying to prevent the evil of starvation which would otherwise find them; when we provide clothing for them, we avert the evils of nakedness and cold; when we give them medicine we turn away the evil of long-continued disease or of death; when we rush through the flames of a house on fire, or venture out in a rough sea in a boat, to save others from consuming flame or from a watery grave, we seek to turn away evils which would otherwise come upon them. So when we pray for others we may turn away evils which would otherwise descend on the guilty. No one can estimate the number or the amount of evils which are turned away from the guilty and the suffering by prayer, intervention and intercession; no one can tell how many of the blessings of his own life he owes to the intercessions and the sweat of others. “All the blessings that come upon sinners―“all” that is done to turn away deserved wrath from people is due to the fact that the one great Intercessor―greater than Moses―cast himself into the “breach,” and by himself met and rolled back the woes which were coming upon a guilty world.
“Had not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them.”
“Had not Moses his chosen.” Chosen to lead and guide His people to the Promised Land; "chosen" to represent Christ in his role of mediator.
“Had not Moses his chosen stood before him”— “God puts the fate of the nation into the hand of Moses so that he may contemplate his mediatorial office, (Deuteronomy 5:5; Galatians 3:19), and show himself worthy of his calling.” The proposal to destroy the people and make of Moses a great nation, “constituted a great test for Moses, whether he would be willing to give up his own people as the price of his own exaltation. And he stood the test.”
“Had not Moses his chosen stood before him in the breach”“Stood before him in the breach” is a metaphor taken from military matters. When a stronghold is besieged, and a breach made, valiant soldiers rush to make up that breach with their own bodies, till the enemy is beaten back. God’s wrath was even coming upon the people. Moses prayed instantly and constantly for most of those forty days and nights he spent in the mount (Deuteronomy 9:9; Deuteronomy 9:11; Deuteronomy 9:18; Deuteronomy 9:25), and eventually prevailed (Ezekiel 13:5; Ezekiel 22:30).
“to turn away his wrath, lest he should destroy them.” Moses' weapon in defending His people from wrath was intercessory prayer. God looked upon the people as being represented by him (Moses). His purpose of “wrath,” while it was real was subject to the qualification implied in Exodus 32:10. When therefore Moses did not, 'let God alone,' but interceded, God withdrew His purpose of wrath. The fact that the nation, in the very beginning of its history, owed its deliverance from destruction to one man's mediation, showed how deeply-seated was their sin, and how little hope there could be now of salvation for them except in the mercy of God.
“Tragic Failure” (vv. 24-27) This portion tells of (1) the nations rejection of Joshua and Caleb’s positive report from the high priest, and (2) their desire to return to Egypt (Numbers 14:1-4). God responded with judgment (Numbers 14:11-38).
24 Yea, they despised the pleasant land, they believed not his word:
25 But murmured in their tents, and hearkened not unto the voice of the LORD.
26 Therefore he lifted up his hand against them, to overthrow them in the wilderness:
27 To overthrow their seed also among the nations, and to scatter them in the lands.
Israel had been out of Egypt about two years when the Lord brought them to Kadesh Barnea on the border of the Promised Land (Numbers 13-14). Instead of trusting God to give them the land, the people asked Moses to appoint a committee to survey the land. (God had already done this for them—Ezekiel 20:6). But Israel did not need more facts; they needed more faith. It was a “pleasant (beautiful) land” (v. 24; Jeremiah 3:19; 12:10) and a “good land” (Deuteronomy 8:7-9), but ten of the twelve spies reported that Canaan was a dangerous land filled with giants, high-walled cities, and formidable armies. The people reverted to their usual crisis mode of weeping, complaining, and planning to return to Egypt (Numbers 14:1-10). The Lord announced that the generation twenty years and older would all die in the wilderness during the next thirty-eight years, and then He sent a plague that killed the ten unbelieving spies. What should have been a triumphant victory march became a tragic funeral march. That is what happens when we want our own way and refuse to trust the Lord and obey Him.
(v. 24) “Yea, they despised the pleasant land, they believed not his word:”
“Yea, they despised the pleasant land”In Hebrew, this is the “land of desire.” That is, a country “to be desired”―a country whose state of affairs, climate, products, made it a desirable place to reside. Palestine was always represented to the children of Israel as a “pleasant land” (Leviticus 20:24; Numbers 13:27;Numbers 14:8; Numbers 16:14; Deuteronomy 6:3; Deuteronomy 11:9; et al.;), but this land had no attractions for them, at the time referred to here, and therefore they desired to return again to Egypt (Numbers 11:5).
