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4.And the mixed multitude that was among them. A new murmuring of the people is here recorded: for we gather from many circumstances that this relation is different from that which precedes: although, as evil begets evil, it is probable that after they had begun to be affected by the disease of impatience, they spitefully invented grounds for increased tedium and annoyance. Yet there was something monstrous in this madness, that, when they had just been so severely chastised, and part of’ the camp was even yet almost smoking, and when God was hardly appeased, they should have given way to the indulgence of lust, whereby they brought upon themselves a still more severe punishment. Unquestionably, when they again provoked God by their iniquity, the remains of the fire were still before their eyes; whence it appears how greatly they were blinded by their obstinate wickedness. He states, indeed, that the murmuring first began among the strangers, or mixed multitude, who had mingled themselves with the Israelites, as we have seen elsewhere; but he adds that the whole people also were led into imitation of their ungodly complainings. Hence we are taught, that the wicked and sinful should be avoided, lest they should corrupt us by their bad example; since the contagion of vice easily spreads. At the same time also, we are warned, that it does not at all avail to excuse us, that others are the instigators of our sin; since it by no means profited the Israelites, that they fell through the influence of others, inasmuch as it was their own lust; which carried them away. In the first place, therefore, we must beware that our corrupt desires do not tempt us, and we must put a restraint upon ourselves; and then that the profane despisers of God do not add fuel to the fire.
A question here occurs, whether it is sinful to long for flesh; for if so, all our appetites must. likewise be condemned. I answer, that God was not wroth because the desire of flesh affected the Israelites; but, first, their disobedience displeased Him, because they longed to eat; flesh, as it were, against His will, when He would have them content with the manna alone; and then their intemperance and violent passion. For this reason Moses says that they “ a lust,” (14) indicating that they abandoned all self-control, so as to go beyond all bounds. In the third place, their ingratitude displeased Him, which is here adverted to, but openly condemned in the Psalm, where the Prophet reproves them, for that God “ commanded the clouds from above, and opened the doors of heaven,” so as to supply them with the “ of heaven,” and the bread “ angels,” (Psa_78:23;) and yet, even so they were not restrained from despising so excellent a benefit, and abandoning themselves to lawless intemperance. The rule of moderation, and of a sober and frugal life, which Paul prescribes, is well known; that we should
“ both how to be full and to be hungry, both to abound and to suffer need.” (Phi_4:12.)
Well known, too, is his admonition, that we should
“ not provision for the flesh, to fulfil the lusts thereof.” (Rom_13:14.)
All improper longing is, therefore, to be repressed, so that we should desire nothing which is not lawful; and, secondly, that our appetites should not be excessive. Hence, when he refers elsewhere to this occurrence, (1Co_10:6,)he warns us to fear the judgment of God; “ the intent we should not lust after evil things,” thus distinguishing wild and uncontrolled appetites from such as are moderate and well regulated.
When they ask, “ shall give us flesh to eat?” they seek to have it elsewhere than from God, who abundantly supplied them with food, though it was of a different kind. We see, then, that they rebelled with a brutal and blind impetuosity; for necessity was laid upon them by God, that they should eat nothing but manna; against this they struggled like fierce and stubborn beasts, as if they would make God the servant of their lust.
(14) See Margin A.V.