Psa 78:9-41 | TDavid | STEP | EXPOSITION Verse 9 . The children of Ephraim, being armed, and carrying bows, turned back in the day of battle. Well equipped and furnished with the best weapons of the times, the leading tribe failed in faith and courage and retreated before the foe. There were several particular instances of this, but probably the psalmist refers to the general failure of Ephraim to lead the tribes to the conquest of Canaan. How often have we also, although supplied with every gracious weapon, failed to wage successful war against our sins, we have marched onward gallantly enough till the testing hour has come, and then "in the day of battle "we have proved false to good resolutions and holy obligations. How altogether vain is unregenerate man! Array him in the best that nature and grace can supply, he still remains a helpless coward in the holy war, so long as he lacks a loyal faith in his God. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 8-9 . See Psalms on " Psalms 78:8 " for further information. Verse 9 . The children of Ephraim , being armed, etc. "When ye had girded on every man is weapons of war, ye were ready to go up into the hill. And the Lord said unto me, Say unto them, Go not up, neither fight; for I am not among you; lest ye be smitten before your enemies. So I spake unto you; and ye would not hear, but rebelled against the commandment of the Lord, and went presumptuously up into the hill. And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, even unto Hormah." Deuteronomy 1:41-44 . Verse 9 . Many person suppose the passage to refer to the event recorded in 1 Chronicles 7:21-22 , where are mentioned the sons of Ephraim, "whom the men of Gath that were born in the land slew, because they came down to take away their cattle. And Ephraim their father mourned many days, and his brethren came to comfort him." The manner of the relation shows that the slaughter must have been great; and this flight and defeat, and their not acknowledging their dependence upon God, it is supposed the psalmist has in view in this place. But the objection to this interpretation is, that the event referred to in the book of Chronicles, evidently occurred at a time anterior to that of the Israelitish exodus from Egypt; whilst Psalms 78:11 speaks of these same Ephraimites being forgetful of God's doings and wonderful works which he did at the time of their exit from Egypt. It is, therefore, more probable that ~yrka ygk may designate the Israelitish people generally, which Mendelssohn thinks to be the case. He observes that "the meaning of the noun Ephraim was that of a general term for Israel before the reigning of the house of David, because that Joshua the son of Nun, the first judge, was of this tribe; also because the territory assigned to this tribe was in the region of Shiloh: and it is possible that because of the reputation of this tribe in those days, all those who were in high esteem were also called Ephraimites." He might have added another and stronger reason than any of the preceding for this application of the term to Israel, and it is, that Jeroboam, who may be regarded as the founder of the Israelitish monarchy, is said, in 1 Kings 11:26 , to have been a descendant of Ephraim. The war alluded to may have been one of those which were waged between the ten tribes and the people of Judah. George Phillips. HINTS FOR PASTORS AND LAYPERSONS Verse 9 . Who were they? What had they? What did they? When did they do it? Verse 9,67 . The backsliding of prominent believers. The Lord's soldiers: who they were; belonging to God's chosen people; were distinguished by grace. Genesis 48:17-20 . Strong by God's blessing. Deuteronomy 33:17 . Honourable place among their brethren. Favoured with the tabernacle at Shiloh -- Psalms 78:60 . Their equipment: armour defensive and offensive; like that of others who triumphed. Their behaviour in battle: to turn back was traitorous, cowardly, dangerous, disastrous, dishonourable. Their punishment -- Psalms 78:57 . Deprived of their special honour. Revelation 3:11 . C. D.

Psalms 78:9-41

EXPOSITION Verse 9 . The children of Ephraim, being armed, and carrying bows, turned back in the day of battle. Well equipped and furnished with the best weapons of the times, the leading tribe failed in faith and courage and retreated before the foe. There were several particular instances of this, but probably the psalmist refers to the general failure of Ephraim to lead the tribes to the conquest of Canaan. How often have we also, although supplied with every gracious weapon, failed to wage successful war against our sins, we have marched onward gallantly enough till the testing hour has come, and then "in the day of battle "we have proved false to good resolutions and holy obligations. How altogether vain is unregenerate man! Array him in the best that nature and grace can supply, he still remains a helpless coward in the holy war, so long as he lacks a loyal faith in his God. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 8-9 . See Psalms on " Psalms 78:8 " for further information. Verse 9 . The children of Ephraim , being armed, etc. "When ye had girded on every man is weapons of war, ye were ready to go up into the hill. And the Lord said unto me, Say unto them, Go not up, neither fight; for I am not among you; lest ye be smitten before your enemies. So I spake unto you; and ye would not hear, but rebelled against the commandment of the Lord, and went presumptuously up into the hill. And the Amorites, which dwelt in that mountain, came out against you, and chased you, as bees do, and destroyed you in Seir, even unto Hormah." Deuteronomy 1:41-44 . Verse 9 . Many person suppose the passage to refer to the event recorded in 1 Chronicles 7:21-22 , where are mentioned the sons of Ephraim, "whom the men of Gath that were born in the land slew, because they came down to take away their cattle. And Ephraim their father mourned many days, and his brethren came to comfort him." The manner of the relation shows that the slaughter must have been great; and this flight and defeat, and their not acknowledging their dependence upon God, it is supposed the psalmist has in view in this place. But the objection to this interpretation is, that the event referred to in the book of Chronicles, evidently occurred at a time anterior to that of the Israelitish exodus from Egypt; whilst Psalms 78:11 speaks of these same Ephraimites being forgetful of God's doings and wonderful works which he did at the time of their exit from Egypt. It is, therefore, more probable that ~yrka ygk may designate the Israelitish people generally, which Mendelssohn thinks to be the case. He observes that "the meaning of the noun Ephraim was that of a general term for Israel before the reigning of the house of David, because that Joshua the son of Nun, the first judge, was of this tribe; also because the territory assigned to this tribe was in the region of Shiloh: and it is possible that because of the reputation of this tribe in those days, all those who were in high esteem were also called Ephraimites." He might have added another and stronger reason than any of the preceding for this application of the term to Israel, and it is, that Jeroboam, who may be regarded as the founder of the Israelitish monarchy, is said, in 1 Kings 11:26 , to have been a descendant of Ephraim. The war alluded to may have been one of those which were waged between the ten tribes and the people of Judah. George Phillips. HINTS FOR PASTORS AND LAYPERSONS Verse 9 . Who were they? What had they? What did they? When did they do it? Verse 9,67 . The backsliding of prominent believers. The Lord's soldiers: who they were; belonging to God's chosen people; were distinguished by grace. Genesis 48:17-20 . Strong by God's blessing. Deuteronomy 33:17 . Honourable place among their brethren. Favoured with the tabernacle at Shiloh -- Psalms 78:60 . Their equipment: armour defensive and offensive; like that of others who triumphed. Their behaviour in battle: to turn back was traitorous, cowardly, dangerous, disastrous, dishonourable. Their punishment -- Psalms 78:57 . Deprived of their special honour. Revelation 3:11 . C. D.

EXPOSITION

Verse 10. They kept not the covenant of God. Vows and promises were broken, idols were set up, and the living God was forsaken. They were brought out of Egypt in order to be a people separated unto the Lord, but they fell into the sins of other nations, and did not maintain a pure testimony for the one only true God.

And refused to walk in his law. They gave way to fornication, and idolatry, and other violations of the decalogue, and were often in a state of rebellion against the benign theocracy under which they lived. They had pledged themselves at Sinai to keep the law, and then they wilfully disobeyed it, and so became covenant breakers.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 10. Walk in his law. Note, we must walk in the law of God, this is that narrow and sacred way which Christ traces before us. At Athens there was iera odoj, the sacred way, by which, as Harpocratio relates, the priests of the mysteries travelled to Elusin. At Rome also there was a way which was called Via Sacra. To us also there is a way to the skies, consecrated by the footsteps of the saints. It behooves us therefore not to loiter, but to be ever on the march. Thomas Le Blanc.

HINTS FOR PASTORS AND LAYPERSONS

Verse 10-11. The gradations of sin: neglecting, rejecting, forgetting God. C. D.

EXPOSITION

Verse 11. And forgat his works, and his wonders that he had shewed them. Had they remembered them they would have been filled with gratitude and inspired with holy awe: but the memory of God's mercies to them was as soon effaced as if written upon water. Scarcely could one generation retain the sense of the divine presence in miraculous power, the succeeding race needed a renewal of the extraordinary manifestations, and even then was not satisfied without many displays thereof. Ere we condemn them, let us repent of our own wicked forgetfulness, and confess the many occasions upon which we also have been unmindful of past favours.

EXPLANATORY NOTES AND QUAINT SAYINGS

None.

HINTS FOR PASTORS AND LAYPERSONS

Verse 10-11. The gradations of sin: neglecting, rejecting, forgetting God. C. D.

EXPOSITION

Verse 12. Egypt, here called the field of Zoan, was the scene of marvellous things which were done in open day in the sight of Israel. These were extraordinary, upon a vast scale, astounding, indisputable, and such as ought to have rendered it impossible for an Israelite to be disloyal to Jehovah, Israel's God.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 12. Zoan. The name of a city in Egypt (Numbers 13:22), though it be not set down in the story in Exodus, is twice specified by the writer of this psalm, here, and Psalms 78:43, as the scene wherein the wondrous works were wrought on Pharaoh by Moses; either because really the first and principal of the miracles were shewed Pharaoh there, this city being the seat of the king, and a most ancient city, as appears by the expression used of Hebron, in Numbers 13:22, where to set out the antiquity of that city, where Abraham, the tenth from Noah dwelt, it is said, that "it was built seven years before Zoan in Egypt;" or perhaps only in poetical style, as "the field" or country of Zoan, is all one with the "land of Egypt" foregoing. Thus, in other prophetic writings, when judgments are threatened, instead of "Egypt" sometimes we find "Zoan" alone, Isaiah 19:11, where the "princes of Zoan" are all one with the counsellors of Pharaoh; sometimes "the princes of Zoan," with the addition of some other city, as Isaiah 19:13, "the princes of Zoan, the princes of Noph," i.e., again, the counsellors of that kingdom, which as it follows, "have seduced Egypt," -- brought the whole nation to ruin. So Isaiah 30:4, where they sent to Egypt for relief, it is said, their "princes were at Zoan, their ambassadors at Hanes." Henry Hammond.

Verse 12. In the field of Zoan. We see in this passage that it was not without reason that God most powerfully displayed his wondrous works, his virtue and his glory in the more famous cities: not that he despised the humbler and obscure, but that he might more conveniently in this way scatter abroad the knowledge and renown of his name. For this cause he desired Moses to perform his miracles in the royal city, and in its field; for the same reason he afterwards fixed his dwelling place in the most famous city of Canaan, in which he decreed also that Christ his Son should be crucified and the foundation of his heavenly kingdom laid. Musculus.

