TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 106:13–33. His three-level outline is real structure in the source text, so it is rendered as structure.
This is an abridgment of the history of Israel's provocations in the wilderness, and of the wrath of God against them for those provocations: and this abridgment is abridged by the apostle, with application to us Christians (Co1 10:5, etc.); for these things were written for our admonition, that we sin not like them, lest we suffer like them.
I.The cause of their sin was disregard to the works and word of God, Psa 106:13.
1.They minded not what he had done for them: They soon forgot his works, and lost the impressions they had made upon them. Those that do not improve God's mercies to them, nor endeavour in some measure to render according to the benefit done unto them, do indeed forget them. This people soon forgot them (God took notice of this, Exo 32:8, They have turned aside quickly): They made haste, they forgot his works (so it is in the margin), which some make to be two separate instances of their sin. They made haste; their expectations anticipated God's promises; they expected to be in Canaan shortly, and because they were not they questioned whether they should ever be there and quarrelled with all the difficulties they met with in their way; whereas he that believeth does not make haste, Isa 28:16. And, withal, they forgot his works, which were the undeniable evidences of his wisdom, power, and goodness, and denied the conclusion as confidently as if they had never seen the premises proved. This is mentioned again (Psa 106:21, Psa 106:22): They forgot God their Saviour; that is, they forgot that he had been their Saviour. Those that forget the works of God forget God himself, who makes himself known by his works. They forgot what was done but a few days before, which we may suppose they could not but talk of, even then, when, because they did not make a good use of it, they are said to forget it: it was what God did for them in Egypt, in the land of Ham, and by the Red Sea, things which we at this distance cannot, or should not, be unmindful of. They are called great things (for, though the great God does nothing mean, yet he does some things that are in a special manner great), wondrous works, out of the common road of Providence, therefore observable, therefore memorable, and terrible things, awful to them, and dreadful to their enemies, and yet soon forgotten. Even miracles that were seen passed away with them as tales that are told.
2.They minded not what God had said to them nor would they depend upon it: They waited not for his counsel, did not attend his word, though they had Moses to be his mouth to them; they took up resolves about which they did not consult him and made demands without calling upon him. They would be in Canaan directly, and had not patience to tarry God's time. The delay was intolerable, and therefore the difficulties were looked upon as insuperable. This is explained (Psa 106:24): They believed not his word, his promise that he would make them masters of Canaan; and (Psa 106:25), They hearkened not to the voice of the Lord, who gave them counsel which they would not wait for, not only by Moses and Aaron, but by Caleb and Joshua, Num 14:6, Num 14:7, etc. 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.
II.Many of their sins are here mentioned, together with the tokens of God's displeasure which they fell under for those sins.
1.They would have flesh, and yet would not believe that God could give it to them (Psa 106:14): They lusted a lust (so the word is) in the wilderness; there, where they had bread enough and to spare, yet nothing would serve them but they must have flesh to eat. They were now purely at God's finding, being supported entirely by miracles, so that this was a reflection upon the wisdom and goodness of their Creator. They were also, in all probability, within a step of Canaan, yet had not patience to stay for dainties till they came thither. They had flocks and herds of their own, but they will not kill them; God must give them flesh as he gave them bread, or they will never give him credit, or their good word. They did not only wish for flesh, but they lusted exceedingly after it. A desire, even of lawful things, when it is inordinate and violent, becomes sinful; and therefore this is called lusting after evil things (Co1 10:6), though the quails, as God's gift, were good things, and were so spoken of, Psa 105:40. Yet this was not all: They tempted God in the desert, where they had had such experience of his goodness and power, and questioned whether he could and would gratify them herein. See Psa 78:19, Psa 78:20. Now how did God show his displeasure against them for this. We are told how (Psa 106:15): He gave them their request, but gave it them in anger, and with a curse, for he sent leanness into their soul; he filled them with uneasiness of mind, and terror of conscience, and a self-reproach, occasioned by their bodies being sick with the surfeit, such as sometimes drunkards experience after a great debauch. Or this is put for that great plague with which the Lord smote them, while the flesh was yet between their teeth, as we read, Num 11:33. It was the consumption of the life. Note,
(1.)What is asked in passion is often given in wrath.
