TRV
Study This Verse
Commentary on Psalms 106 verses 13–33
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.
"And they made a calf in Horeb, and worshipped the graven image" [Psalm 106:19]. "Thus they changed their glory, in the similitude of a calf that eats hay" [Psalm 106:20]. He says not "into" the likeness, but "in" the likeness. It is such a form of speech as where he said "and they believed in His words." With great effect in truth he says not, they changed the glory of God when they did this; as the Apostle also says, "They changed the glory of the incorruptible God into an image made like to corruptible man:" [Romans 1:23] but "their glory." For God was their glory, if they would abide His counsel, and hasten not....
Continue studying Psalms 106:19 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Psalms 106:19 serves as a profound and lamentable recounting within a historical psalm, vividly detailing Israel's egregious act of rebellion at Mount Horeb. This verse specifically condemns their immediate turn to idolatry, where they fashioned and worshipped a golden calf, an act of profound covenant infidelity that occurred shockingly soon after God's miraculous deliverance from Egypt and the establishment of His sacred covenant with them. It stands as a stark biblical testament to humanity's inherent propensity to forget divine faithfulness, succumb to impatience, and create gods in their own image, rather than remaining exclusively devoted to the one true and living God.
CONTEXT
Literary Context: Psalms 106 is a historical psalm, strategically placed within Book IV of the Psalter (Psalms 90-106), which predominantly focuses on God's kingship and the covenant. This psalm functions as a communal confession of sin, a poignant lament over the nation's repeated failures, and a fervent appeal for God's continued mercy despite their unfaithfulness. Verse 19 is critically positioned after the psalmist has recounted God's awe-inspiring acts of deliverance from Egypt, including the miraculous parting of the Red Sea (Psalms 106:7-12), yet immediately precedes further instances of Israel's disobedience in the wilderness. This placement powerfully highlights the shocking immediacy and profound nature of their idolatry at the very inception of their covenant relationship, establishing a tragic pattern for the subsequent narrative of backsliding. The psalmist employs this historical account not merely as a factual record, but as a didactic tool, a cautionary tale, and a somber backdrop against which God's persistent grace and unwavering covenant faithfulness shine with even greater brilliance.
Historical & Cultural Context: The incident referenced in Psalms 106:19 is the infamous Golden Calf episode, meticulously detailed in Exodus 32. Following their miraculous liberation from Egyptian bondage, the Israelites arrived at Mount Sinai, also known as Horeb, where God revealed His Law and formally established a covenant with them. While Moses ascended the mountain to receive the Ten Commandments directly from God (Exodus 24:18), the people grew profoundly impatient with his prolonged absence. Influenced by the pervasive pagan cultures of the ancient Near East, particularly the Canaanite and Egyptian religions which frequently depicted deities in animal forms (e.g., bull cults associated with Baal or the Egyptian Apis bull), they pressured Aaron to "make us gods who will go before us" (Exodus 32:1). This act constituted a direct, immediate, and audacious violation of the very first commandments God was inscribing: "You shall have no other gods before me" and "You shall not make for yourself a carved image" (Exodus 20:3-5). The creation of the molten calf represented a profound desire for a visible, tangible, and seemingly controllable deity, a stark and blasphemous contrast to the invisible, sovereign, and transcendent God who had just delivered them with mighty power.
Key Themes: The central theme powerfully underscored by Psalms 106:19 is Idolatry and Covenant Infidelity. Despite having witnessed God's overwhelming power and having entered into a solemn, sacred covenant, Israel swiftly turned to a man-made object for worship and guidance, directly violating the fundamental terms of their relationship with the living God. This act also profoundly reveals a deep-seated Impatience and Lack of Faith. Their inability to patiently await Moses' return, and by extension, God's timing and provision, demonstrated a profound distrust that led them to seek immediate, tangible reassurance in a false god. Furthermore, this event serves as a foundational and tragic example of the Human Tendency to Stray and Forgetfulness of God's Works. The psalmist repeatedly highlights Israel's short memory of God's mighty acts of deliverance and sustenance, emphasizing humanity's persistent inclination to depart from divine truth and faithfulness, even after experiencing profound grace and miraculous intervention. This recurring pattern of rebellion, juxtaposed with God's unwavering patience and persistent grace, forms a major theological thread woven throughout the entire book of Psalms and indeed, the broader Old Testament narrative, culminating in the ultimate need for divine intervention for redemption.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 106:19 employs several potent literary devices to convey its powerful and lamentable message. Irony is profoundly prominent, as the act of creating and worshipping an idol occurs "in Horeb," the very mountain where God had just revealed His awe-inspiring glory, given His holy Law, and established His sacred covenant with Israel. This stark juxtaposition of divine revelation and human rebellion underscores the unfathomable depth of Israel's sin and their immediate unfaithfulness. The "calf" itself functions as powerful Symbolism, representing not just a specific idol but the broader, insidious concept of idolatry—a turning away from the one true God to false gods of human making, whether physical or conceptual. The psalmist's recounting of this historical event is a form of Historical Recounting or Narrative Theology, utilizing past failures as a didactic and cautionary tool for the present generation, urging them to learn from history's painful lessons and avoid repeating the same mistakes. Furthermore, the overall tone of Psalms 106, including this verse, is one of profound Lament, expressing deep sorrow, disappointment, and even anguish over Israel's persistent unfaithfulness, even amidst God's unwavering grace and covenant loyalty.