“they believed not his word:” “His word” here is the promise He made to them, to give them the land, and subdue all their enemies before them; which they knew by what He had done lately and many experiences that God was both able and willing to do it.
(v. 25) But murmured in their tents, and hearkened not unto the voice of the LORD.
“But murmured in their tents,” where they sat discontented (after the report of the spies), and, as we say, were sick and gloomy. They would not attempt a conquest, but grumbled about their bad luck, and constantly complained about Moses and God and demanded to return to Egypt.
“And hearkened not unto the voice of the Lord.” He told them to go up and possess the land, but they did not believe His word, and were disobedient to His command. The apostle makes use of this in Hebrews 3:7― “Therefore,astheHolySpiritsays:“Todayifyou hearHisvoice, do not harden your hearts, as you did in the rebellion, in the time of testing in the wilderness.” The same can be said of their other provocations, of their lust, idolatry, fornication, tempting of God, and murmuring against Him (1 Corinthians 10:6).
(v. 26) “Therefore he lifted up his hand against them, to overthrow them in the wilderness:”
“Therefore he lifted up his hand against them,”— lifting the hand was the usual form of swearing. As the Scriptures observe, that upon their refusing to take possession of the Promised Land, God swore that they would perish in the wilderness, but their children would possess it and be quietly settled there. One is tempted to translate the verse thus: "God swore that he would give them their portion in the wilderness, and that he would give their children their inheritance among the nations of Canaan; but he would scatter them throughout all the countries they wandered through.
“To overthrow them in the wilderness.” This happened according to their own wicked assertions. Let men not make false statements of wishing evil to themselves, for fear that God may say Amen to it.
(v. 27) “To overthrow their seed also among the nations, and to scatter them in the lands.”
“To overthrow their seed also among the nations.” The reference here is to the posterity of those who complained and fell in the wilderness. The result of their rebellion and complaining would not terminate with them. It would extend to their posterity, and the rebellion of the fathers would be remembered in distant generations. The overthrow of the nation, and its captivity in Babylon was thus one of the remote consequences of their rebellion in the wilderness.
“and to scatter them in the lands.” In foreign lands―such as Babylon. If this psalm was written at the time of the Babylonian captivity, this allusion would be most appropriate. It would remind the nation that its captivity there had its origin in the ancient and long-continued nature of the people to revolt against God.
Costly Disobedience (vv. 28-33)
28 They joined themselves also unto Baalpeor, and ate the sacrifices of the dead.
29 Thus they provoked him to anger with their inventions: and the plague brake in upon them.
30 Then stood up Phinehas, and executed judgment: and so the plague was stayed.
31 And that was counted unto him for righteousness unto all generations for evermore.
32 They angered him also at the waters of strife, so that it went ill with Moses for their sakes:
33 Because they provoked his spirit, so that he spake unadvisedly with his lips.
These two events occurred toward the end of Israel’s march through the wilderness, and both of them illustrate the high cost of willful disobedience to the Lord. The failure at Baal Peor is described in Numbers 25, but read Numbers 22-24 to get the background. The king of Moab hired the prophet Balaam to curse the nation of Israel, but God turned his curses into blessings (Deuteronomy 23:5; Nehemiah 13:2; see 119:28). But Balaam knew how to trap Israel: he suggested that the king act like a good neighbor and invite the Jewish tribal leaders to share a feast with the Moabites. This would be a religious feast, of course, which meant eating meat dedicated to demons and dead people and cohabitating with cult prostitutes. Once more, the people of God yielded to their fleshly desires and tasted the wrath of God and 24,000 people died (Numbers 25:9). The plague would have claimed more lives, but Phinehas, the son of the high priest, killed a Jewish man and his Moabite partner as they arrogantly sinned in the camp of Israel. “The wages of sin is death” (Romans 6:23). (On v. 30, see Genesis 15:6 and Romans 4)
The second demonstration of carnality was seen in Moses, not a sin of the flesh but of the spirit; he became proud and angry and took for himself the glory that belongs only to the Lord (Numbers 20:1-13). Provoked by the people, the “pride of life” possessed Moses and he lost his temper and spoke rash words that offended the Lord (78:40; Isaiah 63:10; 1 John 2:15-17). This sin cost Moses the privilege of leading the people into the Promised Land (Deuteronomy 3:23-29).