(2.)Many that fare deliciously every day, and whose bodies are healthful and fat, have, at the same time, leanness in their souls, no love to God, no thankfulness, no appetite to the bread of life, and then the soul must needs be lean. Those wretchedly forget themselves that feast their bodies and starve their souls. Then God gives the good things of this life in love, when with them he gives grace to glorify him in the use of them; for then the soul delights itself in fatness, Isa 55:2.
2.They quarrelled with the government which God had set over them both in church and state (Psa 106:16): They envied Moses his authority in the camp, as generalissimo of the armies of Israel and chief justice in all their courts; they envied Aaron his power, as saint of the Lord, consecrated to the office of high priest, and Korah would needs put in for the pontificate, while Dathan and Abiram, as princes of the tribe of Reuben, Jacob's eldest son, would claim to be chief magistrates, by the so-much-admired right of primogeniture. Note, Those are preparing ruin for themselves who envy those whom God has put honour upon and usurp the dignities they were never designed for. And justly will contempt be poured upon those who put contempt upon any of the saints of the Lord. How did God show his displeasure for this? We are told how, and it is enough to make us tremble (Psa 106:17, Psa 106:18); we have the story, Num 16:32, Num 16:35.
(1.)Those that flew in the face of the civil authority were punished by the earth, which opened and swallowed them up, as not fit to go upon God's ground, because they would not submit to God's government.
(2.)Those that would usurp the ecclesiastical authority in things pertaining to God suffered the vengeance of heaven, for fire came out from the Lord and consumed them, and the pretending sacrificers were themselves sacrificed to divine justice. The flame burnt up the wicked; for though they vied with Aaron, the saint of the Lord, for holiness (Num 16:3, Num 16:5), yet God adjudged them wicked, and as such cut them off, as in due time he will destroy the man of sin, that wicked one, notwithstanding his proud pretensions to holiness.
3.They made and worshipped the golden calf, and this in Horeb, where the law was given, and where God had expressly said, Thou shalt neither make any graven image nor bow down to it; they did both: They made a calf and worshipped it, Psa 106:19.
(1.)Herein they bade defiance to, and put an affront upon, the two great lights which God has made to rule the moral world: - [1.] That of human reason; for they changed their glory, their God, at least the manifestation of him, which always had been in a cloud (either a dark cloud or a bright one), without any manner of visible similitude, into the similitude of Apis, one of the Egyptian idols, an ox that eateth grass, than which nothing could be more grossly and scandalously absurd, Psa 106:20. Idolaters are perfectly besotted, and put the greatest disparagement possible both upon God, in representing him by the image of a beast, and upon themselves, in worshipping it when they have so done. That which is here said to be the changing of their glory is explained by St. Paul (Rom 1:23) to be the changing of the glory of the incorruptible God. [2.] That of divine revelation, which was afforded to them, not only in the words God spoke to them, but in the works he wrought for them, wondrous works, which declared aloud that the Lord Jehovah is the only true and living God and is alone to be worshipped, Psa 106:21, Psa 106:22.
(2.)For this God showed his displeasure by declaring the decree that he would cut them off from being a people, as they had, as far as lay in their power, in effect cut him off from being a God; he spoke of destroying them (Psa 106:23), and certainly he would have done it if Moses, his chosen, had not stood before him in the breach (Psa 106:23), if he had not seasonably interposed to deal with God as an advocate about the breach or ruin God was about to devote them to and wonderfully prevailed to turn away his wrath. See here the mercy of God, and how easily his anger is turned away, even from a provoking people. See the power of prayer, and the interest which God's chosen have in heaven. See a type of Christ, God's chosen, his elect, in whom his soul delights, who stood before him in the breach to turn away his wrath from a provoking world, and ever lives, for this end, making intercession.
