Numbers 11:4-35 - The Sin Of Concupiscence, And Its Punishment

I. THAT ALL THIS SIN AND MISERY BEGAN WITH " LUST ," i.e; UNHALLOWED AND UNRESTRAINED DESIRE , which is indeed the inner source of all iniquity, because it is the will of the creature setting itself upon that which the Creator has forbidden or denied; hence it is the simplest and readiest way in which the creature can rebel against the Creator, for it is always possible, and indeed easy, to lust, and there is no one who is not tempted to it. Thus Eve lusted for the forbidden fruit, and brought death into the world. Even so St. James says, "Every man is tempted, when he is drawn away of his own lust, and is enticed. Then when lust hath conceived, it bringeth forth sin." And our Saviour, that all evil proceeds out of the heart, which is the seat of the emotions and desires. If, therefore, our desires were held in subjection to the will and word of God, there would be no sin in us; but as long as concupiscence is in us, it will assuredly draw us into evil (cf. Romans 7:7 , Romans 7:8 , Romans 7:11 ; Ephesians 2:3 ; 1 John 2:16 ).

II. THAT THE FIRST EXPRESSION ( AT ANY RATE ) OF THIS UNHALLOWED DESIRE CAME FROM THE MIXED MULTITUDE —the aliens, or half-breeds, who had come with them, not from faith in God, but from inferior motives. Even so the low moral tone and the frequent enormities chargeable upon Christians are due in the first instance to those who are only nominally Christian, who have been attracted into the fellowship either by accident of birth or by worldly and unspiritual motives. It is the fate of every great and successful movement to carry away with it many who have (inwardly) no sympathy with it and no part in it. So it was with Israel, so with the Church of Christ, so with any religious revival. Here is the great danger of an established and fashionable Christianity; it numbers a multitude of nominal adherents, whose motives and desires are wholly unchastened, and who are always ready to set the worst example, and to encourage the most pernicious practices. Compare the "false brethren," 2 Corinthians 11:26 .

III. THAT THE CHILDREN OF ISRAEL WERE CARRIED AWAY WITH IT , IN SPITE OF THE WARNING THEY HAD SO RECENTLY RECEIVED AT TABEERAH . No doubt it spread the more rapidly because,

Even so it is the most striking feature of sin in feeling or in act that it becomes an epidemic which only a very sound and vigorous spiritual state can resist. Compare the case of Judas and the other apostles ( Matthew 26:8 , Matthew 26:9 ; John 12:4 , John 12:5 ); compare St. Peter and the Judaisers (Galatians if. 12, 13); compare the Corinthians ( 1 Corinthians 5:1 , 1 Corinthians 5:2 , 1 Corinthians 5:6 , 1 Corinthians 5:11 ); and the sins which each generation of Christians has committed or does commit in common—such as lying, dueling, swindling. There is no sin against which more fearful warnings and examples lie than that of covetousness; yet there is none of which Christians are more generally guilty under stress of bad example and the low moral tone and degraded traditions of society, of trade, of business, &c.; The warnings of the New Testament, though always fresh in the hearing and clear in the remembrance of Christian people, are absolutely ineffective as against the common promptings of evil desire.

IV. THAT WHAT THEY EVILLY DESIRED WAS NOT EVIL IN ITSELF . There was no harm in eating flesh, nor were any of the cheap luxuries they coveted objectionable in themselves. Even so we ever excuse ourselves for wanting, because what we want is not forbidden, but only denied. There is no harm (absolutely) in being rich, therefore we take no shame at covetousness. There is no harm (absolutely) in the pleasures of the flesh, therefore we are ready to excuse any indulgence in them. Christian morality is a law of liberty, unbound by formal rules, therefore we boldly strain that liberty to our immediate advantage, and fancy that the absence of prohibition is tantamount to actual allowance on the part of God.

V. THAT WHAT THEY DESIRED WAS WRONG , BECAUSE ,

Even so sinful greed among Christians is known by the same three tokens.

(2) It is a craving for things essentially connected with the bondage of sin and worldliness, from which we are escaped. Such luxuries as wealth, rank, or fashion can afford are (without being in themselves evil) so closely connected with evil that every earnest Christian must dread rather than covet them ( Matthew 6:19 , Matthew 6:21 , Matthew 6:31 , Matthew 6:32 a; Luke 6:24 ; Luke 16:19 , Luke 16:25 ; James 5:1 ).

VI. THAT THE UNRESTRAINED WEEPING OF THE PEOPLE FOR THE DAINTIES THEY COULD NOT HAVE WAS EXCEEDING HATEFUL IN THE SIGHT OF GOD . It did indeed make no account of all his mercies, but rather reproached him for bringing them out of Egypt and setting them free. It was as good as saying they wished he had never troubled himself about them. Even so the greed of Christians is an open reproach against him that loved them and gave himself for them, as though he had done nothing to earn their trust and gratitude, and had rather treated them unkindly. He who passionately desires earthly gains, or bitterly laments earthly losses, flings contempt upon the gifts of Heaven and reproach upon his God and Saviour. Wherefore it speaks of "the covetous, whom the Lord abhorreth" ( Psalms 10:3 ; cf. Luke 12:15 ; Ephesians 5:3 ; Colossians 3:5 ; James 4:3 , James 4:4 ).

VII. THAT THE LORD , IN ORDER TO PUNISH THE PEOPLE , GAVE THEM AN ABUNDANCE OF WHAT THEY ASKED FOR . Even so God punishes our greed by letting us have as much as we want of the coveted thing. The covetous person is punished by ample wealth, the slothful by abundance of ease, the proud by success and flattery, the vain by large admiration, the sensual by unstinted gratification. Thus the man punishes himself, the Lord providing h{m with the means of destruction. Whether we like it or not, this is the law of Providence; and to us it is the justice of God. Compare the case of Pharaoh ( Romans 9:17 , Romans 9:18 ); of the rich fool ( Luke 12:16 ); of Herod ( Acts 12:22 ).

VIII. THAT THE PEOPLE IN THEIR GREED LABOURED DAY AND NIGHT TO ACCUMULATE PRODIGIOUS QUANTITIES OF FOOD WHICH THEY NEVER ATE . Even so do vain men labour and toil to lay up treasures upon earth, never resting as long as anything remains to be got—treasures which after all they shall never enjoy, and shall perhaps eternally regret ( Matthew 19:24 ; Luke 12:21 ; Luke 16:25 ; James 5:2 ; Revelation 3:17 ).

IX. THAT THE PEOPLE , APART FROM ANY SUPERNATURAL INTERVENTION , WOULD HAVE SICKENED OF THE QUANTITY OF ANIMAL FOOD THEY THOUGHT TO EAT , AND FOUND IT " LOATHSOME ." Even so self-indulgence soon reaches its natural limits, even when left to itself, and provokes a natural reaction of disgust. If this world were all, moderation, self-restraint, and contentment with a little would still make a happier life than luxury and dissipation. The "roses and raptures of vice" which are sung by many poets, ancient and modern, do not only fade very quickly, but leave a very evil smell behind them.

X. THAT THE JUSTICE Or GOD LEFT NOT THE ISRAELITES TO THE SLOW REVENGE OF NATURAL SATIETY ; hardly had they tasted the flesh ere the plague began among them. Even so greed has its natural reaction of misery, even in the life of this world, but it has its Divine punishment in the soul. "He gave them their request, but sent leanness into their soul," says the Psalmist ( Psalms 106:15 ), revealing the spiritual truth which lay hid in this history. There is a balance Divinely held between the bodily life and that of the soul, so that if the first is full and fat and well-liking, the second is empty and lean and ill-favoured. No man can cater greedily for his body without impoverishing his soul; no man Can gratify eagerly his carnal appetites without incurring spiritual disease ( Luke 6:24-26 ).

XI. THAT ONE OF THE EARLIEST STATIONS ON THE WAY TO CANAAN WAS " THE GRAVES OF GREED ," AND THAT THE NEXT WAS " ENCLOSURES ." Even so in the heavenward journey of the Church we soon come (alas, how soon I) to the graves of greed, to the dishonourable sepulchers of such as perished through love of money or of pleasure. Behold the graves of Ananias, of Sapphira, of those who "slept" at Corinth ( 1 Corinthians 11:30 ), of "that woman Jezebel" ( Revelation 2:20 ), of Demas. And after this we come to "enclosures "—long series of outward restrictions and regulations, some apostolic and some later, which mark a stage in the Church's journey, and testify to her efforts to maintain her moral purity (cf. 1 Corinthians 5:9 , 1 Corinthians 5:11 ; 1 Corinthians 11:34 b; 1 Timothy 5:9 ). And what is true of the Church is true of many an individual member. As memory retraces the onward path, how soon come the "graves of greed," the sad memorials of passions sinfully indulged and sharply revenged! and after that the "enclosures "—the restraints and restrictions by which liberty was perforce abridged in order that sin and folly might be fenced out.

Consider, again, with respect to the manna—

I. THAT THE PEOPLE WERE REALLY TEMPTED TO WEARY OF THE SAMENESS AND INSIPIDITY OF THE MANNA , their staple food. To a palate accustomed to the pungent condiments and varied delicacies of Egypt, it was a great trial to have nothing but manna for a year; no doubt it failed to satisfy the appetite, and cloyed upon the taste, in spite of its wholesome and nutritious qualities. Even so it is a real trial to one who has known the excitements of sin and the dissipations of the world to satisfy himself with the spiritual joys and interests of religion, and we ought to recognize the fact that it is a real trial. In many Who have been recovered from a life of indulgence the craving for excitement is at times almost intolerable. Nature itself, even when not depraved by long habit, longs for excitement and change, and wearies of the calm monotony of faith, hope, and charity. Even the "sweetness" of the bread of life, which is at first as "honey" and as "fresh oil" to the starved and sickly soul, palls upon it after a while, and the old longings reassert themselves. How many tire of "angels' food" who took to it eagerly enough at first I (cf. 1 Timothy 5:11-13 , 1 Timothy 5:15 ; Revelation 2:4 ).

II. THAT THE MANNA WAS IN FORM AS " CORIANDER SEED ," WHICH WE KNOW ; IN COLOUR AS " BDELLIUM ," WHICH WE DO NOT KNOW . Even so there is about the true bread of heaven a mixture of the known and the unknown, of that which can be expressed, and of that which passes human understanding. The coriander seed is of common use, but the bdellium is of paradise ( Genesis 2:12 ). And so may we all know the beauty of Christ in part, but in part we shall never know until we see him as he is (cf. Revelation 2:17 , "hidden manna;" Revelation 3:12 , "my new name;" Revelation 19:12 ).

III. THAT THE PEOPLE HABITUALLY PREPARED THE MANNA FOR EATING IN VARIOUS WAYS , as experience and their own preference guided them. Even so the manna of souls, although it does not need, yet it does not reject, the use of human means and art in order to present it acceptably to the spiritual needs of men. God has nowhere said that all men, of whatsoever habit of mind, must receive the word and sacrament of Christ in the simplest and barest form, or not at all; it is only needful that Christ, however received, be the sole and substantial sustenance of the soul ( John 6:50 , John 6:58 ; 1 Corinthians 3:11 ; Galatians 1:9 ; Philippians 1:18 ).

Consider, again, with respect to Moses and the seventy—

I. THAT THE SIN OF THE PEOPLE LED TO A DIFFERENT SIN IN MOSES . He would never have murmured at hardships, or have lusted; but he lost his temper, and spake unadvisedly with his lips. Even so sin constantly leads to sin, even where it has no direct influence, and other people's faults are often not less dangerous temptations to us because we abhor them. Thus a frivolous wife may make a soured husband; an unprincipled father a hard and stern child; a worldly clergyman a sarcastic and incredulous congregation (cf. Matthew 24:12 ; Luke 18:11 ; Romans 2:22 b).

II. THAT THE TEMPTATION UNDER WHICH MOSES FELL WAS A PECULIARLY INSIDIOUS ONE . His passionate anger with the people and disgust with his position as their leader might seem only a noble indignation against wrong. Even so many are tempted to feel nothing but scorn at "baptized heathenism," and impatience with the moral failures of the age, without due consideration either of the wise and loving purposes of God or of their own duties ( Psalms 37:8 ; Jonah 4:9 ; Ephesians 4:26 , Ephesians 4:27 ; James 1:19 , James 1:20 ).

III. THAT IN HIS SORROW AND RESENTMENT BY REASON OF THE WICKED HE WAS GUILTY OF GRAVE INJUSTICE AND INSOLENCE AGAINST GOD . Even so we, if we are carried away by indignation against un-Christlike Christians, are in danger of sinning against God, who has borne with them, and bears with them still, and who has made us responsible not for their perfection, but only for our own, and has not given to any a greater burden than he is able to bear ( Luke 9:55 , Luke 9:56 ; 2 Corinthians 2:11 ; 2 Timothy 2:21 , 2 Timothy 2:25 , 2 Timothy 2:26 ; 2 Peter 3:15 ).

IV. THAT MOSES ALSO ERRED BY FORMING FAR TOO HIGH AN ESTIMATE OF HIS OWN OFFICIAL IMPORTANCE AND RESPONSIBILITY , as though he had been the real father of his people, whereas "one was their Father, which was in heaven." Even so it is very easy and natural for us, if we are in earnest, to exaggerate the importance of our work, and to mistake the nature of our responsibility in the Church. It is only God who by his one Spirit does all good work in the Church, and he will take care that it is done to his own mind; we are but instruments, who have no responsibility, save that of being "meet for the Master's use" ( 1 Corinthians 3:5 ; 1 Corinthians 4:2 ; 1 Corinthians 12:4-6 ).

V. THAT GOD WAS EXCEEDING MERCIFUL TO THE SIN OF MOSES , because it was of human infirmity, and because it was the petulant outbreak of a mind and heart overcharged with grief and failure. Even so did our Lord bear with his apostles, and will bear with all the errors and outbreaks of an honest heart ( Psalms 103:13 , Psalms 103:14 ; Luke 22:31-34 , Luke 22:61 ; John 20:27 ).

VI. THAT GOD ALLOWED THE ONE COMPLAINT OF MOSES WHICH WAS REASONABLE , AND FOUNDED THE PROPHETIC ORDER TO ASSIST IN THE RELIGIOUS DIRECTION OF THE PEOPLE . Even so out of complaints and difficulties have arisen many permanent gifts of the Spirit to the Church, for in this as in other ways man's extremity is God's opportunity. Thus out of tile murmuring of the Grecians arose the diaconate ( Acts 6:1 , Acts 6:6 ); out of the troubles at Corinth the better regulation of the Agape and the Eucharist ( 1 Corinthians 11:17-34 ).

VII. THAT IT WAS THE SPIRIT WHICH RESTED UPON MOSES WHICH WAS COMMUNICATED TO THE SEVENTY , inasmuch as their prophetic office was to be held and exercised in unity with, and subordination to, the mediator of Israel. Even so it is the Spirit of Jesus which-is the spirit of prophecy—the Spirit of Christ and from Christ which must rest upon every Christian teacher. The anointing which qualifies to speak Divine mysteries must be from him who was anointed the one Mediator and the only Prophet ( John 1:16 , John 1:33 ; John 16:13 , John 16:14 , &c.;).

VIII. THAT THE ANOINTING OF THE SPIRIT SHOWED ITSELF IN THE SEVENTY BY ECSTATIC UTTERANCE —A THING NEVER RECORDED OF MOSES HIMSELF . Even so the first evidence of the outpouring of the Spirit of Christ upon the disciples was that they spake with tongues, which our Lord had never done; for all such manifestations are for a sign, and are no evidence of any superior greatness or holiness in the person so endowed. How often are mere "gifts" mistaken for intrinsic worth, and "the disciple" really esteemed "above his master," because he is not" as his master"! ( John 14:12 b; 1 Corinthians 13:1-13 ).

IX. THAT THE MANIFESTATION OF THE SPIRIT WAS INDEPENDENT OF OUTWARD ACCIDENTS , THOUGH NOT OF OUTWARD ORDER . The designation of the seventy was left to Moses, and Eldad and Medad were among the number selected; they were prevented from attending at the tabernacle, but they received the same gift as the others. Even so the gifts of the Spirit are not independent of ecclesiastical order, nor are they bestowed at random; but they are not restrained by anything unavoidable or accidental. It is the purpose of God which is operative, not the ceremonial, however authoritative. The Spirit of God is a free Spirit, even where he elects to act through certain channels (cf. Acts 1:26 ; Acts 13:2 ; 1 Corinthians 12:11 ; 2 Corinthians 3:17 ).

X. THAT THE JEALOUSY OF JOSHUA FOR HIS MASTER WAS RIGHT IN PRINCIPLE , ALTHOUGH WRONG IN THE PARTICULAR APPLICATION . It was impossible for him always to distinguish between a right and a wrong jealousy for the authority and supremacy of Moses. Even so jealousy for the sole pre-eminence of Christ is deeply rooted in all true Christian hearts, but it constantly shows itself in the most mistaken forms. The most opposite bigotries derive their strength from this principle in ignorant or prejudiced minds, and indeed the very best and wisest may often err in this matter. Good people do, as a fact, constantly denounce this or that as an interference with the prerogatives of Christ: when it is in truth only a carrying out of his work in his name. Since, however, the principle is right, we must bear with the wrong application of it; we must not be angry even with intolerance if it spring from genuine loyalty to the one Lord and only Mediator, Christ.

XI. THAT MOSES DESIRED NOTHING SO LITTLE AS A MONOPOLY OF SPIRITUAL GIFTS . If he ever had been personally ambitious, a larger knowledge of his people and experience of his work had quite delivered him from it. Even so every true Christian teacher and leader, howsoever he may feel bound to magnify his office, will greatly long for the time when "all will he taught of God," and when all distinctions will be for ever abolished, save such as depend on persona] nearness to God. How hateful is the idea that the flock should be kept in darkness in order that the shepherds may have a monopoly of influence I How happy were the pastor's charge if all were "spiritual" 1 ( Jeremiah 31:34 ; John 6:45 ; 1 Corinthians 14:5 ; 1 Corinthians 4:8 b; 1 Peter 5:3 ; 1 John 2:20 , 1 John 2:27 ).