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Numbers Chapter
Eleven
Numbers 11
Chapter Contents
The burning at Taberah. (1-3) The people lust for flesh
and loathe the manna. (4-9) Moses complains of his charge. (10-15) Elders
appointed to divide the charge. Flesh meat promised. (16-23) The Spirit rests
on the elders. (24-30) Quails are given. (31-35)
Commentary on Numbers 11:1-3
Here is the people's sin; they complained. See the
sinfulness of sin
which takes occasion from the commandment to be provoking.
The weakness of the law discovered sin
but could not destroy it; checked
but
could not conquer it. They complained. Those who are of a discontented spirit
will always find something to quarrel or fret about
though the circumstances
of their outward condition be ever so favourable. The Lord heard it
though
Moses did not. God knows the secret frettings and murmurings of the heart
though concealed from men. What he noticed
he was much displeased with
and he
chastised them for this sin. The fire of their wrath against God burned in
their minds; justly did the fire of God's wrath fasten on their bodies; but
God's judgments came on them gradually
that they might take warning. It
appeared that God delights not in punishing; when he begins
he is soon
prevailed with to let it fall.
Commentary on Numbers 11:4-9
Man
having forsaken his proper rest
feels uneasy and
wretched
though prosperous. They were weary of the provision God had made for
them
although wholesome food and nourishing. It cost no money or care
and the
labour of gathering it was very little indeed; yet they talked of Egypt's
cheapness
and the fish they ate there freely; as if that cost them nothing
when
they paid dearly for it with hard service! While they lived on manna
they
seemed exempt from the curse sin has brought on man
that in the sweat of his
face he should eat bread; yet they speak of it with scorn. Peevish
discontented minds will find fault with that which has no fault in it
but that
it is too good for them. Those who might be happy
often make themselves
miserable by discontent. They could not be satisfied unless they had flesh to
eat. It is evidence of the dominion of the carnal mind
when we want to have
the delights and satisfaction of sense. We should not indulge in any desire
which we cannot in faith turn into prayer
as we cannot when we ask meat for
our lust. What is lawful of itself becomes evil
when God does not allot it to us
yet we desire it.
Commentary on Numbers 11:10-15
The provocation was very great; yet Moses expressed
himself otherwise than became him. He undervalued the honour God had put upon
him. He magnified his own performances
while he had the Divine wisdom to direct
him
and Almighty power to dispense rewards and punishments. He speaks
distrustfully of the Divine grace. Had the work been much less he could not
have gone through it in his own strength; but had it been much greater
through
God strengthening him
he might have done it. Let us pray
Lord
lead us not
into temptation.
Commentary on Numbers 11:16-23
Moses is to choose such as he knew to be elders
that is
wise and experienced men. God promises to qualify them. If they were not found
fit for the employ
they should be made fit. Even the discontented people shall
be gratified too
that every mouth may be stopped. See here
I. The vanity of
all the delights of sense; they will cloy
but they will not satisfy. Spiritual
pleasures alone will satisfy and last. As the world passes away
so do the
lusts of it. 2. What brutish sins gluttony and drunkenness are! they make that
to hurt the body which should be its health. Moses objects. Even true and great
believers sometimes find it hard to trust God under the discouragements of
second causes
and against hope to believe in hope. God here brings Moses to
this point
The Lord God is Almighty; and puts the proof upon the issue
Thou
shalt see whether my word shall come to pass or not. If he speaks
it is done.
Commentary on Numbers 11:24-30
We have here the fulfilment of God's word to Moses
that
he should have help in the government of Israel. He gave of his Spirit to the
seventy elders. They discoursed to the people of the things of God
so that all
who heard them might say
that God was with them of a truth. Two of the elders
Eldad and Medad
went not out unto the tabernacle
as the rest
being sensible
of their own weakness and unworthiness. But the Spirit of God found them in the
camp
and there they exercised their gift of praying
preaching
and praising
God; they spake as moved by the Holy Ghost. The Spirit of God is not confined
to the tabernacle
but
like the wind
blows where He listeth. And they that
humble themselves shall be exalted; and those who are most fit for government
are least ambitious of it. Joshua does not desire that they should be punished
but only restrained for the future. This motion he made out of zeal for what he
thought to be the unity of the church. He would have them silenced
lest they
should occasion a schism
or should rival Moses; but Moses was not afraid of
any such effects from that Spirit which God had put upon them. Shall we reject
those whom Christ has owned
or restrain any from doing good
because they are
not in every thing of our mind? Moses wishes all the Lord's people were
prophets
that he would put his Spirit upon all of them. Let the testimony of
Moses be believed by those who desire to be in power; that government is a
burden. It is a burden of care and trouble to those who make conscience of the
duty of it; and to those who do not
it will prove a heavier burden in the day
of account. Let the example of Moses be followed by those in power; let them
not despise the advice and assistance of others
but desire it
and be thankful
for it. If all the present number of the Lord's people were rendered prophets
or ministers
by the Spirit of Christ
though not all agreed in outward
matters
there is work enough for all
in calling sinners to repentance
and
faith in our Lord Jesus.
Commentary on Numbers 11:31-35
God performed his promise to the people
in giving them
flesh. How much more diligent men are in collecting the meat that perishes
than in labouring for meat which endures to everlasting life! We are
quick-sighted in the affairs of time; but stupidity blinds us as to the
concerns of eternity. To pursue worldly advantages
we need no arguments; but
when we are to secure the true riches
then we are all forgetfulness. Those who
are under the power of a carnal mind
will have their lusts fulfilled
though
it be to the certain damage and ruin of their precious souls. They paid dearly
for their feasts. God often grants the desires of sinners in wrath
while he
denies the desires of his own people in love. What we unduly desire
if we
obtain it
we have reason to fear
will be some way or other a grief and cross
to us. And what multitudes there are in all places
who shorten their lives by
excess of one kind or other! Let us seek for those pleasures which satisfy
but
never surfeit; and which will endure for evermore.
── Matthew Henry《Concise Commentary on
Numbers》
Numbers 11
Verse 1
[1] And
when the people complained
it displeased the LORD: and the LORD heard it; and
his anger was kindled; and the fire of the LORD burnt among them
and consumed
them that were in the uttermost parts of the camp.
Complained —
Or
murmured
the occasion whereof seems to be their last three days journey in
a vast howling wilderness
and thereupon the remembrance of their long abode in
the wilderness
and the fear of many other tedious journeys
whereby they were
like to be long delayed from coming to the land of milk and honey
which they
thirsted after.
The fire of the Lord — A fire sent from God in an extraordinary manner
possibly from the pillar
of cloud and fire
or from heaven.
The uttermost parts —
Either because the sin began there among the mixed multitude
or in mercy to
the people
whom he would rather awaken to repentance than destroy; and
therefore he sent it into the skirts and not the midst of the camp.
Verse 2
[2] And the people cried unto Moses; and when Moses prayed unto the LORD
the
fire was quenched.
The people —
The murmurers
being penitent; or others for fear.
Verse 3
[3] And
he called the name of the place Taberah: because the fire of the LORD burnt
among them.
Taberah —
This fire; as it was called Kibroth-hattaavah from another occasion
Numbers 11:34
35
and Numbers 33:16. It is no new thing in scripture
for persons and places to have two names. Both these names were imposed as
monuments of the peoples sin and of God's just judgment.
Verse 4
[4] And
the mixt multitude that was among them fell a lusting: and the children of
Israel also wept again
and said
Who shall give us flesh to eat?
Israel also —
Whose special relation and obligation to God should have restrained them from
such carriage.
Flesh —
This word is here taken generally so as to include fish
as the next words
shew. They had indeed cattle which they brought out of Egypt
but these were
reserved for breed to be carried into Canaan
and were so few that they would
scarce have served them for a month.
Verse 5
[5] We remember the fish
which we did eat in Egypt freely; the cucumbers
and
the melons
and the leeks
and the onions
and the garlick:
Freely —
Either without price
for fish was very plentiful
and fishing was there free
or with a very small price. And this is the more probable because the Egyptians
might not taste of fish
nor of the leeks and onions
which they worshipped for
Gods
and therefore the Israelites
might have them upon cheap terms.
Verse 6
[6] But
now our soul is dried away: there is nothing at all
beside this manna
before
our eyes.
Our soul —
Either our life
as the soul signifies
Genesis 9:5
or our body
which is often
signified by the soul.
Dried away — Is
withered and pines away; which possibly might be true
through envy and
discontent
and inordinate appetite.
Verse 7
[7] And
the manna was as coriander seed
and the colour thereof as the colour of
bdellium.
As coriander-seed —
Not for colour
for that is black
but for shape and figure.
Bdellium — Is
either the gum of a tree
of a white and bright colour
or rather a gem or
precious stone
as the Hebrew doctors take it; and particularly a pearl
wherewith the Manna manifestly agrees both in its colour
which is white
Exodus 16:14
and in its figure which is round.
Verse 8
[8] And
the people went about
and gathered it
and ground it in mills
or beat it in a
mortar
and baked it in pans
and made cakes of it: and the taste of it was as
the taste of fresh oil.
Fresh oil —
Or
of the most excellent oil; or of cakes made with the best oil
the word
cakes being easily supplied out of the foregoing member of the verse; or
which
is not much differing
like wafers made with honey
as it is said Exodus 16:31. The nature and use of Manna is
here thus particularly described
to shew the greatness of their sin in
despising such excellent food.
Verse 10
[10] Then
Moses heard the people weep throughout their families
every man in the door of
his tent: and the anger of the LORD was kindled greatly; Moses also was
displeased.
In the door of his tent — To note they were not ashamed of their sin.
Verse 11
[11] And
Moses said unto the LORD
Wherefore hast thou afflicted thy servant? and
wherefore have I not found favour in thy sight
that thou layest the burden of
all this people upon me?
Not found favour —
Why didst thou not hear my prayer
when I desired thou wouldest excuse me
and
commit the care of this unruly people to some other person.
Verse 12
[12] Have
I conceived all this people? have I begotten them
that thou shouldest say unto
me
Carry them in thy bosom
as a nursing father beareth the sucking child
unto the land which thou swarest unto their fathers?
Have I begotten them? — Are they my children
that I should be obliged to provide food and all
things for their necessity and desire?
Verse 14
[14] I am
not able to bear all this people alone
because it is too heavy for me.
To bear —
The burden of providing for and satisfying them.
Alone —
Others were only assistant to him in smaller matters; but the harder and
greater affairs
such as this unquestionably was
were brought to Moses and determined
by him alone.
Verse 15
[15] And
if thou deal thus with me
kill me
I pray thee
out of hand
if I have found
favour in thy sight; and let me not see my wretchedness.
My wretchedness —
Heb. my evil
my torment
arising from the insuperable difficulty of my office
and work of ruling this people
and from the dread of their utter extirpation
and the dishonour which thence will accrue to God and to religion
as if
not I
only
but God also were an impostor.
Verse 16
[16] And
the LORD said unto Moses
Gather unto me seventy men of the elders of Israel
whom thou knowest to be the elders of the people
and officers over them; and
bring them unto the tabernacle of the congregation
that they may stand there
with thee.
To be elders —
Whom thou by experience discernest to be elders not only in years
and name
but also in wisdom and authority with the people. And according to this
constitution
the Sanhedrim
or great council of the Jews
which in after-ages
sat at Jerusalem
and was the highest court of the judgment among them
consisted of seventy men.
Verse 17
[17] And
I will come down and talk with thee there: and I will take of the spirit which
is upon thee
and will put it upon them; and they shall bear the burden of the
people with thee
that thou bear it not thyself alone.
I will come down — By
my powerful presence and operation.
I will put it on them — That is
I will give the same spirit to them which I have given to thee.
But as the spirit was not conveyed to them from or through Moses
but immediately
from God
so the spirit or its gifts were not by this means impaired in Moses.
The spirit is here put for the gifts of the spirit
and particularly for the
spirit of prophecy
whereby they were enabled
as Moses had been and still was
to discern hidden and future things
and resolve doubtful and difficult cases
which made them fit for government. It is observable
that God would not
and
therefore men should not
call any persons to any office for which they were
not sufficiently qualified.
Verse 18
[18] And
say thou unto the people
Sanctify yourselves against to morrow
and ye shall
eat flesh: for ye have wept in the ears of the LORD
saying
Who shall give us
flesh to eat? for it was well with us in Egypt: therefore the LORD will give
you flesh
and ye shall eat.
Sanctify themselves —
Prepare to meet thy God
O Israel
in the way of his judgments. Prepare
yourselves by true repentance
that you may either obtain some mitigation of
the plague
or
whilst your bodies are destroyed by the flesh you desire and
eat
your souls may be saved from the wrath of God. Sanctifying is often used
for preparing
as Jeremiah 6:4; 12:3.
In the ears of the Lord — Not secretly in your closets
but openly and impudently in the doors of
your tents
calling heaven and earth to witness.
Verse 20
[20] But
even a whole month
until it come out at your nostrils
and it be loathsome
unto you: because that ye have despised the LORD which is among you
and have
wept before him
saying
Why came we forth out of Egypt?
At your nostrils —
Which meat violently vomited up frequently doth. Thus God destroys them by
granting their desires
and turns even their blessings into curses.
Ye have despised the Lord — You have lightly esteemed his bounty and manifold blessings
you have
slighted and distrusted his promises and providence after so long and large
experience of it.
Who is among you —
Who is present and resident with you to observe all your carriage
and to
punish your offences. This is added as a great aggravation of the crime
to sin
in the presence of the judge.
Why came we forth out of Egypt? — Why did God do us such an injury? Why did we so foolishly obey him in
coming forth?
Verse 21
[21] And
Moses said
The people
among whom I am
are six hundred thousand footmen; and
thou hast said
I will give them flesh
that they may eat a whole month.
Six hundred thousand footmen — Fit for war
besides women and children. That Moses speaks this as
distrusting God's word is evident; and that Moses was not remarkably punished
for this as he was afterward for the same sin
Numbers 20:12
may be imputed to the different
circumstances of this and that sin: this was the first offence of the kind
and
therefore more easily passed by; that was after warning and against more light
and experience. This seems to have been spoken secretly: that openly before the
people; and therefore it was fit to be openly and severely punished to prevent
the contagion of that example.
Verse 24
[24] And
Moses went out
and told the people the words of the LORD
and gathered the
seventy men of the elders of the people
and set them round about the
tabernacle.
Moses went out —
Out of the tabernacle
into which he entered to receive God's answers from the
mercy-seat.
The seventy men —
They are called seventy from the stated number
though two of them were
lacking
as the Apostles are called the twelve
Matthew 26:20
when one of that number was
absent.
Round the tabernacle — Partly that the awe of God might be imprinted upon their hearts
that
they might more seriously undertake and more faithfully manage their high
employment
but principally
because that was the place where God manifested
himself
and therefore there he would bestow his spirit upon them.
