at the waters of strife<\/em> ] Rather, of Meribah (Num 20:13<\/span>). The word became a proper name (Psa 95:8<\/span>).<\/p>\n so that it went ill<\/em> &c.] The people’s unbelief was the cause of the impatience and presumption, for which Moses was punished by exclusion from Canaan. Cp. Deu 1:37<\/span>; Deu 3:26<\/span>.<\/p>\n 32, 33<\/strong>. A seventh sin; the murmuring at Meribah (Num 20:1-13<\/span>). It is perhaps placed last as a climax, because in this case Moses was involved by Israel’s sin. The faith and patience of the leader who had endured so long gave way at last.<\/p>\n They angered him also at the waters of strife – <\/B>Num 20:3-13<\/B><\/span>. They complained of the lack of water. They wished that they had died as others had done. They murmured against God as if he could not supply their needs. They showed an unbelieving and rebellious spirit – provoking God, and tempting Moses to in act of great impatience by their conduct. In Num 20:13<\/span>, this is, the waters of Meribah; – margin, strife. This is the meaning of the Hebrew word. The place took its name from the fact that the people there strove against the Lord and against Moses.<\/P> So that it went ill with Moses for their sakes – <\/B>Evil came upon him. He was betrayed into impatience, and was tempted to use words which offended God, and prevented his being permitted to lead the people into the promised land. Num 20:12<\/span>.<\/P> <\/p>\n Psa 106:32-40<\/span><\/p>\n They angered Him also at the waters of strife, so that it went ill with Moses for their sakes.<\/em><\/p>\n<\/p>\n A good man suffering for a community, and a community pursuing its way to destruction<\/strong><\/p>\n 1. <\/strong>The conduct of bad men has a strong tendency to disturb the moral temper of the good.<\/p>\n (1)<\/strong> By disgusting the moral tastes.<\/p>\n (2)<\/strong> By shaking the faith.<\/p>\n (3)<\/strong> By disturbing self-control.<\/p>\n 2. <\/strong>God holds the best men responsible for the loss of their moral temper. So that it went ill with Moses for their sakes. He lost by it. Difficult as it may be for a good man to keep his temper undisturbed, it is his duty to do so, and under God he can do so. In patience he should possess his soul. He should trust in Him that liveth for ever. None of these things move me, said Paul.<\/p>\n 1. <\/strong>Instead of destroying the peoples, as God commanded, they fraternized with them (verses 34, 35).<\/p>\n 2. <\/strong>Instead of serving the one true living God, they engaged in the worship of idols (Psa 106:36-38<\/span>). (Homilist<\/em>.)<\/p>\n<\/p>\n Sins of eminent men<\/strong><\/p>\n It <\/em>was the sin of one occupying a high official position. You know how in armies a sentinel who sleeps on the post is shot, because great matters are weighed in the balance, great interests are at stake. Why, the ancients used to have a plan of taking a builder, and if his building crumbled and fell, they would take away the ruins and bury him there, and let the next builder put the building up upon him. They held him accountable. Persons that are in positions of authority and of office are held severely to account. Just the same way with a policeman, whose duty it is to see that the law is observed; if he violates the law, he is held to sharpest account. And so we have Moses, the great law-giver. There was an appropriateness in the fact that the great law-giver should himself be held to sharpest and closest account when he himself violated the law of God. (E<\/em>. Judson, D<\/em>.D<\/em>.)<\/p>\n Or, because of them<\/I>, upon occasion of their unbelief and murmuring, whereby he was provoked to speak unadvisedly, as it here follows. <\/P> <\/p>\n 32, 33.<\/B> (Compare Num 20:3-12<\/span>;Deu 1:37<\/span>; Deu 3:26<\/span>).<\/P> went ill with<\/B>literally,”was bad for” <\/P> Moses<\/B>His conduct,though under great provocation, was punished by exclusion fromCanaan.<\/P><\/p>\n They angered him also at the waters of strife<\/strong>,…. Or, “at the waters of Meribah” z; that is, Meribahkadesh, as it is called in<\/p>\n De 32:51<\/span> to distinguish it from Meribahrephidim, where also were waters of strife or contradiction; at which the people murmured and strove with the Lord, and greatly displeased him, Ex 17:7<\/span>.<\/p>\n So that it went ill with Moses for their sakes<\/strong>; he was not suffered to go with them into the good land; though he most earnestly desired it, it could not be granted: but when he was just upon the borders of it, he is bid to go up to the mount, and take a view of it, and die; and all because of what was done at this place; see Nu 20:12<\/span>.<\/p>\n z “super aquas Meribah”, Montanus; “apud Memeriba”, Tigurine version; “juxta aquas Meriba”, Gejerus; so Ainsworth.<\/p>\n 32 And they provoked him The prophet mentions another offense of which they were guilty, in that, they contended with God at the waters of strife, from which circumstance that place derived its name. The clamor was, it is true, raised directly against Moses, but if we examine the matter properly, we will find that they virtually murmured against God himself. And to point out the aggravation of their offense, he says that Moses was hardly dealt with on their account. From this it may be inferred that their transgression was very heinous, in that God did not spare even his own servant, whom he had chosen in preference to all others. We do not deny that Moses deserved that punishment; but if we search for the origin of the trespass, we will find that it was the sin of the people that was visited upon him. If Moses was prevented from entering the land of Canaan, because through the influence of the sin of others, and in opposition to the convictions of his own mind, he had been hurried on to the commission of iniquity, how much more inexcusable is the impiety of that people who deliberately strove with God, and by their folly and fretfulness, brought in Moses for a share of their guilt? <\/p>\n (32, 33) The insurrection against Moses and Aaron at Meribah Kadesh, entailing on the Lawgiver the forfeiture for himself of entering into Canaan. (See references in the margin.)<\/p>\n 32<\/strong>. <\/strong> Waters of strife <\/strong> Hebrew, the waters of Meribah. <\/em> This scene was at Kadesh, or Kadesh-barnea, in the wilderness of Kadesh, or Zin, on the second arrival of Israel at that place. Num 20:1-13<\/span>. Probably, also, alluded to Psa 105:41<\/span>. It was also called Meribah-Kadesh, or the strife of Kadesh, (Deu 32:51<\/span>,) and en-Mishpat, Gen 14:7<\/span>. Both Kadesh, ( a holy place,<\/em>) and en-Mishpat, ( fountain of judgment,<\/em>) indicate, historically, a religious association, which occasioned the names, and which might have been the punishment inflicted on the revolting Israelites st the miracle of water from the rock. Numbers 13<\/span>; Numbers 14<\/span>; Num 20:1-13<\/span>. On this hypothesis, the name given in Gen 14:7<\/span> would be used proleptically, which is not an uncommon act. Another Meribah was at Rephidim, in the vicinity of Sinai. See notes on Psa 81:7<\/span>; Psa 78:16<\/span>. Dr. Robinson supposes Ain el-Weibeh to be identical with Kadesh, situated about twenty-five miles south of the Dead Sea in the Arabah valley. Others disagree, but the arguments of Robinson have not been successfully refuted. El-Weibeh (or “hole with water”) is the chief watering place in the great valley.<\/p>\n Psa 106:32 They angered [him] also at the waters of strife, so that it went ill with Moses for their sakes:<\/p>\n Ver. 32. They angered him also at the waters of strife<\/strong> ] Yet he made not the least semblance of it to Moses, but only bade him smite the rock, which, if he had then done, and no more, he had done right. God is Bagnal Chemah,<\/em> master of his anger, Nah 1:2<\/span> , so was not meek Moses at this time. The best are miscarried by their passions sometimes, to their cost. <\/p>\n <\/p>\n So that it went ill with Moses for their sakes<\/strong> ] i.e.<\/em> By their means he was kept out of Canaan, which was a great cross to him, and his repentance, as to that favour, came too late, for God was resolved.<\/p>\n NASB (UPDATED) TEXT: Psa 106:32-33<\/p>\n 32They also provoked Him to wrath at the waters of Meribah,<\/p>\n So that it went hard with Moses on their account;<\/p>\n 33Because they were rebellious against His Spirit,<\/p>\n He spoke rashly with his lips.<\/p>\n Psa 106:32-33 This strophe reflects the events of Numbers 20. The Israelites angered Moses by their words at Meribah and he overreacted (cf. Num 20:12; Num 27:14; Deu 1:37; Deu 3:26-27; Deu 34:4). God is no respecter of persons; disobedience has consequences (cf. Gal 6:7, see full note online).