Psalms 78:21–39

Psalm 78:23-25 23. But he had commanded the clouds from above, and opened the doors of heaven, 24. And had rained down manna [328] upon them to eat, and had given them of the corn of heaven. 25. Man had eaten the bread of the mighty: he had sent them meat to the full. 23. But he had commanded the clouds from above. It is a mistake to suppose that this miracle is related merely in the way of history. The prophet rather censures the Israelites the more severely from the consideration, that although fed to the full with manna, they ceased not to lust after the dainties which they knew God had denied them. It was the basest ingratitude to scorn and reject the heavenly food, which, so to speak, associated them with angels. Were a man who dwells in France or Italy to grieve and fret that he has not the bread of Egypt to eat, nor the wine of Asia to drink, would he not make war against God and nature, after the manner of the giants of old? Much less excusable was the inordinate lust of the Israelites, whom God not only furnished with earthly provision in rich abundance, but to whom he also gave the bread of heaven for their support. Had they even endured hunger for a lengthened period, propriety and duty would have required them to ask food with more humility. Had they been supplied with only bran and chaff to eat, it would have been their bounden duty to have acknowledged that in the place where they were -- in the wilderness -- this was no ordinary boon of Heaven. Had only coarse bread been granted them, they would have had sufficient reason for thanksgiving. But how much stronger were their obligations to God, when he created a new kind of food, with which, by stretching out, as it were, his hand from heaven, he supplied them richly and in great abundance? This is the reason why the manna is called corn of heaven, and bread of the mighty Some explain the Hebrew word 'vyrym, abbirim, as denoting the heavens, [329] an opinion which I do not altogether reject. I, however, prefer taking it for angels, as it is understood by the Chaldee interpreter, and some others who have followed him. [330] The miracle is celebrated in high terms, to present the impiety of the people in a more detestable light; for it was a much more striking display of divine power for manna to be rained down from heaven, than if they had been fed either with herbs or fruits, or with other increase of the earth. Paul, in 1 Corinthians 10:3, calls the manna spiritual meat, in a different sense -- because it was a figure and symbol of Christ. But here the design of the prophet is to reprove the twofold ingratitude of the people, who despised not only the common food which was produced from the ground, but also the bread of angels. Some have translated the verbs in the past tense, He commanded the clouds -- he opened the doors of heaven -- he rained down manna, etc [331] But to remove all ambiguity, I have thought it preferable to translate the verbs in the preterpluperfect tense, He had commanded, he had opened, he had rained, to enable my readers the better to understand that the prophet does not here simply relate this history, but recalls it to remembrance for another purpose, as a thing which happened long ago. Footnotes: [328] The manna received its name, either from mnh, manah, he prepared, appointed, distributed, to intimate that this food was prepared by God for the Israelites, and was their appointed portion which was daily distributed to them by measure; or, it is from the words hvh mn, huh man, What is this? Exodus 15:16, n being used for h in euphony. This was the question which they asked when they first saw this species of food, not knowing what it was. [329] Abu Walid and Kimchi read, "the bread of heaven." [330] The Chaldee paraphrase of the expression, the bread of the mighty, is, "the food that descends from the dwelling of angels;" so that, according to this view, it signifies no more than, "corn of heaven," by which the manna is described in the preceding verse. Dr Geddes and Williams observe, that the Hebrew word 'vyrym, abbirim, never signifies angels, but persons of the higher classes, the rich, the great, the noble; and that the meaning of the Psalmist is, that the Israelites found in the manna a dainty, delicate food, such as might suit the palates of the great; that it was bread fit for princes; the best, the choicest of bread. This agrees with Simonis' rendering of the phrase, "cibus nobilium, scilicet principum; hoc est, cibus exquisitus, delicatus, eximius." Such also is the view taken by Fry, Walford, and others. If by 'vyrym, abbirim, the mighty, angels should be understood, as it is rendered in all the ancient versions, the meaning will be substantially the same; for the manna, by an obvious poetical figure, may be called the bread of angels, to denote food of the most exquisite kind; just as Paul speaks of the tongues of angels, (1 Corinthians 13:1,) to indicate eloquence of the highest order. [331] "Les autres ont traduit les verbes par un temps passe, Il a commande aux nuees, Il a ouvert les portes du ciel, Il a fait pluvoir la Manne," etc. -- Fr.

25. angels' food —literally, "bread of the mighty" (compare Ps 105:40 ); so called, as it came from heaven. meat —literally, "victuals," as for a journey.

Psalm 78:26-31 26. He caused an east wind to blow in the heavens; and by his power he raised up the south wind. 27. And he rained upon them flesh as dust, and feathered fowl [332] as the sand of the sea; 28. And he caused it to fall in the midst of his camp, [333] round about his tabernacles. 29. And they did eat and were filled, and he gave them their desire. 30. They were not estranged from their desire: the meat was still in their mouth, 31. When the wrath of God ascended against them, and slew the fat ones among them, and brought low the chosen of Israel. 26. He caused an east wind to blow in the heavens. We have here related how God granted the request of his people. This does not imply that he favourably regarded their fretful desires, but that he showed by the effect that it was in his power to do what they believed it to be impossible for him to accomplish. From this, we may perceive how injudiciously some expositors here join together the flesh and the manna. The reason why the flesh was given was altogether different from that for which the manna was given. God, in giving the manna, performed the office of a father; but by the flesh, he satisfied their gluttonous desires, that their very greediness in devouring it might choke them. It would not have been a difficult matter for God to have created quails in the midst of the wilderness; but he chose rather to bring them by the force of the winds, to teach the Israelites that all the elements are obedient to his command, and that the distance of places cannot prevent his power from immediately penetrating from the east even to the west. [334] That unbelieving people, therefore, were furnished with an undoubted proof of the power of God, from which they had malignantly detracted, in seeing all the elements of nature ready to obey and promptly to execute whatever he has commanded. Besides, he no doubt raised the winds according to the situation of the camp, although it would have been easy for him, without any means, to have presented flesh before them. It is stated, that they did eat and were filled, not only to intimate that God brought to them a large supply of birds, with which their bellies might be stuffed to the full; but also, that it was ungovernable lust which led them to ask flesh, and not a solicitude for having provision on which to live. It has been said above, that manna had been given them in the greatest abundance, but here it is intended expressly to censure their gluttony, in which they gave manifest proof of their unbridled appetite. God promises, in Psalm 145:19, as a peculiar privilege to those who fear him, that "he will fulfill their desire;" but it is in a different way that he is here said to have yielded to the perverse desires of the people, who had cast off all fear of him; for that which his favor and loving-kindness would have led him to refuse, he now granted them in his wrath. This is an example well worthy of our attention, that we may not complain if our desires are frowned upon and crossed by the secret providence of God when they break forth beyond bounds. God then truly hears us, when, instead of yielding to our foolish inclinations, he regulates his beneficence according to the measure of our welfare; even as in lavishing upon the wicked more than is good for them, he cannot, properly speaking, be said to hear them: he rather loads them with a deadly burden, which serves to cast them down headlong into destruction. The Psalmist expresses this still more clearly, by adding immediately after, (verses 30, 31,) that this pampering proved fatal to them, as if with the meat they had swallowed the flame of the divine wrath. When he says that 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. Some translate the clause, They were not disappointed, and others, They did not yet loathe their meat. This last translation brings out the meaning very well; but it is too far removed from the signification of the Hebrew word zvr, zur, which I have rendered estranged. The prophet intended to express in two words a present felt pleasure; for when God executed vengeance upon the people, they still indulged in the excessive gratification of the palate. [335] The wrath of God is said metaphorically to ascend, when he suddenly rises up to execute judgment; for when he apparently shuts his eyes and takes no notice of our sins, he seems, so to speak, to be asleep. The punishment was felt by persons of every condition among the Israelites; but the fat ones [336] and the chosen are expressly named, in order to exhibit the judgment of God in a light still more conspicuous. It did not happen by chance that the most robust and vigorous were attacked and cut off by the plague. As the strong are commonly deceived by their strength, and proudly exalt themselves against God, forgetting their own weakness, and thinking that they may do whatever they please, it is not surprising to find that the wrath of God burned more fiercely against such persons than against others. Footnotes: [332] "Heb. fowl of wing;' i.e., flying fowls, in distinction from domestic poultry." -- Williams. [333] "Heb. Of his camp; either Israel's camp or God's camp; for seeing Israel was God's people, and he dwelt among them, their camp was his camp." -- Poole. [334] The Israelites were miraculously supplied with quails in the wilderness on two different occasions. The first occasion was upon the fifteenth day of the second month after their departure from Egypt, and before they came to mount Sinai, Exodus 16:1, 12, 13. The second, which is the one here referred to, was at Kibroth-hattaavah, a place three days' journey beyond the desert of Sinai, in the beginning of the second year after their departure from Egypt, Numbers 10:11; and 11:31-35. In both instances, the quails were sent in consequence of the murmuring of the Israelites. But in the first instance, they came up and covered the camp of Israel only one evening, while in the second, they came up from the sea for a whole month. No token of the divine displeasure accompanied the first miracle, God having, in his compassion, forgiven their murmuring; but the second miracle was wrought in wrath, and attended with the infliction of the divine vengeance on that rebellious people, (Numbers 11:33.) [335] "While their meat was yet in their mouth; the meat of the quails, while it was between their teeth, ere it was chewed, and before it was swallowed down, while they were rolling this sweet morsel under their tongues, and were gorging themselves with it, destruction came upon them; just as Belshazzar, while he was feasting with his nobles, in the midst of his mirth and jollity, was slain by the Persians, Daniel 5:1, 30." -- Dr Gill. [336] Mr Mudge observes, that this clause should be translated, "Slew them amidst their fatnesses or indulgences." This is approved of by Lowth. Cocceius and Michaelis give a similar version.

