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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.
"Then lift He up His hand against them, to overthrow them in the wilderness" [Psalm 106:26]; "to cast out their seed among the nations: and to scatter them in the lands" [Psalm 106:27].
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SUMMARY
Psalms 106:27 pronounces a solemn divine judgment upon Israel's descendants: their overthrow and dispersion among the nations and lands. This verse encapsulates the severe consequences of Israel's persistent rebellion and unfaithfulness to God's covenant, particularly their idolatry and unbelief during the wilderness wanderings and subsequent periods. It serves as a prophetic declaration of the exiles and diasporas that would profoundly shape Israel's history, demonstrating God's unwavering justice in response to sin, even within His chosen people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 106:27 employs several potent literary devices to convey its message of divine judgment. The most prominent is Parallelism, specifically synonymous parallelism, where the second clause ("and to scatter them in the lands") echoes and reinforces the meaning of the first clause ("To overthrow their seed also among the nations"). This repetition amplifies the severity and certainty of the judgment, emphasizing both the destruction of their national cohesion and their widespread dispersion. The verse also functions as Prophecy or Foreshadowing, looking ahead to the future exiles of Israel. Although rooted in the wilderness generation's sin, the language of "seed" and "scattering among the nations" clearly points to the later historical realities of the Assyrian and Babylonian captivities, demonstrating the long-term consequences of covenant unfaithfulness. Furthermore, there is an element of Metonymy where "seed" stands for the entire future generations of Israel, highlighting the generational impact of corporate sin. The active verbs "overthrow" and "scatter" also employ Anthropomorphism, attributing human-like actions to God, emphasizing His direct and intentional agency in bringing about this judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 106:27 stands as a stark reminder of God's unwavering justice and the serious consequences of covenant unfaithfulness. Theologically, it affirms that God is not only merciful and gracious but also righteous and holy, demanding accountability from His people. This verse connects deeply with the Mosaic covenant, particularly the curses outlined in Deuteronomy 28, where dispersion is a primary consequence for disobedience. It highlights a consistent biblical principle: sin, especially corporate and persistent rebellion against God's revealed will, leads to severe, sometimes generational, consequences. While God's mercy often delays or mitigates judgment, His justice ultimately ensures that sin is addressed. This tension between God's mercy and justice is a central theme throughout the Old Testament, demonstrating His complex and perfect character. The scattering of Israel was not an act of abandonment but a disciplinary measure intended to bring them to repentance and recognition of their dependence on Yahweh alone.
REFLECTION AND APPLICATION
Psalm 106:27 serves as a powerful cautionary tale for believers today, reminding us that while we live under grace, the principles of God's holiness and the gravity of disobedience remain. It challenges us to consider the long-term ramifications of our choices, not just for ourselves but for those who come after us. Just as Israel's unfaithfulness led to a national scattering, our spiritual apathy, idolatry, or persistent sin can lead to forms of "scattering" in our lives—fragmentation in relationships, loss of spiritual vitality, or a diminished witness in the world. This verse calls us to a deep and abiding faithfulness to our covenant with God through Christ, recognizing that true blessing comes from walking in obedience and trust. It encourages us to learn from history, to acknowledge the seriousness of sin, and to cultivate a heart of repentance and humility, lest we repeat the mistakes of those who came before us.
Questions for Reflection
FAQ
Does this verse mean God punishes children for their parents' sins?
Answer: This verse speaks to the corporate and generational consequences of a nation's persistent unfaithfulness, rather than individual punishment for individual sins. While the immediate generation faced judgment, their actions established a pattern of rebellion that led to future national disasters, impacting their "seed" or descendants. The Bible also teaches individual accountability, as seen in Ezekiel 18:20, but it acknowledges that the choices of one generation can create a spiritual and historical trajectory that affects future generations, leading to collective suffering or blessings. The "scattering" was a national consequence for a national pattern of sin.
How does this verse, which describes judgment, relate to God's mercy in Psalm 106?
Answer: Psalm 106 is a profound exploration of both God's justice and His enduring mercy. While verse 27 highlights the severe judgment for Israel's unfaithfulness, the psalm repeatedly emphasizes God's compassion and patience, even in the face of their rebellion, as demonstrated in Psalms 106:7-8. The judgment of scattering was not an act of complete annihilation but a disciplinary measure, often accompanied by the promise of a remnant and future restoration, as God declared His plans for a hopeful future in Jeremiah 29:10-14. God's mercy is seen in His preservation of a remnant and His ultimate plan to gather His people again, even after dispersion.
Did this prophecy of scattering literally come true in Israel's history?
Answer: Yes, absolutely. Psalm 106:27 prophetically describes the historical reality of the Assyrian exile (722 BC) and the Babylonian exile (586 BC), where large portions of the Israelite and Judean populations were indeed "scattered among the nations" and "in the lands" of their captors. This dispersion continued even after the return from Babylon, with many Jews remaining in the Diaspora. The ultimate and most widespread scattering occurred after the destruction of Jerusalem by the Romans in AD 70, leading to the global Jewish Diaspora that lasted for nearly two millennia. This verse serves as a testament to the accuracy of biblical prophecy and the fulfillment of God's covenant warnings.
CHRIST-CENTERED FULFILLMENT
Psalm 106:27, with its somber pronouncement of judgment and scattering due to Israel's sin, finds its ultimate Christ-centered fulfillment in several profound ways. First, Jesus Christ, the perfect Son of God, fully absorbed the "overthrow" and "scattering" that humanity deserved for its sin. On the cross, He became the ultimate "seed" (as identified in Galatians 3:16) who was "overthrown" and "scattered" from the presence of God, crying out, "My God, my God, why have you forsaken me?" (recorded in Matthew 27:46). He bore the full weight of the covenant curses, including the curse of dispersion, so that those who believe in Him might be gathered rather than scattered. Second, Christ's mission was to reverse the scattering caused by sin. He came to "gather into one the children of God who are scattered abroad" (as stated in John 11:52). Through His atoning work, He brings together people from "every tribe and language and people and nation" (celebrated in Revelation 5:9) into one new spiritual "seed," the Church, transcending national and ethnic boundaries. Finally, while Israel's physical scattering was a consequence of their unfaithfulness, Christ's death and resurrection establish a new covenant where faithfulness is secured not by human effort but by the indwelling Holy Spirit, enabling believers to live in obedience and unity, gathered under the headship of the one true Shepherd (as promised in John 10:16). Thus, what began as a judgment of dispersion is ultimately transformed by Christ into a glorious gathering of all peoples into God's eternal family.