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.
"And they angered Moses in the tents, and Aaron the saint of the Lord" [Psalm 106:16]. What angering, or, as some have more literally rendered it, what provocation, he speaks of, the following words sufficiently show.
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Summary
Psalms 106:16 succinctly captures a pivotal moment of Israel's persistent rebellion during their wilderness wanderings, specifically referencing the destructive envy directed at Moses, God's chosen leader, and Aaron, the divinely consecrated high priest. This verse serves as a profound testament to humanity's recurring inclination to challenge divine authority and reject God's appointed servants, powerfully illustrating the perilous consequences of jealousy, insubordination, and a disregard for God's established order.
Context
Literary Context
Psalm 106 is a communal lament and a historical psalm, recounting Israel's tumultuous journey from the Exodus through the wilderness and into the Promised Land, emphasizing their persistent unfaithfulness and God's enduring mercy. It functions as a national confession of sin, contrasting the people's repeated acts of rebellion with the Lord's steadfast love. Verse 16 is situated within a series of specific historical transgressions, following earlier accounts of Israel's forgetfulness at the Red Sea and their impatience and craving in the wilderness. This verse specifically points to the rebellion against Moses and Aaron, setting the stage for the severe divine judgment that followed, underscoring the gravity of challenging God's chosen leadership.
Historical & Cultural Context
The incident referenced in Psalms 106:16 directly alludes to the rebellion of Korah, Dathan, and Abiram, detailed extensively in Numbers chapter 16. Korah, a Levite, along with Dathan and Abiram from the tribe of Reuben, mounted a significant challenge to the divinely ordained leadership structure. Moses served as the civil and spiritual leader, while Aaron was consecrated as the high priest. Their grievance, articulated in Numbers 16:3, questioned the exclusive authority of Moses and Aaron, arguing for a more egalitarian priesthood: "All the congregation are holy, every one of them." This was not merely a political dispute; it was a profound theological challenge to God's sovereign choice and the distinct roles He had established for the orderly functioning of the Israelite community and its worship.
Key Themes
This verse contributes significantly to several overarching themes within Psalm 106 and the broader Pentateuchal narrative. First, Envy and Jealousy stand out as a destructive force. The "envy" (קָנָא, qânâʼ) directed at Moses and Aaron stemmed from a covetous desire for their divinely appointed positions, leading to resentment and open rebellion. Second, the incident powerfully illustrates Rebellion Against Divine Authority. Challenging Moses and Aaron was a direct affront to God Himself, as their leadership was not self-proclaimed but divinely ordained, making the rebellion an act of cosmic insubordination. Third, the narrative highlights the Consequences of Sin, particularly the severe judgment that follows such defiance. The earth opening to swallow Dathan and Abiram (Numbers 16:31-33) and fire consuming Korah and his followers (Numbers 16:35) serves as a stark warning. Finally, the phrase "Aaron the saint of the LORD" underscores God's Holiness and Choice, emphasizing Aaron's consecrated status as high priest, chosen and set apart by God for sacred service (Exodus 28:1). This accentuates the gravity of envying those whom God has specifically chosen and sanctified for His purposes.
Exposition and Analysis
Key Word Analysis
This verb, derived from a primitive root, signifies a profound emotional state, often negative. While qânâʼ can denote positive zeal or jealousy (e.g., God's jealousy for His people), in this context, it unequivocally signifies a covetous, hostile, and bitter envy. It describes a deep resentment felt towards another's possessions, status, or advantages, leading to a destructive desire to undermine or usurp them. Here, it highlights the perilous nature of human jealousy when directed against divinely appointed authority.
The word qâdôwsh means "sacred," "set apart," or "consecrated." When applied to Aaron, it emphatically highlights his unique status as the high priest, chosen by God and consecrated for sacred service to the Lord. It signifies that Aaron's authority and position were not self-derived or based on human merit, but were divinely ordained and set apart for God's specific purposes. To envy "the saint of the LORD" was, therefore, not merely to oppose a man, but to directly challenge God's own choice and to disrespect His holiness and the sacred office He established.
Verse Breakdown
"They envied Moses also in the camp"
The pronoun "They" refers to the rebellious faction within Israel, primarily Korah, Dathan, and Abiram, along with their numerous followers, who harbored deep resentment towards Moses' leadership. The act of "envying" signifies their covetous desire for Moses' authority and their bitter opposition to his God-given role as the primary leader and mediator. The phrase "in the camp" grounds the rebellion in the immediate context of Israel's wilderness journey, emphasizing that this act of defiance occurred within the very community that had witnessed God's miraculous provisions and leadership through Moses, making their ingratitude and insubordination all the more heinous.
"[and] Aaron the saint of the LORD"
This clause extends the object of their envy to Aaron, Moses' brother and the divinely appointed high priest. The title "the saint of the LORD" (קְדוֹשׁ יְהוָה, q'dosh Yᵉhôvâh) is profoundly significant, affirming Aaron's consecrated status and unique role as God's chosen representative for priestly duties. To envy Aaron was not merely to oppose a man, but to challenge God's direct appointment and the sanctity of the priesthood He had established, making the rebellion an act of sacrilege and a direct affront to the Lord Himself.
