TRV
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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
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Tell me this. Will you still dare to call Jesus an imposter and lawbreaker? Will you not instead go off and bury yourselves somewhere, when you look the facts in the face, since their truth is so obvious? If Jesus were an imposter and lawbreaker, as you say he was, you should have been held in high honor for putting him to death. Phinehas killed a man and put an end to all God’s wrath against the people. The psalmist said, “Then Phinehas stood up and propitiated him, and the slaughter stopped.” He rescued a great many ungodly people from the wrath of God by slaying a single lawbreaker. This should have happened all the more in your case, if indeed the man you crucified was a transgressor of the law.
"Then stood up Phineas, and appeased Him, and the shaking ceased" [Psalm 106:30]. He has related the whole briefly, because he is not here teaching the ignorant, but reminding those who know the history. The word "shaking" here is the same as "breaking" before. For it is one word in the Greek. Lastly, so great was their wickedness, in being consecrated to the idol, and eating the sacrifices of the dead (that is, because the Gentiles sacrificed to dead men as to God), that God would not be otherwise appeased than as Phineas the Priest appeased Him, when he slew a man and a woman together whom he found in adultery. [Numbers 25:8] If he had done this from hatred towards them, and not from love, while zeal for the house of God devoured him, it would not have been counted unto him for righteousness....Christ our Lord indeed, when the New Testament was revealed, chose a milder discipline; but the threat of hell is more severe, and this we do not read of in those threatenings held out by God in His temporal government.
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Summary
Psalms 106:30 succinctly captures a critical turning point in Israel's wilderness journey, recounting the zealous and decisive intervention of Phinehas, the grandson of Aaron. In the midst of a devastating plague, brought upon Israel due to their widespread idolatry and sexual immorality at Baal-peor, Phinehas courageously rose to execute a divinely sanctioned judgment. His righteous act, fueled by an uncompromising passion for God's holiness and honor, immediately halted the plague, powerfully demonstrating God's swift response to genuine zeal and the upholding of His covenant.
Context
Literary Context
Psalms 106 is a historical psalm, part of the fourth book of the Psalter, serving as a confessional lament over Israel's persistent rebellion and unfaithfulness throughout their history. It meticulously chronicles God's enduring patience and faithfulness despite His people's repeated provocations, from the Exodus to the Babylonian exile. Within this litany of Israel's failures, Psalms 106:30 stands out as a singular instance of righteous action that averted further divine judgment. It specifically refers to the incident at Baal-peor, detailed in Numbers 25, serving as a concise summary within the psalm's broader narrative of covenant breaking and divine discipline. The psalm's structure often juxtaposes Israel's sin with God's mercy, and Phinehas's act provides a moment of relief and a demonstration of how divine wrath can be stayed by zealous obedience.
Historical & Cultural Context
The event described in Psalms 106:30 occurred during Israel's wilderness wanderings, specifically in the plains of Moab, just before their entry into the Promised Land. Numbers 25 details how the Israelites engaged in sexual immorality with Moabite and Midianite women, leading them to worship the Moabite god Baal-peor. This syncretism and idolatry represented a grave violation of the Mosaic Covenant, specifically the first two commandments. In response, God sent a devastating plague that killed 24,000 people. Phinehas, as a priest and grandson of Aaron, held a position of spiritual authority. His act of executing judgment was not a personal vendetta but a divinely ordained action, demonstrating a zealous upholding of God's law and a public repudiation of the widespread apostasy. In ancient Israel, such open defiance of God's commands, especially by a leader like Zimri, necessitated a decisive and public response to restore the nation's covenant standing and turn away God's wrath.