Verse 25
[25] And
the LORD came down in a cloud
and spake unto him
and took of the spirit that
was upon him
and gave it unto the seventy elders: and it came to pass
that
when the spirit rested upon them
they prophesied
and did not cease.
Rested on them —
Not only moved them for a time
but took up his settled abode with them
because the use and end of this gift was perpetual.
They prophesied —
Discoursed of the word and works of God in a marvellous manner
as the prophets
did. So this word is used
1 Samuel 10:5
6; Joel
2; 28; 1 Corinthians 14:3. Yet were they not hereby
constituted teachers
but civil magistrates
who together with the spirit of
government
received also the spirit of prophesy
as a sign and seal both to
themselves and to the people
that God had called them to that employment.
They did not cease —
Either for that day
they continued in that exercise all that day
and
it may
be
all the night too
as it is said of Saul
1 Samuel 19:24
or
afterwards also
to note
that this was a continued gift conferred upon them to enable them the better to
discharge their magistracy; which was more expedient for them than for the
rulers of other people
because the Jews were under a theocracy or the
government of God
and even their civil controversies were decided out of that
word of God which the prophets expounded.
Verse 26
[26] But
there remained two of the men in the camp
the name of the one was Eldad
and
the name of the other Medad: and the spirit rested upon them; and they were of
them that were written
but went not out unto the tabernacle: and they
prophesied in the camp.
In the camp —
Not going to the tabernacle
as the rest did
either not having seasonable
notice to repair thither: or
being detained in the camp by sickness
or some
urgent occasion
not without God's special providence
that so the miracle
might be more evident.
Were written — In
a book or paper by Moses
who by God's direction nominated the fittest persons.
Verse 27
[27] And
there ran a young man
and told Moses
and said
Eldad and Medad do prophesy in
the camp.
Told Moses —
Fearing lest his authority should be diminished by their prophesying; and
thereby taking authority to themselves without his consent.
Verse 28
[28] And
Joshua the son of Nun
the servant of Moses
one of his young men
answered and
said
My lord Moses
forbid them.
One of his young men — Or
one of his choice ministers
which may be emphatically added
to
note that even great and good men may mistake about the works of God.
Forbid them — He
feared either schism
or sedition
or that by their usurpation of authority
independently upon Moses
his power and esteem might be lessened.
Verse 29
[29] And
Moses said unto him
Enviest thou for my sake? would God that all the LORD's
people were prophets
and that the LORD would put his spirit upon them!
Enviest thou for my sake — Art thou grieved because the gifts and graces of God are imparted to
others besides me? Prophets - He saith prophets
not rulers
for that he knew
was absurd and impossible. So we ought to be pleased
that God is glorified and
good done
tho' to the lessening of our own honour.
Verse 30
[30] And
Moses gat him into the camp
he and the elders of Israel.
Into the camp —
Among the people
to exercise the gifts and authority now received.
Verse 31
[31] And
there went forth a wind from the LORD
and brought quails from the sea
and let
them fall by the camp
as it were a day's journey on this side
and as it were
a day's journey on the other side
round about the camp
and as it were two
cubits high upon the face of the earth.
A wind from the Lord — An extraordinary and miraculous wind both for its vehemency and for its
effects.
Quails —
God gave them quails once before
Exodus 16:13
but neither in the same quantity
nor with the same design and effect as now.
From the sea —
Principally from the Red-sea
and both sides of it where
by the reports of
ancient Heathen writers
they were then in great numbers
and
no doubt
were
wonderfully increased by God's special providence for this very occasion.
Two cubits high —
Not as if the quails did cover all the ground two cubits high for a day's
journey on each side of the camp
for then there had been no place left where
they could spread them all abroad round about the camp; but the meaning is
that the quails came and fell down round about the camp for a whole day's
journey on each side of it
and that in all that space they lay here and there
in great heaps
which were often two cubits high.
Verse 32
[32] And
the people stood up all that day
and all that night
and all the next day
and
they gathered the quails: he that gathered least gathered ten homers: and they
spread them all abroad for themselves round about the camp.
Stood up — Or
rather rose up
which word is often used for beginning to do any business.
All that night —
Some at one time
and some at the other
and some
through greediness or
diffidence
at both times.
Ten homers —
That is
ten ass loads: which if it seem incredible
you must consider
1. That
the gatherers here were not all the people
which could not be without great
inconveniences
but some on the behalf of all
while the rest were exercised
about other necessary things. So the meaning is not
that every Israelite had
so much for his share
but that every collector gathered so much for the
family
or others by whom he was intrusted. 2. That the people did not gather
for their present use only
but for a good while to come
and being greedy and
distrustful of God's goodness
it is not strange if they gathered much more
than they needed. 3. That the word
rendered homers
may signify heaps
as it
doth
Exodus 8:14; Judges 15:16; Habakkuk 3:15
and ten
is often put for many
and so the sense is
that every one gathered several heaps. If yet the number
seems incredible
it must be farther known
4. That Heathen and other authors
affirm
in those eastern and southern countries quails are innumerable
so that
in one part of Italy
within the compass of five miles
there were taken about
an hundred thousand of them every day for a month together. And Atheneus
relates
that in Egypt
a country prodigiously populous
they were in such
plenty
that all those vast numbers of people could not consume them
but were
forced to salt and keep them for future use.
They spread them —
That so they might dry
salt and preserve them for future use
according to
what they had seen in Egypt.
Verse 33
[33] And
while the flesh was yet between their teeth
ere it was chewed
the wrath of
the LORD was kindled against the people
and the LORD smote the people with a
very great plague.
Chewed —
Heb. cut off
namely from their mouths.
A very great plague —
Probably the pestilence. But the sense is
before they had done eating their quails
which lasted for a month. Why did God so sorely punish the peoples murmuring
for flesh here
when he spared them after the same sin
Exodus 16:12. Because this was a far greater sin
and aggravated with worse circumstances; proceeding not from necessity
as that
did
when as yet they had no food
but from mere wantonness
when they had
Manna constantly given them; committed after large experience of God's care and
kindness
after God had pardoned their former sins
and after God had in a
solemn and terrible manner made known his laws to them.
Verse 34
[34] And
he called the name of that place Kibrothhattaavah: because there they buried
the people that lusted.
Kibroth-hattaavah —
Heb. the graves of lust
that is
of the men that lusted
as it here follows.
And it notes that the plague did not seize upon all that eat of the quails
for
then all had been destroyed
but only upon those who were inordinate both in
the desire and use of them.
── John Wesley《Explanatory Notes on Numbers》
11 Chapter 11
Verses 1-3
The people complained.
Against murmuring
I. A dissatisfied spirit
causes displeasure to the Lord.
1. This we might infer from our own feelings
when dependents
children
servants
or receivers of alms are always grumbling. We grow weary of
them
and angry with them.
2. In the case of men towards God it is much worse for them to
murmur
since they deserve no good at His hands
but the reverse (Lamentations 3:29; Psalms 103:10).
3. In that case also it is a reflection upon the Lord’s goodness
wisdom
truth
and power.
4. The evil lusting which attends the complaining proves its
injurious character. We are ready for anything when we quarrel with God (1 Corinthians 10:5-12).
5. God thinks so ill of it that His wrath burns
and chastisement is
not long withheld. To set an imaginary value upon that which we have not--
II. A dissatisfied
spirit finds no pleasure for itself even when its wish is fulfilled. The
Israelites had flesh in superabundance in answer to their foolish prayers
but--
1. It was attended with leanness of soul (Psalms 106:15).
2. It brought satiety (Numbers 11:20).
3. It caused death (Psalms 78:31).
4. It thus led to mourning on all sides.
III. A dissatisfied
spirit snows that the mind needs regulating. Grace would put our desires in
order
and keep our thoughts and affections in their proper places
thus--
1. Content with such things as we have (Hebrews 13:5).
2. Towards other things moderate in desire (Proverbs 30:8).
3. Concerning earthly things which may be lacking
fully resigned (Matthew 26:39).
4. First
and most eagerly
desiring God (Psalms 42:2).
5. Next coveting earnestly the best gifts (1 Corinthians 12:31)
6. Following ever in love the more excellent way (1 Corinthians 12:31). (C. H.
Spurgeon.)
Murmurings
1. Those who are merely hangers-on to a Church are usually the
beginners of mischief among its members. So in the community
the men who have
no stake in its welfare are always the most dangerous element of the
population. They have nothing to lose in any event
and it is just possible
that
in the confusion
they may gain a little. Thus they are always ready for
either riot or emeute. The “mixed multitude” in our cities represents
what others call the dangerous classes; and in proportion as their existence is
ignored by the respectable portion of the people
and nothing is done for their
education or elevation
the danger is aggravated.
2. Murmuring is invariably one-sided. These discontented Egyptians
and Israelites did nothing but look back on Egypt; and even when they did that
they saw only the lights
and not the shadows. Again
in their depreciation of
their present lot
they were equally one-sided. They could see in it nothing
but the one fact that they had no flesh to eat. They took no notice of the
manna
save to despise it; they said nothing of the water which God had
provided for them; they never spoke of the daily miracle that their clothes
waxed not old; they made no reference to the constance guidance and presence of
Jehovah with them. Now this was flagrantly unjust; and yet in condemning that
it is to be feared that we are passing judgment upon ourselves
for if we were
fully to reckon up both sides of the account would there ever be any murmuring
among us at all?
3. God is always considerate of His faithful servants. See how tender
He was to Moses here. He saw that he needed human sympathy and support
as well
as Divine
and therefore He hastened to provide him with a cordon of kindred
spirits
who might act as a breakwater
and keep the waves of trouble and
discontent that rose in the camp from dashing upon him. One cannot read of this
without being impressed by the tenderness of God; and it is a suggestive fact
that on almost every occasion on which we are told of His judgment falling upon
sinners
we have in the near vicinity some manifestation of gentleness to His
friends.
4. The truly great man is never envious of others. Here is a lesson
for all
and especially for ministers of the gospel. How hard it is to rejoice
in the excellence of another
especially if he be in the same line with
ourselves l And yet the disparagement of the gifts of another is really an
indication of our consciousness of the weakness of our own. The highest and the
hardest cliff to climb on the mountain of holiness is humility.
5. We can set no limits to the resources of God (Numbers 11:23).
6. It is not good for us to get everything we desire (Psalms 105:15). Prayers horn out of
murmuring are always dangerous. (W. M. Taylor
D. D.)
Sin and prayer
I. A sadly
common sin. Murmuring. Discontent is the spirit of this wicked world.
II. A terribly
solemn fact. God recognises and retributes sin.
III. A general
social tendency. The wicked ever seek the good in their terror and distress.
IV. A striking
result of prayer. The breath of Moses’ prayer extinguished the flame. (Homilist.)
Complaining of providence punished
The people complained--and the Lord set fire to them! That seems
rough judgment
for what is man’s speech as set against the Divine fire? Who
can defend the procedure? Who can so subordinate his reason and his sense of
right as to commend the justice of this tremendous punishment? So they might
say who begin their Bible reading at the eleventh chapter of Numbers. Read the
Book of Exodus
notably the fourteenth and following chapters up to the time of
the giving of the law
and you will find complaint following complaint; and
what was the Divine answer in that succession of reproaches? Was there fire?
Did the Lord shake down the clouds upon the people and utterly overwhelm them
with tokens of indignation? No. The Lord is full of tenderness and
compassion--yea
infinite in piteousness and love is He; but there is a point
when His Spirit can no longer strive with us
and when He must displace the
persuasions of love by the anger and the judgment of fire. But this is not the
whole case. The people were not complaining only. The word complaint may
he so construed as to have everything taken out of it except the feeblest
protest and the feeblest utterance of some personal desire. But this is not the
historical meaning of the word complaint as it is found here. What
happened between the instances we have quoted and the instance which is
immediately before us? Until that question is answered the whole case is not
before the mind for opinion or criticism. What
then
had taken place? The most
momentous of all incidents. God had said through Moses to the people of
Israel--Will you obey the law? And they stood to their feet
as it were
and
answered in one unanimous voice--We will. So the people were wedded to their
Lord at that great mountain altar: words of fealty and kinship and Godhood had
been exchanged
and now these people that had oft complained and had then
promised obedience
and had then sworn that they would have none other gods
beside Jehovah
complained--went back to their evil ways; and the Lord
who
takes out His sword last and only calls upon His fire in extremity
smote
them--burned them. And this will He do to us if we trifle with our oaths
if we
practise bad faith towards the altar
if we are guilty of malfeasance in the
very sanctuary of God. Were the people content with complaining? They passed
from complaining to lusting
saying
“Who shall give us flesh to eat? We
remember the fish which we did eat in Egypt
” &c. There is a philosophy
here. You cannot stop short with complaining. Wickedness never plays a negative
game. The man who first complains will next erect his appetite as a hostile
force against the will of God. A marvellous thing is this
to recollect our
lives through the medium of our appetites
to have old relishes return to the
mouth
to have the palate stimulated by remembered sensations. The devil has
many ways into the soul. The recollection of evil may prompt a desire for its
repetition. (J. Parker
D. D.)
Israel’s sin
1. Israel had many impediments in their march to the Land of Promise
not only from without (Pharaoh pursuing
Amalek intercepting
&c.)
but
also from within
among themselves by their manifold murmurings (1 Peter 4:18).
2. God writes our sin upon our punishment. These murmurers here
sinned against the “fiery law” (Deuteronomy 33:2); therefore were they
punished by fire out of the pillar of fire from whence the fiery law was given and published.
Their perdition is our caution (1 Corinthians 10:5; 1 Corinthians 10:11).
3. Evil company is infectious and catching as the plague (1 Corinthians 15:33).
4. Wherever there is sinning again on man’s part
there will be
punishing again on God’s part (John 5:14). Here Israel sinned again with
a double sin--
5. The people’s profane deploring their penury (when they had little
cause to do so
while fed with the food of angels) doth not only make God angry
with them (Numbers 11:10)
but also putteth meek
Moses into a pang of passion and impatience (Numbers 11:11-15).
6. The Divine remedy to all this human malady; both as to Moses’
impatience
and as to Israel’s
intemperance.
The sin of complaining
Observe that it does not say that the people “murmured
” but
“complained
” or
as it is in the margin
“were as it were complainers”; by
which it is evidently meant that there was a feeling in their minds of scarcely
expressed dissatisfaction. There was no sudden outbreak of murmuring
but the
whispers and looks of discontent. There is no special mention of any particular reason for
it. It does not say that their manna failed
or that any hostile army was
arrayed against them. Doubtless the journeying was always wearisome
and on its
fatigues they suffered their minds to dwell
forgetful of all the mercies
vouchsafed them
and “complained.” Now
we must all feel that right-down
murmuring is very sinful
and in its worst forms most Christians overcome it;
but not so complaining
for this seems to many to be scarcely wrong
and it
often grows on them so gradually that they are seldom conscious of it. The causes
of complaint are manifold. Little difficulties in our circumstances--little acts of selfishness in
our neighbours; but complaining is most of all a danger with persons who have
weak health--for weakness of body often produces depression of spirits--and
this is the soil in which a complaining spirit takes deepest root. Then
too
it often grows into a habit; a tinge of discontent settles on the countenance
and the voice assumes a tone of complaint. And though this
like most habits
soon becomes unconscious
yet it is not the less mischievous on that account.