<\/p>\n Psa 106:33 His Spirit The NASB capitalizes Spirit (BDB 924), which implies YHWH’s Spirit, but the context obviously refers to Moses’ spirit (i.e., life force). In Psa 106:33 b the parallel line, He refers to Moses.<\/p>\n It may be a moot issue because it was God’s Spirit who was with Moses (cf. Num 11:17; Neh 9:20), Israel (cf. Num 24:3), and both (cf. Isa 63:10-14).<\/p>\n angered = caused indignation. Occurs only here in the Psalms. <\/p>\n strife. Hebrew. Meribah. Num 20:2-13. <\/p>\n went ill = fared ill. <\/p>\n Psa 106:32-33<\/p>\n Psa 106:32-33<\/p>\n SIN NO. 7<\/p>\n “They angered him at the waters of Meribah,<\/p>\n So that it went with Moses for their sakes;<\/p>\n Because they were rebellious against his spirit,<\/p>\n And he spake unadvisedly with his lips.”<\/p>\n The record of this in Numbers 20 received full comment in our commentary mentioned above. It was for Moses’ participation in the sins of Israel upon this occasion that resulted in God’s forbidding him to enter Canaan, Aaron also was guilty on the same occasion and suffered the same penalty.<\/p>\n E.M. Zerr<\/p>\n Psa 106:32. There was more than one occasion when the people caused a disturbance in connection with water. The circumstances in the present case indicate the one reported in Numbers 20. For their sakes means on their account or because of them. <\/p>\n Psa 106:33. Spake unadvisedly means he spoke unwisely or rashly. This is the only sin that the scriptures specify against Moses in this noted case. For extended comments on the subject see those at Num 20:9-12. <\/p>\n angered: Psa 78:40, Psa 81:7, Num 20:2, Num 20:6, Num 20:13 <\/p>\n so that: Num 20:12, Num 20:23, Num 20:24, Num 27:13, Num 27:14, Deu 1:37, Deu 3:26, Deu 4:21 <\/p>\n Reciprocal: Num 11:10 – Moses Num 12:3 – above Num 20:10 – General Eze 2:3 – rebelled Eze 48:28 – strife in Kadesh Jon 4:4 – Doest thou well to be angry Act 7:39 – whom 1Co 13:5 – is not<\/p>\n Psa 106:32-33. They angered him also at the waters of strife Of which see Num 20:3-5. It went ill with Moses for their sakes Or, because of them, upon occasion of their unbelief and murmuring, whereby he was provoked to speak unadvisedly, as it here follows. For though he was the meekest of all the men on the earth, yet their clamours at that time were so peevish and provoking, that his spirit was exasperated and imbittered, and he spake in a manner that did not become him; for he said, in anger, Hear now, ye rebels; must we fetch water out of this rock for you? He did not show that affiance in God, and that disposition to glorify him before his people, which became him in the execution of his office. This was Mosess infirmity, and it is written for our admonition, that we may learn, when we are in the midst of provocation, to keep our mouths as with a bridle, and to take heed to our spirits, that they admit not resentments too much; for, when the spirit is provoked, it is not easy even for those that have a great deal of wisdom and grace to avoid speaking unadvisedly.<\/p>\n 106:32 They angered [him] also at the waters of strife, so that it went ill with {t} Moses for their sakes:<\/p>\n (t) If so notable a prophet of God does not escape punishment, though others provoked him to sin, how much more will they be subject to God’s judgment, who cause God’s children to sin?<\/p>\n They angered [him] also at the waters of strife, so that it went ill with Moses for their sakes: 32. They angered him] Another Deuteronomic word (Deu 9:7-8; Deu 9:22). The object of the verb is not expressed, but is certainly not Moses but Jehovah as in Psa 106:29. at the waters of strife ] … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 106:32”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-15695","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15695","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=15695"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15695\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=15695"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=15695"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=15695"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>A good man suffering for the wrongs of a community (verses 32, 33; Num 20:3<\/span>; Num 20:10<\/span>; Num 20:13<\/span>).<\/p>\n
II. <\/strong>A community pursuing its course to destruction.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
<\/p>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"