4.They gave credit to the report of the evil spies concerning the land of Canaan, in contradiction to the promise of God (Psa 106:24): They despised the pleasant land. Canaan was a pleasant land, Deu 8:7. They undervalued it when they thought it not worth venturing for, no, not under the guidance of God himself, and therefore were for making a captain and returning to Egypt again. They believed not God's word concerning it, but murmured in their tents, basely charging God with a design upon them in bringing them thither that they might become a prey to the Canaanites, Num 14:2, Num 14:3. And, when they were reminded of God's power and promise, they were so far from hearkening to that voice of the Lord that they attempted to stone those who spoke to them, Num 14:10. The heavenly Canaan is a pleasant land. A promise is left us of entering into it; but there are many that despise it, that neglect and refuse the offer of it, that prefer the wealth and pleasure of this world before it, and grudge the pains and hazards of this life to obtain that. This also was so displeasing to God that he lifted up his hand against them, in a way of threatening, to destroy them in the wilderness; nay, in a way of swearing, for he swore in his wrath that they should not enter into his rest (Psa 95:11; Num 14:28); nay, and he threatened that their children also should be overthrown and scattered (Psa 106:26, Psa 106:27), and the whole nation dispersed and disinherited; but Moses prevailed for mercy for their seed, that they might enter Canaan. Note, Those who despise God's favours, and particularly the pleasant land, forfeit his favours, and will be shut out for ever from the pleasant land.
5.They were guilty of a great sin in the matter of Peor; and this was the sin of the new generation, when they were within a step of Canaan (Psa 106:28): They joined themselves to Baal-peor, and so were entangled both in idolatry and in adultery, in corporeal and in spiritual whoredom, Num 25:1-3. Those that did often partake of the altar of the living God now ate the sacrifices of the dead, of the idols of Moab (that were dead images, or dead men canonized or deified), or sacrifices to the infernal deities on the behalf of their dead friends. Thus they provoked God to anger with their inventions (Psa 106:29), in contempt of him and his institutions, his commands, and his threatenings. The iniquity of Peor was so great that, long after, it is said, They were not cleansed from it, Jos 22:17. God testified his displeasure at this,
(1.)By sending a plague among them, which in a little time swept away 24,000 of those impudent sinners.
(2.)By stirring up Phinehas to use his power as a magistrate for the suppressing of the sin and checking the contagion of it. He stood up in his zeal for the Lord of hosts, and executed judgment upon Zimri and Cozbi, sinners of the first rank, genteel sinners; he put the law in execution upon them, and this was a service so pleasing to God that upon it the plague was stayed, Psa 106:30. By this, and some other similar acts of public justice on that occasion (Num 25:4, Num 25:5), the guilt ceased to be national, and the general controversy was let fall. When the proper officers did their duty God left it to them, and did not any longer keep the work in his own hands by the plague. Note, National justice prevents national judgments. But, Phinehas herein signalizing himself, a special mark of honour was put upon him, for what he did was counted to him for righteousness to all generations (Psa 106:31), and, in recompence of it, the priesthood was entailed on his family. He shall make an atonement by offering up the sacrifices, who had so bravely made an atonement (so some read it, Psa 106:30) by offering up the sinners. Note, It is the honour of saints to be zealous against sin.
6.They continued their murmurings to the very last of their wanderings; for in the fortieth year they angered God at the waters of strife (Psa 106:32), which refers to that story, Num 20:3-5. And that which aggravated it now was that it went ill with Moses for their sakes; for, though he was the meekest of all the men in the earth, yet their clamours at that time were so peevish and provoking that they put him into a passion, and, having now grown very old and off his guard, he spoke unadvisedly with his lips (Psa 106:33), and not as became him on that occasion; for he said in a heat, Hear now, you rebels, must we fetch water out of this rock for you? This was Moses's infirmity, and is written for our admonition, that we may learn, when we are in the midst of provocation, to keep our mouth as with a bridle (Psa 39:1-3), and to take heed to our spirits, that they admit not resentments too much; for, when the spirit is provoked, it is much ado, even for those that have a great deal of wisdom and grace, not to speak unadvisedly. But it is charged upon the people as their sin: They provoked his spirit with that with which they angered God himself. Note, We must answer not only for our own passions, but for the provocation which by them we give to the passions of others, especially of those who, if not greatly provoked, would be meek and quiet. God shows his displeasure against this sin of theirs by shutting Moses and Aaron out of Canaan for their misconduct upon this occasion, by which,
(1.)God discovered his resentment of all such intemperate heats, even in the dearest of his servants. If he deals thus severely with Moses for one unadvised word, what does their sin deserve who have spoken so many presumptuous wicked words? If this was done in the green tree, what shall be done in the dry?