Literary Devices
Psalms 106:16 employs several literary devices to convey its powerful message. The most prominent is Allusion, specifically to the detailed account of Korah's rebellion found in Numbers chapter 16. By succinctly referencing this well-known historical event, the psalmist evokes the full weight of Israel's defiant past and the severe divine judgment that followed. There is also an implicit Juxtaposition between Moses and Aaron, highlighting that the rebellion targeted both the civil and spiritual heads of the community, underscoring the comprehensive nature of their insubordination against God's established order. Furthermore, the phrase "the saint of the LORD" functions as a significant Epithet for Aaron, emphasizing his consecrated status and divine legitimacy. This title not only validates Aaron's position but also implicitly creates a powerful Contrast between the unholy, covetous envy of the rebels and the sacred, set-apart nature of God's chosen high priest, thereby amplifying the gravity of their sin.
Theological and Thematic Connections
The envy directed at Moses and Aaron in Psalms 106:16 transcends a mere personal grievance; it reveals a profound theological truth about the nature of sin and divine authority. Envy, as depicted here, is not a superficial emotion but a destructive force that undermines community, challenges God's sovereignty, and disregards His chosen instruments. This incident underscores that rebellion against God's appointed leaders is, at its core, rebellion against God Himself. It highlights the principle that God establishes order and appoints individuals for specific roles, and to resist these appointments is to resist the divine will. The severity of the judgment on Korah and his company serves as a perpetual warning against the perils of pride, covetousness, and the desire to usurp positions that God has consecrated.
Reflection and Application
The ancient account of envy and rebellion in Psalms 106:16 resonates with profound relevance for contemporary believers. It serves as a potent warning against the insidious nature of envy, which, left unchecked, can fester into open rebellion and division within any community, whether familial, professional, or ecclesiastical. This verse challenges us to examine our own hearts for any seeds of jealousy towards those God has placed in positions of influence or authority. True spiritual maturity involves cultivating humility, recognizing God's sovereign hand in appointing leaders, and submitting to legitimate authority, not out of fear, but out of reverence for the God who establishes order. Rather than questioning or undermining, we are called to pray for, support, and honor those who bear the weight of leadership, trusting that God works through His chosen vessels, however imperfect they may seem to our human eyes. This passage encourages a posture of contentment with our own calling and a commitment to unity, guarding against the destructive impulses of pride and covetousness that seek to dismantle God's divine order.
Questions for Reflection
FAQ
Why was Aaron specifically called "the saint of the LORD" in this context?
Aaron was called "the saint of the LORD" (קְדוֹשׁ יְהוָה, q'dosh Yᵉhôvâh) because he was divinely chosen and consecrated by God for the unique office of the high priesthood. This title emphasizes his set-apart status and the sacred nature of his role, which involved mediating between God and Israel, offering sacrifices, and entering the Most Holy Place. His appointment was not by human will but by divine decree, as detailed in Exodus 28:1 and Leviticus chapter 8. By calling him "the saint of the LORD," the psalmist underscores that the rebellion against Aaron was not merely against a man, but against God's holy choice and the very order He had established for worship and governance in Israel. To envy Aaron was to despise God's holiness and His sovereign design.
What were the immediate consequences of the rebellion mentioned in this verse?
The rebellion of Korah, Dathan, and Abiram, fueled by the envy mentioned in Psalms 106:16, resulted in severe and immediate divine judgment. As recorded in Numbers 16:31-35, the earth miraculously opened up and swallowed Dathan, Abiram, and their households alive, along with their possessions. Simultaneously, a fire from the Lord consumed Korah and 250 of his followers who were offering incense, demonstrating God's fierce wrath against those who usurp His authority and profane His sacred offices. This dramatic judgment served as a stark warning to the entire Israelite community about the gravity of challenging God's chosen leaders and His established order.
Does this verse imply that believers should never question or critique leadership?
While Psalms 106:16 strongly condemns envy and rebellion against divinely appointed authority, it does not imply an absolute prohibition against all forms of questioning or critique. The nature of Korah's rebellion was rooted in a covetous desire to usurp authority and a direct challenge to God's explicit appointments, not a constructive critique aimed at improvement or accountability. The Bible elsewhere encourages discernment and accountability for leaders (1 Timothy 5:19-20 for example), but always within a framework of respect, humility, and submission to God's ultimate authority. This verse primarily warns against the destructive, prideful, and envious spirit that seeks to undermine rather than build up, and to usurp rather than serve. The key is the heart's motivation: is it envy and rebellion, or genuine concern for truth and righteousness?
Christ-Centered Fulfillment
The envy directed at Moses and Aaron in Psalms 106:16 serves as a poignant foreshadowing of the ultimate rejection of God's perfect chosen one, Jesus Christ. Just as Moses was God's prophet and leader, and Aaron His consecrated high priest, Jesus embodies the fulfillment of both roles: the Prophet like Moses (Deuteronomy 18:15) and the Great High Priest after the order of Melchizedek (Hebrews 4:14). Yet, He too faced intense envy from the religious leaders of His day, who, like Korah, resented His divine authority and challenged His claims (Matthew 27:18). Their envy culminated in His crucifixion, the ultimate act of rebellion against God's Anointed One. However, unlike Moses and Aaron, whose authority was challenged but ultimately upheld, Jesus' vindication came through His resurrection and ascension, establishing Him as Lord of all (Philippians 2:9-11). Thus, Psalms 106:16 not only warns against the destructive nature of envy but also points forward to the supreme authority of Christ, whose divine appointment cannot be overthrown, and whose reign is eternal, offering a stark contrast to the fleeting power sought by human rebels.