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THE CHRISTIAN NATION. Vol. 69.<br />
them fell a lusting: and the children of Israel<br />
also wept again, and said, W'ho shall give<br />
us flesh to eat? etc." God had fed Israel<br />
with manna from heaven, the food of angels,<br />
which was pleasant to the eye and suitable<br />
to the taste and nourishing to the body. It<br />
was also capable of being prepared in. a<br />
number of ways, thus affording variety. Yet<br />
the congregation was dissatisfied with it and<br />
pined for the leeks and onions of Egypt. The<br />
dissatisfaction arose first amongst the "mixed<br />
multitude," the rabble that had tagged after<br />
the Jews when they came out of Egypt. But<br />
like scabbed sheep they soon infected the<br />
whole flock of Israel, Dissatisfaction with<br />
the goodness of God's house and the richness<br />
of divine grace usually arises in the church<br />
among those whb do not properly belong<br />
there, but who bave joined themselves to the<br />
congregation of God's people because of curiosity,<br />
some personal attachments or some<br />
material advantages expected. Then tbe<br />
members of the fold begin to crave the<br />
wealth and pleasures of the world or seek to<br />
bring into the church those things wbich<br />
will gratify their sensual desires. Israel should<br />
have rid themselves of these hangers-on who<br />
stirred up tbeir lusts even as the church today<br />
should not receive into her fellowship<br />
those who have not the tastes of tbe Israel<br />
of God, but who find their delight in those<br />
things' that are gratifying to the flesh.<br />
II. MOSES BECOMES DESPOND<br />
ENT, (v. 10-15.)<br />
"Then Aloses heard fhe people weep<br />
throughout their families, Aloses also was<br />
displeased. And if thou deal thus, with me,<br />
kill me, I ,pra,y thee, out of hand, if I have<br />
found favour in thy sight: and let me not<br />
see my wretchedness." Israel had complained<br />
once before, but it had been only secret<br />
complaining. This discontent had become<br />
general and bordered on a revolt. Concernisg<br />
Moses' situation and conduct, one noted<br />
authority has the following to say: '"Moses<br />
had indeed a very difficult and burdensome<br />
service, and tbe express similitude which he<br />
used would be better understood by the Israelites<br />
than by us: being taken from tbe<br />
circumstances of tbe fathers carrying the<br />
young children, during thie long marches in<br />
the wilderness, for wbich the mothers were<br />
generally unable. He cannot, however, be<br />
excused in imitating the people by murmuring<br />
against the Lord; in complaining of the<br />
honors and favors bestowed upon him: in expostulating<br />
witb God as if he dealt unkindly<br />
and unjustly with him : in magnifying his<br />
own services, and speaking as if he were required<br />
to supply the people with flesh; and<br />
above all in begging for immediate death, as<br />
his only possible relief, and as the greatest<br />
instance of favor which the Lord could show<br />
him."<br />
III. MOSES' BURDEN IS LIGHTEN<br />
ED BY CO-LABORERS, (v. 16, 17.)<br />
".And the Lord said unto Moses, Gather<br />
unto me seventy men of the elders of Israel,<br />
whom thou knowest to be elders of the people,<br />
and officers over them; and bring them<br />
unto the tabernacle of tbe congregation, tbat<br />
they may stand there with thee,—and they<br />
shall bear the burden of the people with<br />
thee." In order to lighten the burden of responsibility<br />
resting on Moses a council of<br />
seventy elders was to be formed which sbould<br />
assist in the matters of government which<br />
had to be attended to. No, doubt, in accord<br />
with Jethro's advice, Moses had chosen out<br />
civil rulers before this. But be himself had<br />
lemained personally responsible to God for<br />
the conduct of the nation. Now seventy elders<br />
were endowed with, authority and had<br />
corresponding respons|ibility laid upon them<br />
for the conduct of Israel. These seventy men<br />
were to Moses about tbe same as the elders<br />
in the churcb are to tbe pastor of the congregation.<br />
There were seventy of them, corresponding<br />
to the number of souls that came<br />
down into Egypt, tbe number of elders tbat<br />
went up with Moses to Mount Sinai, the<br />
number of disciples which Christ sent forth<br />
to preach the gospel and the number of persons<br />
which made up the Sanhedrim of the<br />
Jews.<br />
IV. / ISRAEL'S DEMAND IS COM<br />
PLIED WITH. (v. 18-23.)<br />
"And say unto the people, therefore the<br />
Lord will give you fl'eshi and ye shall eat."<br />
"But even a whole month, until it come out<br />