(vv. 28-31) This scene gives an account of 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 (Numbers 22-24; Deuteronomy 23:4; Joshua 24:9, 10; Nehemiah 13:2). Having failed, Balaam advised Balak to entice Israel with immorality and idolatry (Numbers 31:16 with 25:1; 2 Peter 2:15; Judah 11; Revelations 2:14). Israel sinned and God judged (Numbers 25:1-13). Balaam was later killed by Israel (Joshua 13:22).
(v. 28) Baal of Peor. This refers to Baal, a god of the Moabites, whose worship occurred at the location of the mountain called Peor (Numbers 23:28). Sacrifices made to the dead. This most likely refers to sacrifices made to lifeless idols (1 Thessalonians 1:9). Israel should have been worshipping “the living God” (Deuteronomy 5:26; 1 Samuel 17:26, 36; Psalms 42:2; 84:2; Jeremiah 10:3-10; Daniel 6:20, 26).
(v. 29) “Thus they provoked him to anger with their inventions: and the plague brake in upon them.
“Thus they provoked him to anger with their inventions.” Sin is man's invention. When our first parents sinned, they discovered many inventions which were also sinful; and their posterity ever since has been inventors of evil things; and man is very quick at that work. All false doctrine, false teaching and false worship have been invented by sinful men; all idolatrous practices are their inventions, and that is what the poet intends here (v. 39). And these are very provoking to God, who is jealous of His glory, and glory is taken from Him by the inventions of sinful men.
“and the plague brake in upon them.” Even when he forgives such sins of men, he takes vengeance on their inventions, as He did in this case― “You answered them, O LORD our God: you were a God that forgave them, though you took vengeance of their inventions” (Psalm 99:8). “And those that died in the plague were twenty and four thousand” (Numbers 25:9).
(v.30) “Then stood up Phinehas, and executed judgment: and so the plague was stayed.”
“Then stood up Phinehas, and executed judgment:” When no one else would take the lead, “Phinehas” could not wait any longer for the sentence of the judges, so he rose up out of great zeal for the Lord of hosts; and took on him the work of a civil magistrate, and slew two persons of noble birth who were in the very act of fornication, and prevented God's wrath..
“and so the plague was stayed.” Here execution of justice is that actual, magisterial, and majestical kind of prayer that will stay the plague when nothing else will.
(v.31) “And that was counted unto him for righteousness unto all generations for evermore.
“And that was counted unto him for righteousness,” not for his justifying righteousness before God; for all the works of righteousness done by the best of men cannot justify them before him, much less a single action: but his executing judgment in the manner he did, or slaying the above two persons, was regarded as a righteous action by the Lord himself; who, as a result caused the plague to cease, and gave to Phinehas and to his posterity the covenant of an everlasting priesthood. Thus, the act received eternal honor, and was sufficiently secured from the denigration of men; who might condemn it as a rash action done by a private person, assuming the office of a public magistrate (a cruel one); for not giving the criminals time for repentance. But all this is set aside by the testimony of God himself, approving of it; and so it continues to be highly regarded, as He said it should be.
“unto all generations for evermore.” Whenever it is spoken of, it is spoken of with praise and approval, as a righteous action, as expressive of true zeal for the Lord of hosts. Moreover, the covenant made with him upon it, which confirmed the justness of it, that took place in Zadok, a priest of his line, continued in the priesthood until the Messiah came, who is a Priest forever (Ezekiel 44:15).
(v.32) “They angered him also at the waters of strife, so that it went ill with Moses for their sakes:”
“The waters of strife” are the waters of Meribah (Numbers 20:13). This sin at Meribah is placed as the climax by the psalmist because it involved Moses. He was told to speak to the rock, but he lost his temper and struck it, his patience exhausted at last. When Moses was first called by God, he had pleaded, “I cannot speak.” Now he was to be kept out of the Promised Land because he spoke too much. Thus, their distrust and unbelief angered their maker (v. 32) and irritated their mediator (v. 33).
But what a catalog of persistent rebellion, unbelief, fault finding, and backbiting! The psalmist turns now to their sad history in the land.
“So that it went ill with Moses for their sakes.”He was not allowed to go with them into the Promised Land. Though he most earnestly desired to do it, it could not be granted. But when Israel came to the borders of it, he is told by God to go up on the mount, and take a view of it, and die; and all because of what was done at Meribah (Numbers 20:12).