HINTS FOR PASTORS AND LAYPERSONS

Verse 12-16. God revealed in his deeds. The wonder working God -- Psalms 78:12-16. The avenging God -- Psalms 78:12. The interposing God -- Psalms 78:13. The guiding God -- Ps 78:14. The Father God -- Psalms 78:14-16. C. D.

Verse 12-17. Obstinacy of unbelief. It makes head against God's majesty -- Psalms 78:17; his gracious providence -- Psalms 78:14-16; his interposing care -- Psalms 78:13; his avenging justice -- Psalms 78:12; his distinguishing grace -- Psalms 78:12-16. C. D.

Verse 12-17. Prodigies cannot convert the soul. Luke 16:31. C. D.

EXPOSITION

Verse 13. He divided the sea, and caused them to pass through. A double wonder, for when the waters were divided the bottom of the sea would naturally be in a very unfit state for the passage of so vast a host as that of Israel; it would in fact have been impassable, had not the Lord made the road for his people. Who else has ever led a nation through a sea? Yet the Lord has done this full often for his saints in providential deliverances, making a highway for them where nothing short of an almighty arm could have done so.

And he made the waters to stand as an heap. He forbade a drop to fall upon his chosen, they felt no spray from the crystal walls on either hand. Fire will descend and water stand upright at the bidding of the Lord of all. The nature of creatures is not their own intrinsically, but is retained or altered at the will of him who first created them. The Lord can cause those evils which threaten to overwhelm us to suspend their ordinary actions, and become innocuous to us.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 13. He made the waters to stand as an heap. The original word imports, those great heaps which are made use of as dykes or banks to restrain the waters. But the Jews have not only understood these expressions literally, but have likewise taken upon them to add particular circumstances, as if the history had been so concise, that it wanted to be supplied therewith. They say, that the sea had formed, as it were, twelve roads or causeways, according to the number of the tribes of the Israelites. James Saurin.

Verse 13. He made the waters to stand as an heap. God did not wish altogether to take the sea from the gaze of the Hebrews, but to interrupt and divide it, that like a wall it might stand firm on either side of the way. This was done, first, that the miracle might be evident, for in that sea there is no tidal rise or fall of the waters. Secondly, that the people might have greater joy at the sight of so great a miracle. Thirdly, that in their whole passage they might depend more upon the providence of God, who, in a single moment, could allow the sea to return to its bed and drown all of them. It is God's will than we should flee to him the more ardently as the aspect of present danger. Fourthly and lastly, that the people might pass over the more rapidly, since they knew not how long God wished the miracle to last. Thomas Le Blanc.

HINTS FOR PASTORS AND LAYPERSONS

Verse 12-17. Prodigies cannot convert the soul. Luke 16:31. C. D. EXPOSITION Verse 14 . In the daytime also he led them with a cloud. HE did it all. He alone. He brought them into the wilderness, and he led them through it; it is not the Lord's manner to begin a work, and then cease from it while it is incomplete. The cloud both led and shadowed the tribes. It was by day a vast sun screen, rendering the fierce heat of the sun and the glare of the desert sand bearable. And all the night with a light of fire. So constant was the care of the Great Shepherd that all night and every night the token of his presence was with his people. That cloud which was a shade by day was as a sun by night. Even thus the grace which cools and calms our joys, soothes and solaces our sorrows. What a mercy to have a light of fire with us amid the lonely horrors of the wilderness of affliction. Our God has been all this to us, and shall we prove unfaithful to him? We have felt him to be both shade and light, according as our changing circumstances have required. "He hath been our joy in woe, Cheered our heart when it was low, And, with warnings softly sad, Calmed our heart when it was glad." May this frequently renewed experience knit our hearts to him in firmest bonds. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 14 . That there was a mystery in this pillar of cloud and fire is clear from Isaiah 4:5-6 , for there never was a literal cloud and fire upon Mount Zion. This fiery pillar did cease when they were entered into Canaan; Isaiah therefore intends a spiritual thing under those expressions. So it is represented by the Apostle as representing a gospel mystery: 1 Corinthians 10:2 . It signified and shadowed forth, Something of Christ himself; The benefits of Christ; The ordinances of Christ. Christ himself. Some have noted a shadow both of his Deity and humanity. There was a fiery brightness in the clouds, which yet was but a dark shadow of the glory of his Deity, which was often in vision so represented; but his divine nature was veiled and over clouded by his human, as in this shadow there was a pillar of cloud as well as fire. In Revelation 10:1 Christ is represented as clothed with a cloud, and his feet as pillars of fire; expressions notably answering this ancient type and shadow. It holds forth something of the benefits of Christ. What benefits had they from this pillar of fire and cloud? They had three: Light and direction. Defence and protection. Ornament and glory. All which we have in a higher manner in Christ by the gospel. It figured also the ordinances, and his presence in and with them; for the ordinances are the outward and visible tokens of God's presence with his people, as this fiery pillar was of old. And, therefore, when the Tabernacle was made and set up, it rested upon the Tabernacle, Exodus 40:38 . There be some duties are secret, which the world sees not, nor may see; as alms deeds and personal and secret prayer. But the ordinances of institution are things that ought to be practised with all the publickness that may be: they are outward and visible tokens of God's presence, particularly that great ordinance of baptism, as in 1 Corinthians 10:2 . The cloud, it seems, had a refreshing moisture in it, to shade, refresh, and cool them from the burning heat; and they were bedewed (Rather "baptised" in it, as Paul puts it in 1Co 10:2) with it, as we are with the water of baptism; whereby this legal cloud became a type of gospel baptism. And so you see how it represented something of Christ himself, and something of his benefits, and something of all his ordinances under the New Testament. Samuel Mather. Verse 14 . All the night . We need not dwell long upon the thought of what this all was to the Israelites. In night marchings, and night restings, it was very precious; whether they were in motion or at rest, it was alike needed, alike good. This light of fire, unless continuous, would have been of comparatively little worth. Were it suddenly extinguished as they marched, all Israel would have been plunged into confusion and dismay; the quenching of the light would have changed into a disordered rabble, the marshalled host. Philip Bennett Power, in "Breviates: or Short Texts and Their Teachings." HINTS FOR PASTORS AND LAYPERSONS Verse 12-16 . God revealed in his deeds. The wonder working God -- Psalms 78:12-16 . The avenging God -- Psalms 78:12 . The interposing God -- Psalms 78:13 . The guiding God -- Ps 78:14. The Father God -- Psalms 78:14-16 . C. D. Verse 12-17 . Obstinacy of unbelief. It makes head against God's majesty -- Psalms 78:17 ; his gracious providence -- Psalms 78:14-16 ; his interposing care -- Psalms 78:13 ; his avenging justice -- Psalms 78:12 ; his distinguishing grace -- Psalms 78:12-16 . C. D. Verse 12-17 . Prodigies cannot convert the soul. Luke 16:31 . C. D. Verse 14 . The adaptations of God: a beautiful theme. C. D. Verse 14 . Direction. Protection. Refreshment. R. P. Buddicom. Verse 14 . The Lord guides his people by being, Their shade in prosperity, cooling and calming. Their light in adversity, cheering and warming.

EXPOSITION

Verse 15. He clave the rocks in the wilderness. Moses was the instrument, but the Lord did it all. Twice he made the flint a gushing rill. What can he not do?

And gave them drink as out of the great depths, -- as though it gushed from earth's innermost reservoirs. The streams were so fresh, so copious, so constant, that they seemed to well up from the earth's primeval fountains, and to leap at once from "the deep which coucheth beneath." Here was a divine supply for Israel's urgent need, and such an one as ought to have held them for ever in unwavering fidelity to their wonder working God.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 15. The rocks. They were typical of Christ, 1 Corinthians 10:4; who is frequently compared to one for height, strength, and duration, shade, shelter, and protection; and is called the "Rock of Israel," the "Rock of offence to both houses of Israel," the "Rock of salvation," the "Rock of refuge," the "Rock of strength," the "Rock that is higher than," the saints, and on which the church is built, and who is "the shadow of a great rock in a weary land." John Gill.

Verse 15. Gave them drink as out of the great depths. As if he had formed a lake or an ocean, furnishing an inexhaustible supply. Albert Barnes.

HINTS FOR PASTORS AND LAYPERSONS

Verse 12-17. Prodigies cannot convert the soul. Luke 16:31. C. D.