It is mischievous to our own souls
for it damps the work of the Spirit of God
in our hearts
and enfeebles the spiritual life. It is mischievous in its
effects upon others; for when Christians complain it gives the world altogether
wrong impressions of the strength and consolation which the love of Christ affords
and
it frequently generates the same spirit; one complains
and another
having the
same or other causes of complaint
sees no reason why he should not complain
too. And this was probably its history in Israel. It is scarcely likely that all began to complain
at the same moment. Doubtless there were some who set the sad example
and then
the hearts of all being predisposed
it spread like an epidemic. We should settle it
well in our hearts that complaining
no less than murmuring
is a fruit of the
flesh. David complained in Psalms 77:3
“I complained
and my spirit
was overwhelmed”; but he soon felt that the root of the evil was in himself.
“This
” he adds (verse 10)
“is my infirmity.” But no part of Scripture proves
more strikingly than the events at Taberah
how displeasing to God
and how
dangerous in its results
a complaining spirit is. The punishment which
followed
and which gave the name to the place
proves the first point. Patient
and long-suffering as God ever was with Israel
we are told (Numbers 11:1) that “His anger was
kindled; and the fire of the Lord burnt among them
and consumed them that were
in the uttermost parts of the camp.” The severity of the punishment shows that this was no
little sin
encompassed as they
were with mercy
and guided by Jehovah Himself through the
wilderness. It was no less dangerous in its result
for the subsequent history
shows how “complaining” ripened into “murmuring
” and murmuring was at last the
cause of Israel’s final fall. Let us endeavour
then
to watch against a
“complaining spirit.” In heavy and stunning afflictions we glorify God
when
like Aaron
we are enabled to “hold our peace.” Like David
we can say
“I was dumb
and opened not my mouth
because
Thou didst it”; or
as in Psalms 131:2. Still more if we can
through grace
rise to the elevation of the afflicted Job
and say
“The Lord
gave and the Lord hath taken away; blessed be the name of the Lord”; or
if
anything
to the still higher elevation of the Apostle Paul (Philippians 4:11-13). In the lesser and
more ordinary trials of daily life
its difficulties and its duties
we glorify
Him by Christian Cheerfulness; and how can we maintain this spirit but by
tracing the hand of a Father in them all
carrying them all to God in prayer
and
most of all
by looking above present things to the “everlasting covenant
ordered in all things and sure”? For the things which are seen
our
difficulties and our trials
are temporal; but the things which are not seen
our strength and our crown
are eternal. (G. Wagner.)
Ungrateful discontent
We would think that beggar intolerably impudent
that
coming to our doors to ask an alms
and when we have bestowed on him some
bracken bread and meat
yet (like those impudent persons the Psalmist speaks
of
that grudge and grumble if they be not satisfied
if they have not their
own will
and their own fill) he should not hold himself contented
unless he might have one of
our best dishes from the table. But this is the case of very many amongst us.
We come all as so many beggars to God’s mercy-seat
and God gives us abundance
of many good things
as life
liberty
health of body
&c.
yet we cannot
be quiet
nor think ourselves well
unless we be clothed in purple
and fare
deliciously every day as such and such do
not considering in the meantime many
that are below us
and above us too
wanting those things which we comfortably
enjoy. (J. Spencer.)
Criticising favours
There are many persons who receive favours and criticise them.
They make it a ground and reason of fault-finding; as in the case of the man
who found a Spanish coin worth eighteen and three-quarter cents
and turned it
over in his hand and said
“Well
that is just my luck. If it had been anybody
else that found it
it would have been a twenty-five cent piece.” He had no
thanks for what it was
but grumbled because it was not more. So it is with
many men in the world. They are perpetually analysing and criticising the
kindnesses that are done to them. They are not right in measure
or kind
or
method; they are not right somehow; and they shut off the sense of obligation
and refuse to be grateful. (H. W. Beecher.)
Murmuring against God
Murmuring is a quarrelling with God
and inveighing against Him (Numbers 21:5). The murmurer saith
interpretatively that God hath not dealt well with him
and that he hath
deserved better from Him. The murmurer chargeth God with folly. This is the
language
or rather blasphemy
of a murmuring spirit: God might have been a
wiser and a better God. The murmurer is a mutineer. The Israelites are called
in the same text “murmurers” and “rebels” (Numbers 17:10); and is not rebellion as
the sin of witchcraft? (1 Samuel 15:23). Thou that art a
murmurer art in the account of God as a witch
a sorcerer
as one that deals with the devil.
This is a sin of the first magnitude. Murmuring often ends in cursing: Micah’s
mother fell to cursing when the talents of silver were taken away (Judges 17:2). So doth the murmurer when a
part of his estate is taken away. Our murmuring is the devil’s music; this is
that sin which God cannot bear (chap. 14:27). It is a sin which whets the sword
against a people; it is a land-destroying sin (1 Corinthians 10:10). (T. Watson.)
Finding fault with God
God hath much ado with us. Either we lack health
or quietness
or
children
or wealth
or company
or ourselves in all these. It is a wonder the
Israelites found not fault with the want of sauce to their quails
or with
their old clothes
or their solitary way. Nature is moderate in her desires;
but conceit is insatiable. (Bp. Hall.)
Losing temper with God
Losing our temper with God is a more common thing in the spiritual
life than many suppose. (F. W. Faber.)
Murmuring hurts not God
but wounds us
I have read of Caesar
that
having prepared a great feast
for his nobles and friends
it fell out that the day appointed was so extremely foul that
nothing could be done to the honour of their meeting; whereupon he was so
displeased and enraged that he commanded all them that had bows to shoot up
their arrows at Jupiter
their chief god
as in defiance of him for that rainy
weather; which
when they did
their arrows fell short of heaven
and fell upon their own
heads
so that many of them were very sorely wounded. So all our mutterings and
murmurings
which are so many arrows shot at God Himself
will return upon our
own pates
or hearts; they reach not Him
but they will hit us; they hurt not
Him
but they will wound us; therefore it is better to be mute than to murmur;
it is dangerous to contend with one who is a consuming fire (Hebrews 12:29). (Thomas Brooks.)
The fire of the Lord burnt
among them.
The worst fire
Nothing but mercies had come upon the back of their complainings
before. They had had water
and they had had bread; but now the Lord would send
them fire. It should be the fire of the Lord
holy fire; yet not as that
which
descending from heaven upon the altar
burnt continually before the Lord
in His temple
acceptable in sacrifice; but a consuming fire; the burning of
His wrath. It is bad to “be saved so as by fire
” to have all consumed
but
ourselves
to be burnt out of house and home; yet far worse is it to be burnt
out of the world. Still this might be the way to heaven for some
carried
thither as in a chariot of fire. We know it was the way
the common way that
martyrs went. The fire was kindled
by their enemies; but it was not as the burning of Taberah; there was no
ingredient of the wrath of the Almighty in the flame: but “one like unto the
Son of Man” was there
to make it as the purest vestment of the soul
the
involving element of love. Oh
there is a fire worse than all others
the
burning of the Lord
a fire that descends to the bottomless pit
and the smoke
of which has been seen. Behold it kindling in the camp of Israel. It had
indignation in it; it was a consuming fire
lighted up in the righteous
displeasure of heaven
its fuel the bodies of transgressors themselves. “Tile
people complained.” What then? “It displeased the Lord; and His anger was
kindled; and the fire of the Lord burnt among them
and consumed them in the
uttermost parts of the camp.” There was no flying from it
it was a city in
flames from its utmost extremities. Who can run from the presence of the Lord?
How affecting this? It may be conceived
kindled by lightning from the cloud
that had guided them
darting in angry form
and with the voice of the
Almighty
in thunders impatient to be gone. Who can stand before the
indignation of the Lord? who can abide His anger when the gathering storm of
His displeasure breaks forth? His favour
what man that regards his life would
not entreat? His wrath
what man that fears His power would not deprecate? He
is to us
as what we are to Him--sinners or saints. This judgment had in it
everything awful--cut off from all share in the promises
slain by the power
that had kept them alive
and left heaps of wrath in the very way to life. (W.
Seaton.)
Verse 4
The mixt multitude.
The mixed multitude
If Israel
according to its calling
be regarded as a type of the new
man
then this “mixed multitude
” a remnant of Egypt
and influenced still by
its spirit
will be a type of the old man in the believer But we may take
another view of Israel
and say that it is typical of those who walk
not after
the flesh
but after the Spirit--the true members of Christ’s body
the living
branches of the true vine; and then
corresponding with this
the “ mixed
multitude” will be a type of those who accompany the true Israel now
without
being partakers of the Divine nature
and walking in the Spirit--the dead
branches in the vine. History shows that the Church on earth has ever been made
up of these two elements; and prophetic parables show that such will be its
constitution until Jesus comes. The Word of God everywhere encourages the
living members of Christ’s body
by patience
and gentleness
and unwearied
zeal
to win those who have only a name to live. But it forbids them to take
into their own hands the awful work of separation between the wheat and the
tares
a work which the Searcher of hearts reserves to Himself alone. So that
it need cause us no surprise
as it did the Donatists of old
and still does to
some
that there is
and always will be
a “mixed multitude” associated with
the true Israel. But though we are absolutely forbidden to cast out the element
from the Church
this passage of Scripture may well impress us with the danger
arising from it
and show how watchful we ought to be. Even if the Church were
made up of true Christians only
there would be much evil in it
for the simple
reason that there is so much sin in every heart. Many temptations may come to
you even from those who are really Christ’s
and who are engaged
through
grace
in crucifying the affections and lusts of the flesh; but others will
come to you
as they did to Israel of old
from the “mixed multitude”; and what
dangers in particular? Party spirit
we cannot fail to see
is one; but
oh
there is a greater and more subtle danger still--worldliness
conformity to the
course of this world; and with it
forgetfulness of the high and holy calling
wherewith we are called
and the adoption of a low standard of holiness. Our only
safety is to set the perfect example of our Lord Jesus Christ before us; to ask ourselves again
and again throughout the day
“How would Christ act if He were in my place?” to
crucify through the Spirit the root of worldliness within
and to watch all the
avenues by which it can enter the heart from without. Only in this way can our
own standard be elevated; only in this way avoid Israel’s sin
that of being
carried away by the worldly spirit which originated in the “mixed multitude”
which sojourned with them. (G. Wagner.)
Who shall give us flesh to
eat?--
Wanton longings
See the wantonness and delicacy of sinful flesh
it must have
this
it must have that to pamper and feed it in pleasure. What may be had is
loathed
and what cannot be had
that is longed for
and nothing more than
that. But very wisely doth the heathen Aristotle advise all men to look upon
pleasures when they go
not when they come; for when they come with their faces
towards us
they deceive us with a fair flattering show
but when they go and
turn their backs
then cometh repentance
woe
and grief
not a little
many
times. Just as the Spirit of God saith by the mouth of Solomon
“Even in
laughing the heart is sorrowful
and the end of that mirth is heaviness”; that
is
the allurement unto sin seemeth sweet
but the end thereof is destruction.
Wanton pleasure is like the fire or flame of the candle
which shining bright
delighteth a child
but when he hath put his finger into it
then it burneth
and the child crieth. By little and little groweth grief
but in the end it
killeth
so stealingly pleasure creepeth upon us
but in the end overthroweth
all love of virtue. Wilt thou live in a right fashion? Who would not? Then if
virtue only can grant this to thee
stout and strong
tend this and omit
pleasures. For they that will well defend a city
do not only watch what foes
be without
but as warily they observe that there be no traitors within. So men
and women that love virtue
they look to the gates
which are the outward
senses
and they look within
to the inward affections
lest by the one
as by
wickets
evil enter
lest by the other
as by torches lighted
fires and flames
do follow. The epicure said to himself
“Eat
drink
play
for there is no
pleasure after death.” But well doth the poet before mentioned in an epistle
tax him
saying
“Thou hast played enough
thou hast eaten enough and drank
it
is time for thee now to go hence.” As if he had said
“Part thou must in time with all thy
pleasures and be gone
therefore think of it ere it be too late.” Sardanapalus
is said to have caused to be written on his grave to this effect: “What I did
eat that I had
and what I left
that I lost.” Which Cicero justly
reprehendeth
saying
“What else should a man hath written upon an ex his grave?
Pleasure infecteth and poisoneth all our senses
being a trim but a deceiving
harlot; deceiving us by her voice
by her look
and by her attire
that is
every way.” How many hath gluttony and the belly
how many hath filthy lust
destroyed! (Bp. Babington.)
Verse 5-6
There is nothing at all
beside this manna.
The manna despised
I. The complaining
of the Israelites in this case was very reprehensible
as it manifested a state
of aggravated neglect of the peculiar circumstances in which the despised manna
was provided for them. Their soul had been dying away for want of it
were we
to believe their complaint
and now their soul was dying away when it was
possessed. The manna seemed everything when they first beheld it strewn all
around the camp
and now it was as nothing at all in their eyes. Nevertheless
it was of such value in the eyes of God
that a pot of it was kept in the ark
of the covenant as a memorial of His kindness in providing it for the rebels.
The children He feeds may forget the token of His goodness
but He does not
forget the emanations of His bounty
or reckon anything small in the blessings
He confers.
II. The complaining
of the Israelites in this care was all the more sinful
inasmuch as the manna
so despised was both sufficient and agreeable food--was all that they stood in
need of in their journey
and more than they deserved.
III. The complaining
of the Israelites was all the more sinful
inasmuch as the manna they so
despised was provided for them without cost or labour. And it is for a like
reason that all despising of the bread of life will be accounted the greater
transgression
for it is freely offered--without money and without price. No one
is required to pay anything for it in silver or in gold--in bodily labour or
mental suffering
or in any gift of worldly substance. No equivalent is looked
for it in any sacrifice whatever that man can make.
IV. The complaining
of the Israelites was the more aggravated
as it involved a very sinful
disregard of the miraculous manner in which the manna was daily supplied for
their use. Alas! multitudes are as blind to the wonderful character of the
spiritual or “hidden manna
” as were the Jeers in the instance here recorded
as to the manna provided for them. All the more that the miraculous character
of the wonderful provision God has made for the salvation of the soul is
overlooked or despised
all the more of blind infatuation and sin are involved.
It cannot be safe to speak slightingly of an interposition
in providing for
the life of immortal souls
into which
it is said
“the angels desire to
look.” (J. Allan.)
Speaking against God
These verses represent things sadly unhinged and out of order in
Israel. Both the people and the prince uneasy.
I. Here is the
people fretting and speaking against God himself (as it is interpreted
Psalms 78:19)
notwithstanding His
glorious appearances both to them and for them.
