CHAPTER XVI.
MURMURING FOR FOOD.
xvi. 1–14.
The Israelites were now led farther away from all the associations of their accustomed life. From the waters and the palms of Elim they marched deeper into the savage recesses of the desert, haunted by fierce and hostile tribes, such as presently hung upon their rear-guard and cut off their stragglers (Deut. xxv. 18). Nor had they quite emerged from the shadow of their old oppressions, since Egyptian garrisons were scattered, though sparsely, through this district, in which gems and copper were obtained. Here, cut off from all natural modes of sustenance, the hearts of the people failed them. Such is the frequent experience of renewed souls, when privilege and joy are followed by trouble from without or from within, and the peace of God is broken by the strife of tongues, by mental perplexities, by temptations, by physical pain. It is quite as wonderful that paltry disturbances should mar for us the life divine, when once that life has become a realised experience, as that men who moved under the shadow of the marvellous cloud could be agitated by fear for their supplies. And of this our experience, what befel Israel is not a mere type or symbol, it is a case in point, a parallel example. For it also meant the breaking-in of the flesh upon the spirit, the refusal of fallen nature to rise above earthly wants and cravings even in the light of trust and acceptance, the self-assertion of the baser instincts, and the sacrifice to them of the higher life. We recognise the herd of slaves, from whence it must perplex the unbeliever to remember that the seed of immortal heroism and prophetic insight and apostolic service was yet to ripen, in their poor desire, if they must perish, to perish well fed rather than emancipated (ver. 3). Most people, we may fear, would choose to live enslaved rather than to die free men. But there is a special meanness in their regret, since die they must, that they had not died satiated, like the firstborn whom God had slain: “Would that we had died by the hand of Jehovah in the land of Egypt, when we sat by the flesh-pots and when we ate bread to the full, for ye have brought us forth into this wilderness to kill this whole assembly with hunger.” And to-day, among those who scorn them, how many are far less ambitious of dying holy and pure than rich, famous or powerful, having glutted their vanity if not their appetite. In the sight of angels this is not a much loftier aim; and the apostle reckoned among the works of the flesh, emulation as well as drunkenness (Gal. v. 19–21).
Tertullian draws a striking contrast between Israel, just now baptized into Moses, but caring more for appetite than for God, and Christ, after His baptism, also in the desert, fasting forty days. “The Lord figuratively retorted upon Israel His reproach” (Baptism, xx.)
We are not to suppose that but for their complaining God would have suffered them to hunger, although Moses declared that the reason why flesh should be given to them in the evening, and in the morning bread to the full, is “for that the Lord heareth your murmurings.” But there would have been some difference in the time of the grant, to ripen their faith, some more direct manifestation of His grace, to reward their patience, if unbelief had not precipitated His design. Thus the disciples, when they awakened Jesus in the storm, received the rescue for which they clamoured, but forfeited some higher experience which would have crowned a serener confidence: “Wherefore did ye doubt?” Israel receives what is best in the circumstances, rather than the ideal best, now made unsuitable by their impatience and infidelity. But while the Lord discontinued the test of need and penury, which had proved to be too severe a discipline, He substituted the test of fulness. For we read that the removal of their suspense and anxiety by the gift of manna from heaven was “to prove them whether they will walk in My laws or no” (ver. 4). And in so doing it was seen that worldly and unthankful natures are not to be satisfied; that the disloyal at heart will complain, however favoured. For “the children of Israel wept again and said, Who will give us flesh to eat? We remember the fish which we did eat in Egypt for nought, the cucumbers and the melons and the leeks and the onions and the garlick: but now our soul is dried away; there is nothing at all: we have nought save this manna to look to” (Num. xi. 4–6). Onions and garlick were more satisfactory to gross appetites than angels’ food.
At this point we learn that what is called prosperity may indeed be a result of spiritual failure; that God may sometimes abstain from strong measures with a soul because what ought to mould would only crush; and may grant them their hearts’ lust, yet send leanness withal into their souls. Perhaps we are allowed to be comfortable because we are unfit to be heroic.
And we also learn, when prosperous, to remember that plenty, equally with want, has its moral aspect. The Lord tries fortunate men, whether they will be grateful and obedient, trusting in Him and not in uncertain riches, or whether they will forget Him who has done so great things for them, and so perish in calm weather—
“Like ships that have gone down at sea
When heaven was all tranquillity.”