Verse 15-16. Divine supplies seasonable, plentiful, of the best, marvellous. EXPOSITION Verse 16 . The supply of water was as plenteous in quantity as it was miraculous in origin. Torrents, not driblets came from the rocks. Streams followed the camp; the supply was not for an hour or a day. This was a marvel of goodness. If we contemplate the abounding of divine grace we shall be lost in admiration. Mighty rivers of love have flowed for us in the wilderness. Alas, great God! our return has not been commensurate therewith, but far otherwise. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 16 . He brought streams also out of the rock , etc. "Where sin abounded, grace did much more abound." The second murmuring for water at Kadesh seems to have been a more aggravated act of rebellion than the former, and yet the water is given in greater abundance. Oh, the freeness of the sovereign grace of God! W. Wilson. HINTS FOR PASTORS AND LAYPERSONS Verse 12-16 . God revealed in his deeds. The wonder working God -- Psalms 78:12-16 . The avenging God -- Psalms 78:12 . The interposing God -- Psalms 78:13 . The guiding God -- Ps 78:14. The Father God -- Psalms 78:14-16 . C. D. Verse 12-17 . Obstinacy of unbelief. It makes head against God's majesty -- Psalms 78:17 ; his gracious providence -- Psalms 78:14-16 ; his interposing care -- Psalms 78:13 ; his avenging justice -- Psalms 78:12 ; his distinguishing grace -- Psalms 78:12-16 . C. D. Verse 12-17 . Prodigies cannot convert the soul. Luke 16:31 . C. D. Verse 15-16 . Divine supplies seasonable, plentiful, of the best, marvellous. Verse 16 . Streams from the Rock Christ Jesus. Their source. Their variety. Their abundance. B. Davies, of Greenwich. EXPOSITION Verse 17 . And they sinned yet more against him. Outdoing their former sins, going into greater deeps of evil: the more they had the more loudly they clamoured for more, and murmured because they had not every luxury that pampered appetites could desire. It was bad enough to mistrust their God for necessaries, but to revolt against him in a greedy rage for superfluities was far worse. Ever is it the nature of the disease of sin to proceed from bad to worse; men never weary of sinning, but rather increase their speed in the race of iniquity. In the case before us the goodness of God was abused into a reason for greater sin. Had not the Lord been so good they would not have been so bad. If he had wrought fewer miracles before, they would not have been so inexcusable in their unbelief, so wanton in their idolatry. By provoking the most High in the wilderness. Although they were in a position of obvious dependence upon God for everything, being in a desert where the soil could yield them no support, yet they were graceless enough to provoke their benefactor. At one time they provoked his jealousy by their hankering after false gods, anon they excited his wrath by their challenges of his power, their slanders against his love, their rebellions against his will. He was all bounty of love, and they all superfluity of naughtiness. They were favoured above all nations, and yet none were more ill favoured. For them the heavens dropped manna, and they returned murmurs; the rocks gave them rivers, and they replied with floods of wickedness. Herein, as in a mirror, we see ourselves. Israel in the wilderness acted out, as in a drama, all the story of man's conduct towards his God. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 17 . And they sinned yet more against him . He does not say that they sinned only, but that they sinned against God. And they sinned yet more against him, namely, God. Against what God? Against him who had delivered them by great and unheard of wonders out of Egypt, who had led them as free men across the Red Sea with a dry foot, who had continued to lead and to protect them will pillars of cloud and fire by day and night, and had given them to drink abundantly of water drawn from the arid rock. Against this God they had added sin to sin. Simply to sin is human, and happens to the saints even after they have received grace: but to sin against God argues a singular degree of impiety. To sin against God is to injure and dishonour him in things immediately pertaining to himself. So they sinned against God, because after so many distinguished proofs and testimonies of his care made manifest to them, they continued to think and speak evil against him. All sins indeed, of whatever class they may be, are done against God, because they are opposed to his will; but those which are committed peculiarly against God, are certainly greater than others. Such are those wrought against his name, goodness, providence, power, truth, and worship, and against those things which specially concern him, whatever they may be. So we read of the sins of the sons of Eli, 1 Samuel 2:24-25 : "It is no good report that I hear: ye make the Lord's people to transgress. If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall intreat for him?" Musculus. Verse 17 . They sinned yet more . Their sin was not murmuring only, sinful as that is, but uncontrolled desire. And for what was that desire? It was for meat. They had grown so weary of the bread of heaven which God so mercifully provided; and they wanted something in addition -- something, too, which was not absolutely necessary to their existence. When they murmured for water at Massah, they murmured for something needful. Their sin then was in murmuring, instead of praying. But here they lusted for something unnecessary, and this was an aggravation of their sin. And thus the psalmist, evidently comparing this sin with the murmuring at Massah, says, "They sinned yet more against him." George Wagner, in "The Wanderings of the Children of Israel." HINTS FOR PASTORS AND LAYPERSONS Verse 12-17 . Obstinacy of unbelief. It makes head against God's majesty -- Psalms 78:17 ; his gracious providence -- Psalms 78:14-16 ; his interposing care -- Psalms 78:13 ; his avenging justice -- Psalms 78:12 ; his distinguishing grace -- Psalms 78:12-16 . C. D. Verse 12-17 . Prodigies cannot convert the soul. Luke 16:31 . C. D. Verse 17 . Sin in its progress feeds upon divine mercies to aid its advance, as also every other surrounding circumstance. Verse 17-21 . They tempted God's patience; Psalms 78:17 . They tempted God's wisdom; Psalms 78:18 . They tempted God's power; Psalms 78:19-20 . They tempted God's wrath; Psalms 78:21 . E. G. Gange, of Bristol. EXPOSITION Verse 18 . And they tempted God in their heart. He was not tempted, for he cannot be tempted by any, but they acted in a manner calculated to tempt him, and it always just to charge that upon men which is the obvious tendency of their conduct. Christ cannot die again, and yet many crucify him afresh, because such would be the legitimate result of their behaviour if its effects were not prevented by other forces. The sinners in the wilderness would have had the Lord change his wise proceedings to humour their whims, hence they are said to tempt him. By asking meat for their lust. Would they have God become purveyor for their greediness? Was there nothing for it but that he must give them whatever their diseased appetites might crave? The sin began in their hearts, but it soon reached their tongues. What they at first silently wished for, they soon loudly demanded with menaces, insinuations, and upbraidings. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 18 . They tempted God . We know that, although "God cannot be tempted with evil," he may justly be said to be tempted, whensoever men, by being dissatisfied with his dealings, virtually ask that he will alter those dealings, and proceed in a way more congenial with their feelings. If you reflect a little, you can hardly fail to perceive, that in a very strict sense, this and the like may be said to be a tempting of God. Suppose a man to be discontented with the appointments of Providence; suppose him to murmur and repine at what the Almighty allots him to do or to bear: is he not to be charged with provoking God to change his purpose? and what is this if it be not "tempting" God -- a striving to induce him to swerve from his plans, though every one of those plans has been settled by infinite wisdom? Or, again, if any one of us, notwithstanding multiplied proofs of the Divine lovingkindness, doubt or question whether God do indeed love him; of what is he guilty, if not of tempting the Lord, seeing that he solicits God to give additional evidence, as though there were deficiency, and challenges him to fresh demonstrations of what he has already abundantly displayed? This would be called tempting amongst men. If a child were to show by his actions that he doubted or disbelieved the affection of his parents, he would be considered as thereby striving to extort from them fresh proofs of that affection, though they had already done as much as either in justice or in wisdom they ought to have done; this would be a clear tempting of them, and that too in the ordinary sense of the term. In short, unbelief of every kind and degree may be said to be a tempting of God; for not to believe on the evidence which he has seen fit to give, is to tempt him to give more than he has already given -- offering our possible assent, if proof were increased, as an inducement to him to go beyond what his wisdom has prescribed... You cannot distrust God, and not accuse him of a want either of power or of goodness; you cannot repine -- no, not even in thought -- without virtually telling him that his plans are not the best, nor his dispensations the wisest, which might have been appointed in respect of yourselves. So that your fear, or your despondency, or your anxiety in circumstances of perplexity, or of peril, is nothing less than a call upon God to depart from his fixed course, -- a suspicion, or rather an assertion, that he might proceed in a manner more worthy of himself, and therefore a challenge to him to alter his dealings, if he would prove that he possesses the attributes which he claims. You may not intend thus to accuse, or provoke God, whenever you murmur; but your murmuring does all this, and cannot fail to do it. You cannot be dissatisfied, without virtually saying that God might order things better; you cannot say that he might order things better, without virtually demanding that he change his course of acting, and give other proofs of his infinite perfections. And thus you tempt him, tempt him even as did the Israelites in the wilderness. Henry Melvill. Verse 18 . Asking meat for their lusts . God had given them meat for their hunger in the manna, wholesome, pleasant food, and in abundance; he had given them meat for their faith, out of the heads of Leviathan which he brake in pieces, Psalms 74:14 . But all this would not serve, they must have meat for their lust; dainties and varieties to gratify a luxurious appetite. Nothing is more provoking to God, than our quarrelling with our allotment, and indulging the desires of the flesh. Matthew Henry. HINTS FOR PASTORS AND LAYPERSONS Verse 17-21 . They tempted God's patience; Psalms 78:17 . They tempted God's wisdom; Psalms 78:18 . They tempted God's power; Psalms 78:19-20 . They tempted God's wrath; Psalms 78:21 . E. G. Gange, of Bristol. Verse 18 . Meat for their lust. In what respects temporal mercies may be so sought and so become. Verse 18-21 . The progress of evil. They are drawn away by their lust: Psalms 78:18 . Lust having conceived bringeth forth sin: Psalms 78:19-20 . Sin being finished bringeth forth death: Psalms 78:21 . "Their carcases fell." C. D. EXPOSITION Verse 19 . From this verse we learn that unbelief of God is a slander against him. Yea, they spake against God. But how? The answer is, They said, Can God furnish a table in the wilderness? To question the ability of one who is manifestly Almighty, is to speak against him. These people were base enough to say that although their God had given them bread and water, yet he could not properly order or furnish a table. He could give them coarse food, but could not prepare a feast properly arranged, so they were ungrateful enough to declare. As if the manna was a mere makeshift, and the flowing rock stream a temporary expedient, they ask to have a regularly furnished table, such as they had been accustomed to in Egypt. Alas, how have we also quarrelled with our mercies, and querulously pined for some imaginary good, counting our actual enjoyments to be nothing because they did not happen to be exactly conformed to our foolish fancies. They who will not be content will speak against providence even when it daily loadeth them with benefits. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 19 . It is particularly to be observed , that the sin of which the children of Israel were on this occasion guilty, was not in wishing for bread and water, but in thinking for one moment, that after the Lord had brought them out of Egypt, he would suffer them, for the lack of any needful thing, to come short of Canaan. It was no sin to be hungry and thirsty; it was a necessity of their nature. There is nothing living that does not desire and require food: when we do not we are dead, and that they did so was no sin. Their sin was to doubt either that God could or would support them in the wilderness, or allow those who followed his leading to lack any good thing. This was their sin. It is just the same with the Christian now. These Israelites did not more literally require a supply of daily food for their bodies, than does the Christian for his soul. Not to do so is a sign of death, and the living soul would soon die without it. And so far from its being a sin, our Lord has pronounced that man blessed who hungers and thirsts after righteousness, adding the most precious promise, that all such shall be satisfied. But it is a sin, and a very great sin, should this food not be perceptibly, and to the evidence of our senses, immediately supplied, to murmur and be fearful. It was for the trial of their faith that these things happened to the Israelites, as do the trials of all Christians in all ages: and it is "after we have suffered a while" that we may expect to be established, strengthened, settled. Brownlow North, in "Ourselves. A Picture sketched from the History of the Children of Israel." (1865.) Verse 19-20 . After all their experience , they doubted the divine omnipotence, as if it were to be regarded as nothing, when it refused to gratify their lusts. Unbelief is so deeply rooted in the human heart, that when God performs miracles on earth, unbelief doubts whether he can perform them in heaven, and when he does them in heaven, whether he can do them on earth? Augustus F. Tholuck. HINTS FOR PASTORS AND LAYPERSONS Verse 17-21 . They tempted God's patience; Psalms 78:17 . They tempted God's wisdom; Psalms 78:18 . They tempted God's power; Psalms 78:19-20 . They tempted God's wrath; Psalms 78:21 . E. G. Gange, of Bristol. Verse 18-21 . The progress of evil. They are drawn away by their lust: Psalms 78:18 . Lust having conceived bringeth forth sin: Psalms 78:19-20 . Sin being finished bringeth forth death: Psalms 78:21 . "Their carcases fell." C. D. Verse 19 . Unbelief a slander of God. EXPOSITION Verse 20 . Behold, he smote the rock, that the waters gushed out, and the streams overflowed. They admit what he had done, and yet, with superabundant folly and insolence, demand further proofs of his omnipotence. Can he give bread also? can he provide flesh for his people? As if the manna were nothing, as if animal food alone was true nourishment for men. If they had argued, "can he not give flesh?" the argument would have been reasonable, but they ran into insanity; when, having seen many marvels of omnipotence, they dared to insinuate that other things were beyond the divine power. Yet, in this also, we have imitated their senseless conduct. Each new difficulty has excited fresh incredulity. We are still fools and slow of heart to believe our God, and this is a fault to be bemoaned with deepest penitence. For this cause the Lord is often wroth with us and chastens us sorely; for unbelief has in it a degree of provocation of the highest kind. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 19-20 . See Psalms on " Psalms 78:19 " for further information. Verse 20 . Can he give bread also? They should have said , "Will he serve our lusts?" but that they were ashamed to say. John Trapp. Verse 20 . Who will say that a man is thankful to his friend for a past kindness , if he nourishes an ill opinion of him for the future? This was all that ungrateful Israel returned to God, for his miraculous broaching of the rock to quench their thirst: Behold, he smote the rock, -- Can he give bread also? This, indeed, was their trade all the time they were in the wilderness. Wherefore, God gives them their character, not by what they seemed to be while his mercies were before them; then they could say, "God was their rock, and the High God their Redeemer;" but by their temper and carriage in straits; when the cloth was drawn, and the feast taken out of their sight, what opinion then had they of God? Could they satisfy his name so far as to trust him for their dinner tomorrow who had feasted them yesterday? Truly no, as soon as they feel their hunger return, like froward children, they are crying, as if God meant to starve them. Wherefore God rejects their praises, and owns not their hypocritical acknowledgments, but sets their ingratitude upon record; they forgot his works, and waited not for his counsel. O how sad is this, that after God had entertained a soul at his table with choice mercies and deliverances, these should be so ill husbanded, that not a bit of them should be left to give faith a meal, to keep the heart from fainting, when God comes not so fast to deliver as desired. He is the most thankful man that treasures up the mercies of God in his memory, and can feed his faith with what God hath done for him, so as to walk in the strength thereof in present straits. William Gurnall. HINTS FOR PASTORS AND LAYPERSONS Verse 17-21 . They tempted God's patience; Psalms 78:17 . They tempted God's wisdom; Psalms 78:18 . They tempted God's power; Psalms 78:19-20 . They tempted God's wrath; Psalms 78:21 . E. G. Gange, of Bristol. Verse 18-21 . The progress of evil. They are drawn away by their lust: Psalms 78:18 . Lust having conceived bringeth forth sin: Psalms 78:19-20 . Sin being finished bringeth forth death: Psalms 78:21 . "Their carcases fell." C. D. EXPOSITION Verse 21 . Therefore the Lord heard this, and was wroth. He was not indifferent to what they said. He dwelt among them in the holy place, and, therefore, they insulted him to his face. He did not hear a report of it, but the language itself came into his ears. So a fire was kindled against Jacob. The fire of his anger which was also attended with literal burnings. And anger also came up against Israel. Whether he viewed them in the lower or higher light, as Jacob or as Israel, he was angry with them: even as mere men they ought to have believed him; and as chosen tribes, their wicked unbelief was without excuse. The Lord doeth well to be angry at so ungrateful, gratuitous and dastardly an insult as the questioning of his power. EXPLANATORY NOTES AND QUAINT SAYINGS None. HINTS FOR PASTORS AND LAYPERSONS Verse 17-21 . They tempted God's patience; Psalms 78:17 . They tempted God's wisdom; Psalms 78:18 . They tempted God's power; Psalms 78:19-20 . They tempted God's wrath; Psalms 78:21 . E. G. Gange, of Bristol. Verse 18-21 . The progress of evil. They are drawn away by their lust: Psalms 78:18 . Lust having conceived bringeth forth sin: Psalms 78:19-20 . Sin being finished bringeth forth death: Psalms 78:21 . "Their carcases fell." C. D. Verse 21-22 . Evil consequences of unbelief. The sin itself: they doubted the ultimate certainty, completeness, and reality of God's salvation from Egypt. The aggravation of it: the object of it was God; they who entertained it were God's people: The aids to faith were overlooked: "though." What it led them to; inward sin -- Psalms 78:18 ; outward sin -- Psalms 78:19 , etc. What it brought upon them; Psalms 78:21 . Fiery serpents, etc. C. D. EXPOSITION Verse 22 . Because they believed not in God, and trusted not in his salvation. This is the master sin, the crying sin. Like Jeroboam, the son of Nebat, it sins and makes Israel to sin; it is in itself evil and the parent of evils. It was this sin which shut Israel out of Canaan, and it shuts myriads out of heaven. God is ready to save, combining power with willingness, but rebellious man will not trust his Saviour, and therefore is condemned already. In the text it appears as if all Israel's other sins were as nothing compared with this; this is the peculiar spot which the Lord points at, the special provocation which angered him. From this let every unbeliever learn to tremble more at his unbelief than at anything else. If he be no fornicator, or thief, or liar, let him reflect that it is quite enough to condemn him that he trusts not in God's salvation. EXPLANATORY NOTES AND QUAINT SAYINGS None. HINTS FOR PASTORS AND LAYPERSONS Verse 21-22 . Evil consequences of unbelief. The sin itself: they doubted the ultimate certainty, completeness, and reality of God's salvation from Egypt. The aggravation of it: the object of it was God; they who entertained it were God's people: The aids to faith were overlooked: "though." What it led them to; inward sin -- Psalms 78:18 ; outward sin -- Psalms 78:19 , etc. What it brought upon them; Psalms 78:21 . Fiery serpents, etc. C. D.