1. Observe who were the criminals.
2. What was the crime? They lusted and murmured. Though they were
newly corrected for this sin
and many of them overthrown for it
as God
overthrew Sodom and Gomorrah
and the smell of the fire was still in their
nostrils
yet they returned to it (Proverbs 27:22). We should not indulge
ourselves in any desire which we cannot in faith turn into prayer
as we
cannot
when we ask meat for our lust (Psalms 78:18). For this sin the anger of
the Lord was kindled greatly against them; which is written for our admonition
that we should not lust after evil things
as they lusted (1 Corinthians 10:10). Flesh is good
food
and may lawfully be eaten; yet they are said to lust after evil things.
What is lawful in itself becomes evil to us when it is what God doth not allot
to us
and yet we eagerly desire it.
II. Moses himself
though so meek and good a man
is uneasy upon this occasion. Moses also was
displeased. Now--
1. It must be confessed that the provocation was very great.
2. Yet Moses expressed himself otherwise than became him upon this
provocation
and came short of his duty both to God and Israel in these
expostulations.
(a) Moses is directed to nominate the persons (Numbers 11:16). The people were too hot
and heady
and tumultuous
to be entrusted with the election. Moses must please
himself in the choice
that he may not afterwards complain.
(b) God promiseth to qualify
them. If they were not found fit for the employ
they should be made fit
else
they might prove more a hindrance than a help to Moses (Numbers 11:17). Though Moses had talked
too boldly with God
yet God doth not therefore break off communion with him;
He bears a great deal with us
and we must with one another. “I will come down
(saith God) and talk with thee
when thou art more calm and composed; and I
will take of the same spirit of wisdom
and piety
and courage that is upon
thee
and put it upon them.” Not that Moses had the less of the spirit for
their sharing
nor that they were hereby made equal with him. Moses was still a
nonsuch (Deuteronomy 34:10). But they were clothed
with a spirit of government proportionable to their place
and with a spirit of
prophecy to evidence their Divine call to it
the government being a theocracy.
Note--
1. Those whom God employs in any service He qualifies for it; and
those that are not in some measure qualified cannot think themselves duly
called.
2. All good qualifications are from God; every perfect gift is from
the Father of lights. Even the humour of the discontented people shall be
gratified too
that every mouth may be stopped. They are bid to sanctify
themselves (Numbers 11:18)
i.e.
to put
themselves into a posture to receive such a proof of God’s power as should be a
token both of mercy and judgment. “Prepare to meet thy God
O Israel” (Amos 4:12).
(a) The vanity of all the delights of sense; they will cloy
but not
satisfy. Spiritual pleasures are the contrary. As the world passes away
so do
the lusts of it (1 John 2:17). What was greedily
coveted
in a little time comes to be nauseated.
(b) What brutish sins (and worse than brutish) gluttony and
drunkenness are. They put a force upon nature
and make that the sickness of
the body which should be its health; they are sins that are their own
punishments
and yet not the worst that attend them.
(c) What a righteous thing it is with God to make that loathsome to
men which they have inordinately lusted after. God could make them despise
flesh as much as they had despised manna.
(a) That God’s hand is not short. His power cannot be restrained in
the exerting of itself by anything but His own will; with Him nothing is
impossible. That hand is not short which measures the waters
metes out the
heavens (Isaiah 40:12)
and grasps the winds (Proverbs 30:4).
(b) That it is not waxed short. He is as strong as ever He was;
fainteth not
neither is weary. And this is sufficient to silence all our
distrusts
when means fail us. Is anything too bard for the Lord? God here
brings Moses to this first principle; sets him back in his lesson to learn the
ancient name of God
the Lord God Almighty; and put the proof upon the issue
“Thou shalt see whether My word shall come to pass or not.” This magnifies
God’s word above all His name
that His works never came short of it. If He
speaks
it is done. (Matthew Henry
D. D.)
Grumbling over spiritual food
The ancient Jews were
by no means
the only people who grumbled
at the provision set before them. The Bread of Life
provided in the various
ordinances of the gospel
for the strengthening of our souls
is not always
received with thankfulness. Whatever rank we may choose to assign to preaching
among the other agencies for good
none can deny that it has its place
and an
important one; and
yet
how many who listen to it
actuated by the complaining
spirit of God’s ancient people
presumptuously exclaim
“Our soul loatheth this
light bread!” The manner of God’s servant
and the message which he delivers
are both brought to the test of the most unsparing criticism. Imagine a
prisoner
condemned to die
awaiting the day of his execution
when the door of
the cell opens
and the governor’s deputy appears
bringing a pardon for him.
The prisoner is overjoyed at this
but
instead of availing himself of the
permission to depart
he stops to criticise the manner in which the deputy has
discharged his duty. “Why did not the governor send a man of more ability?” he
impatiently asks. “How can he expect me to listen to a message delivered in
tones so harsh and discordant?” Has this pardoned criminal any just
appreciation of the favour shown him? Very humble men
so far as worldly wisdom
is concerned
often accomplish more
in teaching people “the good and the right
way
” than those who are learned in the schools. One who had been listening to
the preaching of such a servant of God
asked
in surprise
“How is it that he
always has something new to tell us?” The answer was
“Why
he lives so near
the gates of heaven
that he hears a great many things which we who remain afar
off know nothing about!” It is not the musical sound of the bell which
assembles the large flocks of pigeons at noonday in the square of Old St.
Mark’s in Venice
but the liberal scattering of food. The complaint of the text
is most often made with reference to what is called “doctrine preaching
” and
even those who enjoy sermons of another sort are ready to say
when matters of
this kind are dwelt upon
“Our soul loatheth this light bread.” God’s truth
in
the hands of the Holy Spirit (Ephesians 1:17)
is the great instrument
for the world’s sanctification. It is obvious
however
that this truth must
take the shape of definite doctrine
and be expressed in becoming language
before it can accomplish this purpose. The Church and her ministers deal fairly
with you; but are you dealing fairly with yourselves? You listen to preaching;
but is it with the sincere desire that you may grow in grace and in the
knowledge of our Lord and Saviour? (J. N. Norton
D. D.)
Vehement longings wrongly indulged
But may not a good child of God
either in sickness or in
health
lust for some meat more than another without offending God? Yes
indeed
for it is not the thing but the manner here that so much offended God;
not the lusting
say again
but the fashion and circumstances of it. To wit
their presumptous crossing the Lord’s will when He appointed them manna from
heaven to be their meat
for what He would they would not
and this was not
fit. Again
this was not coldly done of them
but with heat and vehemency
giving as it were the reins to their lust
let God think what He would. Here
was ingratitude for the Lord’s gracious care of them
and most ungrateful
speeches. Here was preferring onions and leeks and garlic
and such mean meats
before the Lord’s bounty and mercy from heaven
feeding them as never people
were fed
with such other circumstances of very sinful and ill-behaviour. This
is that offended God
which if we make use of we shall do well; for surely
though not altogether in like sort
yet much after this fashion
it is to be
feared we provoke the Lord. Such meat as God sendeth us
being far better than
we deserve
we cannot eat
but prefer that which is far worse before it
not
without some proud and unthankful check to God’s gracious providence and mercy
for us and to us
giving us that which thousands as dearly bought with His
Son’s blood as we
and serving more than we
do want. And this not in any weakness
of nature acknowledging gratefully the goodness of God set before us
but in
very wantonness and delicacy
not once seeing or thinking of the bounty of God
in giving us that we have. This if we do
it cannot be excused
but must needs
be to God very displeasing
and to us very dangerous. Besides meat
how do many
in other things tempt the Lord; as if God in mercy and most gracious care of
them that they may be saved
and kept from the infections of this world
have
given them a learned and painful pastor
that spendeth the Sabbath in holy
exercises of his ministry
forenoon and afternoon
with the elders
with the
children and servants. How doth this dislike many
and how lust they for worse
things
breaking out in wicked speech: Oh
that we might have piping and
dancing
quaffings and drinkings
church-ales and wakes
and such like as other
parishes have! “We are cloyed with this manna
give us mirth and let them have
manna that like it
” &c. Do you not shrink to think what will be the end of
this murmuring
and the punishment of this lusting? Certainly it is fearful
and I pray God Christian people may have the feeling of it before it be too
late. (Bp. Babington.)
Grievances regarded more than mercies
When we enjoy good things
we look at the grievances which are
mingled with the good
and forget the good; which when it is gone then we
remember. The Israelites could remember their onions and garlic and forget
their slavery. So because manna was present
they despised manna
and that upon
one inconvenience it had; it was ordinary with them. (R. Sibbes.)
Murmuring a waste of time
Oh
the precious time that is buried in the grave of murmuring!
When the murmurer should be praying
he is murmuring against the Lord; when he
should be hearing
he is murmuring against Divine providences; when he should
be reading
he is murmuring against instruments; and in these and a thousand
other ways do murmurers expend their precious time which some would redeem with
a world. (T. Brooks.)
Verses 10-15
Wherefore hast Thou afflicted Thy servant?
The sufferings of the good in the path of duty
I. Look at the
afflictions of godly men in the path of duty as a fact.
1. Good men suffer afflictions.
2. Good men suffer affliction in the path of duty.
II. Look at the
afflictions of godly men in the path of duty as a problem.
1. A difficulty. Moses felt it.
2. Faith in the power of God to remove the difficulty.
III. Offer some
hints towards the solution of the problem. The afflictions of the good in the
path of duty
under the blessing of God
tend.
1. To test their faith. “Character
” says Dr. Huntington
“ depends
on inward strength. But this strength has two conditions; it is increased only
by being put forth
and it is tested only by some resistance. So
if the
spiritual force or character in you is to be strong
it must be measured
against some competition. It must enter into conflict with an antagonist. It
must stand in comparison with something formidable enough to be a standard of
its power Suffering
then
in some of its forms
must be introduced--the
appointed minister
the great essayist--to put the genuineness of faith to the
proof and purify it of its dross.”
2. To promote their perfection. “As the Perfect One reached His
perfectness through suffering
” says Dr. Ferguson
“so it was with His servant.
It was through the fire and the flame that the law of separation and refinement
acted on the whole nature
and gave to it higher worth and glory. Trial ripened
his manly spirit and made it patient
to endure.”
3. To enhance their joy hereafter (cf. Matthew 5:10-12; Romans 8:17-18; 2 Corinthians 4:17-18; Revelation 7:14-17).
4. To promote the good of the race. The Christian is called to “know
the fellowship of Christ’s sufferings”--to suffer vicariously with Him that
others may be saved and blessed. In the privilege of this high fellowship the
sharpest sufferings become sacred and exalting services.
Conclusion:
1. Severe afflictions in the path of duty are in full accord with the
character of God.
2. Such sufferings are quite compatible with the favour of God
towards us (cf. Hebrews 12:5-11)
.
3. When severe suffering leads to sore perplexity let us seek help of
God (cf. Psalms 73:16-17)
. (W. Jones.)
The burdens of leadership
I. That the
position of leader or governor of men is a very trying one.
1. Because of the responsible nature of the duties of leadership.
2. Because of the interest which the true leader takes in his charge.
3. Because of the intractableness of men.
II. The true leader
of men must often be painfully conscious of his insufficiency.
III. The ablest and
holiest leaders of men sometimes fail under the burdens of their position.
Conclusion:
1. Great honours involve great obligations.
2. A man may fail even in the strongest point of his character. Moses
was pre-eminently meek
yet here he is petulant
&c. Therefore
“Watch thou
in all things
” &c.
3. It is the duty of men not to increase
but if possible to lessen
the difficulties and trials of leadership. (W. Jones.)
Seeing afflictions from God’s standpoin:
Christian friend
did you ever take your stand beside your God
and see what there is to be seen? Do so; and it may be that
in your
deprivations and disappointments
you will behold a wonderful and beautiful
arrangement by which you can glorify God far better than by the gratification
of your own selfish and earth-bound desires. Never were the Israelites better
off than when they had just enough manna for the day
and not a morsel over;
and it may be you are richer and happier in your present condition than you
could have been in any other. See if it be not so! “I thank God!” said one
“that I lost my all; for it has led me up into many blessed experiences with my
God which I never knew while I was held down by the golden chain of worldly
possessions. Then my affections were set on things on the earth
but now they
rise to heaven.” If you see things from God’s standpoint your black trouble
will appear fringed with brightness
relieving the monotonous darkness upon
which you have fixed your steady gaze far too long already. Look at your
prolonged affliction from this point of view
and you will discern secret
fingers carving the delicate “lily work” which shall adorn you in the upper
sanctuary
when you become a pillar in the temple of your God. It may be by the
very method so distasteful to you
the cherubim of adoring reverence are being
woven into the texture of your being. Yes
do see what there is to be
seen
for in every dispensation there is the hand of a Divine purpose
full of
love
and wisdom
and grace. (C. H. Spurgeon.)
Afflictions may be full of mercies
In one of the German picture galleries is a painting called
“Cloudland.” It hangs at the end of a long gallery
and
at first sight
It
looks like a huge
repulsive daub of confused colour
without form or
comeliness. As you walk toward it the picture begins to take shape. It proves
to be a mass of exquisite little cherub faces
like those at the head of the
canvas in Raphael’s “Madonna San Sisto.” If you come close to the picture you
see only an innumerable company of little angels and cherubims. How often the
soul that is frightened by trials sees nothing but a confused and repulsive
mass of broken expectations and crushed hopes I But if that soul
instead of
fleeing away into unbelief and despair
would only draw up near to God
it
would soon discover that the cloud was full of angels Of mercy. In one cherub
face it would see
“Whom I love
I chasten.” Another angel would say
“All
things work together for good to them that love God.” (T. L. Cuyler.)
Affliction preferable to sin
Here are two guests come to my door; both of them ask to have a
lodging with me. The one is called Affliction; he has a very grave voice
and a
very heavy hand
and he looks at me with fierce eyes. The other is called Sin
and he is very soft-spoken
and very fair
and his words are softer than
butter. Let me scan their faces
let me examine them as to their character
I
must not be deceived by appearances. I will ask my two friends who would lodge
with me
to open their hands. When my friend Affliction
with some little
difficulty opens his hand
I find that
rough as it is
he carries a jewel
inside it
and that he meant to leave that jewel at my house. But as for my
soft-spoken friend Sin
when I force him to show me what that is which he hides
in his sleeve
I find that it is a dagger with which he would have stabbed me.
What shall I do
then
if I am wise? Why
I should be very glad if they would
both be good enough to go and stop somewhere else
but if I must entertain one
of the two
I would shut my door in the face of smooth-spoken Sin
and say to
the rougher and uglier visitor
Affliction
“Come and stop with me
for may be
God sent you as a messenger of mercy to my soul.” (C. H. Spurgeon.)
Verses 16-20
Gather unto Me seventy men of the elders.
The answer of God to the appeals of men
I. The Lord’s
answer to the appeal of his much-tried servant.
1. The number of the assistants.
2. Their selection.
3. The qualification imparted to them.
II. The Lord’s
answer to the appeal of his perverse people.