(2.)God deprived them of the blessing of Moses's guidance and government at a time when they most needed it, so that his death was more a punishment to them than to himself. It is just with God to remove those relations from us that are blessings to us, when we are peevish and provoking to them and grieve their spirits.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Lastly, "And they lusted a lust in the wilderness, and they tempted God in the dry land" [Psalm 106:14]. The "dry land," or land without water, and "desert," are the same: so also are, "they lusted a lust," and, "they tempted God." The form of speech is the same as above, "they praised a praise."
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Summary
Psalms 106:14 vividly portrays a critical moment of Israel's profound spiritual failure during their wilderness journey, highlighting their deep-seated discontentment with God's divine provision and their audacious challenge to His sovereign authority. Despite having witnessed miraculous deliverance and faithful sustenance, the Israelites succumbed to intense, sinful cravings, demonstrating a pervasive lack of trust that directly provoked the Lord. This verse serves as a concise yet powerful indictment of their recurring pattern of unbelief and ingratitude, which characterized much of their forty-year sojourn from Egypt to the threshold of the Promised Land.
Context
Literary Context
Psalm 106 functions as a confessional and historical psalm, providing a stark and sobering counterpoint to the celebratory Psalm 105. While Psalm 105 extols God's steadfast covenant faithfulness and His mighty acts on behalf of Israel, Psalm 106 offers an unflinching examination of Israel's persistent apostasy, rebellion, and ingratitude throughout their history. The psalm systematically recounts their failures from the Red Sea deliverance, through the wilderness wanderings, the conquest of Canaan, and into the period of the judges, culminating in their exile. Verse 14 is strategically placed within the section detailing the wilderness generation's immediate failures following their miraculous Exodus and the giving of the Law at Mount Sinai, setting the stage for a litany of their subsequent acts of disobedience and lack of faith. It serves as a pivotal moment, illustrating the swift descent from divine deliverance to human rebellion.
Historical & Cultural Context
The historical setting for Psalms 106:14 is the Israelites' forty-year sojourn in the wilderness after their liberation from Egyptian bondage. This period was divinely ordained as a crucible for the nascent nation, designed to purify them, instruct them in God's ways, and forge them into a holy people utterly dependent on His supernatural provision. Having endured centuries of slavery, the Israelites often exhibited a "slave mentality," yearning for the perceived comforts of their past, even if it meant a return to oppression. The harsh, desolate desert environment was intended to test their faith and teach them absolute reliance on God for sustenance, as evidenced by the daily provision of manna and water from the rock. Their "lusting exceedingly" and "tempting God" directly reference specific incidents, most notably the craving for meat at Kibroth-hattaavah, described in Numbers 11, where their desires transcended legitimate hunger, becoming a rebellious rejection of God's sufficiency and a direct challenge to His power in a place where their very survival depended solely on Him.
Key Themes
Psalms 106:14 contributes significantly to several overarching themes within the psalm and the broader biblical narrative. Foremost among these is the theme of human sinfulness and rebellion, powerfully demonstrating Israel's chronic inability to maintain covenant faithfulness despite overwhelming evidence of God's power, grace, and miraculous provision. Their "lusting exceedingly" underscores their profound discontentment and ingratitude, revealing a refusal to be satisfied with God's perfect and daily provision, leading them to crave what was forbidden or unnecessary. Secondly, the phrase "tempted God" introduces the critical theme of testing God's patience and power, an audacious act of unbelief that directly challenges His sovereignty, goodness, and faithfulness. This act of "tempting God" is a recurring motif throughout the wilderness narrative, notably at Massah and Meribah, where they questioned God's very presence among them. Finally, the verse speaks to the theme of divine judgment and consequences, as these acts of rebellion invariably led to God's disciplinary actions, even as His steadfast love ultimately prevailed. The wilderness experience, as exemplified in this verse, serves as a perpetual warning against unbelief and hardened hearts, a lesson powerfully reiterated in the New Testament concerning the dangers of falling short of God's promised rest, as warned in Hebrews 3 and Hebrews 4.