Psalm 78:32-37 32. For all this they still sinned, and believed not his wondrous works 33. And he consumed their days in vanity, and their years in haste. [337] 34. When he slew them, then they sought him; they returned, and hastened early to God. 35. And they remembered that God was their Rock, and that the High God was their Redeemer. 36. And they flattered him with their mouth, and lied to him with their tongue. 37. But their heart was not right before him, neither were they faithful in his covenant 32. For all this they still sinned. It is a common proverb, that fools become wise when the rod is applied to them. Hence it follows, that those who have often been chastised of God, and yet are not thereby brought to repentance and amendment, are utterly to be despaired of. Such was the obstinacy of the Israelites here described. They could not be reformed by any of the afflictions which were sent upon them. It was a dreadful manifestation of the vengeance of God to see so many bodies of strong and vigorous men stretched dead on the ground. It was therefore a proof of monstrous obduracy, when they were not moved at such an appalling spectacle. By the expression wondrous works, is not only meant the plague just now spoken of: the other miracles, previously mentioned, are comprehended. There is, therefore, laid to the charge of the people a twofold wickedness; -- they are accused not only of disbelieving the word of God, but also of despising the miracles which he wrought. For this reason, it is added, that their plagues were increased; even as God denounces and threatens by Moses, that he will deal sevenfold more severely with the obstinate and hardened who persevere in their wickedness. 33. And he consumed their days in vanity. As the Psalmist here speaks of the whole people, as if he had said, that all without exception were speedily consumed, from the least even to the greatest, this might with probability be referred to that most grievous punishment which was confirmed and ratified by the wrath of God -- that they should all perish in the wilderness with only two exceptions, Joshua and Caleb; because, when already near the land of Canaan, they had turned back. That vast multitude, therefore, after they had shut against themselves the door of entrance into the Holy Land, died in the wilderness during the course of forty years. 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. Their days then were consumed in vanity; for they vanished away like smoke: and their years in haste, because they passed swiftly away like a stream. The word vhlh, behalah, here translated haste, is by some rendered terror. I would rather prefer reading tumult; for it is undoubtedly meant that their life was taken away, as when in a tumult any thing is taken by force. [338] But I would not be disposed to change the word haste, which brings out the meaning more perspicuously. It was a display of righteous retribution, on account of their obstinacy, that their strength which made them proud, thus withered and vanished all on a sudden as a shadow. 34. When he slew them, then they sought him. By the circumstance here recorded, it is intended to aggravate their guilt. When under a conviction of their wickedness they acknowledged that they were justly punished, and yet did not with sincerity of heart humble themselves before God, but rather mocked him, intending to put him off with false pretences, their impiety was the less excusable. If a man who has lost his judgment does not feel his own calamities, he is excusable because he is insensible; but he who is forced to acknowledge that he is culpable, and yet always continues the same, or after having lightly sought pardon, in fair but deceitful words, suddenly returns to his former state of mind, manifestly shows by such hollowness of heart that his disease is incurable. It is here tacitly intimated, that the punishments, by which a people so obstinate were constrained to seek God, were of no common or ordinary kind; and we are informed, (verse 35, [339] ) not only that they were convinced of wickedness, but also that they were affected with a sense and a remembrance of the redemption from which they were fallen. By this means they are the more effectually deprived of all excuse on the ground of ignorance. The language implies that they were not carried away inadvertently, or deceived through ignorance, but that they had provoked the wrath of God, by dealing treacherously, as it were with deliberate purpose. And, indeed, God opened their eyes with the view of more openly discovering their desperate wickedness, as if, shaking off their hypocrisy and flatteries, he drew them from their lurking-places into the light. 36. And they flattered him with their mouth, and lied to him with their tongue. Here they are charged with perfidiousness, because they neither confessed their guilt with sincerity of heart, nor truly ascribed to God the glory of their deliverance. We are not to suppose that they made no acknowledgement at all; but it is intimated that the confession of the mouth, as it did not proceed from the heart, was constrained and not voluntary. This is well worthy of being noticed; for from it we learn, not only the duty incumbent upon us of guarding against that gross hypocrisy which consists in uttering with the tongue, before men, one thing, while we think a different thing in our hearts, but also that we ought to beware of a species of hypocrisy which is more hidden, and which consists in this, that the sinner, being constrained by fear, flatters God in a slavish manner, while yet, if he could, he would shun the judgment of God. The greater part of men are mortally smitten with this disease; for although the divine majesty extorts from them some kind of awe, yet it would be gratifying to them were the light of divine truth completely extinguished. It is, therefore, not enough to yield an assent to the divine word, unless that assent is accompanied with true and pure affection, so that our hearts may not be double or divided. The Psalmist points out the cause and source of this dissimulation to be, that they were not steadfast and faithful By this he intimates, that whatever does not proceed from unfeigned purity of heart is accounted lying and deceit in the sight of God. Since this uprightness is every where required in the law, he accuses the people with being covenant-breakers, because they had not kept the covenant of God with that fidelity which became them. As I have observed elsewhere, there is always to be presupposed a mutual relation and correspondence between the covenant of God and our faith, in order that the unfeigned consent of the latter may answer to the faithfulness of the former. Footnotes: [337] "This alludes to their appointed wanderings for forty years in the wilderness, as the punishment of their disobedience and rebellion; that all those who had left Egypt, and were grown to man's estate, were dead, with the exceptions of Caleb and Joshua." -- Warner. [338] "Que leur vie a este emportee comme quand en tumulte on ravit quelque chose." -- Fr. [339] In the Hebrew Bible, a masoretic note is inserted after the 35th verse, chtsy hsphr, chatsi ha-sepher, the middle of the book, that is, with respect to verses.

Psalm 78:38-41 38. Yet he, being merciful, expiated their iniquity, [340] and did not destroy them: and he multiplied to turn away his anger, and did not stir up all his wrath. 39. And he remembered that they were flesh; a spirit [341] that passeth, and returneth not. 40. How often did they provoke him in the desert, and grieve him in the wilderness! 41. And they returned, and tempted God, and limited the Holy One of Israel. 38. Yet he, being merciful, expiated their iniquity. To show the more fully that no means had succeeded in bending the Israelites, and causing them to return to a sound state of mind, we are now informed that, although God bare with their multiplied transgressions, and exercised his mercy in forgiving them, they had no less manifested their wickedness in abusing his benignity in every instance in which it was displayed, than they had shown themselves refractory and obstinate when he treated them with severity. At the same time, the reason is assigned why they did not utterly perish. They no doubt deserved to be involved in one common destruction; but it is declared that God mitigated his anger, that some seed of them might remain. That none might infer, from these examples of vengeance which have been mentioned, that God had proceeded to punish them with undue severity, we are told that the punishments inflicted upon them were moderate -- yea, mild, when compared with the aggravated nature of their wickedness. God kept back his hand, not looking so much to what they had deserved, as desiring to give place to his mercy. We are not, however, to imagine that he is changeable, when at one time he chastises us with a degree of severity, and at another time gently draws and allures us to himself; for in the exercise of his matchless wisdom, he has recourse to different means by which to try whether there is really any hope of our recovery. But the guilt of men becomes more aggravated, when neither his severity can reform them nor his mercy melt them. It is to be observed, that the mercy of God, which is an essential attribute of his nature, is here assigned as the reason why he spared his people, to teach us that he was not induced by any other cause but this, to show himself so much inclined and ready to pardon. Moreover, as he pardoned them not only in one instance, nor in one respect, it is affirmed that he expiated their iniquity, that he might not destroy them; and again, that although he had been oftentimes provoked, he yet ceased not to turn away his anger; and, finally, that he mitigated his chastisements, lest the people should be overwhelmed with the weight of them. 39. And he remembered that they were flesh. Another reason is now brought forward why God had compassion on the people, which is, his unwillingness to try his strength against men who are so constituted as to live only for a short period in this world, and who then quickly pass away; for the forms of expression here used denote the frailty by which the condition of men is made miserable. Flesh and spirit are frequently contrasted in the Scriptures; not only when flesh means our depraved and sinful nature, and spirit the uprightness to which the children of God are born again; but also when men are called flesh, because there is nothing firm or stable in them: as it is said in Isaiah, (Isaiah 31:3,) "Egypt is flesh, and not spirit." In this passage, however, the words flesh and spirit are employed in the same sense -- flesh meaning that men are subject to corruption and putrefaction; and spirit, that they are only a breath or a fleeting shadow. As men are brought to death by a continual wasting and decay, the people are compared to a wind which passes away, and which, of its own accord, falls and does not return again. When we have run our race, we do not commence a new life upon the earth; even as it is said in Job, "For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. Though the root thereof wax old in the earth, and the stock thereof die in the ground; yet through the scent of water it will bud, and bring forth boughs like a plant. But man dieth and wasteth away; yea, man giveth up the ghost, and where is he?" (Job 14:7) The meaning, then, as we may now clearly perceive, is, that God, in the exercise of his mercy and goodness, bare with the Jews, not because they deserved this, but because their frail and transitory condition called forth his pity and induced him to pardon them. We shall afterwards meet with an almost similar statement in Psalm 103:13-16, where God is represented as being merciful to us, because he sees that we are like grass, and that we soon wither and become dry like hay. Now, if God find in us nothing but misery to move him to compassion, it follows that it is solely his own pure and undeserved goodness which induces him to sustain us. When it is affirmed that men return not, when they have finished the course of their life in this world, it is not meant to exclude the hope of a future resurrection; for men are contemplated only as they are in themselves, and it is merely their state on earth which is spoken of. With respect to the renovation of man to the heavenly life, it is a miracle far surpassing nature. In the same sense it is said, in another place, "His spirit goeth forth, and returneth not," (Wisdom 16:14;) language which implies that men, when they are born into the world, do not bring with them the hope of future restoration, which must be derived from the grace of regeneration. 40. How often did they provoke him in the desert? Here the preceding sentence is confirmed, it being declared that, as they had in so many instances provoked God in the wilderness, by the vast accumulation of their sins, [342] they must of necessity have perished a thousand times, had not God as often shown himself favorable and merciful towards them. The interrogatory form of the sentence expresses more significantly that they continued sinning without intermission. The word wilderness includes in it the circumstance both of place and of time. By this it is intended, first, to reprove their ingratitude, in that the memory of God's benefits, while still so fresh in their minds, and even the sight of them daily before their eyes, were not at least able to check them in their wickedness; and, secondly, to condemn their impetuous and infatuated recklessness, in heaping up such a multitude of sins within so short a period. In the same sense it is added immediately after, (verse 41,) that they returned to their former ways, and tempted God. The word return does not here signify change, but a continued course of sinning. The heinous indignity which is done to God when men tempt him, is expressed by a beautiful metaphor. The Hebrew word tvh, tavah, signifies to mark out or describe. It is intimated, that when the people dared to limit the operations of God, according to their own pleasure, he was, as it were, shut up within bars of wood or iron, and his infinite power circumscribed within the narrow boundaries to which unbelief would confine it. And assuredly, whenever men do not go beyond their own understandings, it is as if they would measure God by their own small capacity, which is nothing else than to pull him down from his throne; for his Majesty must be brought into subjection to us, if we would have him to be regulated according to our own fancy. Footnotes: [340] "ykphr, yecapher, made an atonement for their iniquity." -- Dr Adam Clarke [341] "C'est a dire, souffle." -- Fr. marg. "That is to say, a breath." Dr Adam Clarke translates, "the spirit goeth away, and it doth not return." "The present life," he observes, "is the state of probation; when, therefore, the flesh, the body, fails, the spirit goeth away into the eternal world, and returneth not hither again." He considers the translation in our English Bible, "a wind that passeth away, and cometh not again," to be a bad one, and that it may be productive of error; as if when a man dies, his being were ended, and death were an eternal sleep. [342] "They provoked God at least ten times, (Numbers 14:22,) during the first two years of their journey through the wilderness. 1. at the Red Sea, (Exodus 14:11, 12;) 2. at the waters of Marah, (Exodus 15:24;) 3. in the wilderness of Sin, (Exodus 15:2;) 4. when they kept the manna until the following day, (Exodus 16:10;) 5, when the manna was collected on the Sabbath, (Exodus 16:27;) 6. in Rephidim, where there was no water, (Numbers 20:2, 13;) 7. at Horeb, when a molten calf was made, (Exodus 32:1, etc.;) 8. at Taberah, (Numbers 11:1, 2, 3;) 9. when they lusted for flesh, (Numbers 11:4;) 10. when they murmured at the news brought by the men, who had been sent to search the land, (Numbers 14:1, etc.") -- Cresswell.

31. slew … fattest —or, "among the fattest"; some of them— chosen —the young and strong ( Isa 40:31 ), and so none could resist.

33-39. Though there were partial reformations after chastisement, and God, in pity, withdrew His hand for a time, yet their general conduct was rebellious, and He was thus provoked to waste and destroy them, by long and fruitless wandering in the desert.