1. Recognises the sinful character of their appeal.
2. Demands preparation for the granting of their appeal.
3. Promises the most abundant bestowment of that which they had so
passionately and sinfully desired.
Conclusion: Mark well--
1. The disgusting nature of the sins of gluttony and drunkenness.
2. The necessity of firmly controlling carnal desires. Even those
animal appetites which are lawful must be kept subordinate to higher things.
3. The necessity of submissiveness in prayer. (W. Jones.)
The seventy elders
I. The calling of
the seventy elders is an instance of the organising action of the spirit of
God.
1. A new want needed a remedy.
2. The remedy supplied.
3. The remedy for the want extraordinary.
4. The remedy had its counterpart in--
II. The holy spirit
still carries on the same work.
1. The Church has new needs. She must pray as Moses prayed
and
realising the presence of the Holy Ghost
set herself to meet these new demands
on her energies
in scattered hamlet and crowded alley
where Christ Himself
would come.
2. “Would that all the Lord’s people were prophets!” Each Christian
is a Spirit-bearer. Is he conscious of this dignity and responsibility? Each
has his special gifts. (W. Walters
M. A.)
Helpers for Moses
A gracious God and most sweet Father is moved with the
complaint and grief of His servant
pitying him and yielding presently helpers
to bear this burden with him that he may have more comfort. Who would not joy
in so sweet a judge
no sooner hearing but helping His servant oppressed with a
froward charge. Be we faithful then in our places ever
and if we be too weak
for them some way or other the Lord will help. These seventy men He will have
furnished with His Spirit
never placing any to do a duty to whom He giveth not
some measure of ability to do the same. But when it is said He will take off
the Spirit which is upon Moses and put upon them
we may not think that He
lessened His grace to Moses; but the meaning is
I will give to them of the
same Spirit a portion
whereof I have distributed to him so great a measure;
thine I will not diminish
and yet they shall have what shall be fit. (Bp. Babington.)
Dainties for the people
O sweet God! Moses He will comfort by adding helpers unto
him
and the people also He will satisfy in giving them flesh which they so
lusted for
and that not ordinary flesh
nor gross meat
but quails
which to
this day are accounted dainties. And not for a meal or two
or a day or two
but a whole month together
&c. How showeth this the truth of that Psalm
which after in his time was made (Psalms 1:1-6.). Nay
how showeth this
that whatsoever He will
that can He do both in heaven and earth; and therefore
blessed is the man that putteth his trust in Him. Remember what you read in the
holy gospel (Matthew 6:25). What dearth so great
what
penury so pinching
wherein the Lord cannot help us either ordinarily or
extraordinarily? Can He thus glut His great host with dainty quails
and cannot
He send you and yours bread? Fear not
but cleave unto Him fast
and even past
hope if the case should be such
yet under hope believe all the Scriptures
and
that He will never leave you succourless that openeth His hand and filleth all
things with plenteousness. Only consider that many ways He ever exerciseth the
faith of His children and their patience
whose duty is to bear with
contentment what He sendeth
praying to Him to remember mercy
and to lay no
more upon us than we are able to bear
as He hath promised
use such means as
you can by just and honest labour or otherwise; and be assured
in goodness He
will step in when He seeth time. (Bp. Babington.)
Verse 23
Is the Lord’s hand waxed short?
God’s challenge to the faith and co-operation of His people
I. These words
have special reference to a divinely-revealed purpose which staggers human
reason.
1. Let us look at this purpose. “God hath sent His Son into the
world
. . . that the world through Him might be saved.”
2. The difficulties in the way of this gracious purpose
which excite
men’s fears. There is the inveterate carnality of the human heart
the stubborn
resistance of the human will to the Divine; there is the stolid indifference
of great masses in Christian lands to the practical duties and claims of
religion; and the growing scepticism of the day regarding the verities of the
gospel. Consider also the prevalence of idolatrous systems and heathen
superstitions among great masses of mankind. Take also the subtle rationalism
and keen-witted infidelity which prevail in civilised and semi-Christianised
countries. It requires strong faith in a man to calmly survey this formidable
host of evil in the world and then take his stand by the side of Christ
confident that His cause will triumph.
II. We have in
these words an assertion of divine power which warrants human confidence. God’s
purpose is a promise. He stakes His character on the fulfilment of His Word.
1. He cannot forget.
2. He cannot fail through insincerity.
3. He cannot fail through inadequate power to perform.
III. In these words
we have God’s challenge to the earnest faith
prayer
and co-operation of his
people.
1. The true attitude of the Christian labourer or the Church is to
stand
with one hand of believing prayer taking hold of God
and the other hand
of loving labour taking hold of fallen man
that the fallen may be raised
and
the lost saved.
2. When we are ready for a blessing
God will not fail to bestow it.
(John Innocent.)
The glorious right hand of God
I. With regard to
the church as a whole
how often is it true that she so behaveth herself as if
she had a question in her mind as to whether the Lord’s hand had waxed short?
The mass of us would be afraid to go out trusting in God to supply our needs.
We should need first that everything should be prepared for us
and that the
way should be paved; but we are not ready to leap as champions upon the wall of
the citadel
leading the forlorn hope and planting the standard where it never
stood before. No
we can follow in the track of others. We have few Careys and
few Knibbs
few men who can go first and foremost saying
“This is God’s cause;
Jehovah is the only God
and in the name of the Eternal let the idols be
abolished.” Oh
for more anointed ones to preach the gospel believing in its
intrinsic might
assured that where it is preached faithfully
the Spirit of
God is never absent! O Zion! get thee up
get thee up! Count no more thy hosts
for their strength is thy weakness; measure no longer thy wealth
for thy
wealth has often been thy poverty
and thy poverty thy wealth; think not of the
learning or the eloquence of thy ministers and missionaries
for full often
these things do but stand in the way of the Eternal God. But come thou forth in
simple confidence in His promise
and thou shalt see whether He will not do
according to His Word.
II. When believers
doubt their God with regard to providence
the question might well be asked of
them
“Is the Lord’s hand waxed short?” I do not doubt that I am speaking to
some who have had many losses and crosses in their business. Instead of getting
forward they are going back
and perhaps even bankruptcy stares them in the
face. Or possibly
being hard-working men
they may have been long out of
employment
and nothing seems now to be before their eyes but the starvation of
themselves and their little ones. It is hard to bear this. But dost thou doubt
O believer
dost thou doubt as to whether God will fulfil His promise wherein
He said
“His place of defence shall be the munitions of rocks; bread shall be
given him; his waters shall be sure”? Thy God heareth the young ravens when
they cry
and giveth liberally to all the creatures that His hands hath made
and will He forget His sons and His daughters--His people bought with blood
His own peculiar heritage? No; dare to believe Him now. His hand has not waxed
short. Please not Satan
and vex not thyself by indulging any more those hard
thoughts of Him. Say
“My Father
Thou wilt hear my cry; Thou wilt supply all
my needs”; and according to thy faith
so shall it be done unto thee.
III. There is a
third way by which this question might be very naturally suggested
and that is
when a man who has faith in christ is exercised with doubts and fears with
regard to his own final perseverance or his own present acceptance in Christ.
IV. This is a
question which I may well ask of any here present who are convinced of sin
but
are afraid to trust their souls now
at this very hour
in the hand of a loving
Saviour. “Oh
He cannot save me
I am so guilty
so callous! Could I repent as
I ought
could I but feel as I ought
then He could save me; but I am naked and
poor and miserable. How can He clothe
enrich
and bless me? I am cast out from
His presence. I have grieved away His Spirit; I have sinned against light and
knowledge--against mercy--against constant grace received. He cannot save me.”
“And the Lord said unto Moses
Is the Lord’s hand waxed short? thou shalt see
now whether My word shall come to pass unto thee or not.” Did He not save the
chief of sinners
Saul of Tarsus? Why
then
can He not save you? Is it not
written
“The blood of Jesus Christ His Son
cleanseth us from all sin”? Has
that blood lost its efficacy?
V. And you say
do
you
that God will not avenge your sins upon you
that ye may go on in your
iniquities and yet meet with no punishment; that ye may reject Christ and do it
safely. Well
soul
” thou shalt see whether His word shall come to pass or
not.” But let me tell thee His hand is not waxed short; He is as strong to
punish as when He bade the floods cover the earth; as powerful to avenge as
when He rained hail out of heaven upon the cities of the plain. He is to-day as
mighty to overtake and punish His enemies as when He sent the angel through the
midst of Egypt
or afterwards smote the hosts of Sennacherib. Thou shalt see
whether He will keep His word or not. Go on in the neglect of His great
salvation; go to thy dying bed
and buoy thyself up with the false hope that
there is no hereafter; but
sinner
thou shalt see; thou shalt see. This point
in dispute shall not long be a matter of question to be cavilled at on the one
side
and to be taught with tears on the other. (C. H. Spurgeon.)
A strange question
It is a singular thing that such a question as this should ever be
asked at all: “Has the Lord’s hand waxed short?” If we look anywhere and
everywhere
apart from the conduct of man
there is nothing to suggest the
suspicion.
1. Look to God’s creation! Is there anything there which would make
you say
“Is the Lord’s hand waxed short?” What pillar of the heavens hath
begun to reel? What curtain of the sky hath been rent or moth-eaten? Have the
foundations of the earth begun to start? Hath the sun grown dim with age? or
have the starry lamps flickered or gone out in darkness? Are there signs of
decay to-day upon the face of God’s creation? Have not howling tempests
the
yawning ocean
and death-bearing hurricanes
asserted but yesterday their
undiminished might? Say
is not the green earth as full of vitality
as ready
to yield us harvests now
as it ever hath been? Do the showers fall less
frequently? No; journey where you will
you will see God as potent upon the
face of the earth
and in the very bowels of the globe
as He was when He first
said
“Let there be light and there was light.” There is nothing which would
tempt us to the surmise or the suspicion that the Lord’s hand hath waxed short.
2. And look ye too in providence; is there aught there that would
suggest the question? Are not His prophecies still fulfilled? Does He not cause
all things to work together for good? Do the cattle on a thousand hills low out
to Him for hunger? Do you meet with the skeletons of birds that have fallen to
the ground from
famine? Doth He neglect to give to the fish their food
or do the sea-monsters
die? Doth not God still open His hand and supply the want of every living
thing? Is He less bounteous to-day than He was in the time of Adam? Is not the
cornucopia still as full? Doth He not still scatter mercies with both His hands
right lavishly? Are there any tokens in providence any more than in nature
that God’s arm hath waxed short?
3. And look ye too in the matter of grace; is there any token in She
work of grace that God’s power is failing? Are not sinners still saved? Are not profligates still
reclaimed? Are not drunkards still uplifted from their sties to sit upon the throne with princes?
Is not the Word of God still quick and powerful
sharper than any two-edged
sword? Where have ye seen the sword of the Lord snapped in twain? When hath God
assayed to melt a h-art and failed in the attempt? Which of His people has
found the riches of His grace drained dry? Which of His children has had to
mourn that the unsearchable riches of Christ had failed to supply his need? How
is it
then
that such a question as this ever came from the lips of God
Himself? What could there have been that should lead Him or any of His
creatures to say
“Is the Lord’s hand waxed short?” We answer
there is but one
creature that God has made that ever doubts Him. The little sparrows doubt not:
though they have no barn nor field
yet they sweetly sing at night as they go
to their roosts
though they know not where to-morrow’s meal shall be found.
The very cattle trust Him; and even in days of drought
ye have seen them when
they pant for thirst
how they expect the water; how the very first token of it
makes them show in their very animal frame
by some dumb language
that they
felt that God would not leave them to perish. The angels never doubt Him
nor
the devils either: devils believe and tremble. But it was left for man
the
most favoured of all creatures
to mistrust his God. This high
this black
this infamous sin of doubting the power and faithfulness of Jehovah
was
reserved for the fallen race of rebellious Adam; and we alone
out of all the
beings that God has ever fashioned
dishonour Him by unbelief and tarnish His
honour by mistrust. (C. H. Spurgeon.)
No failure of Tower with God
Amongst all the gods of the heathen Jupiter was in the greatest
esteem
as the father and king of gods and was called Jupiter
quasi juvans
pater
a helping father
yet (as the poets feign) be wept when he
could not set Sarpedon at liberty; such was the imbecility and impotency of
this master-god of the heathen. But the hand of our God is never shortened that
it cannot help
He is ever able to relieve us
always ready to deliver us.
Amongst all the gods there is none like unto Him
none can do like unto His
works
He is God Omnipotent. (J. Spencer.)
Verses 27-30
Eldad and Medad do prophesy.
Eldad and Medad
Eldad and Medad seem instances of unlicensed preaching and
prophesying; and this
at a time of scanty knowledge and rare spiritual
illumination
was not without its dangers. So thought Joshua
and
jealous for
Moses’ supremacy
besought him to rebuke them. But the great prophet
wholly
wanting in the thought of self
rebuked Joshua instead. “Enviest thou
” he said
“for my sake?” and then added
in words of noble hyperbole
“Would God that all
the Lord’s people were prophets!”
I. The first
thought that occurs to us in reading this scene is the good
felt by the
greatest
of zeal and enthusiasm. And the second is
how to discover it
how to
encourage it in God’s service. But then comes the further question
Have these
men the prophet’s capacity? Have they that primary want
the prophet’s faith?
Have they fire
perseverance
and courage?
1. The prophet’s faith. Take away from the prophet this faith in the
living God
speaking to him
teaching him
encouraging him
in the midst of
life’s sorrows and temptations
and he is nothing. Give him that belief
and
his confidence
his courage is unshaken.
2. There is the prophet’s belief in the moral order underlying the
established order of things
as the only safe and sure foundation on which peace
and prosperity in a nation can be built.
II. The prophetic
message
however varied its tone
however startling its communication
is
always in substance
as of old
the same: “He hath showed thee
O man
what is
good; and what doth the Lord require of thee
but to do justly
and to love
mercy
and to walk humbly with thy God?”
III. Would that the
people of the Lord were all prophets! Would that we had all more of the fire of
enthusiasm
leading us to go forth and act
and learn in acting
not waiting
till we have solved all doubts or perfected some scheme of action!
IV. Zeal may often
make mistakes
but it is better than no zeal. Truth is not merely correctness
accuracy
the absence of error
nor even the knowledge of the laws of nature.
It is also the recognition of the moral and spiritual bases of life
and the
desire to promote and teach these among men. (A. G. Butler
D. D.)
Noble to the core
I do not agree with those who think that there was any
diminution of the spirit that rested upon Moses. It is very difficult to speak
of the subdivision of spirit. You cannot draw it off from one man to others
as
you draw off water. The whole Spirit of God is in each man
waiting to fill him
to the uttermost of his capacity. It seems to me
therefore
that nothing more
is intended than to affirm that the seventy were “clothed upon” with the same
kind of spiritual force as that which rested upon Moses. For sixty-eight of
them the power of utterance was only spasmodic and temporary. “They prophesied
but they did so no more.” Emblems are they of those who
beneath some special
influence like that which cast Saul down among the prophets
suddenly break out
into speech and act
and give promises not destined to be fulfilled. Two
however
of the selected number
who
for some reason
had remained in the
camp
suddenly became conscious of their reception of that same spirit
and
they
too
broke out into prophecy and appeared to have continued to do so.