(v. 33) His Spirit. This most likely refers to the Holy Spirit of God. The Spirit of God had an extensive ministry in the OT (Genesis 1:2; 6:3; 2 Samuel 23:2). Both Isaiah 63:10, 11 and Acts 7:51 point to this particular event.
Repeated Rebellion (vv. 34-46). This section, vv. 34-46, can be considered in three groups of verses; vv. 34-39, vv. 40-43, and vv. 44-46 based on subject matter.
34They did not destroy the nations, concerning whom the LORD commanded them:
35But were mingled among the heathen, and learned their works.
36And they served their idols: which were a snare unto them.
37Yea, they sacrificed their sons and their daughters unto devils,
38And 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.
39Thus were they defiled with their own works, and went a whoring with their own inventions.
40Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance.
41And he gave them into the hand of the heathen; and they that hated them ruled over them.
42Their enemies also oppressed them, and they were brought into subjection under their hand.
43Many times did he deliver them; but they provoked him with their counsel, and were brought low for their iniquity.
44Nevertheless he regarded their affliction, when he heard their cry:
45And he remembered for them his covenant, and repented according to the multitude of his mercies.
46He made them also to be pitied of all those that carried them captives.
God in His grace took His people into Canaan and gave them a victory over the nation’s living there. The twelve tribes claimed their inheritance and settled down to enjoy the land and serve the Lord. They were faithful all during the leadership of Joshua and the Elders that he selected and trained, but when the third generation came along, they compromised and began to serve the false gods of their defeated enemies (Judges 2:7-23). The people knew the terms of the covenant that Moses had given them (Leviticus 26; Deuteronomy 28-30), but they disobeyed it. Instead of destroying the godless society of the nations in Canaan as God commanded (Numbers 30:50-56; Deuteronomy 7:12-26; 20:16-18), the Israelites gradually compromised with them and then imitated them, including the inhumane practices that defiled the land God gave them (Leviticus an 18:24-28; Numbers 35:30-34; Deuteronomy 21:22-23; Jeremiah 3:1-10). They had been “married” to Jehovah at Sinai, but now they prostrated themselves to idols and grieved the Lord, inviting His chastening. The Lord brought six nations against Israel and for over one hundred years punished His people right in their own land. When they cried out to Him for mercy, he heard them and raised up Judges to deliver them from their enemies; but then the nation lapsed into idolatry again, and the cycle was repeated. In His mercy, the Lord heard their cries and forgave them (Judges 3:9, 15; 4:3; 6:6-7; 10:10; Leviticus 26:40-42), but this could not go on forever.
(vv. 34-39) This section describes the general sins of Israel from the time they entered the Promised Land (Joshua 3; 4) until they were exiled to Assyria (2 Kings 17) and Babylon (2 Kings 24; 25). They failed to expel the heathen and sadly conformed to their idolatry.
(v. 34) “They did not destroy the nations, concerning whom the LORD commanded them:”
The command to exterminate the Canaanites was based on the highest wisdom. The land was polluted by the presence of the nephilim, the same species of hybrid giant which existed before the flood. Moreover, the religion of the Canaanites was utterly vile, and the morals of the people an open sewer. The Canaanites we’re so corrupt that the only way to remove their putrefying sore on the body of the human race was surgery. When Israel failed to obey God in this matter, they themselves became infected from the same sore.
(v. 35) The Deeds of the Heathen Acclaimed. “But were mingled among the heathen, and learned their works.” It was not long before the Hebrews were as bad as the people they had been told two exterminate.
Wickedness is infectious. Just let us expose ourselves to the wrong kind of books, the wrong kind of T V programs, and soon we will find ourselves lowering our standards to the level of those of the world. We will accept the world’s morals and philosophies and “learn their works” as surely as Israel learned the works of the accursed Canaanites.