14. “Wherefore the Lord heard, and He delayed, and fire was lighted in Jacob, and wrath went up into Israel” (ver. 21). He hath explained what he hath called fire. He hath called anger fire: although in strict propriety fire did also burn up many men. What is therefore this that he saith, “The Lord heard, and He delayed”? Did He delay to conduct them into the land of promise, whither they were being led: which might have been done in the space of a few days, but on account of sins they must needs be wasted in the desert, where also they were wasted during forty years? And if this be so, He did then delay the people, not those very persons who tempted and slandered God: for they all perished in the desert, and their children journeyed into the land of promise. Or did He delay punishment, in order that He might first satisfy unbelieving concupiscence, lest He might be supposed to be angry, because they were asking of Him what He was not able to do? “He heard,” then, “and He delayed to avenge:” and after He had done what they supposed He was not able to do, then “anger went up upon Israel.”

15. Lastly, when both these things have been briefly touched, afterwards he is evidently following out the order of the narrative. “Because they believed not in God, nor hoped in His saving health” (ver. 22). For when he had told why fire was lighted in Jacob, and anger went up upon Israel, that is to say, “because they believed not in God, nor hoped in His saving health:” immediately subjoining the evident blessings for which they were ungrateful, he saith, “and He commanded the clouds above, and opened the doors of Heaven” (ver. 23). “And He rained upon them manna to eat, and gave them bread of Heaven” (ver. 24). “Bread of angels man did eat: dainties He sent them in abundance” (ver. 25). He brought over the South Wind from Heaven, and in His virtue He led in the South West Wind” (ver. 26). “And He rained upon them fleshes like dust, and winged fowls like the sand of the sea” (ver. 27). “And they fell in the midst of their camp, around their tabernacles” (ver. 28). “And they ate and were filled exceedingly; and their desire He brought to them: they were not deprived of their desire” (ver. 29). Behold why He had delayed. But what He had delayed let us hear. “Yet the morsel was in their mouths, and the anger of God came down upon them” (ver. 30). Behold what He had delayed. For before “He delayed:” and afterwards, “fire was lighted in Jacob and anger went up upon Israel.” He had delayed therefore in order that He might first do what they had believed that He could not do, and then might bring upon them what they deserved to suffer. For if they placed their hope in God, not only would their desires of the flesh but also those of the spirit have been fulfilled. For he that…“opened the doors of Heaven, and rained upon them manna to eat,” that He might fill the unbelieving, is not without power to give to believers Himself the true Bread from Heaven, which the manna did signify: which is indeed the food of Angels, whom being incorruptible the Word of God doth incorruptibly feed: the which in order that man might eat, He became flesh, and dwelled in us. John i. 44.

16. But as to unbelievers, being a crooked and embittering generation, as it were, while the morsel was yet in their mouths, “the anger of God went up upon them, and it slew among the most of them” (ver. 31): that is, the most of them, or as some copies have it, “the fat ones of them,” which however in the Greek copies which we had, we did not find. But if this be the truer reading, what else must be understood by “the fat ones of them,” than men mighty in pride, concerning whom is said, “their iniquity shall come forth as if out of fat”? Ps. lxxiii. 7.

17. But the generation crooked and embittering, “in all these things sinned yet more, and they believed not in His wonderful works” (ver. 32). “And in their days failed in vanity” (ver. 33). Though they might, if they had believed, have had days in truth without failing, with Him to whom hath been said, “Thy years shall not fail.” Ps. cii. 27. 18. Nevertheless, “when he slew them they sought Him:” not for the sake of eternal life, but fearing to end the vapour too soon. There sought Him then, not indeed those whom He had slain, but they that were afraid of being slain according to the example of them. But the Scripture hath so spoken of them as if they sought God who were slain; because they were one people, and it is spoken as if of one body: “and they returned, and at dawn they came to God” (ver. 34). “And they remembered that God is their Helper, and the High God is their Redeemer” (ver. 35). But all this is for the sake of acquiring temporal good things, and for avoiding temporal evil things. For they that did seek God for the sake of temporal blessings, sought not God indeed, but things. Thus with those God is worshipped with slavish fear, not free love. Thus then God is not worshipped, for that thing is worshipped which is loved. Whence because God is found to be greater and better than all things, He must be loved more than all things, in order that He may be worshipped.

19. Lastly, here let us see the words following: “And they loved Him,” he saith, “in their mouth, and in their tongue they lied unto Him” (ver. 36). “But their heart was not right with Him, and they were not counted faithful in His Testament” (ver. 37). One thing on their tongue, another thing in their heart He found, unto whom the secret things of men are naked, and without any impediment He saw what they loved rather. Therefore the heart is right with God, when it doth seek God for the sake of God. For one thing he desired of the Lord, the same he will require, that he may dwell always in the House of the Lord, and may meditate on the pleasantness of Him. Ps. xxvii. 4. Exod. xvi. 3. Ps. xvii. 15, Lat. Matt. xx. 16.

20. “But He is Himself merciful, and will become propitious to their sins, and He will not destroy them. And He will abound to turn away His anger, and He will not kindle all his anger” (ver. 38). By these words many men promise to themselves impunity for their iniquity from the Divine Mercy, even if they shall have persevered in being such, as that generation is described, “crooked and embittering; which hath not directed their heart, and the spirit thereof hath not been trusted with God:” with whom it is not profitable to agree. For if, to speak in their words, God will perchance not destroy no not even bad men, without doubt He will not destroy good men. Why then do we not rather choose that wherein there is no doubt? For they that lie to Him in their tongue, though their heart doth hold some other thing, do think indeed, and will, even God to be a liar, when He doth menace upon such men eternal punishment. But whilst they do not deceive Him with their lying, He doth not deceive them with speaking the truth. These words therefore of divine sayings, concerning which the crooked generation doth cajole itself, let it not make crooked like its own heart: for even when it is made crooked, they continue right. For at first they may be understood according to that which is written in the Gospel, “that ye may be like your Father who is in the Heavens, who maketh His sun to rise upon good men and evil men, and raineth upon just men and unjust men.” Matt. v. 45. Many mss. omit “not.” Exod. xxxii. 10. 21. In the second place, that we may not seem to do violence to divine words, and lest in the place where there was said, “He will not destroy them,” Ps. lxxviii. 38. Ps. lxxviii. 54, 55. 22. “And He remembered that they are flesh, a spirit Or, “breath.” [Transient, and not returning.—C.] Prov. ii. 19.

Therefore the Lord heard this,.... What they said in their hearts, and what they expressed with their mouths, all their murmurings against him, their distrust of his power and providence, and disbelief of his promises; see Numbers 11:1, and was wroth; exceeding wroth; he was highly displeased; there was an overflow of his indignation, as the word (a) signifies; it was running upon him, upon the thick bosses of his buckler, to arraign his perfections, call in question any of his attributes, and disbelieve his word; this must greatly exasperate him, and provoke the eyes of his glory: so a fire was kindled against Jacob; the posterity of Jacob; or in Jacob (b), in the camp of Israel; which was literally true, because of the murmurings of the people against the Lord fire came down from heaven, and burnt among them, and consumed the uttermost parts of the camp; wherefore the name of the place was called Taberah, which signifies a burning, Numbers 11:1, or it may be taken figuratively for the wrath of God, which is oftentimes compared to fire; see Nahum 1:6 hence it follows, and anger also came up against Israel; the people of Israel, the same with Jacob before; the allusion is to men when angry, in whose breasts anger burns, and from thence it rises up, and shows itself in their countenance, in their eyes, and by the words of their mouth. (a) "transiit in hithpael de transitu vel exundatione bilis solet usurpari", Gejerus. (b) "in Jahacob", Pagninus, Montanus, Musculus.

Because they believed not in God,.... That he was able to give them bread, and provide flesh for them, or bring them through the wilderness to Canaan's land, as he had promised. God, and he only, is the object of faith, and he is to be believed in at all times, and for all things temporal and spiritual; and nothing is more displeasing to him than unbelief; for as faith gives glory to him, unbelief reflects dishonour upon him; faith sets its seal to him as true, but unbelief makes him a liar; and what is more provoking to man than to have his veracity called in question, and to be counted a liar? in short, as faith has salvation annexed to it, unbelief has damnation, and to whom did the Lord swear that they should not enter into his rest but to them that believed not? so great an evil is unbelief, and is the sin which "easily beset" (c) the Israelites, as appears from the context; see Hebrews 3:12. and trusted not in his salvation; which he promised them, and bid them stand still and see, Exodus 14:13, and of which they had had some proofs and instances in leading them through the Red sea, and thus far guiding them through the wilderness, and providing for them; and therefore had reason and encouragement to trust in the Lord, that he would yet be with them, and save them, and complete the mercy promised unto them. (c) which Suidas, in voce interprets a foolish thing; and it is thought by his learned editor Kusterus, in ibid. to allude to foolish persons, who stand round about a mountebank or juggler, gazing at his tricks with pleasure and admiration, being insnared by them.

Though he had commanded the clouds from above,.... Which were round about him, his chariots, and the dust of his feet; and which were at his command to go here and there, and carry and let down provisions for his people, as they did: and opened the doors of heaven; as a large granary, from whence the manna, afterwards called the corn of heaven, was given out in great abundance, which is signified by opening the doors; see Malachi 3:10.

And had rained down manna upon them to eat,.... So called, either from "manah", which signifies to prepare, appoint, and distribute, because this was food prepared of God for the Israelites without them, and was their provision, their appointed portion, and which was daily distributed to them in measure; or from the words , "man hu", what is it? which they used at first sight of the manna, they not knowing what it was, and hence called it "man"; or "manna"; this the Lord rained down from heaven, as he promised he would, that they might have food to eat; see Exodus 16:4. and had given them of the corn of heaven; bread corn springs out of the earth, but this was corn from heaven, very unusual and wonderful; this greatly aggravated the unbelief of the Israelites, and shows their great ingratitude, that after all this they should disbelieve the Lord, and not trust in his salvation; the manna was a type of Christ, who is called the hidden manna, 1 Corinthians 10:3; see Gill on John 6:32.

Man did eat angels' food,.... Or, "the bread of the mighty" (d); such as Moses and Elijah ate of; so Arama; but Aben Ezra and Kimchi interpret it of the clouds, or skies, said to be strong, Job 37:18 in which the manna was prepared, and let down: but rather the words may be read, "every man did eat the bread of the mighty ones"; of princes and nobles, and the great men of the earth; it was royal food, it was princely fare; and, indeed, the common people of Israel ate the same as their princes and nobles did; they all fared alike; but the Septuagint, Vulgate Latin, and all the Oriental versions, render the word "angels", and so Jarchi interprets it, and who are called mighty angels, and are creatures that excel in strength, 2 Thessalonians 1:7 now the manna may be said to be their food, as it is in the Apocrypha: "Instead whereof thou feddest thine own people with angels' food, and didst send them from heaven bread prepared without their labour, able to content every man's delight, and agreeing to every taste.'' (Wisdom 16:20) because it might be prepared in the air by the ministry of angels, and given by their disposition, as the law was, Acts 7:53 or because it came down from heaven, where they dwell, and so the Targum, "the children of men did eat food, which came down from the habitation of angels;'' or because it was most excellent food, as the tongue of angels is the most excellent and eloquent, 1 Corinthians 13:1, or because it was such food, that, if angels ate any, it was fit for them, and not at all unworthy of them. Cocceius thinks, and so Gussetius (e), that by the mighty ones are meant the mighty God, Father, Son, and Spirit, by whom this food was prepared and given; so the word is used in the singular number, of Jehovah, who is called the mighty One of Jacob, Genesis 49:24 and of the Redeemer, Isaiah 49:26, he sent them meat to the full; which may be understood either of the manna, of which they had great plenty, so that there was no lack for any man, and this continued with them till they came to the land of Canaan; or of the quails, of which in the following verses. (d) "fortium", Pagninus, Montanus, &c. "magnificorum, potentium", Vatablus. (e) Comment. Ebr. p. 14. Vid. Witsium de Oeconom. Foeder. l. 4. c. 10. sect. 99.

He caused an east wind to blow in the heavens,.... In the airy heaven: or "he caused it to go" (f); to go forth out of its place, out of the repositories and treasures of it, from whence he brings the wind, Psalm 130:7 the winds are under the power and government of God, they are his servants that obey him; he says to one, Go, and it goes; and to another, Come, and it comes; stormy wind fulfils his word of command, and obeys its Creator: and by his power he brought in the south wind; into the heavens, into the air, as before, and with it he brought the quails; and which made his power to appear the greater, since they do not fly with the south wind, which is too moist and heavy for them, as naturalists observe (g); it looks as if first one wind blew, and then another was used for the bringing of them from the place where they were; perhaps about the Red sea, where they are said to have been in great numbers; and that the east wind brought them to a certain point, and then the south wind blew to bring them into the camp of Israel, where, by the moistness of it, they fell; hence fowlers, as the above naturalists relate, observe the south wind, in order to take them; though it may be that only one wind is intended, namely, the southeast wind; and so Aben Ezra, Kimchi, and Ben Melech, understand it. (f) "fecit proficisci", Pagninus, Montanus, Gejerus. (g) Aristot. de Hist. Animal. l. 8. c. 12. Plin. Hist. l. 10. c. 23.

He rained flesh also upon them as dust,.... By "flesh" is meant fowl, as the following clause shows; for there is flesh of birds, as well as of other creatures, see 1 Corinthians 15:39 and the quails which are here meant may be very fitly called flesh, since they are, for their size, a very plump, fat, and fleshy bird: and feathered fowls like as the sand of the sea; or "fowl of wing" (h): winged fowls, so the Targum; fowl that flies; and therefore it was the more remarkable that these should be rained and fall, and be taken by the Israelites; and which fell in great numbers, as is signified by these phrases, the dust and the sand of the sea; for there fell enough to feed six hundred thousand men, beside women and children, for a month together; they lay in heaps, two cubits high, on one another, and everyone that gathered them brought in ten homers; see Numbers 11:19, which is the history referred to; and quails are used to fly together in large bodies; and sometimes, as Pliny (i) relates, will light on ships at sea, and sink them with their numbers. Some think one sort of locusts is meant, which were used for food, and was very delicious food; and the circumstances of bringing them with an east or southeast wind, their falling in heaps, and being gathered in bushels, and spread about to be dried in the sun, seem to favour such a sense; See Gill on Numbers 11:19; see Gill on Numbers 11:20; see Gill on Numbers 11:21; see Gill on Numbers 11:31; see Gill on Numbers 11:32. The ancients interpret this mystically of the flesh of Christ, whose flesh is meat indeed, delicious food for faith, as the quails were a rich food; and as they were rained down from heaven, so Christ is the bread of life which came down from heaven, and the bread he gave for the life of the world was his flesh: and as these came up, however the first quails, in the evening, Exodus 16:13, so Christ came in the flesh, in the evening or end of the world, to put away sin by the sacrifice of himself; to which may be added, that these creatures sit upon their young, and cherish and protect them, as an hen her chickens (k) with which compare Matthew 23:37, but seeing the quails are never called spiritual meat, as the manna is, 1 Corinthians 10:3, but were given in wrath and judgment, they are rather an emblem of riches, or worldly goods, things given to carnal men; these are of God, as the quails were, and are by some persons enjoyed without care or trouble, as these were; their meat, as it is sometimes said, falls into their mouth, as these quails did into the mouths of the Israelites, as it were; and are in wrath, their blessings are cursed to them, and, while they have a great affluence of worldly things, have leanness in their souls, as the Israelites now had, Psalm 106:15, moreover, as these were feathered or winged fowl, so riches have wings, and sometimes flee away, and are very uncertain things to trust to, Proverbs 23:5. (h) "volucres alatas", Tigurine version, Junius & Tremellius, Piscator, Cocceius. (i) Hist. l. 10. c. 23. (k) Arist. de Hist. Animal. l. 9. c. 8.

And he let it fall in the midst of their camp,.... Or, "his camps" (l); the four camps of Israel; for so many there were, Numbers 2:1 or the camp of God, where he dwelt, and before which he went as the General, Leader, and Commander of them; in the midst of this, or by it, by the side of it, Numbers 11:31, the flesh or feathered fowl fell, so that they had no trouble to fetch it in; and here it fell by the order and direction of the Lord himself; he caused it to fall, without whose knowledge and will a sparrow does not fall to the ground, Matthew 10:29. These creatures fell either, as some think, being wearied with their flight over the Red sea; or through their wings being broken by the vehemency of the wind that brought them, as others; or by the moistness of the south wind, which wetted their wings, and made them flag and fall; but, by whatever means this was done, it was so ordered by the Lord that they should fall, and fall just in the place where they did: round about their habitations; for the space of a day's journey on every side, where they lay in heaps, here and there, two cubits high, Numbers 11:31, so that they could gather them with great ease, and had no need of arrows to shoot at them, nor nets to spread for them; they were ready at hand, and in great plenty. (l) "castrorum ejus", Pagninus, Vatablus, Gejerus.

So they did eat, and were well filled,..... Or "exceedingly filled" (m), or too much, as some versions render it; they eat to excess, not merely to satisfy nature, but to gratify their sensual appetite: gluttony is a sin; it is an abuse of the creatures; it hurts the body by filling it with gross humours, and bringing diseases on it; it is injurious to the mind; the heart may be overcharged by it; it disposes it to sin; it leads to impiety, to atheism, and disbelief of a future state, which often go along with it, and ends in destruction, which is the case of those whose god is their belly: for he gave them their own desire; or their lust (n), what they lusted after, flesh; and they had as much of it as they would, though this was given in judgment; and a sad thing it is when God gives men a fulness of this world's things, and leaves them to the abuse of them, or sends leanness into their souls, and gives them up to their own hearts' lusts. (m) "et saturati sunt valde", Pagninus, Montanus, &c. (n) "concupiscentiam ipsorum", Cocceius.

They were not estranged from their lust,.... By the goodness and liberality of God unto them, they were not brought to repentance for their sin of lusting; nor did they abstain from their fleshly lusts, or deny themselves of them, which the grace of God teaches to do; or else the sense is, what they lusted after, flesh, was not withheld from them, or they restrained from eating it; they were indulged with it for a whole month together; to which agrees what follows: but while their meat was yet in their mouths; the meat of the quails, while it was between their teeth, ere it was chewed, and before it was swallowed down, while they were rolling this sweet morsel under their tongues, and were gorging themselves with it, destruction came upon them, as follows; just as Belshazzar, while he was feasting with his nobles, in the midst of his mirth and jollity, was slain by the Persians, Daniel 5:1.

The wrath of God came upon them,.... Either by causing fire to come down from heaven, or by suffering them to be surfeited by excessive eating, or by sending a plague among them; see Numbers 11:33, and slew the fattest of them; such perhaps who had been most guilty of the sin of gluttony, and had fed the most inordinately upon the flesh that was sent them; or this designs the chief among their princes and nobles, though not only them, but them as well as the common people; so the Targum, "and slew their mighty ones:'' or the words may be rendered, "and slew them among their fatness", or "fat things" (o); while they were feeding on their feast of fat things, the fat quails, which were brought among them, in such plenty; for the quail is a very fat bird, as Kimchi observes (p): and smote down the chosen men of Israel; or the young men, as the Targum, who were within the twentieth and fiftieth year of their age; who were chosen and fit for war within that time, as well as were the choicest for comeliness, strength, and service; or "made" them "to bow" (q) to death and the grave; whose power they could not withstand, though in the prime and vigour of youth, and while they were freely and heartily feeding upon the food they lusted after. (o) "in opimis ipsorum", Cocceius; "inter pinguedines eorum", Michaelis. (p) In Sepher Shorashim, rad. (q) "incurvavit", Pagninus, Montanus.

For all this they sinned still,.... Those that survived, not being brought to repentance by mercies, nor by judgments; not by mercies, such as before mentioned, though they were great and many, and some of them continued, and of which they were very unworthy; the goodness of God should, but it does not always, lead persons to repentance; mercies, unless they are sanctified, often prove snares and temptations to sin yet more and more; nothing short of the grace of God will bring persons to repentance for sin, or keep them from it: nor by judgments, which were last mentioned, and seem chiefly designed; these have no more effect than the other, unless the power of divine grace goes along with them; see Amos 4:6 it could not be thought, nor was it expected, that they should, after all these mercies and judgments, have lived without sin, which no man does, or can do; but then they went on in a course of sin, and were continually repeating their transgressions, and were guilty of sins of a very heinous nature, many of which are on record; as Aaron and Miriam, by speaking against Moses, the faithful servant of the Lord, which brought upon the latter the plague of leprosy; the spies which were sent to search the land, and brought an evil report of it, which set the people a murmuring, and put them on thoughts of returning to Egypt; those that were concerned in the business of Korah, Dathan, and Abiram, who were swallowed up in the earth, or burnt with fire from heaven; the whole congregation which murmured at Kadesh, whom Moses called rebels, and who afterwards expressed their loathing of the manna, for which fiery serpents were sent among them, Numbers 12:1, Numbers 20:2 but their prevailing sin was unbelief, as follows: and believed not for his wondrous works: not "in" them, though the words will bear to be so rendered; for they did believe in them when they were wrought, and that they were wrought by the Lord; though they soon forgot them, and fell into distrust and unbelief; but "by" them (r), or by means of them; though such wonderful things were done for them in providence, as before related, which should have engaged their faith and trust in the Lord; yet, notwithstanding these, they called in question his providence, power, and goodness. (r) "per miracula ejus", Schmidt; so some in Gejerus.

Therefore their days did he consume in vanity,.... They were not immediately cut off by the hand of God, though some were; but the greatest part spent their time, for about eight and thirty years together, in fruitless marches to and fro in the wilderness, and never entered into the land of Canaan, where they were gradually wasted and consumed, till at length all their carcasses fell in the wilderness; see Numbers 14:32, time spent in sin is all waste time, and is spent in vanity; let a man enjoy ever so much of worldly things, it is all vanity and vexation of spirit; if he does not get to heaven at last, his life here is lived in vain; it had been better if he had never been born: and their years in trouble: or "in terror" (a) and consternation; through their enemies, who smote and discomfited them, Numbers 14:45, through the earth's opening and swallowing many of them up; through fire coming from heaven on some of them, and fiery serpents being sent among them all, Numbers 16:31. It is an awful consideration, and yet it is true, of some wicked men, though not all, that they have nothing but trouble here, by what their sins bring upon them, and hell at last. Kimchi renders the word here used "suddenly", and interprets it of the sudden death of the spies; so the Syriac and Arabic versions "swiftly", following the Vulgate Latin, which renders it "with haste". (a) "in terrore", Montanus; "per consternationem aut terrorem", Gejerus; "in terrore et consternatione", Michaelis.

When he slew them,.... Some of them, the spies particularly; or when he threatened to slay them, or was about to do it: then they sought him; that is, those who either survived the slain, or were threatened with destruction; these sought the Lord by prayer and supplication, that he would not destroy them; the Targum is, "they repented and sought him;'' see Numbers 14:37, and they returned; from their evil ways, and by repentance, at least in show and appearance: and inquired early after God; but not earnestly, and with their whole hearts and spirits; the Targum is, "they prayed before God;'' which is often done, by carnal professors, in trouble; see Isaiah 26:16, Hosea 5:15.

And they remembered that God was their Rock,.... Who had delivered them out of the hands of their enemies, had strengthened them against them, and supported and protected them, as well as supplied them with all good things, of whom they had been greatly unmindful; but affliction was a means of refreshing their memory; see Deuteronomy 32:15, and the high God their Redeemer; who had redeemed them out of Egypt, out of the house of bondage, with a high hand and a mighty arm, and thereby showed himself to be the most high God: 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.

Nevertheless, they did flatter him with their mouth,.... In prayer to him, they only drew nigh to him with their mouths, and honoured him with their lips; they showed much love to him and his ways and ordinances hereby; but their hearts were not with him, but after their lusts; they made fine speeches and fair promises, but their hearts and mouths did not agree; they spoke with a double heart, thinking and endeavouring to "deceive" the Lord, as the word (b) here used signifies; but he is not to be deceived, nor will he be mocked; the Targum is, "they allured (or persuaded) him, with their mouth;'' they attempted to do so; the Syriac and Arabic versions are, "they loved him with their mouth"; professed great love and sincere affection to him, when they had none: and they lied unto him with their tongues; to lie unto men is bad, but to God is worse; and it is a most vain and foolish thing, since there is not a word in the tongue of any but is known to him. (b) "quamvis conarentur eum decipere", Junius & Tremellius; "attamen decipiebant eum", Cocceius.

For their heart was not right with him,.... Neither prepared and ready to any good work, but reprobate thereunto; nor steady, fixed, and established, as a good man's heart is, trusting in the Lord; but wavering, fickle, and inconstant; nor true, faithful, and upright; but turning aside like a deceitful bow, as is afterwards said, Psalm 78:57, neither were they steadfast in his covenant; which was made with them at Sinai, though they promised to be obedient, and to do all the Lord said unto them; but this covenant they broke, though he were an husband to them; see Exodus 24:7.

But he, being full of compassion,.... Or merciful; having bowels of mercy, as a tender mother to the son of her womb; a word from the same root as this signifies the womb: the mercies of God are tender and abundant; there is a multitude of them; he is rich and plenteous in mercy, and so ready to forgive; hence it follows, forgave their iniquity; forgiveness of sin flows from the tender mercy of God; it is according to the multitude of his mercies, and the riches of his grace; yet is through the blood and attoning sacrifice of his Son; and the word (c) that is here used signifies to expiate or atone; God never intended to pardon sinners, but through the propitiation of his Son, whom he set forth in his purpose, and sent forth in the fulness of time to be the propitiatory sacrifice for sin; he forgave the sins of Old Testament saints with a view to that; and it is for Christ's sake he forgives any; for without shedding of blood there is no remission; though perhaps, since these persons were impenitent, unbelievers and hypocrites, no more may be meant here by the forgiveness of their sins than averting a threatened judgment, or a removing of one, and putting a stop to the further execution of it, which is sometimes meant by forgiving sin; see Numbers 14:19, 1 Kings 8:30 which sense the following words incline to: and destroyed them not; though they deserved it, and he was able to do it, he did not destroy them immediately and at once, nor all of them, at least not their seed and posterity, who were preserved and brought into the land of Canaan: yea, many a time turned he his anger away; he does not retain it for ever, or always carry on a resentment, or the appearance of it; though he causes grief, he has and shows compassion; he is said to turn away his anger from his own people when he forgives their sins, and comforts their souls, Psalm 85:2, so when he causes the effects of his displeasure to cease, or stays a plague, or stops a judgment, by means of any of his servants; see Numbers 25:8, and did not stir up all his wrath; which their sins deserved, and was laid up among his treasures: the wrath of a temporal king is as the roaring of a lion, Proverbs 19:12 much more that of the King of kings; and the allusion here seems to be to the arousing of some fierce creature; the wrath of God is intolerable, and, even when it is kindled but a little, it cannot be endured; and much less should it be all stirred up; but here in wrath he remembered mercy. (c) "propitiabitur", Montanus; "propitiatus est", Pagninus, Museulus; "propitius fuit", Tigurine version; "expiabat", Junius & Tremellius, Piscator, Cocceius, Gejerus, Michaelis.

For he remembered that they were but flesh,.... Or "children of flesh", as the Targum; poor, frail, weak, mortal creatures, unable to bear the weight of his displeasure, the stroke of his hand, and the lighting down of his arm, with the indignation of his wrath; that they must be crushed before him, and would sink, and fail, and die; see Psalm 103:14, or that they were naturally sinful and corrupt, prone to evil, easily drawn into sin; it was what their depraved natures inclined unto; they were impotent to that which is good, and unable to withstand temptations to evil; all which was taken notice of and considered by the Lord in his condescending goodness, and therefore he dealt gently with them; see Genesis 6:3, a wind that passeth away, and cometh not again; such is the life of man; it may be fitly compared to the wind, which moves swiftly, and, passing on, loses its strength and subsides; so the life of man is quickly gone, his days move swiftly on, he dies, and returns not again to his former state, to a mortal life; and though the spirit returns to the body again, yet not till the resurrection; and then not of itself, but by the power of God; see Job 7:7.