EXPOSITION

Verse 23. Though he had commanded the clouds from above. Such a marvel ought to have rendered unbelief impossible: when clouds become granaries, seeing should be believing, and doubts should dissolve.

And opened the doors of heaven. The great storehouse doors were set wide open, and the corn of heaven poured out in heaps. Those who would not believe in such a case were hardened indeed; and yet our own position is very similar, for the Lord has wrought for us great deliverances, quite as memorable and undeniable, and yet suspicions and forebodings haunt us. He might have shut the gates of hell upon us, instead of which he has opened the doors of heaven; shall we not both believe in him and magnify him for this?

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 23. Opened the doors of heaven. There is an allusion here to the flood, as in Ps 78:15. A. R. Fausset.

Verse 23. Opened the doors of heaven. God, who has the key of the clouds, opened the doors of heaven, that is more than opening the windows, which yet is spoken of as a great blessing, Malachi 3:19. Matthew Henry.

Verse 23. Opened the doors of heaven. This is a metaphor taken from a granary, from which corn is brought; and by opening the doors is signified, that the manna fell very plentifully. Compare Genesis 7:11. Thomas Fenton.

HINTS FOR PASTORS AND LAYPERSONS

None.

EXPOSITION

Verse 24. And had rained down manna upon them to eat. There was so much of it, the skies poured with food, the clouds burst with provender. It was fit food, proper not for looking at but for eating; they could eat it as they gathered it. Mysterious though it was, so that they called it manna, or "what is it?" yet it was eminently adapted for human nourishment; and it was both abundant and adapted, so also was it available! They had not far to fetch it, it was nigh them, and they had only to gather it up. O Lord Jesus, thou blessed manna of heaven, how all this agrees with Thee! We will even now feed on Thee as our spiritual meat, and will pray Thee to chase away all wicked unbelief from us. Our fathers ate manna and doubted; we feed upon Thee and are filled with assurance.

And had given them of the corn of heaven. It was all a gift without money and without price. Food which dropped from above, and was of the best quality, so as to be called heavenly corn, was freely granted them. The manna was round, like a coriander seed, and hence was rightly called corn; it did not rise from the earth, but descended from the clouds, and hence the words of the verse are literally accurate. The point to be noted is that this wonder of wonders left the beholders, and the feasters, as prone as ever to mistrust their Lord.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 24-25. Manna. The prophet celebrates this miracle, first, because of the unusual place whence the manna was sent. For he did not produce fruits from the earth wherewith to feed them, but rained down this food from the clouds, and from the depths of the skies. Secondly, because of the facility of the distribution. By the command of God alone, without any labour of men, yea, while they slept, this food was prepared. Therefore is it said, He gave, etc. Thirdly, he celebrates its great abundance which sufficed to supply so great a multitude. Fourthly, the excellence of the food. He calls it the food of the excellent or the strong, such as was not pleasant merely to the common multitude, but to the princes also, and to the heroes, for it was the food of the mighty ones. Mollerus.

HINTS FOR PASTORS AND LAYPERSONS

None.

EXPOSITION

Verse 25. Man did eat angel's food. The delicacies of kings were outdone, for the dainties of angels were supplied. Bread of the mighty ones fell on feeble man. Those who are lower than the angels fared as well. It was not for the priests, or the princes, that the manna fell; but for all the nation, for every man, woman, and child in the camp: and there was sufficient for them all, for he sent them meat to the full. God's banquets are never stinted; he gives the best diet, and plenty of it. Gospel provisions deserve every praise that we can heap upon them; they are free, full, and preeminent; they are of God's preparing, sending, and bestowing. He is well fed whom God feeds; heaven's meat is nourishing and plentiful. If we have ever fed upon Jesus we have tasted better than angel's food; for

"Never did angels taste above

Redeeming grace and dying love."

It will be our wisdom to eat to the full of it, for God has so sent it that we are not straitened in him, but in our own bowels. Happy pilgrims who in the desert have their meat sent from the Lord's own palace above; let them eat abundantly of the celestial banquet, and magnify the all sufficient grace which supplies all their needs, according to His riches in glory, by Christ Jesus.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 24-25. Manna. See Psalms on "Psalms 78:24" for further information.

Verse 25. Man. Rather, as Exodus 16:6, every man. Not one of them was left without it. A. R. Fausset.

Verse 25. Man did eat angel's food. It is called angel's food, not because the angels do daily feed upon it, but because it was both made and ministered by the ministry of angels, and that phrase sets forth the excellency of it. Christopher Ness (1621-1705), in "The Sacred History and Mystery of the Old Testament."

Verse 25. Angels food. Mann is called the bread of angels because it was brought down by their ministry; and it was so pleasant in taste, that if the angels had eaten bread, it might have served them. John Weemse.

Verse 25. Angel's food. So their manna was called, either,

And so, indeed, the exceeding glory of Stephen's countenance is set forth by this, that they "saw his face as it had been the face of an angel," Acts 6:15; and Paul calls an excellent tongue, "the tongue of angels," 1 Corinthians 13:1. Arthur Jackson.

Verse 25. The more excellent the benefit is which God giveth, the greater is the ingratitude of him who doth not esteem of it and make use of it as becometh; as we see in Israel's sin, who did not esteem of manna as they should have done. Had the Lord fed them with dust of earth, or roots of grass, or any other mean thing, they should have had no reason to complain: but when he giveth them a new food, created every morning for their sakes, sent down from heaven as fresh furniture every day, of such excellent colour, taste, smell and wholesomeness; what a provocation of God was it, not to be content now; in special, when he gave them abundantly of it? He sent them meat to the full. David Dickson.

HINTS FOR PASTORS AND LAYPERSONS

Verse 25. Different kinds of food. Beast's food, Luke 15:16. Sinners' food, Hosea 4:8. Formalists' food, Hosea 12:1. Saints' food, Jeremiah 15:16 John 6:53-57. Angels' food. Christ's food, John 4:34. C. D.

EXPOSITION

Verse 26. He caused an east wind to blow in the heaven. He is Lord Paramount, above the prince of the power of the air: storms arise and tempests blow at his command. Winds sleep till God arouses them, and then, like Samuel, each one answers, "Here am I, for thou didst call me."

And by his power he brought in the south wind. Either these winds followed each other, and so blew the birds in the desired direction, or else they combined to form a south east wind; in either case they fulfilled the design of the Lord, and illustrated his supreme and universal power. If one wind will not serve, another shall; and if need be, they shall both blow at once. We speak of fickle winds, but their obedience to their Lord is such that they deserve a better word. If we ourselves were half as obedient as the winds, we should be far superior to what we are now.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 26. He caused an east wind to blow in the heaven: and by his power he brought in the south wind. Here, on examining the geographical position of the Israelites, we see exactly how the south east wind would bring the quails. The Israelites had just passed by the Red Sea, and had began to experience a foretaste of the privations which they were to expect in the desert, through which they had to pass. Passing northwards in their usual migrations, the birds would come to the coast of the Red Sea, and there would wait until a favourable wind enabled them to cross the water. The south east wind afforded them just the very assistance which they needed, and they would naturally take advantage of it. J. G. Wood, in "Bible Animals." 1869.

HINTS FOR PASTORS AND LAYPERSONS

None.

EXPOSITION

Verse 27. He rained flesh also upon them as dust. First he rained bread and then flesh, when he might have rained fire and brimstone. The words indicate the speed, and the abundance of the descending quails.

And feathered fowls like as the sand of the sea; there was no counting them. By a remarkable providence, if not by miracle, enormous numbers of migratory birds were caused to alight around the tents of the tribes. It was, however, a doubtful blessing, as easily acquired and super abounding riches generally are. The Lord save us from meat which is seasoned with divine wrath.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 27. As dust. The amazing clouds of fine dust or sand, which a violent wind raises in the deserts of the East, constitute the point of comparison. William Keatinge Clay.

Verse 27. Feathered fowls. Hebrew, "fowl of wing;" i.e., flying fowls, in distinction from domestic poultry. Williams, in Notes to Calvin in loc.

Verse 27, 31. If the cemetery on Sarbut el Khadem be, what all the antecedent evidences combine to indicate, the workmanship of the Israelites, (a chief burial ground of their fatal encampment at Kibroth Hattaayah), it may most reasonably be expected that its monuments shall contain symbolic representations of the miracle of the "feathered fowls," and of the awful plague which followed it. Now Niebuhr happily enables us to meet this just expectation, by his copies of the hieroglyphics on three of those tombstones, published in the 45th and 46th plates of his first volume, and prefaced plate 44, by a plan of the cemetery itself, which is of more value than any or all subsequent descriptions. It was discovered by the present writer (as stated in a former work), ("The Voice of Israel") on the evidence of no less than four Sinaitic inscriptions, that the birds of the miracle, named by Moses, generically, wlf, salu, and by the psalmist, still more generally, @gk @w[, winged fowls, or more correctly, "long winged fowls," were not (as rendered by all our versions, ancient and modern) quails, but a crane like red bird resembling a goose, named in the Arabic nuham. The discovery received subsequently a singular and signal corroboration from the further discovery, by Dean Stanley, and previously by Schubert, of immense flocks of these very nuhams on the reputed scene of the miracle at Kibroth Hattaavah. With these antecedents in his mind, the reader will now turn to the three monuments copied by Niebuhr in the cemetery of Sarbut el Khadem. He will at once see that a crane like bird resembling a goose, with slender body and long legs, is the leading hieroglyphic symbol in all three tablets. No fewer than twenty-five of these symbolic birds occur in the first, ten in the second, and fifteen in the third tablet. The goose appears occasionally, but the principal specimens have the air of the goose, but the form of the crane. In a word, they are the very species of birds seen by Dean Stanley, both at this point of Sinai, and at the first cataract of the Nile; and which constantly occur also in Egyptian monuments: as though the very food of Egypt, after which the Israelites lusted, was sent to be at once their prey and their plague. "And the children of Israel said unto them, Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh pots." Exodus 16:3. The reader has here before him the irrefragable fact that the very birds which by every kind of evidence stand identified with the salus, or long legged and long winged fowls of the miracle, are the very birds depicted on the tombstones of Sarbut el Khadem, both standing, flying, and apparently even trussed and cooked... The inevitable inference is... that these tombstones record the miracle of the "feathered fowls," and stand over the graves of the gluttons who consumed them. Charles Forster, in "Israel in the Wilderness." 1865. Mr. Forster thus deciphers by his alphabet some of the mixed legends and devices: -- "From the sea the cranes congregate to one spot;

The archers shoot at the cranes passing over the plain.

Evil stomached they rush after the prey --

The sepulchre their doom -- their marrow corrupted by God,

The sleepy owl, emblem of death, God sends destruction

among them."

"The mother of sepulchres -- the black and white geese,

A sudden death, greedily lusting after flesh, die the

gluttons.

The mountain top ascend the Hebrews,

They eat, devour, consume, till nothing is left, exceeding

all bounds,

Their bodies corrupted, by gluttony they die."

HINTS FOR PASTORS AND LAYPERSONS

None.

EXPOSITION

Verse 28. And he let it fall in the midst of their camp. They had no journey to make; they had clamoured for flesh, and it almost flew into their mouths, round about their habitations. This made them glad for the moment, but they knew not that mercies can be sent in anger, else they had trembled at sight of the good things which they had lusted after.

EXPLANATORY NOTES AND QUAINT SAYINGS

None.

HINTS FOR PASTORS AND LAYPERSONS

None.

EXPOSITION

Verse 29. So they did eat, and were well filled. They greedily devoured the birds, even to repletion. The Lord shewed them that he could "provide flesh for his people," even enough and to spare. He also shewed them that when lust wins its desire it is disappointed, and by the way of satiety arrive at distaste. First the food satiates, then it nauseates.

For he gave them their own desire. They were filled with their own ways. The flesh meat was unhealthy for them, but as they cried for it they had it, and a curse with it. O my God, deny me my most urgent prayers sooner than answer them in displeasure. Better hunger and thirst after righteousness than to be well filled with sin's dainties.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 29. Note: The prophet in this Psalm institutes, as it were, a conflict between God and man. God contends with blessings, man with sins. God exerts his power for the benefit of undeserving man, Psalms 78:12, Marvellous things did he in the sight of their fathers: man repays the divine power with infidelity, Psalms 78:17, And they sinned yet more against him. And farther on, in Psalms 78:19, Can God furnish a table in the wilderness? Secondly, God showers down his bounty to overwhelm ungrateful sinners with his gifts, Psalms 78:23, He commanded the clouds from above, &c., and rained down manna upon them. These less than men (homunciones) oppose their gluttony to the liberality of God, and abuse the gifts conferred, Psalms 78:29, They did eat, and were well filled. Thirdly, divine justice renews the conflict to scourge at once stupidity out of them, Psalms 78:30-31, While their meat was yet in their mouths, the wrath of God came upon them. Still obdurate they kick against the goad, Psalms 78:33, For all this they sinned still. Fourthly, mercy flies down from heaven, to invite them to peace, Psalms 78:38, But he being full of compassion. Men are but emboldened by his compassion, and the more easily relapse into sin, Psalms 78:40, How oft did they provoke him in the wilderness? Fifthly, and lastly, when all seems lost, love draws nigh, and performs unheard of wonders, to touch their hardness, and to deliver them from the dangers by which they were pressed, Psalms 78:43, How he set his signs in Egypt. To these shafts of his love sinners oppose a forgetfulness of all his benefits, Psalms 78:42, They remembered not his hand nor the day when he delivered them from the enemy. And all this took place before they entered the land of promise. The conflict that happened between the Hebrews and God in the land of promise is related in the next section of the Psalm. Thomas Le Blanc.

HINTS FOR PASTORS AND LAYPERSONS

Verse 29-31. Dangerous prayers. When lust dictates, wrath may answer. Let grace dictate, and mercy will answer. C. D.

EXPOSITION

Verse 30-31. They were not estranged from their lust. Lust grows upon that which it feeds on. If sick of too much flesh, yet men grow not weary of lust, they change the object, and go on lusting still. When one sin is proved to be a bitterness, men do not desist, but pursue another iniquity. If, like Jehu, they turn from Baal, they fall to worshipping the calves of Bethel.

But while their meat was yet in their mouths, before they could digest their coveted meat, it turned to their destruction.

The wrath of God came upon them before they could swallow their first meal of flesh. Short was the pleasure, sudden was the doom. The festival ended in a funeral.

And slew the fattest of them, and smote down the chosen men of Israel. Perhaps these were the ringleaders in the lusting; they are first in the punishment. God's justice has no respect of persons, the strong and the valiant fall as well as the weak and the mean. What they ate on earth they digested in hell, as many have done since. How soon they died, though they felt not the edge of the sword! How terrible was the havoc, though not amid the din of battle! My soul, see here the danger of gratified passions; they are the janitors of hell. When the Lord's people hunger God loves them; Lazarus is his beloved, though he pines upon crumbs; but when he fattens the wicked he abhors them; Dives is hated of heaven when he fares sumptuously every day. We must never dare to judge men's happiness by their tables, the heart is the place to look at. The poorest starveling believer is more to be envied than the most full fleshed of the favourites of the world. Better be God's dog than the devil's darling.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 29-31. Dangerous prayers. When lust dictates, wrath may answer. Let grace dictate, and mercy will answer. C. D.

Verse 30. They were not estranged from their lust. This implies, that they were still burning with their lust. If it is objected that this does not agree with the preceding sentence, where it is said, that "they did eat, and were thoroughly filled," I would answer, that if, as is well known, the minds of men are not kept within the bounds of reason and temperance, they become insatiable; and, therefore, a great abundance will not extinguish the fire of a depraved appetite. John Calvin.

Verse 30. They were not estranged from their lust. Satiated they were, but not satisfied. It is as easy to quench the fire of Etna, as the thoughts set on fire by lust. John Trapp.

Verse 30. They were not estranged from their lust. Consider that there is more real satisfaction in mortifying lusts than in making provision for them or in fulfilling them: there's more true pleasure in crossing and pinching our flesh than in gratifying it; were there any true pleasure in sin, hell would not be hell, for the more sin, the more joy. You cannot satisfy one lust if you would do your utmost, and make yourself never so absolute a slave to it; you think if you had your heart's desire you would be at rest: you much mistake; they had it. Alexander Carmichael.

HINTS FOR PASTORS AND LAYPERSONS

Verse 29-31. Dangerous prayers. When lust dictates, wrath may answer. Let grace dictate, and mercy will answer. C. D.

EXPOSITION

Verse 30-31. They were not estranged from their lust. See Psalms on "Psalms 78:30" for further information.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 27,31. See Psalms on "Psalms 78:27" for further information.

Verse 29-31. Dangerous prayers. When lust dictates, wrath may answer. Let grace dictate, and mercy will answer. C. D.

