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.)

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.)

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.)

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.)

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.(1) How fatal all this immoderation is to health! We fret for money, drinking blood out of a golden basin; we are anxious to be great, and the path of glory leads to the grave; we are mad to seize the flowers of pleasure, and find the flowers of the churchyard.(2) How fatal is all this immoderation to happiness I There are thousands of successful merchants who after immense toil and sacrifice have secured wealth and position, and now they are distressed to find they have no power to eat what cost so much to get together. They have whatsoever their soul desireth, but they cannot taste any sweetness in it. Moderation is the secret of all life. Our health, our happiness, our character, our destiny, are bound up with self-restraint. Live with circumspection, live slowly, live by line and square, and you shall realise life at its best here, and then the life everlasting.

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.)

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.)

(G. Wagner.)

(S. S. Times.).

     4854   weather, God's sovereignty
     4860   wind
     5619   measures, distance and area

Numbers 11:4-34

     4438   eating

Numbers 11:31-32

     1330   God, the provider
     1416   miracles, nature of
     4612   birds

Numbers 11:31-34

     4843   plague

Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Deaf Stammerer Healed and Four Thousand Fed.
^A Matt. XV. 30-39; ^B Mark VII. 32-VIII. 9. ^b 32 And they bring unto him one that was deaf, and had an impediment in his speech [The man had evidently learned to speak before he lost his hearing. Some think that defective hearing had caused the impediment in his speech, but verse 35 suggests that he was tongue-tied]; and they beseech him to put his hand upon him. 33 And he took him aside from the multitude privately, and put his fingers into his ears, and he spat, and touched his tongue [He separated …
J. W. McGarvey—The Four-Fold Gospel

The Baptist's Testimony.
"There came a man, sent from God, whose name was John. The same came for witness, that he might bear witness of the light, that all might believe through him. He was not the light, but came that he might bear witness of the light.... John beareth witness of Him, and crieth, saying, This was He of whom I said, He that cometh after me is preferred before me: for He was before me. For of His fulness we all received, and grace for grace. For the law was given by Moses; grace and truth came by Jesus Christ. …
Marcus Dods—The Expositor's Bible: The Gospel of St. John, Vol. I

Third Sunday after Epiphany
Text: Romans 12, 16-21. 16 Be not wise in your own conceits. 17 Render to no man evil for evil. Take thought for things honorable in the sight of all men. 18 If it be possible, as much as in you lieth, be at peace with all men. 19 Avenge not yourselves, beloved, but give place unto the wrath of God: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord. 20 But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire …
Martin Luther—Epistle Sermons, Vol. II

False Ambition Versus Childlikeness.
(Capernaum, Autumn, a.d. 29.) ^A Matt. XVIII. 1-14; ^B Mark IX. 33-50; ^C Luke IX. 46-50. ^c 46 And there arose a reasoning among them, which of them was the greatest. ^b 33 And he came to Capernaum: ^c 47 But when Jesus saw the reasoning of their heart, ^b and when he was in the house [probably Simon Peter's house] he asked them, What were ye reasoning on the way? 34 But they held their peace: for they had disputed one with another on the way, who was the greatest. [The Lord with his disciples was …
J. W. McGarvey—The Four-Fold Gospel

The Outpouring of the Holy Spirit.
"The Holy Spirit was not yet given because that Jesus was not yet glorified."--John vii. 39. We have come to the most difficult part in the discussion of the work of the Holy Spirit, viz., the outpouring of the Holy Spirit on the tenth day after the ascension. In the treatment of this subject it is not our aim to create a new interest in the celebration of Pentecost. We consider this almost impossible. Man's nature is too unspiritual for this. But we shall reverently endeavor to give a clearer insight …
Abraham Kuyper—The Work of the Holy Spirit

Third Sunday Before Lent
Text: First Corinthians 9, 24-27; 10, 1-5. 24 Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain. 25 And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible. 26 I therefore so run, as not uncertainly; so fight I, as not beating the air: 27 but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, …
Martin Luther—Epistle Sermons, Vol. II

Eastern Wise-Men, or Magi, visit Jesus, the New-Born King.
(Jerusalem and Bethlehem, b.c. 4.) ^A Matt. II. 1-12. ^a 1 Now when Jesus was born in Bethlehem [It lies five miles south by west of Jerusalem, a little to the east of the road to Hebron. It occupies part of the summit and sides of a narrow limestone ridge which shoots out eastward from the central chains of the Judæan mountains, and breaks down abruptly into deep valleys on the north, south, and east. Its old name, Ephrath, meant "the fruitful." Bethlehem means "house of bread." Its modern …
J. W. McGarvey—The Four-Fold Gospel

Messiah's Easy Yoke
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. T hough the influence of education and example, may dispose us to acknowledge the Gospel to be a revelation from God; it can only be rightly understood, or duly prized, by those persons who feel themselves in the circumstances of distress, which it is designed to relieve. No Israelite would think of fleeing to a city of refuge (Joshua 20:2. …
John Newton—Messiah Vol. 1

Of Immediate Revelation.
Of Immediate Revelation. [29] Seeing no man knoweth the Father but the Son, and he to whom the Son revealeth him; and seeing the revelation of the Son is in and by the Spirit; therefore the testimony of the Spirit is that alone by which the true knowledge of God hath been, is, and can be only revealed; who as, by the moving of his own Spirit, he disposed the chaos of this world into that wonderful order in which it was in the beginning, and created man a living soul, to rule and govern it, so by …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Blasphemous Accusations of the Jews.
(Galilee.) ^A Matt. XII. 22-37; ^B Mark III. 19-30; ^C Luke XI. 14-23. ^b 19 And he cometh into a house. [Whose house is not stated.] 20 And the multitude cometh together again [as on a previous occasion--Mark ii. 1], so that they could not so much as eat bread. [They could not sit down to a regular meal. A wonderful picture of the intense importunity of people and the corresponding eagerness of Jesus, who was as willing to do as they were to have done.] 21 And when his friends heard it, they went …
J. W. McGarvey—The Four-Fold Gospel

Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah

Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament