14But craved intensely in the wilderness,
         And tempted God in the desert.

15So He gave them their request,
         But sent a wasting disease among them.

16When they became envious of Moses in the camp,
         And of Aaron, the holy one of the LORD,

17The earth opened and swallowed up Dathan,
         And engulfed the company of Abiram.

18And a fire blazed up in their company;
         The flame consumed the wicked.

19They made a calf in Horeb
         And worshiped a molten image.

20Thus they exchanged their glory
         For the image of an ox that eats grass.

21They forgot God their Savior,
         Who had done great things in Egypt,

22Wonders in the land of Ham
         And awesome things by the Red Sea.

23Therefore He said that He would destroy them,
         Had not Moses His chosen one stood in the breach before Him,
         To turn away His wrath from destroying them.

24Then they despised the pleasant land;
         They did not believe in His word,

25But grumbled in their tents;
         They did not listen to the voice of the LORD.

26Therefore He swore to them
         That He would cast them down in the wilderness,

27And that He would cast their seed among the nations
         And scatter them in the lands.

28They joined themselves also to Baal-peor,
         And ate sacrifices offered to the dead.

29Thus they provoked Him to anger with their deeds,
         And the plague broke out among them.

30Then Phinehas stood up and interposed,
         And so the plague was stayed.

31And it was reckoned to him for righteousness,
         To all generations forever.

32They also provoked Him to wrath at the waters of Meribah,
         So that it went hard with Moses on their account;

33Because they were rebellious against His Spirit,
         He spoke rashly with his lips.

34They did not destroy the peoples,
         As the LORD commanded them,

35But they mingled with the nations
         And learned their practices,

36And served their idols,
         Which became a snare to them.

37They even sacrificed their sons and their daughters to the demons,

38And shed innocent blood,
         The blood of their sons and their daughters,
         Whom they sacrificed to the idols of Canaan;
         And the land was polluted with the blood.

39Thus they became unclean in their practices,
         And played the harlot in their deeds.

40Therefore the anger of the LORD was kindled against His people
         And He abhorred His inheritance.

41Then He gave them into the hand of the nations,
         And those who hated them ruled over them.

42Their enemies also oppressed them,
         And they were subdued under their power.

43Many times He would deliver them;
         They, however, were rebellious in their counsel,
         And so sank down in their iniquity.

44Nevertheless He looked upon their distress
         When He heard their cry;

45And He remembered His covenant for their sake,
         And relented according to the greatness of His lovingkindness.

46He also made them objects of compassion
         In the presence of all their captors.

47Save us, O LORD our God,
         And gather us from among the nations,
         To give thanks to Your holy name
         And glory in Your praise.

48Blessed be the LORD, the God of Israel,
         From everlasting even to everlasting.
         And let all the people say, “Amen.”
         Praise the LORD!

Parallel Verses

New American Standard Bible (©1995)
They quickly forgot His works; They did not wait for His counsel,

GOD'S WORD® Translation (©1995)
They quickly forgot what he did. They did not wait for his advice.

King James Bible
They soon forgat his works; they waited not for his counsel:

Douay-Rheims Bible
They had quickly done, they forgot his works: and they waited not for his counsels.

Darby Bible Translation
They soon forgot his works; they waited not for his counsel:

English Revised Version
They soon forgat his works; they waited not for his counsel:

Webster's Bible Translation
They soon forgot his works; they waited not for his counsel:

World English Bible
They soon forgot his works. They didn't wait for his counsel,

Young's Literal Translation
They have hasted -- forgotten His works, They have not waited for His counsel.

Cross References

Exodus 15:24 So the people grumbled at Moses, saying, "What shall we drink?"

Exodus 16:2 The whole congregation of the sons of Israel grumbled against Moses and Aaron in the wilderness.

Exodus 16:28 Then the LORD said to Moses, "How long do you refuse to keep My commandments and My instructions?

Exodus 17:2 Therefore the people quarreled with Moses and said, "Give us water that we may drink." And Moses said to them, "Why do you quarrel with me? Why do you test the LORD?"