of your nostrils, and it ba loathsome unto<br />
you: because ye have despised the ILord<br />
which is among you, and have wept before<br />
him saying. Why came we forth out of<br />
Egypt?'' God often refuses to grant the<br />
requests of His people when they ask amiss,<br />
yet if they are stubborn and rebellious and<br />
insist. He sometimes gives them according to<br />
their asking. But in granting their petition<br />
He warns them that unless they repent<br />
they may expect to see a manifestation of His<br />
divine wrath in connection with it.<br />
V THE PROPHESYING OE ELAD<br />
AXD MEDAD CAUSES CONFUSION IN<br />
TFIE CAMP. (v. 24-28.)<br />
"And they were of them that were written,<br />
but went not out unto the tabernacle:<br />
and they prophesied in the camp. And there<br />
ran a young man, and told Moses." These<br />
two elders had been nominated by Moses for<br />
preferment in tbe government, but had failed<br />
to appear at tbe tabernacle witb tbe rest to<br />
receive the gift of tbe Spirit. Calvin conjectures<br />
that the summons to appear in the<br />
tabernacle did not reach them. Others suppose<br />
that tbey stayed away through modesty<br />
and humility, choice requisites for those who<br />
are to be exalted to positions of honor. But<br />
in this tbey erred. "Their principle was their<br />
praise but their practice in not obeying orders<br />
was their fauh." However "there was<br />
a special providence in it that these two<br />
should be absent, for thus it appeared tbat<br />
it was indeed a divine Spirit wbich the elders<br />
were actuated by, and that Moses gave<br />
them not tbat Spirit, but God himself." •<br />
VI. MOSES MANIFESTS A MAG<br />
NANIMOUS SPIRIT, (v. 29, 30.)<br />
"And Moses said unto him, Enviest thou<br />
for my sake? would God thatall the Lord's<br />
people were Iprophets, and that the Lord<br />
would put bis spirit upon them!" Jos-hua<br />
seemed jealous for Moses' sake. He feared<br />
that tbe honor and glory of Moses might be<br />
marred or eclipsed by the unusual gift of<br />
wisdom and discernment which these two elders<br />
were displaying. But Moses reproved<br />
him in words tbat showed that he was void<br />
of selfishness in bis work as leader in Israel,<br />
Meyer says, "It was as if be said, 'Do you<br />
think that I alone am the channel throughi<br />
which the Divine influences can pour? Do<br />
you suppose tbat tbe suppHes in the being<br />
of God are so meagre, tbat He must stint<br />
what He gives through me, wben He gives,<br />
^through others? If it sbould please Him to<br />
create new stars, must He rob the sun of its<br />
light to give them brilliancy?' This is the'<br />
true spirit of magnanimity. A spirit of self-'<br />
aggrandizement is set on retaining its exclusive<br />
position as the sole depository of the;,<br />
Divine blessing; , but) whenever thie eye is,<br />
single for the glory of God, and positionisi<br />
looked upon only as his gift to be used for^<br />
his glory, and when the spirit is concentred'-<br />
in' one eager and intense desire to see his<br />
will done, the glory of tbat ligbt extinguishes!<br />
the fires of ambition, and the faithful servani,<br />
is willing to be anything or notihing, if only<br />
the Divine purpose is accomplished." 'Wheni<br />
tbe servant of God is emptied of self as was;<br />
the Apostle Paul he is able to rejoice in the<br />
preaching of the gospel by those who even<br />
do so that tbey may add affliction to his.<br />
bonds.—Philippians i :i6-i8. [<br />
VII. ISRAEL RECEIVES THE RE-,<br />
WARD OF THEIR LUST. (v. 31-33.) ^'<br />
"And there went forth an east wind fronithe<br />
Lord, and brought quails from the sea,<br />
and let them fall by tbe camp, and whik<br />
th,e meat was yet between tbeir teeth, the<br />
Lord smote the people witb a very great<br />
plague." By a wonderful act of providence?<br />
God brought an immense multitude of quails<br />
to the border of the camp of Israel. Upoii;<br />
these the people seized with great eagerness,,<br />
They g<strong>org</strong>ed themselves with meat. They<br />
gave full rein to their carnal desire. But<br />
ere they were aware a curse rested upon<br />
them. Perhaps tbe pestilence came for their<br />
over indulgence of their appetites. In any<br />
case this instance stands out as a warning to<br />
those who are controlled by fleshly desires.<br />
"God often grants the desire of sinners in<br />
wrath, while he denies tbe desires of his own<br />
people in love? He gave them their request,<br />
but sent leanness into tbar<br />
s'ouls."—Ps. 106:15. But tbe carnal mind<br />
will gratify its lusts, though it be to the ruin<br />
of its soul. It says: though He should slay<br />
me, yet will I have my desire.<br />
i<br />
Eskridge, Kansas. . -