THEOLOGICAL AND THEMATIC CONNECTIONS
The incident at Horeb, as recounted in Psalms 106:19, stands as a foundational theological statement on the pervasive nature of idolatry and humanity's fallen condition. It reveals that idolatry is far more than merely the worship of physical objects; it is a deeper spiritual malady—a fundamental rejection of the true God and a substitution of anything created in His place as the object of ultimate devotion. This act of spiritual adultery fundamentally violates the covenant relationship, which demands exclusive and undivided devotion to the Lord. The psalmist uses this historical example to underscore God's unchanging demand for exclusive worship and the severe consequences of turning away from Him, while simultaneously highlighting His enduring patience, longsuffering, and willingness to forgive. The Golden Calf incident prefigures the recurring pattern of Israel's unfaithfulness throughout their history, demonstrating the persistent human inclination to construct gods that are more manageable, visible, or reflective of their own desires, rather than submitting to the sovereign, transcendent God who cannot be contained or manipulated.
REFLECTION AND APPLICATION
Psalms 106:19 serves as a timeless and convicting mirror for self-examination, challenging us to recognize the insidious and often subtle nature of idolatry in our own lives. While we may no longer literally fashion golden calves, the human heart remains profoundly prone to creating "molten images" in myriad contemporary forms. These modern idols can manifest as anything we elevate above God: our careers, financial security, material possessions, significant relationships, personal comfort, social reputation, political ideologies, or even our own self-image, achievements, and intellectual prowess. This verse powerfully reminds us that impatience and a fundamental lack of faith in God's perfect timing and provision often lead us to seek immediate fixes or tangible reassurances outside of His divine will, just as Israel impulsively did. The call to worship God alone is not an antiquated relic of ancient history but a perpetual and urgent command, urging us to constantly examine what truly consumes our thoughts, dominates our time, and captures our deepest affections. By soberly reflecting on Israel's costly mistake, we are invited to cultivate a deeper and more unwavering trust in God's unseen hand, to diligently remember and celebrate His past faithfulness in our lives, and to commit to exclusive and wholehearted devotion to Him, recognizing that only He is truly worthy of our ultimate worship and uniquely capable of providing true security, lasting peace, and profound fulfillment.
Questions for Reflection
FAQ
Why is the Golden Calf incident so significant in Israel's history?
Answer: The Golden Calf incident, powerfully referenced in Psalms 106:19, is profoundly significant because it represents Israel's first major act of covenant infidelity and egregious rebellion immediately after God had miraculously delivered them from Egyptian bondage and formally established His sacred covenant with them at Mount Sinai (Horeb). It demonstrated the deep-seated human propensity for idolatry and disobedience, even in the face of overwhelming divine revelation and miraculous provision. This pivotal event set a tragic and recurring pattern for Israel's future history of backsliding and spiritual unfaithfulness, highlighting the constant tension between God's unwavering faithfulness and humanity's persistent unfaithfulness. It also underscored the severity of God's righteous wrath against sin, the crucial necessity of Moses' intercession on behalf of the people, and the enduring nature of God's grace, patience, and covenant love in dealing with His rebellious people, as meticulously detailed in Exodus 32.
Does "Horeb" refer to the same place as "Sinai"?
Answer: Yes, "Horeb" and "Sinai" are generally understood by biblical scholars to be two distinct names for the same sacred mountain where God gave the Law to Moses and formally established His covenant with the nation of Israel. The name "Sinai" is predominantly used in the book of Exodus, particularly in the accounts of the Law's giving, while "Horeb" is more frequently found in Deuteronomy and other Old Testament books, including Psalms, when referring to this pivotal location. Both names refer to the sacred peak where God's glorious presence was powerfully manifested in fire and cloud, and where the Ten Commandments, foundational to Israel's national and spiritual identity, were delivered to the nation, as vividly described in Exodus 19 and Deuteronomy 5.
CHRIST-CENTERED FULFILLMENT
The tragic account of the Golden Calf in Psalms 106:19 powerfully illustrates humanity's inherent inability to perfectly keep God's holy Law and its persistent inclination to create gods in its own fallen image. Israel's abject failure at Horeb, at the very mountain of covenant inauguration, underscores the desperate need for a perfect worshiper and the establishment of a new, unbreakable covenant. This is precisely where Christ enters the redemptive narrative. Jesus, as the true and faithful Israel, perfectly fulfilled the Law and offered perfect obedience where Israel consistently failed. He never succumbed to the temptation of idolatry, offering exclusive and unblemished worship to the Father throughout His earthly life, even unto death. Unlike the lifeless molten image that could not "go before" or save its makers, Jesus is the living God who truly leads His people, the Lamb of God who takes away the sin of the world. Through His atoning sacrifice on the cross, He provides the ultimate and definitive solution to the problem of idolatry, cleansing hearts from the insidious desire for false gods and enabling true, spiritual worship "in spirit and truth" (John 4:24). He is the mediator of a better covenant, one sealed not by human promises but by His own precious blood, transforming hearts to desire God alone and warning against the empty philosophies and deceptions that lead to modern forms of idolatry (Colossians 2:8; 1 John 5:21). In Christ, the devastating pattern of human rebellion is decisively broken, and true, intimate communion with the living God is made eternally possible.