Instantly a young man
jealous for the honour of Moses
carried to him the
startling tidings
“Eldad and Medad do prophesy in the camp”; and as he heard
the announcement Joshua
equally chivalrous
exclaimed
“My lord Moses
forbid
them!” eliciting the magnificent answer
“Art thou jealous for my sake? Would
God that all the Lord’s people were prophets--that the Lord would put His
Spirit upon them!” It was as if he said
“Do you think that I alone am the channel
through which the Divine influences can pour? Do you suppose that the supplies
in the being of God are so meagre
that He must stint what He gives through me
when He gives through others? If it should please Him to create new stars
must
He rob the sun of its light to give them brilliance? Is the gratification of a
mean motive of vanity a matter of any moment to me
who have gazed on the face
of God? Besides
what am I
or what is my position
amongst this people
compared with the benefit which would accrue to them
and the glory which would
redound to God
if He did for each of them all that He has done for me?” This
is the spirit of true magnanimity. A spirit of self aggrandisement is set on
retaining its exclusive position as the sole depository of the Divine blessing
and this has the certain effect of forfeiting it
so that fresh supplies cease
to pass through. There is no test more searching than this. Am I as eager for
God’s kingdom to come through others as through myself? And yet
in so far as
we fall short of that position
do we not betray the earthly ingredients which
have mingled
and mingle still
in our holy service? (F. B. Meyer
B. A.)
Young men are ordinarily rash in judging others
The doctrine from hence is that young men are ordinarily rash in
judging others
yea
more rash than elder men
and consequently more apt to
judge amiss
and to give evil counsel and sentence of such things as are well
done. Such were Rehoboam’s green heads; they gave green counsel
and such as
cost him the loss of the greatest part of his kingdom (1 Kings 12:8; 1 Kings 12:13-14). The reasons are
plain. First
age and years bring experience and ripeness of judgment and so
wisdom. Youth is as green timber; age as that which is seasoned (Job 32:7). Again
their affections being
hotter and stronger are more inconstant and unbridled
realty to run into
extremities
as untamed heifers not used to the yoke. Lastly
they put far from
them the evil day; they think themselves privileged by their age
and make
account they have time enough hereafter to enter into better courses. The uses:
1. This teacheth us not to rest in the judgment
nor to follow the
counsel of young men
except they have old men’s gifts and graces in them. For
touching gifts
it is true which Elihu testifieth (Job 32:9).
2. Let young men suffer their elders to speak before them
especially
in censuring things that are strange.
3. Seeing rashness and unadvisedness are specially incident to youth
let them learn to season their years with the Word of God
let them make it
their meditation
whereby they may repress such hot and hasty and headstrong
passions. (W. Attersoll.)
Enviest thou for my
sake?--
The increase of the Redeemer’s kingdom
Moses had no share in the narrow feelings which Joshua had
displayed
feelings of envy and jealous. He had no wish to engross the
distinctions of Israel
but
on the contrary
he would have greatly rejoiced
had all the congregation been richly endowed from above
though he himself
might have ceased to have been conspicuous in Israel. We consider that the
lawgiver Moses
when so finely reproving Joshua for envying for his sake
is
worthy of being admired and earnestly imitated; for that
in thus showing
himself above all littleness of mind and contempt of this world
so that God
might be magnified and His cause advanced
he reached a point of moral
heroism--aye
far loftier than that at which he stood when
in the exercise of
superhuman power
he bade darkness cover the land of Egypt
or the waters of
the Red Sea divide before Israel. We are not bound to expatiate at any length
on the magnanimity thus displayed by Moses. We have adopted the instance in
order to show you how direct a parallel may be found in the history of the forerunner
of our Lord
John the Baptist. So soon as the Saviour entered on the ministry
the great office of John was at
an end. John still continued to baptize
and thus prepare men for the
disclosures of that fuller revelation with which Christ was charged. In this
way the ministry of our Lord and that of His forerunner were for a while
discharged together; though
inasmuch as Christ wrought miracles
and John did
not
there was quickly
as might be expected
more attendance on the preaching
of the Redeemer than on that of the Baptist. Now
this appears exactly the
point when in truth John’s disciples
who
like Joshua
were jealous of the
honour of their Master
thought Jesus intrenching upon his province. But
however galling it might be to his followers thus to see their master
neglected
to John himself it was matter of great gladness that He whom he had
heralded was thus drawing all men towards Him. And the Baptist takes occasion
to assure his disciples that what had moved their jealousy and displeasure was
but the beginning--the first display of a growing spirit to which no bounds
could be set. They were not to imagine that there could be any alteration in
the relative positions of Jesus and John; nor that John would ever take that
part of which
in strange forgetfulness of his own sayings
they seemed to wish
to come to pass. On the contrary
he wished them distinctly to understand that
being only of earth--a mere man like one of themselves--he must decline in
importance
and at length shrink altogether into insignificance. Whereas
Christ
as coming from above
and therefore being above all--possessing a
Divine nature as well as a human
and consequently liable to no decay--would go
on discharging His high office
enlarging His sway according to the prediction
of Isaiah
“To the increase of His government and peace there shall be no end
upon the throne of David
and upon his kingdom.” And all this gradual fading
away of himself
and this continued exaltation of Christ
the Baptist gathers
into one powerful and comprehensive sentence
saying of our blessed Lord
“He
must increase
but I must decrease.” And now consider more distinctly how
character was here put to the proof; or in what respects either Moses or John
deserve imitation. The truth is
that it is natural to all of us to envy the
growing reputation of others; and to be jealous where it seems likely to trench
upon our own. The courtier
for example
who has long sought to stand high in
the favour of his sovereign; and who perceives that a younger candidate
who
has just entered the field
is fast outstripping him
so that the probability
is that he will soon be widely distanced; we cannot marvel if he regard the
youthful competitor with irritated feelings in place of generously rejoicing in
his rapid success. It would be a very fine instance of magnanimity if this
courtier were to cede gracefully the place to his rival
and offer him
with
marks of sincerity which could not be mistaken
his congratulations on having
passed him in the race. But we could not look for such magnanimity. The case
however
is widely different when it is in the service of God
and not of an
earthly king
that the two men engage. Here by the very nature of the service
the grand
thing aimed at is the glory of God and not personal aggrandisement; and there
is therefore ground for expecting that if God’s glory be promoted
there will
be gladness of heart in all Christians
whoever the agent who has been
specially honoured. But
alas! for the infirmity of human nature; there is no room for
questioning that even Christians can be jealous of each other
and feel it a
sore trial when they are distanced and eclipsed in being instrumental in
promoting Christianity. We are far enough from regarding it as a matter of
course
that a veteran in the missionary work would feel contented and pleased
at seeing that work which had gone on so slowly with himself
progress with
amazing rapidity when undertaken by a younger labourer; on the contrary
arguing from the known tendencies of our nature
we assume that he must have
had a hard battle with himself before he could really rejoice in the sudden
advance of Christianity; and we should regard him as having won
through the
assistance of Divine grace
a noble victory over some of the strongest cravings
of the heart when he frankly bade the stripling
God speed! and rejoiced
as he saw the idols fall prostrate before him. (H. Melvill
B. D.)
All God’s people must beware of envy
Envy is an affection compounded of sorrow and malice. For such
persons are malicious
always repining and grudging at the gifts of God
bestowed upon others
and
as it were
look asquint at them (as Genesis 26:12-14; Genesis 26:27; Genesis 30:1; Genesis 31:1; Mark 9:38; John 3:26-27).
1. Because it is a fruit of the flesh (Galatians 5:21)
as carnal grief and
hatred are
of which it is compounded: for it maketh men repine at the
prosperity of others
and that which is worst of all
to hate the persons that have
those gifts. This appeareth in the Pharisees (Matthew 27:18).
2. God bestoweth His gifts where He will
and to whom He will
and in
what measure He will (Matthew 20:15).
3. It procureth the wrath of God
and is never left without
punishment
as appeareth in the next chapter
where Miriam
the sister of
Moses
is stricken with the leprosy
because she envied the gifts of Moses; God
showing thereby how greatly He detested this sin.
4. Whatsoever is bestowed upon any member
is bestowed upon the whole
body (1 Corinthians 12:1-31.). Whatsoever
is given to any part
is giving for the benefit of the whole Church: why
then
should we envy any
seeing we have our portion in it?
5. It is a devilish vice; it is worse than fleshly
and yet if it
were no more
it were sufficient to make us to detest it: and it transformeth
us into the image of Satan
who envied the happiness of our first parents in
the garden (Genesis 3:5). So Cain was of that evil
one (1 John 3:12)
and envied his
brother
because God accepted him and his sacrifice (Genesis 4:5).
6. It crosseth and controlleth the wisdom of God in the distribution
of His gifts and graces
as if God had done them wrong and been too good to
others: we can challenge nothing as due to ourselves
but whatsoever we have we
have it freely: howbeit
the envious like not His administration
but dislike
that others should enjoy that which they want.
7. It is against the rule of charity which rejoiceth at the good of
others (1 Corinthians 13:1-13.)
and is
ready to bestow and communicate good things where is want of them. So
then
where envy is
there charity is not; and where charity is
there envy is not.
Uses:
1. This teacheth us that all are subject to this evil
even they that
are godly
and in a great measure sanctified
are apt to envy at others
excelling in the graces of God. The best things are subject to be abused
through our corruption.
2. It serveth to reprove many malicious persons: some envy others
temporal blessings: others envy them the grace of God. If they have more
knowledge than themselves they cannot abide them
but speak all manner of evil
against them. Hence it is that Solomon opposeth envy and the fear of God as
things that cannot possibly stand together (Proverbs 23:17)
and in another place a
sound heart and envy (Proverbs 14:30).
3. Let us use all holy and sanctified means to prevent it
or to
purge it away if it has seized upon us. Store of charity and humility tempered
together will make a notable defence and preservative against this malady. (W.
Attersoll.)
Needless envy
Moses wondered that Joshua should be so excited about this matter.
He correctly estimated the young man’s temper; he said
This is envy: why this
envy
Joshua? is it for my sake that thou art making a grievous miscalculation
of my spirit? do not be envious on my account. Contrast the spirit of Moses
with the spirit of Joshua. From the greater expect more. Thus is the quality of
men revealed. Our judgments are ourselves put into words. Not that this was
necessarily what might be termed the most wicked jealousy or envy. There is a
kind of envy that may be regarded as almost chivalrous. That may be the most
dangerous envy of all. Let us get at the root of this matter. Moses certainly
delivered himself from all imputations of the kind
for instead of wanting the
prophecy to be confined to himself he would have it multiplied over the whole
host of the people of God. Great men do not want to be great at the expense of
others. The text
though an inquiry
is as much a revelation of the quality of
Moses as it is of the quality of Joshua. The most dangerous envy is often envy
by proxy. Two men are at deadly feud; circumstances arise which lead to
explanation; explanation leads to adjustment; adjustment soon becomes hearty
reconciliation; the two principals are satisfied. But what is all this tumult
in the air? what all this petty criticism? The two principals are satisfied
but there are others that are fighting the battle over again
and professedly
in the name of one of the reconciled men or the other. This is folly. We should
rather anticipate reconciliation and make the most of it than say
through
wickedness of heart
Though you may be satisfied
we are not
and we mean to
continue the battle. That may be high temper
but it is the temper of the
devil. Along the same line of illustration we come upon over-zeal. The Jehua
rose up a million thick on the road. What are they doing? Converting men by
force. They are going to stand this no longer; if men will not go to church
then they shall go to gaol; if men will not obey spontaneously
they shall obey
coercively; they shall have no longer any parleying with the enemy. The only
compulsion that is as everlasting as it is beneficent is the compulsion of
persuasion. “Knowing the terror of the Lord
we persuade men.” Herein is the
dignity and herein is the assured duration of the kingdom of Christ; it is a
kingdom of light and love and truth and reason. Love is the everlasting--and I
will add
is the invincible--law. What was Joshua’s motive? Was he afraid that
other men would rise and be as lofty as Moses? That was not the view which
Moses himself took of the occasion. Moses was not afraid of competition. Moses
proved his right to the leadership by the nobleness of his spirit. Would God
that this proof of Divine election attended all our policy! No man can pull you
down but yourself. Moses knew that what was lacking in appreciation of himself
would be made up in proportion as the people themselves became prophets. The
more the people prophesied the more they would appreciate Moses. They would
know what he had to bear; what occasional torment of soul. Have pity upon one
another; believe
and be kind
and hope; let the devil do all the bad work
you
get to your knees and to the work of brotherly sympathy and help. Moses saw
what Joshua did not discern. Moses saw that it is part of the prophet’s
function to make other people prophets. Great men are not sent to create little men. Wherever there
is a great prophet there will be a prophetic church; the whole level of life
and thought will be elevated. Not that the leader can always command this kind
of evidence and credential. It may come after his death. Some men have to die
that they may be known. Great men are inspirations
not discouragements. That
is the difference between real greatness and factitious greatness. Where there
is real greatness it acts as an inspiration
as a welcome; there is a benign
and generous hospitality about it. Real greatness can condescend without
appearing to stoop; real greatness can be humble without being oppressive to
those to whom it bows itself; real greatness encourages rising power just as
the sun encourages every flower in the garden. The Church of Christ is not
afraid of rival institutions. The Church says
“Enviest thou for my
sake?”--nothing can put me down; I am founded by Christ
saith the Church
I am
built upon a rock; the gates of hell cannot prevail against me--“Enviest thou
for my sake?”--cease thine envying
it is wasted energy. We are building up all
kinds of rival institutions
and yet the Church rises above them all. Let the
Church have time and opportunity to utter her gospel and declare herself; and
let her be faithful to her own charter
and all will be well. Truth always
wins
and wins often at once; not in the palpable and vulgar way called
winning
but by a subtle
profound
mysterious
eternal way that asks ages by
which to justify its certainty and its completeness. (J. Parker
D. D.)
Would God that all the
Lord’s people were prophets.
The prophet’s work
The prophets were not mainly foretellers of future events
but
interpreters and forthtellers of God’s will; not minute historical soothsayers
but essentially patriots
statesmen
moral teacher
chosen vessels of
spiritual revelation. In each of their duties they were great. As statesmen
they were intensely practical
gloriously fearless; seeing that there was no
distinction between national and individual morality; recognising that what is
morally wrong can never be politically right. As patriots they were men of the
people; pleading against oppression
robbery
and wrong; braving the anger of
corrupted multitudes; reproving the crimes of guilty kings. As spiritual
teachers they fostered in Israel the conviction of their lofty destiny by
upholding the majesty of God’s law
by preserving the authority of His worship
by pointing to the revelation of His Son. In each of these functions they have
an eternal value for the human race. Every reformation has been effected by
following in the path which they trod as pioneers. The Hebrew prophets were
marked by three great characteristics--Heroic Faith
Unswerving Hope
and
Absolute Belief in Righteousness.