(vv. 36-39) Idols . . . demons . . . idols. There was a threefold downward path into religious apostasy. The FIRST had to do with the graven images of the pagans; (v. 36). God has never allowed His people to look kindly on the worship of idols. The law given by God to Moses, mandated against it. So, the first downward step into apostasy for Israel was in having religious interaction with graven images. The SECOND downward step for Israel—becoming so enslaved to the idols they worshipped that no sacrifice was considered too great to propitiate and please them. “Yea, they sacrificed their sons and their daughters unto devils, 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.” (vv.37-38). “They sacrificed . . . Unto devils . . . Unto the idols of Canaan.” This explains the fascination which idolatry has over the unregenerate mind. Behind the graven images lurk evil spirits. Demons impersonate idols and encourage idol worship (Deuteronomy 32:17; 2 Chronicles 33:5-7; Revelation 9:20). The sacrifice of children was not uncommon (Deuteronomy 12:31; 2 Kings 17:17; Ezekiel 16:20, 21). The THIRD downward step had to do with gross immorality: “Thus were they defiled with their own works, and went a whoring with their own inventions” (v. 39). Idolatry and immorality often go hand in hand. The religious worship of the Canaanites involved the vilest forms of sexual immorality. God held Israel directly responsible for their sin, without excuse. This was the fearful weed which took root in Israel until it flourish from one end of the land to the other, and its results were sobering.
(vv. 40-43) “Therefore was the wrath of the LORD kindled against his people, insomuch that he abhorred his own inheritance. And he gave them into the hand of the heathen.” The psalmist recites the sad story so characteristic of the days of the Judges and of their later Kings. Israel was detested by the Lord (v. 40), discarded by the Lord (vv. 41-42), and delivered by the Lord (vv. 43-46) over and over again. For even in His discipline He remembered the people with pity. Indeed, He even made them to be pitied by those who carried them captive. 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. That was the sad history.
The psalmist has almost finished. But he cannot finish on a note like that.
(vv. 44-46) “For their sake.” This passage emphasizes the unconditional nature of God’s covenant with Abraham. “Nevertheless he regarded their affliction, when he heard their cry: And he remembered for them his covenant, and repented according to the multitude of his mercies. He made them also to be pitied of all those that carried them captives.” This was a secondary complement to God, who was primarily acting for His name’s sake (v. 8). “He remembered His covenant (v. 45).” This answers the psalmist’s prayer of verses 4 and 5 with regard to the Abrahamic covenant; that (1) the descendants of Abraham would multiply, and (2) they would possess the high priest.
(v. 47, 48) Final Discipline
“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. Blessed be the LORD God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the LORD.” In His covenant, the Lord warned that if Israel continued to resist and disobey, even after experiencing His chastening, He would take them out of their land and scatter them (Leviticus 26:27-39; Deuteronomy 28:48-68). First, the kingdom was divided between the ten tribes of Israel (the northern kingdom) and the two tribes of Benjamin and Judah (the southern kingdom). In 722 b.c., the Assyrians captured Israel and absorbed the ten tribes into their own empire. In 606-586 b.c., the Babylonians invaded Judah, and destroyed Jerusalem and the temple, and took the best of the people captive to Babylon. The Jewish people were rooted out of their own “beautiful land” and scattered among the nations. The Medes and Persians conquered Babylon in 539 b.c. and the next year Cyrus decreed that the Jews could return to their land. However, the Davidic dynasty was not restored in their kingdom. The psalmist closed with a prayer that the scattered children of Abraham, Isaac, and Jacob would one day be gathered together so that they might worship Jehovah and give glory to His name.
(v. 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 (v. 21). Even though the tribes of Judah and Benjamin returned to Israel with 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 Samuel 7) millennial kingdom (Revelation 20) on earth (Ezekiel 37:11-28; Hosea 14:4-8).
With true spiritual insight the psalmist recognizes that God’s own good name is bound up in the complete regathering of Israel. The return from Babylon was only a partial one; the regathering we are witnessing today is only a partial one. One of these days God will end Israel’s exile.
He asked God to ensure their exultation: “And to triumph in Thy praise.” Once more, gathered back to the land, not partially, but completely, Israel will be able to fulfill at last its national destiny. That awaits the final return of Christ when Israel will triumph in His praise.
(v.48) “From everlasting to everlasting.”“Blessed be the LORD God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the LORD.” Amen! Hallelujah!! Not just a sterile mental assent to incontrovertible historical and theological facts, but a response from the heart. With the hopeful prayer of 106:47 on his lips, the psalmist closes the forth book of the Psalms (Psalms 90-106) with a grand benediction focusing on the eternal character of God, Israel’s Savior (1 Chron. 16:36; Psalms 41:13; 90:2).
The last verse, written by an ancient editor, brings to a close the Forth Book of the Psalms.