Exposition and Analysis
Key Word Analysis
The Hebrew verb ʼâvâh (H183) means "to wish for," "to desire," or "to covet," often carrying a negative connotation of an illicit or excessive longing. The accompanying noun taʼăvâh (H8378), from the same root, denotes "a longing" or "a delight," but in this context, it functions as an intensifier, signifying an "exceeding" or "greedy" lust. Together, "lusted exceedingly" describes an intense, insatiable craving that transcends legitimate need, becoming a sinful desire. This refers to the Israelites' demand for meat in the wilderness, as detailed in Numbers 11:4, which was not born of simple hunger but a deep dissatisfaction with God's daily provision of manna, revealing a covetous and ungrateful heart.
The Hebrew verb nâçâh (H5254) means "to test," "to try," or "to prove." While God may test humanity to refine their faith (e.g., Genesis 22:1), when humans "tempt" God, it carries a profoundly negative connotation. It implies challenging God's power, questioning His presence, doubting His faithfulness, or presuming upon His grace and limits. In the wilderness, Israel repeatedly "tempted" God by complaining, demanding, and doubting His ability to provide, thereby putting Him to the test in a rebellious and faithless manner, as seen in Exodus 17:2.
The Hebrew noun ʼêl (H410) is a generic term for "God" or "deity," but in this context, it refers specifically to Yahweh, the covenant God of Israel, often emphasizing His strength and might. The fact that the Israelites "tempted God" underscores the audacity and gravity of their sin. They were not merely complaining to Moses or to each other; they were directly challenging the Almighty One who had just delivered them with a mighty hand, demonstrating a profound lack of reverence and trust in His power and goodness.
Verse Breakdown
"But lusted exceedingly in the wilderness,"
This clause immediately introduces a sharp contrast ("But") to the preceding verses which often recount God's mighty works. It highlights the internal spiritual state of the Israelites: an intense, sinful longing for something beyond what God had graciously and miraculously provided (manna). This "lusting" was not a simple desire but an excessive, uncontrolled craving that exposed a deep dissatisfaction with God's wisdom and provision. The phrase "in the wilderness" emphasizes the setting of their rebellion—a place meant for absolute dependence and trust in God alone.
"and tempted God in the desert."
This second clause runs parallel to the first, reinforcing the geographical context ("in the desert" being synonymous with "in the wilderness") and revealing the outward manifestation of their internal lust. Their intense craving directly led them to challenge God, to put Him to the test. This "tempting" was an act of profound unbelief, questioning God's power, goodness, or willingness to care for them. It was a provocative act, born out of impatience and a lack of faith, daring God to prove Himself on their terms rather than humbly trusting in His sovereign plan.
Literary Devices
Psalms 106:14 masterfully employs several literary devices to convey its powerful message of Israel's rebellion. The most prominent is Parallelism, specifically Synonymous Parallelism, where the second half of the verse ("and tempted God in the desert") echoes and intensifies the meaning of the first half ("But lusted exceedingly in the wilderness"). The phrases "in the wilderness" and "in the desert" are synonymous, reinforcing the desolate setting of their disobedience. The "lusting exceedingly" is intrinsically linked to "tempting God," as their intense, covetous craving directly led to their challenging of divine authority and patience. This parallelism effectively emphasizes the dual nature of their sin: an internal, illicit desire manifesting in an external, rebellious action. The verse also exhibits remarkable Conciseness, packing a significant historical and theological indictment into a single, compact statement. Furthermore, there is an implied Anthropomorphism in the phrase "tempted God," as it attributes to God the human characteristic of being subject to temptation or provocation, though it is understood metaphorically to describe the human act of challenging divine patience and power through faithless demands.
Theological and Thematic Connections
Psalms 106:14 serves as a profound theological statement on the dangers of discontentment and the severe spiritual consequences of failing to trust God's provision. The Israelites' "lusting exceedingly" was not merely a physical craving but a deep spiritual rebellion, a rejection of God's wisdom and goodness in providing manna, and an unholy desire for something they believed was better, or to which they felt entitled. This act of "tempting God" was a direct challenge to His sovereignty and a clear manifestation of their unbelief, demonstrating a hardened heart despite witnessing numerous and undeniable miracles. The psalm consistently highlights God's enduring steadfast love and patience in the face of such persistent rebellion, yet it also underscores the immutable truth that sin has consequences, even if ultimate judgment is deferred by grace and covenant faithfulness. This historical account serves as a timeless warning against the human tendency to doubt God, to crave what is outside His perfect will, and to provoke Him through our disobedience and lack of faith.