In these verses, I. The psalmist observes the late rebukes of Providence that the people of Israel had been under, which they had brought upon themselves by their dealing treacherously with God, Psa 78:9-11. The children of Ephraim, in which tribe Shiloh was, though they were well armed and shot with bows, yet turned back in the day of battle. This seems to refer to that shameful defeat which the Philistines gave them in Eli's time, when they took the ark prisoner, Sa1 4:10, Sa1 4:11. Of this the psalmist here begins to speak, and, after a long digression, returns to it again, Psa 78:61. Well might that event be thus fresh in mind in David's time, above forty years after, for the ark, which in that memorable battle was seized by the Philistines, though it was quickly brought out of captivity, was never brought out of obscurity till David fetched it from Kirjath-jearim to his own city. Observe, 1. The shameful cowardice of the children of Ephraim, that warlike tribe, so famed for valiant men, Joshua's tribe; the children of that tribe, though as well armed as ever, turned back when they came to face the enemy. Note, Weapons of war stand men in little stead without a martial spirit, and that is gone if God be gone. Sin dispirits men and takes away the heart. 2. The causes of their cowardice, which were no less shameful; and these were, (1.) A shameful violation of God's law and their covenant with him (Psa 78:10); they were basely treacherous and perfidious, for they kept not the covenant of God, and basely stubborn and rebellious (as they were described, Psa 78:8), for they peremptorily refused to walk in his law, and, in effect, told him to his face they would not be ruled by him. (2.) A shameful ingratitude to God for the favours he had bestowed upon them: They forgot his works and his wonders, his works of wonder which they ought to have admired, Psa 78:11. Note, Our forgetfulness of God's works is at the bottom of our disobedience to his laws. II. He takes occasion hence to consult precedents and to compare this with the case of their fathers, who were in like manner unmindful of God's mercies to them and ungrateful to their founder and great benefactor, and were therefore often brought under his displeasure. The narrative in these verses is very remarkable, for it relates a kind of struggle between God's goodness and man's badness, and mercy, at length, rejoices against judgment. 1. God did great things for his people Israel when he first incorporated them and formed them into a people: Marvellous things did he in the sight of their fathers, and not only in their sight, but in their cause, and for their benefit, so strange, so kind, that one would think they should never be forgotten. What he did for them in the land of Egypt is only just mentioned here (Psa 78:12), but afterwards resumed, Psa 78:43. He proceeds here to show, (1.) How he made a lane for them through the Red Sea, and caused them, gave them courage, to pass through, though the waters stood over their heads as a heap, Psa 78:13. See Isa 63:12, Isa 63:13, where God is said to lead them by the hand, as it were, through the deep that they should not stumble. (2.) How he provided a guide for them through the untrodden paths of the wilderness (Psa 78:14); he led them step by step, in the day time by a cloud, which also sheltered them from the heat, and all the night with a light of fire, which perhaps warmed the air; at least it made the darkness of night less frightful, and perhaps kept off wild beasts, Zac 2:5. (3.) How he furnished their camp with fresh water in a dry and thirsty land where no water was, not by opening the bottles of heaven (that would have been a common way), but by broaching a rock (Psa 78:15, Psa 78:16): He clave the rocks in the wilderness, which yielded water, though they were not capable of receiving it either from the clouds above or the springs beneath. Out of the dry and hard rock he gave them drink, not distilled as out of an alembic, drop by drop, but in streams running down like rivers, and as out of the great depths. God gives abundantly, and is rich in mercy; he gives seasonably, and sometimes makes us to feel the want of mercies that we may the better know the worth of them. This water which God gave Israel out of the rock was the more valuable because it was spiritual drink. And that rock was Christ. 2. When God began thus to bless them they began to affront him (Psa 78:17): They sinned yet more against him, more than they had done in Egypt, though there they were bad enough, Eze 20:8. They bore the miseries of their servitude better than the difficulties of their deliverance, and never murmured at their taskmasters so much as they did at Moses and Aaron; as if they were delivered to do all these abominations, Jer 7:10. As sin sometimes takes occasion by the commandment, so at other times it takes occasion by the deliverance, to become more exceedingly sinful. They provoked the Most High. Though he is most high, and they knew themselves an unequal match for him, yet they provoked him and even bade defiance to his justice; and this in the wilderness, where he had them at his mercy and therefore they were bound in interest to please him, and where he showed them so much mercy and therefore they were bound in gratitude to please him; yet there they said and did that which they knew would provoke him: They tempted God in their heart, Psa 78:18. Their sin began in their heart, and thence it took its malignity. They do always err in their heart, Heb 3:10. Thus they tempted God, tried his patience to the utmost, whether he would bear with them or no, and, in effect, bade him do his worst. Two ways they provoked him: - (1.) By desiring, or rather demanding, that which he had not thought fit to give them: They asked meat for their lust. 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 broke in pieces, Psa 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. (2.) By distrusting his power to give them what they desired. This was tempting God indeed. They challenged him to give them flesh; and, if he did not, they would say it was because he could not, not because he did not see it fit for them (Psa 78:19): They spoke against God. Those that set bounds to God's power speak against him. It was as injurious a reflection as could be cat upon God to say, Can God furnish a table in the wilderness? They had manna, but the did not think they had a table furnished unless they had boiled and roast, a first, a second, and a third course, as they had in Egypt, where they had both flesh and fish, and sauce too (Exo 16:3, Num 11:5), dishes of meat and salvers of fruit. What an unreasonable insatiable thin is luxury! Such a mighty thing did these epicures think a table well furnished to be that they thought it was more than God himself could give them in that wilderness; whereas the beasts of the forest, and all the fowls of the mountains, are his, Psa 50:10, Psa 50:11. Their disbelief of God's power was so much the worse in that they did at the same time own that he had done as much as that came to (Psa 78:20): Behold, he smote the rock, that the waters gushed out, which they and their cattle drank of. And which is easier, to furnish a table in the wilderness, which a rich man can do, or to fetch water out of a rock, which the greatest potentate on the earth cannot do? Never did unbelief, though always unreasonable, ask so absurd a question: "Can he that melted down a rock into streams of water give bread also? Or can he that has given bread provide flesh also?" Is any thing too hard for Omnipotence? When once the ordinary powers of nature are exceeded God has made bare his arm, and we must conclude that nothing is impossible with him. Be it ever so great a thing that we ask, it becomes us to own, Lord, if thou wilt, thou canst. 3. God justly resented the provocation and was much displeased with them (Psa 78:21): The Lord heard this, and was wroth. Note, God is a witness to all our murmurings and distrusts; he hears them and is much displeased with them. A fire was kindled for this against Jacob; the fire of the Lord burnt among them, Num 11:1. Or it may be understood of the fire of God's anger which came up against Israel. To unbelievers our God is himself a consuming fire. Those that will not believe the power of God's mercy shall feel the power of his indignation, and be made to confess that it is a fearful thing to fall into his hands. Now here we are told, (1.) Why God thus resented the provocation (Psa 78:22): Because by this it appeared that they believed not in God; they did not give credit to the revelation he had made of himself to them, for they durst not commit themselves to him, nor venture themselves with him: They trusted not in the salvation he had begun to work for them; for then they would not thus have questioned its progress. Those cannot be said to trust in God's salvation as their felicity at last who cannot find in their hearts to trust in his providence for food convenient in the way to it. That which aggravated their unbelief was the experience they had had of the power and goodness of God, Psa 78:23-25. He had given them undeniable proofs of his power, not only on earth beneath, but in heaven above; for he commanded the clouds from above, as one that had created them and commanded them into being; he made what use he pleased of them. Usually by their showers they contribute to the earth's producing corn; but now, when God so commanded them, they showered down corn themselves, which is therefore called here the corn of heaven; for heaven can do the work without the earth, but not the earth without heaven. God, who has the key of the clouds, opened the doors of heaven, and that is more than opening the windows, which yet is spoken of as a great blessing, Mal 3:10. To all that by faith and prayer ask, seek, and knock, these doors shall at any time be opened; for the God of heaven is rich in mercy to all that call upon him. He not only keeps a good house, but keeps open house. Justly might God take it ill that they should distrust him when he had been so very kind to them that he had rained down manna upon them to eat, substantial food, daily, duly, enough for all, enough for each. Man did eat angels' food, such as angels, if they had occasion for food, would eat and be thankful for; or rather such as was given by the ministry of angels, and (as the Chaldee reads it) such as descended from the dwelling of angels. Every one, even the least child in Israel, did eat the bread of the mighty (so the margin reads it); the weakest stomach could digest it, and yet it was so nourishing that it was strong meat for strong men. And, though the provision was so good, yet they were not stinted, nor ever reduced to short allowance; for he sent them meat to the full. If they gathered little, it was their own fault; and yet even then they had no lack, Exo 16:18. The daily provision God makes for us, and has made ever since we came into the world, though it has not so much of miracle as this, has no less of mercy, and is therefore a great aggravation of our distrust of God. (2.) How he expressed his resentment of the provocation, not in denying them what they so inordinately lusted after, but in granting it to them. [1.] Did they question his power? He soon gave them a sensible conviction that he could furnish a table in the wilderness. Though the winds seem to blow where they list, yet, when he pleased, he could make them his caterers to fetch in provisions, Psa 78:26. He caused an east wind to blow and a south wind, either a south-east wind, or an east wind first to bring in the q…

21. fire —the effect of the "anger" ( Nu 11:1 ).

22. (Compare Heb 8:8 , 9 ).

23-29. (Compare Ex 16:11-15 ; Nu 11:4-9 ).

29. their … desire —what they longed for.

30, 31. not estranged … lust —or, "desire"—that is, were indulging it.

36. lied … tongues —a feigned obedience ( Ps 18:44 ).

37. heart … not right —or, "firm" (compare Ps 78:8 ; Ps 51:10 ).

39. a wind … again —literally, "a breath," thin air (compare Ps 103:16 ; Jas 4:14 ).