Key Themes
The verse encapsulates several profound theological themes. Firstly, it highlights the Zeal for God's Holiness, as Phinehas's action demonstrates an uncompromising commitment to God's righteous standards and an intolerance for open defiance against divine law. His zeal was not for personal gain but for the purity and honor of God's name among His people, reflecting a deep understanding of the sanctity of the covenant. Secondly, it powerfully illustrates Divine Justice and Mercy. The plague itself was a display of God's righteous judgment against egregious sin, demonstrating His intolerance for idolatry and immorality. However, Phinehas's intervention also showcases God's readiness to extend mercy; once righteousness was upheld and the affront to His holiness addressed, the judgment was immediately stayed, underscoring God's willingness to relent from wrath when decisive action against sin occurs. Lastly, Phinehas's act is explicitly described in Numbers 25:13 as making "atonement for the children of Israel," signifying a form of Intercession and Atonement that turned away God's fierce anger from the community. While not a sacrificial atonement in the typical sense, his willingness to execute judgment served as a priestly act of intercession, restoring the broken covenant relationship.
Exposition and Analysis
Key Word Analysis
This name, according to its apparent Hebrew derivation from "mouth" and a variation of "serpent," means "mouth of a serpent." Phinehas was a significant Israelite figure, specifically the grandson of Aaron and a priest. His action in Psalms 106:30 is pivotal, as he is the named individual who decisively intervened to stop the plague.
This primitive root primarily means "to judge" (officially or mentally), and by extension, "to intercede" or "to pray." In this context, it signifies a decisive, official act of judgment. Phinehas's action was a direct, forceful intervention to uphold divine justice, effectively acting as a judge to address the blatant sin and turn away God's wrath, thus serving as a form of intercession.
This primitive root means "to inclose," and by analogy, "to hold back," "to restrain," or "to stop." Its use here emphasizes the immediate and complete cessation of the plague. Phinehas's action directly caused the plague to be brought to an abrupt and definitive halt, illustrating God's swift response to righteous zeal.
Verse Breakdown
"Then stood up Phinehas"
This phrase emphasizes the decisive and immediate nature of Phinehas's response. It implies a courageous and active stance, distinguishing him from the passive inaction of others. As a priest, his "standing up" was not merely a physical act but a spiritual and authoritative one, taking responsibility for the honor of God and the purity of the community in a moment of profound crisis.
"and executed judgment"
This clause describes the specific action Phinehas took, which involved taking a spear and thrusting it through the Israelite man (Zimri) and the Midianite woman (Cozbi) who were openly defying God's command. This was a direct, divinely sanctioned act of justice against flagrant sin, demonstrating an uncompromising zeal for God's holiness and a refusal to tolerate the defilement of the covenant community.
"and [so] the plague was stayed"
This final clause presents the immediate and profound consequence of Phinehas's action. The devastating plague, which had already claimed 24,000 lives, ceased instantly. This demonstrates God's direct response to Phinehas's righteous zeal, signifying that the divine wrath had been appeased and the covenant relationship, momentarily fractured by widespread sin, was re-established through this act of decisive obedience.
Literary Devices
Psalms 106:30 employs several literary devices to convey its powerful message. Conciseness is paramount, as this single verse summarizes a dramatic and detailed narrative found in Numbers 25. This brevity highlights the pivotal nature of Phinehas's act, presenting it as a singular, impactful event. The verse also utilizes a clear Cause and Effect structure, directly linking Phinehas's "execution of judgment" to the immediate cessation of the plague. This emphasizes the direct correlation between righteous action and divine response. Furthermore, the phrase "stood up" employs Vivid Action Imagery, conveying Phinehas's immediate, courageous, and decisive intervention, contrasting with the general passivity of the community. Finally, Phinehas himself functions as a Representative Figure or an example of Synecdoche, where his individual act of zeal stands for the kind of righteous indignation and commitment to holiness that God desires from His people, and which, when manifested, can turn away divine wrath.