Verse 31. The wrath of God came upon them, and slew the fattest of them. Two things are here worthy of notice.

Verse 31. Slew the fattest of them. They were fed as sheep for the slaughter. The butcher takes the fattest first. We may suppose there were some pious and contented Israelites that did eat moderately of the quails, and were never the worse; for it was not the meat that poisoned them, but their own lust, Let epicures and sensualists here read their doom; they who make "a god of their belly, their end is destruction," Philippians 3:19. Matthew Henry.

Verse 31-34. The Christian has more true pleasure from the creature than the wicked, as it comes more refined to him than to the other. The unholy wretch sucks dregs and all, dregs of sin and dregs of wrath, whereas the Christian's cup is not thus spiced. First, dregs of sin; the more he hath of the creature's delights given him, the more he sins with them. Oh, it is sad to think what work they make in his naughty heart! they are but fuel for his lust to kindle upon; away they run with their enjoyments, as the prodigal with his bags, or like hogs in shaking time; no sight is to be had of them, or thought of their return as long as they can get anything abroad, among the delights of the world. None so prodigiously wicked as those who are fed high with carnal pleasures. They are to the ungodly as the dung and ordure is to the swine which grows fat by lying in it; so their hearts grow gross and fat; their consciences more stupid and senseless in sin by them; whereas the comforts and delights that God gives unto a holy soul by the creature, turn to spiritual nourishment to his graces, and draw these forth into exercise, as they do others' lusts. Secondly, dregs of wrath. The Israelites had little pleasure from their dainties, when the wrath of God fell upon them, before they could get them down their throats. The sinner's feast is no sooner served in but divine justice is preparing to send up a reckoning after it, and the fearful expectation of this cannot but spoil the taste of the other. William Gurnall.

HINTS FOR PASTORS AND LAYPERSONS

Verse 29-31. Dangerous prayers. When lust dictates, wrath may answer. Let grace dictate, and mercy will answer. C. D.

EXPOSITION

Verse 32. For all this they sinned still. Judgments moved them no more than mercies. They defied the wrath of God. Though death was in the cup of their iniquity, yet they would not put it away, but continued to quaff it as if it were a healthful potion. How truly might these words be applied to ungodly men who have been often afflicted, laid upon a sick bed, broken in spirit, and impoverished in estate, and yet have persevered in their evil ways, unmoved by terrors, unswayed by threatenings.

And believed not for his wondrous works. Their unbelief was chronic and incurable. Miracles both of mercy and judgment were unavailing. They might be made to wonder, but they could not be taught to believe. Continuance in sin and in unbelief go together. Had they believed they would not have sinned, had they not have been blinded by sin they would have believed. There is a reflex action between faith and character. How can the lover of sin believe? How, on the other hand, can the unbeliever cease from sin? God's ways with us in providence are in themselves both convincing and converting, but unrenewed nature refuses to be either convicted or converted by them.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 31-34. See Psalms on "Psalms 78:31" for further information.

Verse 32. For all this they sinned still. They went on sinning, and believed not for his wondrous works. That is, even his great wonders or miracles, did not bring them to believe. Neither speculative atheism, nor atheism of heart, nor practical atheism was ever cured by miracles, because they are all founded in a wicked disposition. "Men are not always in a mood to be convinced." It is not want of evidence, but the want of right dispositions that keeps men from believing God. William S. Plumer.

Verse 32. They did not believe the history of his works, namely, that such things as are there recorded were done; they could not but believe that God had wrought wonders for them in Egypt, that he had drowned Pharaoh in, and brought them safe through, the Red Sea: they saw these things, their senses were witnesses, but yet they did not believe the prophecy or promise which was virtually in those works, namely, that God would do more wonders for them till he had finished and accomplished their deliverance. That history of bringing through the Red Sea had this prophecy in it -- that they should be brought safe to Canaan; but they did not believe the voice of this prophecy. When God gave them water out of the rock, this work promised that he would give them meat out of the clouds, if they needed it; but this they believed not. Hence the same Psalm reports their unbelief, under this notion (Psalms 78:19-20). They spake against God; they said, Can God furnish a table in the wilderness Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people? When the Lord heard this (language of unbelief) he was wroth. Joseph Caryl.

Verse 32-33. What faith can do to a prophecy of judgment, the same can unbelief to a promise of mercy; overthrow it. The psalmist assigns this to the unbelief of the works of God, as well as of his word. They believed not his wondrous works. Therefore their days did he consume in vanity, and their years in trouble: but are not the days of all men consumed in vanity? Is not man at his best estate altogether vanity? Yes, but here was a special vanity, and somewhat more penal and judicial lay upon that generation for their unbelief, than lies upon mankind as the fruit of sin in general. And what was that? Even the evil threatened in the text (Isaiah 7:9, latter part): they could not be established. God lets them wander forty years in a wilderness, up and down, forward and backward; now in hope, anon in fear; now in joy, anon in sorrow; now in success, by and by in disappointment. Joseph Caryl.

Verse 32. Experience ought to strengthen faith; but there must be present faith to use the experience. J. N. Darby, in "Practical Reflections on the Psalms." 1870.

HINTS FOR PASTORS AND LAYPERSONS

None.

EXPOSITION

Verse 33. Therefore their days did he consume in vanity. Apart from faith life is vanity. To wander up and down in the wilderness was a vain thing indeed, when unbelief had shut them out of the promised land. It was meet that those who would not live to answer the divine purpose by believing and obeying their God should be made to live to no purpose, and to die before their time, unsatisfied, unblessed. Those who wasted their days in sin had little cause to wonder when the Lord cut short their lives, and sware that they should never enter the rest which they had despised.

And their years in trouble. Weary marches were their trouble, and to come to no resting place was their vanity. Innumerable graves were left all along the track of Israel, and if any ask, "Who slew all these?" the answer must be, "They could not enter in because of unbelief." Doubtless much of the vexation and failure of many lives results from their being sapped by unbelief, and honeycombed by evil passions. None live so fruitlessly and so wretchedly as those who allow sense and sight to override faith, and their reason and appetite to domineer over their fear of God. Our days go fast enough according to the ordinary lapse of time, but the Lord can make them rust away at a bitterer rate, till we feel as if sorrow actually ate out the heart of our life, and like a canker devoured our existence. Such was the punishment of rebellious Israel, the Lord grant it may not be ours.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 32-33. See Psalms on "Psalms 78:32" for further information.

Verse 33. Their days did he consume in vanity. He says with great significance, In vanity their days were consumed, because they were plainly deprived of their hope, and endured all their sufferings in vain. They did not attain what they had hoped for, but only their children entered the land. Mollerus.

Verse 33. Days are put in the first place, and then years; by which it is intimated, that the duration of their life was cut short by the curse of God, and that it was quite apparent that they failed in the midst of their course. John Calvin.

HINTS FOR PASTORS AND LAYPERSONS

None.

EXPOSITION

Verse 34. When he slew them, then they sought him. Like whipped curs, they licked their Master's feet. They obeyed only so long as they felt the whip about their loins. Hard are the hearts which only death can move. While thousands died around them, the people of Israel became suddenly religious, and repaired to the tabernacle door, like sheep who run in a mass while the black dog drives them, but scatter and wander when the shepherd whistles him off.

And they returned and enquired early after God. They could not be too zealous, they were in hot haste to prove their loyalty to their divine King. "The devil was sick and the devil a monk would be." Who would not be pious while the plague is abroad? Doors, which were never so sanctified before, put on the white cross then. Even reprobates send for the minister when they lie a dying. Thus sinners pay involuntary homage to the power of right and the supremacy of God, but their hypocritical homage is of small value in the sight of the Great Judge.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 34-36. There are some if they come under afflictions, or if they fall in sickness, or a fever, and God shake death over their head; or if they be at some solemn ordinances, they will be at resolving and purposing, and readily bringing vows upon themselves, of personal covenanting with God; but as they are easily gotten, so they easily vanish: When he slew them, they sought him: and they returned and inquired early after God. Several times our afflictions are like a gutter; when there is a great shower we will be running over with purposes after God. Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues. For their heart was not right with him, neither were they steadfast in his covenant: and yet when he slew them, they sought after him, and they early enquired after him: so that in deliberate actions and covenanting with God, as they are hastily begotten, they no less suddenly vanish; the action ought then to be deliberate when we indenture with the Cautioner, and oblige ourselves to more watchfulness, and more tenderness, or else it will soon vanish. Alexander Wedderburn, in "David's Testament, opened up in Forty Sermons." 1701.

Verse 34-37. In these words you see plainly that these people are very early and earnest in seeking God to take off his hand, to remove judgments that were upon them, but not that God would cure them of those sins that provoked him to draw his sword, and to make it drunk with their blood; for, notwithstanding the sad slaughters that divine justice had made among them, they did but flatter and lie, and play the hypocrites with God; they would fain be rid of their sufferings, but did not care to be rid of their sins. Ah! but a gracious soul cries out, Lord, do but take away my sins, and it will satisfy me and cheer me, though thou shouldest never take off thy heavy hand. A true Nathanael sighs it out under his greatest affliction, as that good man did, A me, me salva, Domine, (Augustine) deliver me, O Lord, from that evil man myself. No burden to the burden of sin. Lord! says the believing soul; deliver me from my inward burden, and lay upon me what outward burden you please. Thomas Brooks.

Verse 34-37. There are a sort of men that lie in the enmity of their natures, and in an unreconciled state, living in the visible church, who are not only much restrained, and bite their enmity in, but who, by means of an inferior work of the word and Spirit of God upon their hearts, are brought to seek unto God for friendship, yea, and do much for him in outward actions, and side and take part with his friends; and yet their hearts being unchanged, the cursed enmity of their nature remaining alive and not taken away, they lie still in the gall of bitterness. For instance, look to these in Psalms 78:34-37. It is said that they `sought the Lord early as their Redeemer,' whilst he was slaying of them; yet they did but flatter him with their mouths, etc. A flatterer, you know, differs from a friend, in that he pretends much kindness, yet wants inward good will, doing it for his own ends. And so do many seek God, that yet he accounts as enemies; for they seek him whilst they are themselves in his lurch. Now, it is hard to discover these, because they pretend much friendship, and externally (it may be) do as many outward kindnesses as the true friends; as flatterers will abound in outward kindnesses as much as true friends, nay, often exceed them, because they may not be discovered. Now, if none of the former signs reach to them, nor touch them, then there is no better way left than to search unto the grounds of all they do, and to examine whether it proceeds from true, inward, pure, and constant good will, yea or no, or self respects? As now, when we see an ape do many things that a man doth, how do we therefore distinguish those actions in the one and in the other? Why, by the inward principles from whence they spring, by saying that they proceed from reason in the one, but not so in the other. If, therefore, it can be evinced, that all that any man seems to do for God, comes not from good will to him, it is enough to convince them to be persons unreconciled; for whereas all outward kindnesses and expressions of friendship proceed not from friend like dispositions and pure good will, but altogether from self respects, it is but feigned flattery, even among men; and when discovered once, it breeds double hatred. And there is much more reason it should do so with God, because he being a God that knows the heart, to flatter him is the greatest mockery; for that is it which chiefly provoketh men to hate such as dissemble friendship, because there is mockery joined with it. Now, that God accounts every one that doth not turn to him out of pure goodwill a flatterer is plain by these words in Psalms 78:36-37: Notwithstanding, they did but flatter him, and dealt falsely in his covenant. If men's hearts be not inwardly for God, and with him, as a friend would be to a friend, in their actions he esteems them against him. "Thy heart," says Peter to Simon Magus, "is not right before the Lord," Ac 8:22, and therefore he tells him he was "still in the gall of bitterness." Thomas Goodwin.

