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.
"But murmured in their tents, and hearkened not unto the voice of the Lord" [Psalm 106:25]; who strongly forbade them to murmur.
Continue studying Psalms 106:25 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 106:25 powerfully encapsulates a pivotal moment of profound rebellion and faithlessness during Israel's wilderness journey, specifically highlighting their collective discontent and deliberate refusal to obey the divine instructions and promises of the LORD. This verse serves as a stark reminder of the spiritual danger inherent in distrusting God's provision and rejecting His authoritative voice, leading to severe consequences for the covenant community.
CONTEXT
Literary Context: Psalms 106 is a historical psalm, part of Book IV of the Psalter (Psalms 90-106), which frequently reflects on God's sovereignty and covenant faithfulness in light of Israel's tumultuous history. This psalm functions as a confessional lament, meticulously recounting the repeated cycles of Israel's sin, God's righteous judgment, and His enduring mercy. Verse 25 is strategically situated within a lengthy catalogue of Israel's rebellions during the wilderness wanderings, specifically following their impatience and testing of God at Massah and Meribah (Psalm 106:13-15) and their idolatry with the golden calf (Psalm 106:19-23). It directly precedes God's solemn oath that the rebellious generation would not enter the Promised Land (Psalm 106:26-27), firmly establishing it as a pivotal moment of national failure that profoundly impacted their destiny and served as a cautionary tale for future generations.
Historical & Cultural Context: The verse refers to a critical event that occurred shortly after the Exodus from Egypt, during the Israelites' wilderness journey, specifically at Kadesh-Barnea. After receiving God's law at Sinai and witnessing numerous miracles of provision and deliverance, the Israelites were on the cusp of entering the Promised Land. Moses sent twelve spies into Canaan (Numbers 13), and upon their return, ten brought a fearful report, exaggerating the strength of the inhabitants and expressing profound doubt in God's ability to fulfill His promise. This report ignited widespread panic and discontent among the people, leading them to "murmur in their tents" (Numbers 14:1-4). Culturally, "murmuring" was not merely grumbling but a public, collective act of rebellion against divinely appointed leadership (Moses and Aaron) and, by extension, against God Himself, challenging His authority, faithfulness, and the very foundation of His covenant with them as their deliverer and guide.
Key Themes: This verse powerfully contributes to several overarching themes within Psalms 106 and the broader biblical narrative. It underscores the theme of Disobedience and Rebellion, illustrating Israel's persistent refusal to obey God's commands and promises, choosing instead to follow their own fears and desires despite overwhelming evidence of God's power and faithfulness. This rebellion is rooted in a profound Lack of Faith and Trust, as their murmuring stemmed from a deep-seated distrust in God's ability to deliver on His word, despite His miraculous provision and protection. Consequently, the verse highlights the severe Consequences of Complaining and Unbelief, as this specific act of rebellion at Kadesh-Barnea led to God's judgment that the entire generation, save Caleb and Joshua, would die in the wilderness and not enter the Promised Land, a narrative vividly detailed in Numbers 14. Finally, the phrase "hearkened not unto the voice of the LORD" emphasizes the critical necessity of Attentive Obedience to God's Voice, revealing that true faith is demonstrated by actively listening to and complying with divine instruction and authority.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 106:25 employs several literary techniques to underscore its message. The phrase "in their tents" serves as a Synecdoche, where "tents" represent the entire community of Israel, indicating that the murmuring was a pervasive, collective act affecting the whole nation, not just isolated individuals. There is an implicit Parallelism between the two clauses, where "murmuring in their tents" is presented as the outward manifestation and consequence of "not hearkening unto the voice of the LORD." This highlights a clear cause-and-effect relationship: their internal rebellion (murmuring) stemmed directly from their external disobedience (not listening to God's authoritative voice). The "voice of the LORD" is an example of Anthropomorphism, attributing a human characteristic (voice) to God, emphasizing His direct communication and personal authority over His people. Furthermore, the verse participates in the broader Repetition or Echo of the "murmuring" motif found throughout the wilderness narratives (Exodus and Numbers), reinforcing Israel's persistent pattern of rebellion and unfaithfulness, making this specific instance a representative example of a recurring national sin.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 106:25 stands as a powerful testament to the recurring biblical theme of humanity's propensity for rebellion against divine authority, even in the face of overwhelming evidence of God's faithfulness and power. It illustrates that true faith is not merely intellectual assent but active obedience, and that a spirit of complaint often stems from a deeper root of distrust in God's sovereignty and goodness. This verse underscores the gravity of rejecting God's word, showing that while God is merciful, He is also just, and persistent disobedience carries severe consequences for His covenant people. It serves as a cautionary tale, reminding believers that a relationship with God requires ongoing trust and a willingness to submit to His voice, even when circumstances seem daunting or contrary to human reasoning.