Theological and Thematic Connections
Psalms 106:30, in its concise recounting of Phinehas's zealous act, profoundly illustrates the gravity of sin, the necessity of holiness, and the divine response to both. It underscores that God's justice demands a reckoning for covenant unfaithfulness, but also that His mercy is readily extended when a decisive stand for righteousness is made. Phinehas's intervention serves as a powerful reminder that while God is slow to anger, His holiness cannot be trifled with, and open rebellion invites severe consequences. Yet, the immediate cessation of the plague also reveals God's willingness to relent from judgment when a champion for His honor arises. This incident foreshadows the ongoing need for intercession and decisive action against sin within the community of faith, emphasizing that true spiritual health requires a commitment to purity and a turning away from compromise.
Reflection and Application
The account of Phinehas in Psalms 106:30 offers timeless principles for believers today, though we are not called to replicate his specific act of physical judgment. Instead, it underscores the profound importance of spiritual courage and an unwavering zeal for God's honor in a world increasingly characterized by moral relativism and compromise. We are called to cultivate a passion for God's holiness, to grieve over sin—both personally and communally—and to stand firm for truth and righteousness, even when it is unpopular or costly. Phinehas's example challenges us to ask how we, in our spheres of influence, can "stand up" for God's standards, whether through prayer, prophetic witness, courageous advocacy, or decisive action against sin within our own lives and communities. Recognizing that sin has severe consequences, this narrative also reminds us that righteous action, born of a heart devoted to God, can bring about divine favor and turn away judgment, fostering spiritual health and demonstrating God's responsiveness to those who honor Him.
Questions for Reflection
FAQ
Was Phinehas's act of "executing judgment" an act of vigilante justice?
No, Phinehas's act was not an act of vigilante justice in the modern sense. While it involved a swift and decisive physical intervention, it was carried out by a priest, a figure of spiritual authority, in a context where God had explicitly commanded the execution of those who engaged in idolatry and sexual immorality (Numbers 25:4-5). Phinehas's action was a divinely sanctioned enforcement of God's law, driven by a righteous zeal for God's honor and the purity of the covenant community, and it immediately turned away God's wrath, demonstrating its divine approval.
How could Phinehas's action be described as "making atonement" for Israel?
In Numbers 25:13, God states that Phinehas "made atonement for the children of Israel." This is not an atonement in the sense of a sacrificial offering for sin, like those performed at the tabernacle. Instead, it refers to his act of "covering" or "making propitiation" for the sin of the nation by decisively removing the defilement that provoked God's wrath. By executing judgment on the offenders, Phinehas upheld God's holiness and demonstrated a zealous commitment to the covenant, thereby turning away the plague and restoring the broken relationship between God and His people. It was an act of intercession through righteous judgment.
Christ-Centered Fulfillment
Phinehas's zealous act in Psalms 106:30, which turned away God's wrath and stayed the plague, serves as a powerful Old Testament foreshadowing of the ultimate and perfect work of Jesus Christ. Phinehas, as a priest, "stood up" and executed judgment against sin to save Israel from physical death; Christ, our great High Priest, "stood up" against the ultimate sin and death, offering Himself as the perfect sacrifice to save humanity from eternal spiritual death (Hebrews 9:12). Phinehas's zeal for God's honor, which led him to act decisively, finds its supreme expression in Jesus, whose zeal for His Father's house consumed Him (John 2:17). While Phinehas's act temporarily averted a physical plague, Christ's atoning sacrifice on the cross definitively and eternally removed the spiritual plague of sin and death, satisfying God's justice and reconciling humanity to God (Romans 5:9). The "atonement" Phinehas made was a limited, temporary act; Christ's atonement is complete, once-for-all, and eternally effective (Hebrews 10:10). Furthermore, just as Phinehas received a "covenant of peace" for his zeal, Christ is our peace, having broken down the wall of hostility through His sacrifice, establishing an eternal covenant of peace for all who believe (Ephesians 2:14). Thus, Phinehas's courageous stand points us to the infinitely greater and more profound work of Christ, who, by His perfect obedience and sacrifice, perfectly executed judgment on sin and forever stayed the wrath of God for His people.