HINTS FOR PASTORS AND LAYPERSONS

Verse 34-37. The hypocrite's feet, Psalms 78:34. The hypocrite's memory, Psalms 78:35. The hypocrite's tongue, Psalms 78:36. The hypocrite's heart, Psalms 78:37. Or, the hypocrite's cloak and the hypocrite's heart. C. D.

EXPOSITION

Verse 35. And they remember that God was their rock. Sharp strokes awoke their sleepy memories. Reflection followed infliction. They were led to see that all their dependence must be placed upon their God; for he alone had been their shelter, their foundation, their fountain of supply, and their unchangeable friend. What could have made them forget this? Was it that their stomachs were so full of flesh that thy had no space for ruminating upon spiritual things?

And the high God their redeemer. They had forgotten this also. The high hand and outstretched arm which redeemed them out of bondage had both faded from their mental vision. Alas, poor man, how readily dost thou forget thy God! Shame on thee, ungrateful worm, to have no sense of favours a few days after they have been received. Will nothing make thee keep in memory the mercy of thy God except the utter withdrawal of it?

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 34-36. See Psalms on "Psalms 78:34" for further information.

Verse 34-37. See Psalms on "Psalms 78:34" for further information.

Verse 35. Redeemer. That is, from Egyptian bondage; for the bulk of the people did not understand the spiritual redemption which was typified by that transaction. Thomas Scott.

Verse 35. Between this and the following verse the Masorah puts this note, "half of the book" i.e., half of the Book of Psalms ends here. John Gill.

HINTS FOR PASTORS AND LAYPERSONS

Verse 39,35. God's memory of his people and their memory of God. EXPOSITION Verse 36 . Nevertheless they did flatter him with their mouth. Bad were they at their best. False on their knees, liars in their prayers. Mouth worship must be very detestable to God when dissociated from the heart: other kings love flattery, but the King of kings abhors it. Since the sharpest afflictions only extort from carnal men a feigned submission to God, there is proof positive that the heart is desperately set on mischief, and that sin is ingrained in our very nature. If you beat a tiger with many stripes you cannot turn him into a sheep. The devil cannot be whipped out of human nature, though another devil, namely, hypocrisy may be whipped into it. Piety produced by the damps of sorrow and the heats of terror is of mushroom growth; it is rapid in its springing up -- "they enquired early after God" -- but it is a mere unsubstantial fungus of unabiding excitement. And they lied unto him with their tongues. Their godly speech was cant, their praise mere wind, their prayer a fraud. Their skin deep repentance was a film too thin to conceal the deadly wound of sin. This teaches us to place small reliance upon professions of repentance made by dying men, or upon such even when the basis is evidently slavish fear, and nothing more. Any thief will whine out repentance if he thinks the judge will thereby be moved to let him go scot free. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 34-36 . See Psalms on " Psalms 78:34 " for further information. Verse 34-37 . See Psalms on " Psalms 78:34 " for further information. Verse 36 . Flattery of God . A common sin. A hateful sin. A dangerous sin. B. D. Verse 36-38 . There is no disputing the fact which gives accuracy to the text , that God was moved by a repentance which had not in it even the elements of godly sorrow for sin; which could not even, by a casual observer, much less by him who searches the heart, have been mistaken for that penitence which supposes an inward and radical change, and, nevertheless, even such a repentance as this sufficed to procure a recompense at the hands of God. Though the sackcloth was on the body and not on the soul; though it was the punishment of the sin and not the sin itself which led to this outward humiliation, God did not turn away from the forced supplication, but vouchsafed the deliverance which was sought at his hands. Yes, God, who never expresses greater abhorrence of any character than that of the hypocrite; God, who rejects nothing more indignantly than outward homage when it is not the index of inward prostration -- God may be said to have removed the humiliation of the people as though he could not read their hearts, or as though, having read them, and noted their unsubdued rebellion, he still thought the apparent contrition deserving of some recompense... If God would not leave the show and semblance of contrition without a recompense, will he be unmindful of real penitence? If many a time turned he his anger away from those who did but flatter him with their mouths, and lied unto him with their tongues, has he nothing in store for those who are humble in spirit, and who come to him with the sacrifice of a broken heart? Oh! the turning away of temporal wrath because idols were outwardly abandoned, this is a mighty pledge that eternal wrath will be averted if we are inwardly stricken, and flee for refuge to the Saviour. God must have eternal good in store for his friends, if even his enemies are recompensed with temporal good. Yes, as I mark the Philistines and the Ammonites oppressing the idolatrous Israelites, and then see the oppressors driven back in return even for heartless service, Oh! I learn that true penitence for sin and true faith in the sacrifice of Jesus Christ will cause all enemies to be scattered; I return from the contemplation of the backsliding people, emancipated notwithstanding the known hollowness of their vows, I return assured that a kingdom which neither Philistine nor Ammonite can invade, shall be the portion of all who seek deliverance through Christ. Henry Melvill. HINTS FOR PASTORS AND LAYPERSONS Verse 34-37 . The hypocrite's feet, Psalms 78:34 . The hypocrite's memory, Psalms 78:35 . The hypocrite's tongue, Psalms 78:36 . The hypocrite's heart, Psalms 78:37 . Or, the hypocrite's cloak and the hypocrite's heart. C. D.

EXPOSITION

Verse 37. For their heart was not right with him. There was no depth in their repentance, it was not heart work. They were fickle as a weathercock, every wind turned them, their mind was not settled upon God.

Neither were they stedfast in his covenant. Their promises were no sooner made than broken, as if only made in mockery. Good resolutions called at their hearts as men do at inns; they tarried awhile, and then took their leave. They were hot today for holiness, but cold towards it tomorrow. Variable as the hues of the dolphin, they changed from reverence to rebellion, from thankfulness to murmuring. One day they gave their gold to build a tabernacle for Jehovah, and the next they plucked off their earrings to make a golden calf. Surely the heart is a chameleon. Proteus had not so many changes. As in the ague we both burn and freeze, so do inconstant natures in their religion.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 36-38. See Psalms on "Psalms 78:36" for further information.

Verse 37. Their heart was not right with him. God pleases them when he replenishes themselves with food, not their heart with his graces; therefore they repay him with the mouth, and not with the heart. They are altogether mouth and tongue: but God is all heart and breast. They give words; God gives milk and perfect love. Love does not reach the inner nature of many men, it sticks in the entrance. Thomas Le Blanc.

Verse 37. Their heart was not right with him, neither were they steadfast, etc. This is the ever repeated complain, see Psalms 78:8,22. There is no permanence, no stability in the reformation which has been produced. Compare Hosea 6:4. J. J. Stewart Perowne.

HINTS FOR PASTORS AND LAYPERSONS

EXPOSITION

Verse 38. But he, being full of compassion, forgave their iniquity, and destroyed them not. Though they were full of flattery, he was full of mercy, and for this cause he had pity on them. Not because of their pitiful and hypocritical pretensions to penitence, but because of his own real compassion for them he overlooked their provocations.

Yea, many a time turned he his anger away. When he had grown angry with them he withdrew his displeasure. Even unto seventy times seven did he forgive their offences. He was slow, very slow, to anger. The sword was uplifted and flashed in midair, but it was sheathed again, and the nation yet lived. Though not mentioned in the text, we know from the history that a mediator interposed, the man Moses stood in the gap; even so at this hour the Lord Jesus pleads for sinners, and averts the divine wrath. Many a barren tree is left standing because the dresser of the vineyard cries, "let it alone this year also."

And did not stir up all his wrath. Had he done so they must have perished in a moment. When his wrath is kindled but a little men are burned up as chaff; but were he to let loose his indignation, the solid earth itself would melt, and hell would engulf every rebel. Who knoweth the power of thine anger, O Lord? We see the fulness of God's compassion, but we never see all his wrath.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 38. According to B. Kiddushin 30a, this verse is the middle one of the 5896 !yqymk, sticoi, of the Psalter. According to B. Maccoth 22b, Psalms 78:38, and previously Deuteronomy 28:58-59 29:9, were recited when the forty strokes of the lash save one, which, according to 2 Corinthians 11:24, Paul received five times, were being counted out to the culprit. Franz Delitzsch.

Verse 38. He, being full of compassion, etc. When his hand was up, and he giving the blow, he called it back again, as one that could not find it in his heart to do it; and when he did it, he did not stir up all his wrath; he let fall some drops of it, but would not shed the whole shower of it; and he giveth the reason of both, for they are but flesh; and, indeed, his primary scope is to show mercy; and that he afflicts is but upon occasions; and therefore he is provoked, and provoked much before he doth it. As it is natural for the bee to give honey, but it stings; but it stings but by occasion when it is provoked; and this we see to be true in God by experience, who suffers men, and suffers them long; they continue in their sins, and yet he continues in his mercies, and withholds his judgments. John Preston (1587-1628), in "The Golden Sceptre held forth to the Humble."

Verse 38. Forgave is a very inadequate translation of the Hebrew word, which necessarily suggests the idea of expiation as the ground of pardon. Joseph Addison Alexander.

Verse 38. Many a time turned he his anger away. God is provoked every day, yet is he slow to anger. Yea, sometimes when he has determined to bring evil upon a people, and has put himself into a posture of judgment, drawn out the sword, and smitten them; though they cease not to provoke him, he ceaseth to punish them; as a tender father in correcting a rebellious and graceless child, holds his hand sometimes, before the child begs for mercy, and of mere grace forbears: so God did with Israel. Notwithstanding their dissembling with their flattering tongues, and covenant breaking hearts, He forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away, and did not stir up his wrath. The words are, He multiplied to turn away his anger: as they multiplied to provoke it, he multiplied to turn it away; and so at length outnumbered their sins with his mercies, that they were not destroyed. John Strickland, in "A Sermon preached before the House of Commons," entitled "Mercy rejoicing against Judgment." 1645.