REFLECTION AND APPLICATION
Psalms 106:25 offers timeless spiritual lessons for contemporary believers, serving as a profound cautionary tale against the insidious dangers of murmuring and disobedience. In our own lives, when faced with challenges, delays, or circumstances that do not align with our expectations, it is easy to fall into the trap of complaining, questioning God's goodness, or doubting His promises. This verse calls us to examine the root of our discontent: does our "murmuring" stem from a lack of trust in God's sovereign plan and His unfailing provision? Are we truly "hearkening unto the voice of the LORD" by actively seeking His will and obeying His commands, even when they require sacrifice or go against our natural inclinations? True faith is demonstrated not merely by hearing God's word, but by actively doing it, cultivating a spirit of gratitude and confident reliance on Him, regardless of our present circumstances. This verse challenges us to replace our complaints with prayer, our doubts with trust, and our rebellion with humble obedience, remembering that God's ways are always perfect, even when they are beyond our understanding, and His voice is always trustworthy.
Questions for Reflection
FAQ
What was the specific event that triggered the murmuring in Psalms 106:25?
Answer: The murmuring described in Psalms 106:25 refers to the Israelites' rebellion at Kadesh-Barnea, which was triggered by the return of the twelve spies from Canaan. Ten of the spies brought back a fearful and discouraging report about the strength of the inhabitants and the fortified cities, causing the entire community to lose faith in God's ability to deliver the Promised Land. Instead of trusting the LORD, they wept, grumbled, and expressed a desire to return to slavery in Egypt, as detailed in Numbers 14:1-4.
Why is "hearkened not" so significant in this context?
Answer: The phrase "hearkened not" (Hebrew: lo' shama'u) is highly significant because it implies a deliberate and active refusal to obey, not merely a failure to hear. In Hebrew thought, the verb shamaʻ (שמע) often means "to hear and obey" or "to listen attentively and respond with compliance." Therefore, when the Israelites "hearkened not unto the voice of the LORD," it signifies a conscious rejection of God's commands, promises, and divine authority. This act of disobedience was a profound breach of their covenant relationship, demonstrating a deep-seated lack of faith and a preference for their own fears over God's revealed will. It was the ultimate act of rebellion against their divine leader and deliverer.
What were the consequences of this murmuring and disobedience for the Israelites?
Answer: The consequences of this specific act of murmuring and disobedience were severe and far-reaching. Because of their rebellion and lack of faith, God judged that the entire generation of Israelites who were twenty years old or more, except for Caleb and Joshua, would die in the wilderness and not enter the Promised Land. They were condemned to wander for forty years, one year for each day the spies explored the land, until that rebellious generation had passed away. This judgment is clearly articulated in Numbers 14:26-35, serving as a stark reminder that disobedience and unbelief carry divine consequences.
CHRIST-CENTERED FULFILLMENT
Psalms 106:25, with its depiction of Israel's failure to "hearken unto the voice of the LORD" and their murmuring in the wilderness, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. Israel, as God's chosen people, repeatedly failed to trust and obey, leading to judgment and exclusion from the Promised Land. In stark contrast, Jesus embodies perfect obedience and unwavering trust in the Father. He is the true Israel, the faithful Son who always "hearkened" to the voice of God, even to the point of death on the cross (Philippians 2:8). Where Israel grumbled and rebelled, Jesus perfectly submitted, declaring, "Not my will, but yours be done" (Luke 22:42). His perfect obedience atoned for the disobedience of humanity, including Israel's failures, providing the path to salvation and true rest. Through His finished work, believers are granted entry into the ultimate "Promised Land"—eternal life and communion with God—not by their own flawed obedience, but by faith in His perfect obedience and atoning sacrifice. He is the ultimate Lamb of God who takes away the sin of the world, offering forgiveness for the very murmuring and rebellion that characterized Israel's wilderness journey and continues to plague humanity, thereby fulfilling the covenant promises that Israel could not.