1. I shall name their heroic faith. “All men have not faith.” They
either openly deny and disbelieve
or more often saying they believe act as
though they did not. They are cowed by the power of wickedness
or tempted by
its seductions. If they begin to make an effort for good
they fling up the contest
as soon as they find that it will compromise their interests. Most often they
will brave no danger
expose no falsehood
stand up against no wrong; they will
spread their sails to every veering
breeze; they will swim with the stream; they will look on success and
popularity as the ends of living and the tests of truth. Not so the prophets.
They will not be deceived by the vain shows of the world
nor seduced by
its bribes
nor blunt the edge of their moral sense with its manifold
conventions. Terror will not daunt
nor flattery lure them. Through lives of
loss and persecution they will go on with an intense and quiet perseverance
which no success will cause them to relax
and no reverse subdue. They will
devote every energy and possession to the cause of God
and the service of the most helpless
of mankind.
2. They saw beyond. Over and around them towered the colossal
kingdoms of the heathen. The giant forms of empires around them were but on
their way to ruin
because they were not founded on righteousness. Kings
priests and mobs might be against them; they were but vain and idle men (Jeremiah 1:17-19). And if they had the
faith which looked beyond the little grandeurs of men
they also had the hope
which looked beyond their sorrows
and this hope spread outwards in
ever-widening circles. Amid the apostacy of Israel they always prophesied that
Israel should not be utterly destroyed. And this hope was concentrated in their
greatest and most unfaltering prophecy of an Anointed Deliverer
a coming
Saviour for all mankind: a Man who should be “a hiding-place from the wind; and
a covert from the tempest;
the shadow of a great rock in a weary land.”
3. The third great characteristic of the Hebrew prophets is their
sense that the very end and aim of all religion is simply righteousness: that
there is an abysmal difference between a mere correct worship and a living
faith. Such was the spirit of the prophets. Let us conclude by considering the
way in which we too
in our measure
are called to share in their spirit
and
to continue their work.
God calls all His people to be prophets
As of old
He calls His Gideon from the threshing-floor
and His
Amos from the sycamore fruit; His Moses from the flocks; His Matthew from the
receipt of custom; His John from the priestly family; His Peter from the
fishing-net
and His Paul from the rabbi’s school; so now He calls us from the
farm and from the merchandise
from the shop and from the office
from the
profession and from the trade
from the priest’s pulpit and from the servants’
hall. He calls us in boyhood
He calls us in manhood
He calls us in old age.
In His sight there is not an inch-high difference between the stage on which
the prince and the stage on which the pauper plays his part. Both alike are
called
and called only to be good men and true
brave and faithful. Both have
a like mission
and both alike shall
if they do Christ’s work
receive His
hundred-fold reward. The boy at school who will not join in the bad language of
his companions; the soldier in the barracks who will kneel down and pray
though all his comrades jeer; the tradesman who will hold out against a
dishonest custom of his guild the tenant who in the teeth of his interests will
give his vote at the dictates of conscience; the Churchman who for truth’s sake
will try to break the tyrannous fetters of false opinion; the philanthropist
who will bear the unscrupulous taunts of the base
because he denounces a
nation’s guilt--these
too
have in them something of the prophet. They help to
save the world from corruption and society from spiritual death. This was the
example that Christ set us all. That man is most a prophet of Christ who loves
Him best. And he loves Him best who keeps His commandments. His commandments
were but two: Love God; Love one another. (Archdeacon Farrar.)
Monopoly and freedom in religious teaching
I. A protest
against monopoly in religious teaching.
1. The prevalence of this monopoly.
2. The causes of this monopoly.
3. The iniquity of this monopoly. What arrogancy! Is not one mind as
near the fountain of knowledge
the source of inspiration
as another?
II. An authority
for freedom in religious teaching.
1. All the Lord’s people ought to be teachers. The possession of
superior knowledge implies the obligation to disseminate it.
2. All the Lord’s people might be teachers. All that is wanted is
“that the Lord would put His Spirit upon them”; and this Spirit is free alike
to all. (Homilist.)
The Spirit given to all
“Would God
” was the longing of Moses
“that all the Lord’s people
were prophets
and that the Lord would put His Spirit upon them!” His desire
was fulfilled at Pentecost
and is realised now. Every believer possesses the
Holy Spirit
not for his own spiritual life only
but to be a witness for
Christ
as were the hundred and twenty at Pentecost. Equally does the charge to
publish the glad tidings
and the promise of adequate power come to every one
according to that closing command of inspiration
“Let him that heareth say
Come!” Nay
more
the tongue of fire
the gift of utterance in its fitting
measure
is always bestowed upon the kindled heart. Every one who seeks humbly
and prayerfully to be a witness for Christ
in the home
in the ways of toil
in the spheres of infer-course
in the house of prayer
by the printed page
with the lips
and by the life
every such faithful disciple of the living Master shall
receive His promised gift
the Pentecostal power of the Holy Ghost! (J. G.
Butler
D. D.)
Divine inspiration
In different forms and in different degrees that noble wish was
fulfilled. The acts of the hero
the songs of the poet
the skill of the
artificer
Samson’s strength
the music of David
the architecture of Bezaleel
and Solomon
are all ascribed to the inspiration of the Divine Spirit. It was
not a holy tribe
but holy men of every tribe
that spake as they were moved
carried to and fro out of themselves
by the Spirit of God. The prophets
of
whom this might be said
in the strictest sense
were confined to no family or caste
station
or sex. They rose
indeed
above their countrymen; their words were to
their countrymen
in a peculiar sense
the words of God. But they were to be
found everywhere. Like the springs of their own land
there was no hill or
valley where the prophetic gift might not be expected to break forth. Miriam
and Deborah
no less than Moses and Barak; in Judah and in Ephraim
no less
than in Levi; in Tekoah and Gilead
and
as the climax of all
in Nazareth
no
less than in Shiloh and Jerusalem
God’s present counsel might be looked for.
By this constant attitude of expectation
if one may so call it
the ears of
the whole nation were kept open for the intimations of the Divine Ruler
under
whom they lived. None knew beforehand who would be called . . . In the dead of
night
as to Samuel; in the ploughing of the field
as Elisha: in the gathering
of the sycamore figs
as to Amos; the call might come . . . Moses was but the
beginning; he was not
he could not be the end. (Dean Stanley.)
Verses 31-35
They gathered the quails.
The quails
I. Israel’s
complaint.
1. Its object was food.
2. Its nature was intense. “Fell a lusting.”
3. It was general.
4. It was accompanied with tears. A faint
weary
disappointed
people. Tears
chiefly
of discontent.
5. It was associated with the retrospections of memory. “We
remember
” &c. (Numbers 11:5). They should also have
remembered some other things of that past. Their bondage
&c.
6. It made present things distasteful. “There is nothing at all.”
There was a time when they did not call the manna nothing. Longing for what we
have not tends to cause disparagement of things possessed.
II. Moses’
perplexity. Great popular leaders have often been perplexed by the unreasonable
clamours of their followers. Have often been urged farther than their greater
prudence and wisdom would have chosen. People have often damaged their own
cause by exorbitant demands.
1. Moses displeased at the position in which he found himself. “My
wretchedness “ (Numbers 11:15). His faith faltered (Numbers 11:11-12). Especially displeased
with the people (Numbers 11:10).
2. In his perplexity cried to the Lord. A good example. God “ a
present help in trouble.”
3. He acknowledges his own weakness (Numbers 11:21-22). He could not feed the
people. It would be suicidal to kill the flocks and herds
even if they were
enough. Needed for sacrifice; and the religious well-being of the people of
most importance.
4. He receives comfort
and direction (Numbers 11:23).
III. God’s
providence. Nature is His storehouse
in which He has garnered food for man and
beast. He made all living things. Endowed them with habits and instincts. Made
the quails. Ordained their migratory habits. Made and ruled the winds. When the
quails came
the wind was ready. It fulfilled the word of God. The wonderful
flight of birds. The scene in the camp. What was sent so abundantly seems to
have been thanklessly received. Divine anger went with the gift. Many of the
people died. Learn--
1. To pray for the blessing of contentment.
2. To seek the moderation of our desires.
3. To pray for grateful hearts.
4. To acknowledge the hand of God in the supply of our wants.
5. To be chiefly anxious for the supply of spiritual need. (J. C.
Gray.)
The graves of lust
I. There are
perpetual resurrections of easily besetting sins.
1. The side from which the temptation came to them (Numbers 11:4-6). This mixed multitude
corresponds precisely to the troop of disorderly passions and appetites
with
which we suffer ourselves to march through the desert of life. Passions
desires
ever mad for indulgence
and reckless
scornful of Divine law.
2. The special
season when the easily besetting sin rose up and again made them its slave. It
is a fact which all close students of human character must have observed
that
there is a back-water of temptation
if I may so speak
which is more deadly
than its direct assaults. You may fight hard against a temptation
and fight
victoriously. You may beat it off
and then
when
weary with the conflict
you
suffer the strain of vigilance to relax
it shall steal in and easily master
the citadel
which lately it spent all its force in vain to win. Beware of your
best moments
as well as of your worst; or rather the moments which succeed the
best. They are the most perilous of all.
II. There comes a
point in the history of the indulgence of besetting sins
when god ceases to
strive with us and for us against them
and lets them. Have their way.
1. God has great patience with the weaknesses and sins of the flesh.
But it is a dreadful mistake to suppose that therefore He thinks lightly of
them. He regards them as sins that must be conquered
and
no matter by what
sharp discipline
extirpated and killed. He knows that
if tolerated
they
become the most deadly of spiritual evils
and rot body and spirit together in
hell.
2. Hence all the severer discipline by which the Lord seeks to purge
them
the various agencies by which He fights with us and for us against their
tyrannous power. What is life but one long discipline of God for the cleansing
of the flesh? Are not the after-pains of departed sensual joys among its chief
stings and thorns?
3. Left alone by God. God does not curse us; He leaves us to
ourselves; that is curse enough
and from that curse what arm can save us! We
will have it
and we shall have it. We leap through all the barriers which He
has raised around us to limit us
yea
though they be rings of blazing fire
we
will through them and indulge our lust; and in a moment He sweeps them all out
of our path--perhaps roses spring to beguile
where flames so lately blazed to
warn.
III. The end of that
way is
inevitably and speedily
a grave. The grave of lust is one of the most
awful of the inscriptions on the headstones of the great cemetery
the world.
In how many do we now search in vain for fruits whose flowers once bloomed
there; for generous emotions
swift responses to the appeals of sorrow
unselfish
ministries
and stern integrity? How many have learnt now to laugh at emotions
which once had a holy beauty in their sight; to fence skilfully with appeals
which once would have thrilled to the very core of their hearts; to grasp at
advantages which once they would have passed with a scornful anathema
and to
clutch at the gold which was once the glad instrument of diffusing benefits
around! Yes! there are graves enough around us--graves of passion
graves of
self-will
graves of lust. Beware
young men; young women
beware! Beware! for
the dead things buried in these graves will not lie quiet; they stir and start
and ever and anon come forth in their ghastly shrouds and scare you at your
feasts. No ghosts so sure to haunt their graves as the ghosts of immolated
faculties and violated vows. The memories which haunt the worn-out worldling’s
bed of impotence or lust are the true avengers of Heaven. The brain loses power
to repel them
but retains power to fashion them. Once it could drive away
thoughts and memories; now it can only retain them
and fix them in a horrid
permanent session on their thrones. (J. B. Brown
B. A.)
The Israelites’ sin and punishment
I. Their sin many
consider a trifle. Certainly it was not of that character which the judgment inflicted
on them would lead us to anticipate. We read here of no enormous transgression
or daring violation of God’s law. All they were guilty of
was a strong desire
for something which God had not given them. “Something evil
” you will say
perhaps
but not so; it was one of the most harmless things they could have
desired. The Lord had provided them with manna for their support; they were
weary of manna and wanted flesh. “The children of Israel
” we read
“wept
again
and said
Who shall give us flesh to eat?”
1. You see
then
the nature of the sin we have before us. It is a
sin of the heart--coveting
desiring; and that not slightly
but very eagerly
with the full bent of the mind. It is not spiritual idolatry
though it is like
it. That is making too much of what we have; this is making too much of what we
want.
2. Look at the cause or spring of Israel’s sin. Their desire for
flesh was a desire springing up amidst abundance. It had its origin
not in
their necessities
but m their vile affections
their own unsubdued
carnal
minds.
3. Observe next the occasion of Israel’s sin. Oh
dread the mixed
multitude. Stand in fear of worldly-minded professors of Christ’s gospel. They
will teach you to lust for the things you now despise. They will drive
if not
the fear
yet the peace of God from your hearts
and all they will give you in
exchange for it will be a craving
aching soul
a share in their own
restlessness and discontent.
4. Mark the effect of their sin
its immediate effect
I mean
on
their own minds. It made them completely wretched. The truth is
the mind of
man cannot long bear a strong and unchecked desire. It must be gratified or
have a prospect of being gratified
or it consumes the soul. Perhaps we may
say
this is one main ingredient in the misery of hell--a longing
and a
longing
and a longing still
for something that can be never had.
5. Notice one thing more in this craving of the Israelites--its
sinfulness or guilt. Wherein
then
did its sinfulness lie? In the twentieth
verse
God tells us. He pronounces it a contempt of Himself. Moses is commanded
to go to the weeping people
and say to them
“Ye have despised the Lord which
is among you.” And how had they despised Him?
In three respects.
1. They had low thoughts of His power. “Who
” they asked
“shall give
us flesh to eat?” Who can give it?
2. And their conduct involved in it a making light of His goodness.
They had evidently lost sight at this time of all He had done for them
or if
not so
they lightly esteemed what He had done.
3. And then there was also here a despising of God’s authority.
II. Look at the
conduct of them insulted God towards them in consequence of their sin.
1. He granted their desire. We are told again and again that it
displeased Him
that His anger was kindled greatly against the people on
account of it; but how does He show His displeasure? He begins with giving them
the very thing they wish for; He works a miracle to give it them; He gives it
them to the utmost extent of their desires
and beyond them. But what was God
really doing all this while? He was only vindicating His aspersed honour.
2. The Lord took vengeance on these Israelites
and this in a fearful
manner and at a very remarkable time. It is often the will of God to make our
sin our punishment. We eagerly crave something; He gives us what we crave
and
when we have it
He either takes away from us all our delight in it
and so
bitterly disappoints us
or else He causes it to prove to us a source of
misery. (C. Bradley
M. A.)
The judgments of God sometimes come very suddenly
In the midst of their lusts and pleasures
behold how God’s
judgments come upon them. They had feasted a long time
and had glutted
themselves with their flesh; now their sweet meat had sour sauce. The doctrine
arising from hence is this
that the judgments of God do oftentimes fail upon
men and women very suddenly before they be aware
when they least of all think
or imagine of the day of wrath (Job 20:5-7; Job 21:17; Psalms 73:19; Isaiah 30:13; Exodus 12:29; Daniel 5:30; Luke 12:20). The destruction of the
wicked shall come as a whirlwind (Amos 1:14).