Psalm 78:11 They forgot His deeds And His miracles that He had shown them.

Psalm 106:21 They forgot God their Savior, Who had done great things in Egypt,

Psalm 107:11 Because they had rebelled against the words of God And spurned the counsel of the Most High.

Ezekiel 16:43 "Because you have not remembered the days of your youth but have enraged Me by all these things, behold, I in turn will bring your conduct down on your own head," declares the Lord GOD, "so that you will not commit this lewdness on top of all your other abominations.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 13-33

This is an abridgment of the history of Israel's provocations in the wilderness, and of the wrath of God against them for those provocations: and this abridgment is abridged by the apostle, with application to us Christians (1 Co. 10:5, etc.); for these things were written for our admonition, that we sin not like them, lest we suffer like them.

I. The cause of their sin was disregard to the works and word of God, v. 13. 1. They minded not what he had done for them: They soon forgot his works, and lost the impressions they had made upon them. Those that do not improve God's mercies to them, nor endeavour in some measure to render according to the benefit done unto them, do indeed forget them. This people soon forgot them (God took notice of this, Ex. 32:8, They have turned aside quickly): They made haste, they forgot his works (so it is in the margin), which some make to be two separate instances of their sin. They made haste; their expectations anticipated God's promises; they expected to be in Canaan shortly, and because they were not they questioned whether they should ever be there and quarrelled with all the difficulties they met with in their way; whereas he that believeth does not make haste, Isa. 28:16. And, withal, they forgot his works, which were the undeniable evidences of his wisdom, power, and goodness, and denied the conclusion as confidently as if they had never seen the premises proved. This is mentioned again (v. 21, 22): They forgot God their Saviour; that is, they forgot that he had been their Saviour. Those that forget the works of God forget God himself, who makes himself known by his works. They forgot what was done but a few days before, which we may suppose they could not but talk of, even then, when, because they did not make a good use of it, they are said to forget it: it was what God did for them in Egypt, in the land of Ham, and by the Red Sea, things which we at this distance cannot, or should not, be unmindful of. They are called great things (for, though the great God does nothing mean, yet he does some things that are in a special manner great), wondrous works, out of the common road of Providence, therefore observable, therefore memorable, and terrible things, awful to them, and dreadful to their enemies, and yet soon forgotten. Even miracles that were seen passed away with them as tales that are told. 2. They minded not what God had said to them nor would they depend upon it: They waited not for his counsel, did not attend his word, though they had Moses to be his mouth to them; they took up resolves about which they did not consult him and made demands without calling upon him. They would be in Canaan directly, and had not patience to tarry God's time. The delay was intolerable, and therefore the difficulties were looked upon as insuperable. This is explained (v. 24): They believed not his word, his promise that he would make them masters of Canaan; and (v. 25), They hearkened not to the voice of the Lord, who gave them counsel which they would not wait for, not only by Moses and Aaron, but by Caleb and Joshua, Num. 14:6, 7, etc. Those that will not wait for God's counsel shall justly be given up to their own hearts' lusts, to walk in their own counsels.

II. Many of their sins are here mentioned, together with the tokens of God's displeasure which they fell under for those sins.