Reflection and Application
Psalms 106:14 holds up a poignant mirror for our own hearts, challenging us to critically examine our desires and our level of contentment with God's provision in our lives. Do we, like the Israelites, find ourselves "lusting exceedingly" for things that God has not provided, or for more than He has given, thereby questioning His goodness or sufficiency? This can manifest in myriad forms: an insatiable craving for more material possessions, a relentless pursuit of status or worldly recognition, an unhealthy hunger for approval from others, or a deep dissatisfaction with our current circumstances. When we allow such desires to consume us, we risk "tempting God"—not in the sense of causing Him to sin, but by presuming upon His grace, challenging His wisdom, or doubting His faithfulness to care for us. The wilderness generation's tragic failure reminds us that true faith involves trusting God even when His provision seems meager, His timing delayed, or His path difficult. It calls us to cultivate profound gratitude for what we have, to find our ultimate contentment in Christ alone, and to steadfastly resist the urge to test God through our impatience, covetousness, or unbelief. Our spiritual journey, much like Israel's, is a wilderness where God seeks to teach us absolute dependence; may we learn to trust and obey rather than to lust and tempt.
Questions for Reflection
FAQ
What does "lusted exceedingly" mean in the context of Psalms 106:14?
"Lusted exceedingly" refers to an intense, sinful craving or desire that went far beyond legitimate hunger or need. In the historical account this verse references (Numbers 11:4-6), the Israelites, tired of the daily manna, demanded meat with such vehemence and impatience that it became an act of rebellion against God. It was not merely a physical desire for food but a deep-seated spiritual dissatisfaction with God's perfect provision, indicating a profound lack of faith and an ungrateful heart that coveted what God had not given or had intentionally withheld for their spiritual formation. This excessive desire essentially became a form of idolatry, prioritizing their own immediate cravings over God's wisdom and loving care.
How did Israel "tempt God" in the desert?
Israel "tempted God" by challenging His authority, doubting His presence, and questioning His ability or willingness to provide for them. This was not a humble seeking of understanding but a provocative, faithless act. For example, when they complained bitterly about the lack of water at Massah and Meribah, they were essentially putting God to the test, demanding that He prove Himself on their terms rather than trusting in His covenant promises. In the context of Psalms 106:14, their "lusting exceedingly" for meat led them to murmur against God and Moses, effectively challenging God's provision, leadership, and very presence in the wilderness. This act of "tempting" was born out of impatience, unbelief, and a presumptuous expectation that God must cater to their every desire rather than them trusting in His sovereign and good plan.
Christ-Centered Fulfillment
Psalms 106:14, with its stark portrayal of Israel's wilderness rebellion, finds its ultimate Christ-centered fulfillment in the person and perfect work of Jesus Christ. Where ancient Israel "lusted exceedingly" and "tempted God" in the desert, Jesus, the true Israel and the faithful Son, perfectly resisted temptation in His own wilderness experience. When tempted by the devil to turn stones into bread to satisfy His hunger, Jesus famously declared, "Man shall not live by bread alone, but by every word that comes from the mouth of God." He did not lust for physical provision outside of God's will but submitted fully to the Father's word and timing. Furthermore, where Israel repeatedly "tempted God" by questioning His power and presence, Jesus never tempted God. He perfectly trusted His Father, even unto death on the cross, demonstrating complete obedience and unwavering reliance. Jesus is the ultimate provision, the "Bread of Life" who fully satisfies all spiritual hunger, so that those who come to Him "shall never hunger, and whoever believes in me shall never thirst." Through His perfect life of obedience, His atoning death on the cross, and His glorious resurrection, Christ has decisively dealt with the root of our own "lusting exceedingly" and "tempting God"—our sinful nature and pervasive unbelief. In Him, believers are empowered by the Holy Spirit to overcome covetous desires and to live lives of profound contentment and steadfast trust, reflecting the faithfulness that Israel so tragically lacked.