Verse 38. He did not stir up all his wrath. His patience is manifest in moderating his judgments when he sends them. Doth he empty his quiver of his arrows, or exhaust his magazine of thunder? No; he could roll one thunderbolt successively upon all mankind; it is as easy with him to create a perpetual motion of lightning and thunder, as of the sun and stars, and make the world as terrible by the one as it is delightful by the other. He opens not all his store; he sends out a light party to skirmish with men, and puts not in array his whole army. He stirs not up all his wrath; he doth but pinch, where he might have torn asunder; when he takes away much, he leaves enough to support us. If he had stirred up all his anger, he had taken away all, and our lives to boot. He rakes up but a few sparks, takes but one firebrand to fling upon men, when he might discharge the whole furnace upon them; he sends but a few drops out of the cloud, which he might make to break in the gross, and fall down upon our heads to overwhelm us; he abates much of what he might do. Stephen Charnock.

HINTS FOR PASTORS AND LAYPERSONS

Verse 38. (last clause) and Psalms 78:50 (first clause). God's anger as exercised against his people and against his foes. C. D.

EXPOSITION

Verse 39. For he remembered that they were but flesh. They were forgetful of God, but he was mindful of them. He knew that they were made of earthy, frail, corruptible material, and therefore he dealt leniently with them. Though in this he saw no excuse for their sin, yet he constrained it into a reason for mercy; the Lord is ever ready to discover some plea or other upon which he may have compassion.

A wind that passeth away, and cometh not again. Man is but a breath, gone never to return. Spirit and wind are in this alike, so far as our humanity is concerned; they pass and cannot be recalled. What a nothing is our life. How gracious on the Lord's part to make man's insignificance an argument for staying his wrath.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 39. A wind that passeth away. "The secret wheels of hurrying time do give

So short a warning, and so fast they drive,

That I am dead before I seem to live.

And what's a life? a weary pilgrimage,

Whose glory in one day doth fill thy stage

With childhood, manhood, and decrepid age. And what's a life? the flourishing army

Of the proud summer meadow, which today

Wears her green plush, and is tomorrow hay. And what's a life? a blast sustained with clothing,

Maintained with food, retained with vile self loathing,

Then weary of itself, again to nothing." Francis Quarles.

HINTS FOR PASTORS AND LAYPERSONS

Verse 39,35. God's memory of his people and their memory of God. EXPOSITION Verse 40 . How oft did they provoke him in the wilderness. Times enough did they rebel: they were as constant in provocation as he was in his patience. In our own case, who can count his errors? In what book could all our perverse rebellions be recorded? The wilderness was a place of manifest dependence, where the tribes were helpless without divine supplies, yet they wounded the hand which fed them while it was in the act of feeding them. Is there no likeness between us and them? Does it bring no tears into our eyes, while as in a glass, we see our own selves? And grieve him in the desert. Their provocations had an effect; God was not insensible to them, he is said to have been grieved. His holiness could not find pleasure in their sin, his justice in their unjust treatment, or his truth in their falsehood. What must it be to grieve the Lord of love! Yet we also have vexed the Holy Spirit, and he would long ago have withdrawn himself from us, were it not that he is God and not man. We are in the desert where we need our God, let us not make it a wilderness of sin by grieving him. EXPLANATORY NOTES AND QUAINT SAYINGS Verse 40 . How oft did they provoke , etc. They provoked God at least ten times (Nu 14:2 during the first two years of their journey through the wilderness: at the Red Sea ( Exodus 14:11-12 ): at the waters of Marah ( Exodus 15:24 ): in the wilderness of Sin (Ex 16:2): when they kept the manna until the following day ( Exodus 16:10 ): when the manna was collected on the Sabbath ( Exodus 16:27 ): in Rephidim, where there was no water ( Numbers 20:2,13 ): at Horeb when a molten calf was made ( Exodus 22:1 &c.): at Taberah ( Numbers 11:1-3 ): when they lusted for flesh ( Numbers 11:4 ): (1 when they murmured at the news brought by the men, who had been sent to search the land ( Numbers 14:1 , &c.) Daniel Cresswell. Verse 40 . How oft . God kept an account how oft they provoked him, though they did not, Numbers 14:22 : "They have tempted me these ten times." Matthew Henry. HINTS FOR PASTORS AND LAYPERSONS None.

EXPOSITION

Verse 41. Yea, they turned back. Their hearts sighed for Egypt and its fleshpots. They turned to their old ways again and again, after they had been scourged out of them. Full of twists and turns, they never kept the straight path.

And tempted God. As far as in them lay they tempted him. His ways were good, and they in desiring to have them altered tempted God. Before they would believe in him they demanded signs, defying the Lord to do this and that, and acting as if he could be cajoled into being the minion of their lusts. What blasphemy was this! Yet let us not tempt Christ lest we also be destroyed by the destroyer.

And limited the Holy One of Israel. Doubted his power and so limited him, dictated to his wisdom and so did the same. To chalk out a path for God is arrogant impiety. The Holy One must do right, the covenant God of Israel must be true, it is profanity itself to say unto him thou shalt do this or that, or otherwise I will not worship thee. Not thus is the Eternal God to be led by a string by his impotent creature. He is the Lord and he will do as seemeth him good.

EXPLANATORY NOTES AND QUAINT SAYINGS

Verse 41. They turned back. As for that expression, wbwfyw, which we translate, and they turned back; that is, say some, to go back again into Egypt, or as others, returned back to their old wont of rebellion; I say, it hath no such meaning here; it is a Hebraism, and should be rendered, they returned and tempted, that is, saepius tentaverunt, they oftentimes tempted him, or they tempted him again. Thomas Froysel, in "Sermons concerning Grace and Temptation." 1678.

Verse 41. Tempted God. This only expresses the fact that men act towards him as if he could be tempted, or in a way fitted to put him to the proof, to provoke his righteous displeasure, and make him proceed against them, as it were just for him actually to do because of their offences. It is not in the least degree opposed to the statement of James - - "God cannot be tempted with evil," which is the the effect that he cannot be influenced by evil, so as to be drawn into it, turned toward it -- so as to feel its power or experience its contamination. He is infinitely far removed from it, raised above it, under all its forms. He is so because of the absolute perfection of his being and blessedness. John Adam, in "Exposition of the Epistle of James." 1867.

Verse 41. Limited the Holy One of Israel. They limited either

Verse 41. They limited the Holy One of Israel. Here, then, is an awful charge, and mysterious it seems to us as awful. How dreadful that man, the worm, should arrogate to himself that, to say to him that made him, "Thus far shalt thou go and no farther." Amazing, I say, the charge! to contract the dimensions and operations of the Deity. Amazing insolence, to draw a boundary line, beyond which the Creator himself must not pass, to define and prescribe to the Lawgiver of nature himself the pathway of his providence! The turpitude is immense. But we know, my friends, that the crime is not uncommon; and one of the natural results of sin seem to be this, -- that the sinful spirit, whether of man or of the lost archangel, unable to shake the firm foundations of the Eternal Throne, amuses its malignity, and seeks a temporary cessation from its withering cares, in putting up barriers on the outskirts and frontiers of the Almighty empire, vainly hoping to annoy the Possessor of the throne they cannot disturb. Affecting words! Do they affect you as they affect me? They turned back and tempted God, and limited the Holy One of Israel. Somehow, it seems no combination of words could have been so affecting. They limited God. They limited the Almighty. They limited the Infinite. No! These words have an awful and affecting surge of meaning in them; for wile they describe Him, awful and self contained Being whose essence is eternity and power; whose self existence is declared by the amazing marvels of nature; whose life was essential being. They limited Him -- The One in whose being all being was swallowed up and absorbed -- The One before whose glance mountains and hills fled away and were not found -- The One from everlasting, God; high over all, blessed for ever more. The One to whom all the nations were as the drop of a bucket, and who took up the isles as a very little thing, -- Him, they limited. They had known his character as The Holy One; it was all they knew of his character; but it was surrounded with an awfulness more dread than even the solitary power and self repose of Deity. In awful words and meanings they had heard his character proclaimed -- The Holy One. Him they limited. Him, whose throne was curtained with the dreadful wings of sinless archangels, crying through the darkness of that ineffable brightness, Holy, holy, holy, Lord God Almighty! and whose holiness was asserted even by the disorders of the rolling world. They limited him. More personal, and therefore more wonderful, became the enormity. The generation of their race had testified for Him, the Holy One of Israel; they had beheld the marvels of his holiness and power in Egypt, in the Red Sea; they had heard of the God of Abraham, and Isaac, and Jacob; they had heard of him who had spoken to their Captain in the bush burning with fire; they beheld his pillar of fire and cloud; they knew themselves divinely selected and chosen; and him who chose they limited! That which should have ensured their faith became only the fountain of their criminality. E. Paxton Hood.

Verse 41. They limited the Holy One of Israel. God cannot bear it with patience, that we should limit him, either to the time, or manner, or means of help. He complains of the Jews for this presumption, they limited the Holy One of Israel. It is insufferable to circumscribe an infinite wisdom and power. He will work, but when he pleases, and how he pleases, and by what instruments he pleases, and if he please, without instruments, and if he please by weak and improbable, by despised and exploded instruments. Joseph Caryl, in a "Sermon before the House of Commons," entitled, "The Works of Ephesus."

Verse 41. (last clause). This was Israel's sin, and has it not often been ours? Our God is the "Holy One," and will do what is most for His glory; he is the Holy One of Israel, and will therefore consult his people's welfare. We must not limit his wisdom, for it is infinite; we must not limit his power, for it is omnipotent; we must not limit him to time, for he will display his sovereignty: he will not be tied to walk by our rules, or be bound to keep our time; but he will perform his word, honour our faith, and reward them that diligently seek him. James Smith.

Verse 41. Limited. In the only other place where the Hebrew word occurs (Ezra 9:4), it means to set a mark upon a person, which some apply here, in the figurative sense of stigmatising or insulting. Joseph Addison Alexander.

Verse 41. Limited the Holy One of Israel, or signed him; signed him with a sign, so the Targum; they tempted him by asking a sign of him, as Jarchi interprets it; insisting that a miracle be wrought, by which it might be known whether the Lord was among them or not, Exodus 17:7; with which compare Matthew 15:1: or they set bounds, so Kimchi, to his power and goodness, saying, this he could do, and the other he could not; see Psalms 78:19- 20; and so men limit the Lord when they fix on a blessing they would have, even that, and not another; and the measure of it, to what degree it should be bestowed on them, as well as the set time when they would have it; whereas the blessing itself, and the degree of it, and the time of giving it, should be all left with the Lord who knows which and what of it is most convenient for us, and when is the best time to bestow it on us. John Gill.

Verse 41. Limited the Holy One of Israel -- mistrust of God's power to effectuate all his graces, to do what is needed in any case for his people, and carry out his purposes for them. The moment I suppose anything cannot be for blessing, I limit God. This is a great sin -- doubly, when we think of all he has done for us. The Holy Ghost ever reasons from God's revealed, infinite love to all its consequences. He reconciled; surely he will save to the end. He did not spare his Son; how shall he not give all things? J. N. Darby.

HINTS FOR PASTORS AND LAYPERSONS

None.