1. This is plain
because they have through God’s long-suffering
increased the number
weight
and measure of their sins
and thereby compel the
Lord to bring His judgments suddenly upon them.
2. God respecteth herein the benefit of others toward whom He hath
not used as yet so long patience
to the end that they
seeing others fall into
sudden destruction
may learn thereby not to abuse His patience
lest they also
be suddenly destroyed (Daniel 5:22).
The uses follow.
1. See from hence the happy estate of all such as think of the day of
their reckoning betimes
and prepare their garments that they be not taken
naked. Such are out
of danger
and have no cause to fear wrath and judgment.
2. It serveth to teach us that we should not envy at the peace and
prosperity of the wicked
neither fret at the flourishing estate of the ungodly
that live in their sins
for howsoever they be for a time forborne
yet thereby
they are the more hardened in their sins
till a far greater judgment come upon
them. Therefore envy not at them though they grow great
for suddenly shall the
judgments of God tulle hold upon them
and arrest them as guilty of death
and
then they shall perish speedily; so that there is no reason to grieve or grudge
at their prosperity.
3. From hence ariseth comfort to the faithful.
4. It is our duty to watch and attend with all care for the time of
judgment. (W. Attersoll.)
The graves of lust
I. It is the
tendency of lust to shorten life and to bring men to an untimely grave. Our
animal desires are good servants; but
when they gain the mastery
they are
fearful tyrants
loading the conscience with guilt and the body with disease
ruining life
and making eternity a hell. The Romans
it is said
held their
funerals at the Gate of Venus
to teach that lust shortens life. The pleasures
of sin are dearly bought.
II. Let us record
some of our feelings as we contemplate “the graves of lust.”
1. The one is of intense pity
that man should be so foolish as to
live in sin when he knew how it would end; that life should be so wasted
and
opportunities lost
&c.
2. The other is of awful solemnity. He is gone; but whither? He has
given up the ghost; but where is he?
Let us all--
1. Ascertain whether or no we are on the way to this grave.
2. Resolve through the help of God that we will not be there. Seek Jesus
Christ. He
and He only
can rescue us from the power
the curse
and the
consequences of sin. (David Lloyd.)
Inordinate desires
What we inordinately desire
if we obtain it
we have reason to
fear that it will be some way or other a grief and cross to us. God sufficed
them first
and then plagued them.
1. To save the reputation of His own power
that it might not be
said
He had cut them off because He was not able to suffice them. And--
2. To show us the meaning of the prosperity of sinners; it is their
preparation for ruin. They are fed as an ox for the slaughter. (Matthew
Hearty
D. D.)
Graves of desire
The last thing that most people would desire is a grave
and yet how often does desire conduct to death! We will notice several
manifestations of irregular and destructive desire
and
in conclusion
show
how desire may be directed and chastened.
I. There is
unseasonable desire. The desire of the people for flesh was not unnatural
not
illegal in itself
but it was unseasonable. This is a common fault of ours
to
desire legitimate things in times and places which are not convenient.
1. There is the impatience of youth. The course of life with many in
these times reminds us of the days when we were lads
and when in the early
morning we went a distance to school
taking our dinner with us; then appetite
was keen
and it was no unusual thing to devour our dinner on the way to
school
starving for the rest of the day. It is thus with thousands of
infatuated ones a little later on; in the greediness of their heart they devour
and waste their portion in the morning of life
and then starve through the
long tedious day
or else go down to a premature grave. I say to my young
brethren
wait
rein in your desires
move slowly
and every joy of life shall
be yours in turn. “Haste is of the devil
” is a saying in the East popularly
ascribed to Mahomet himself. We may accept the saying in the matter before us;
let youth be moderate
deliberate
avoiding all feverishness
drawing slowly on
the resources of life.
2. There is the eagerness
of manhood. We should do little in life
without intensity
but there are times when we may with advantage take in sail
and give ourselves time for rest and reflection. It is certainly unseasonable
to bring our business life in any shape into the Lord’s Day. It is also
unseasonable to allow worldly cares and ambitions to invade those spaces which
are so necessary for our domestic and intellectual life. God grants us spaces
for rest and thought in the home
in the chamber; and it is exhaustive
indeed
when our overweening worldliness excludes the possibilities of solitary and
social life. Some men fill their annual holidays with anxieties until they are
no holidays at all. And there are days of personal affliction
of domestic
sorrows
of national calamity
when it is our solemn duty to pause in the race
for riches and think of life’s larger meaning.
3. There is the greed of age. Old men often come to the grave sooner
than they need because they will not let the world go. They cling to ambition
although it wastes their strength and peace; they cling to business
they are
pushing
grasping
hoarding as ever
although such application fast saps a life
already tottering; they cling to pleasure
they will still wear the wreath of
roses on their white hair
although to them it is the most fatal wreath of all.
II. There is
immoderate desire. We may pursue a right object with inordinate appetite. The
Israelites were not content with the simple
pearly
wholesome food God gave
them--they wanted something more piquant. They got what they wanted--and a
grave. In all generations how many fall the same way.
1. There is the immoderateness of our literature. We must feast on
the romantic
the sensational
the morbid
the exaggerated. Out of this excess of
imaginative literature come great evils. The reading public live in a world of
fancy
sentiment
passion; and this feverish unreality in the hours of
retirement gives birth to much of that practical immoderation which is the
curse of our age. I do not say abandon this literature of romance; but I do say
restrain and chasten your imagination
for be sure this habit of wild dreaming
is at the root of much of that general intemperance of life which hurries many
to the grave.
2. There is the immoderation of our style of living. A writer was
finding fault the other day with the present style of gardening. He complained
that we have rooted up the old fragrant flowers--lavender
pinks
marigolds
mignonette
and gone in for crude patches of red and blue and yellow; that we
have swept away sweet shrubs and bits of lawn for the sake of violet
ribbon-borders and vulgar carpet-bedding. But does not our Italian gardening
largely reflect our social life? Are we not often found renouncing sweet
simple methods of living for a showy
ostentatious style which brings with it
little joy?
3. There is the immoderateness of our appetite. Thousands are digging
their grave with their teeth
and scooping it out with their glass.
4. There is the immoderateness of business. Immoderation in other
directions often drives men to unnatural eagerness in business. In haste to be
rich they pierce themselves through with many sorrows.
III. There is
illegal desire. Fixing our eye on forbidden things and lusting after them. How
beautiful they seem
how desirable! and yet they eat as doth a canker. They
lead to a premature grave. “The wicked do not live out half their days.” They
lead to a dishonoured grave (Ecclesiastes 8:10). They lead to a
hopeless grave. Such awake to shame and everlasting contempt. Do not hide it
from yourselves for an hour that death is the price of touching forbidden
things. Are you tempted by unlawful pleasure? see the skeleton behind the
flowers. By unlawful gain? see the field of blood behind the pieces of silver.
By unlawful greatness? see the
shroud wrapped up in the purple. By unlawful indulgence? see that at the
devil’s banquet the sexton is head waiter. Lust when it hath conceived bringeth
forth sin
and sin when it is finished will have finished you. This is the
dismal eternal order; and no secrecy
no strength
no skill on your part can
disturb the programme or avert the penalty. Wherein
then
lies our safety? In
reducing all desire to a minimum? Some of our sceptical writers counsel this
but it is not the philosophy of Christianity. The infinity of desire is a grand
characteristic of our nature which it is no part of our duty to destroy.
Christianity leaves intact our boundless desire
whilst it teaches us
moderation in all worldly things. It does this by fixing our attention on our
inner life. It assures us that the deep
final satisfaction is not in our
senses
but in our spirit; that we find the full and ultimate delight of life
as our inner self grows in truth anal goodness and love. It does this by fixing
our hope on the heavenly life. The pilgrim is not likely to be too deeply
engrossed about the tent curtains
tent pegs
tent cords. Think much of that
greater life
and you shall not think overmuch about things which perish in the
using. (W. L. Watkinson.)
The true nursing-father
It was but three days’ march from Sinai
and the people encamped
on a site which was ever memorable in their history
as recalling one of the
gravest
saddest scenes in the experiences
of the wilderness journey. We are only
however
now concerned in the incident
so far as it affects the character of Moses.
I. The test
beneath which Moses broke down
But in the case of Moses there was surely an
outbreak of impatience which was hardly justifiable. He loved the people
but
his love was not strong enough to sustain the terrific test to which it was
exposed. He pitied them
but beneath the scorching sun of their repeated
provocations that pity dried up like waters which are absorbed in the desert
heat.
II. The parallel in
Christian experience.
1. We also have need to beware of the influence of “the mixed
multitude.” Had it not been for these
Israel had walked with God
and been
satisfied with His provision on their behalf. It was from them that the
discontent proceeded. There are many professing Christians who have the form of
godliness
but deny its power
and who pass freely in and out among the
children of God. It is among these that we may expect to hear complaints that
religion is dry and irksome
or rapturous descriptions of the food of Egypt
or
special pleadings that there should be a mingling of the delights of the
Egyptian world
which should have been left behind for ever
with the manna
which God lays on the dew of the desert floor. Their influence is all the
stronger in that they appeal to tendencies within us
which are so susceptible
to their call.
2. We must distinguish between appetite and lust. The appetites have
been implanted within us to maintain the machinery of life. If it were not for
their action
we should neglect food and rest and exercise
and many other
things necessary to our well-being. But in us all appetite is apt to run up
into lust. In other words
we seek satisfaction
not for the necessary supply
of our physical needs
but for the momentary pleasure which accompanies the
gratification of appetite itself. Our motive is not the obtaining of some
lawful and necessary end
but the titillation of taste and sense. Appetite has
therefore
to be curbed with a strong hand
lest it become inordinate passion
for the moment we take pleasure in the indulgence of appetite for its own sake
and apart from the legitimate end for which it was intended by the Almighty
we
begin to tread a path that leads swiftly down to the bottomless pit.
3. Let us guard against the resurrection of easily besetting sins. We
say to ourselves that certain forms of sin have died down within us
anal will
never trouble us more. We have grown out of them. But at that very moment the
ghastly shape of that temptation is at hand
to assert perhaps even more than
its olden force. You can never be sure of yourself. The suggestion that a
certain form of temptation can have no further power over you is of the devil
and should excite you to greater watchfulness. Inordinate desire
murmuring and
mistrust
are linked
in the closest association. When one of these enters the window of the heart
it goes round to open the door to the other two. Oh
how often have we grieved
our heavenly Father! Have we not had days of provocation and temptation in the
wilderness?
III. The contrast
between the servant and the father. Moses repudiated the office of the
nursing-father. He could not sustain its responsibilities. But his failure only
serves to bring out into distincter relief a touching conception of the
Fatherhood of God. Forty years afterwards
as the aged lawgiver
at the foot of
Pisgah
was summing up the results of his experience
he said
“Thou hast seen
how that the Lord thy God bare thee
as a man doth bare his son
in all the way
that ye went
until ye came unto this place” (Deuteronomy 1:31; Isaiah 63:9; Acts 13:18
R.V. marg.). Moses’ patience
gave out in a twelvemonth
God’s lasted till His work was done
and the people
were safely deposited in the land of promise. If only the true story of our
lives were written
it would be the most astounding record of God’s forbearing
and pitying love. Truly
“He hath not dealt with us after our sins
nor
rewarded us according to our iniquities.” But let us beware: there comes a time
in the history of besetting sin when God ceases to strive against it. He gave
them the quails they asked
flesh to the full. You may be mad for gold
and
gold may pour in; mad for pleasure
and the golden barges wait to waft you on
the swelling current; mad for applause
and it is yours till you are surfeited.
God does not curse you
He leaves you to yourself
and that is curse enough. It
is best to let our Father choose. His choice as to route and manna and length
of daily journey must be the best. And when our yearnings are in opposition to
His wise provision
let us quench them and yield our will about them. (F. B.
Meyer
B. A.)
Uncontrolled desires
In what a solemn manner does this teach us the danger of
uncontrolled desires! We have often thought what a beautiful prayer that is
“Grant thee according to thine own heart
and fulfil all thy counsel” (Psalms 20:4)
when offered for one whose
heart is subdued
and whose desires are concentrated on the fulfilment of God’s
promises. But would it not be an awful prayer for one whose heart is full of
unhallowed desires
who longs
like Israel of old
only for earthly things? Oh
we should take heed what we desire
and for what we pray. You may ask for some
earthly gift--it may be worldly prosperity
it may be wealth
or it may be for
some other gift--some far higher
but still earthly gift--and because you are
very intent upon it
God may give it you: and then the fulfilment of that
desire may become a most terrible snare to you. The gift
whatsoever it be
may
become your idol
may let down your affections to earth; and thus
whilst your
prayers have been granted
God has sent leanness withal into your soul. Oh
it
is exalted mercy
that God does not grant all our desires--that He so often
sets aside some desires
and greatly disappoints others. We are prone to fret
at this
but it is a part of a merciful plan
whereby He would bring us to rest
in Himself. Oh
then
through grace
I will turn away from earth
with all its
treasures
and from the creature
whatever its attractions be. I will turn to
Jesus. In Him I cannot be disappointed. His love is altogether pure
altogether
satisfying. (G. Wagner.)
The punishment of a gratified desire
Among the passengers on the St. Louis express was a woman very
much overdressed
accompanied by a bright looking nurse-girl and a self-willed
tyrannical boy of about three years. The boy aroused the indignation of the
passengers by his continued shrieks and kicks and
screams
and his viciousness
towards the patient nurse. He tore her bonnet
scratched her hands
and finally
spat in her face
without a word of remonstrance from the mother. Whenever the
nurse manifested any firmness
the mother chided her sharply. Presently
the
mother composed herself for a nap; and about the time the boy had slapped the
nurse for the fiftieth time
a wasp came sailing in
and flew on the window of
the nurse’s seat. The boy at once tried to catch it. The nurse caught his hand
and said coaxingly
“Harry mustn’t touch. Wasp will bite Harry.” Harry screamed
savagely
and began to kick and pound the nurse. The mother
without opening
her eyes or lifting her head
cried out sharply
“Why will you tease that child
so
Mary? Let him have what he wants at once.” “But
ma’am
its a--” “Let him
have it
I say.” Thus encouraged
Harry clutched at the wasp and caught it. The
scream that followed brought tears of joy to the passengers’ eyes. The mother
woke again. “Mary
” she cried
“let him have it!” Mary turned in her seat
and
said confusedly
“He’s got it
ma’am!” (S. S. Times.)
──《The Biblical Illustrator》