1. They would have flesh, and yet would not believe that God could give it to them (v. 14): They lusted a lust (so the word is) in the wilderness; there, where they had bread enough and to spare, yet nothing would serve them but they must have flesh to eat. They were now purely at God's finding, being supported entirely by miracles, so that this was a reflection upon the wisdom and goodness of their Creator. They were also, in all probability, within a step of Canaan, yet had not patience to stay for dainties till they came thither. They had flocks and herds of their own, but they will not kill them; God must give them flesh as he gave them bread, or they will never give him credit, or their good word. They did not only wish for flesh, but they lusted exceedingly after it. A desire, even of lawful things, when it is inordinate and violent, becomes sinful; and therefore this is called lusting after evil things (1 Co. 10:6), though the quails, as God's gift, were good things, and were so spoken of, Ps. 105:40. Yet this was not all: They tempted God in the desert, where they had had such experience of his goodness and power, and questioned whether he could and would gratify them herein. See Ps. 78:19, 20. Now how did God show his displeasure against them for this. We are told how (v. 15): He gave them their request, but gave it them in anger, and with a curse, for he sent leanness into their soul; he filled them with uneasiness of mind, and terror of conscience, and a self-reproach, occasioned by their bodies being sick with the surfeit, such as sometimes drunkards experience after a great debauch. Or this is put for that great plague with which the Lord smote them, while the flesh was yet between their teeth, as we read, Num. 11:33. It was the consumption of the life. Note, (1.) What is asked in passion is often given in wrath. (2.) Many that fare deliciously every day, and whose bodies are healthful and fat, have, at the same time, leanness in their souls, no love to God, no thankfulness, no appetite to the bread of life, and then the soul must needs be lean. Those wretchedly forget themselves that feast their bodies and starve their souls. Then God gives the good things of this life in love, when with them he gives grace to glorify him in the use of them; for then the soul delights itself in fatness, Isa. 55:2.

2. They quarrelled with the government which God had set over them both in church and state (v. 16): They envied Moses his authority in the camp, as generalissimo of the armies of Israel and chief justice in all their courts; they envied Aaron his power, as saint of the Lord, consecrated to the office of high priest, and Korah would needs put in for the pontificate, while Dathan and Abiram, as princes of the tribe of Reuben, Jacob's eldest son, would claim to be chief magistrates, by the so-much-admired right of primogeniture. Note, Those are preparing ruin for themselves who envy those whom God has put honour upon and usurp the dignities they were never designed for. And justly will contempt be poured upon those who put contempt upon any of the saints of the Lord. How did God show his displeasure for this? We are told how, and it is enough to make us tremble (v. 17, 18); we have the story, Num. 16:32, 35. (1.) Those that flew in the face of the civil authority were punished by the earth, which opened and swallowed them up, as not fit to go upon God's ground, because they would not submit to God's government. (2.) Those that would usurp the ecclesiastical authority in things pertaining to God suffered the vengeance of heaven, for fire came out from the Lord and consumed them, and the pretending sacrificers were themselves sacrificed to divine justice. The flame burnt up the wicked; for though they vied with Aaron, the saint of the Lord, for holiness (Num. 16:3, 5), yet God adjudged them wicked, and as such cut them off, as in due time he will destroy the man of sin, that wicked one, notwithstanding his proud pretensions to holiness.

3. They made and worshipped the golden calf, and this in Horeb, where the law was given, and where God had expressly said, Thou shalt neither make any graven image nor bow down to it; they did both: They made a calf and worshipped it, v. 19.

(1.) Herein they bade defiance to, and put an affront upon, the two great lights which God has made to rule the moral world:-[1.] That of human reason; for they changed their glory, their God, at least the manifestation of him, which always had been in a cloud (either a dark cloud or a bright one), without any manner of visible similitude, into the similitude of Apis, one of the Egyptian idols, an ox that eateth grass, than which nothing could be more grossly and scandalously absurd, v. 20. Idolaters are perfectly besotted, and put the greatest disparagement possible both upon God, in representing him by the image of a beast, and upon themselves, in worshipping it when they have so done. That which is here said to be the changing of their glory is explained by St. Paul (Rom. 1:23) to be the changing of the glory of the incorruptible God. [2.] That of divine revelation, which was afforded to them, not only in the words God spoke to them, but in the works he wrought for them, wondrous works, which declared aloud that the Lord Jehovah is the only true and living God and is alone to be worshipped, v. 21, 22.

(2.) For this God showed his displeasure by declaring the decree that he would cut them off from being a people, as they had, as far as lay in their power, in effect cut him off from being a God; he spoke of destroying them (v. 23), and certainly he would have done it if Moses, his chosen, had not stood before him in the breach (v. 23), if he had not seasonably interposed to deal with God as an advocate about the breach or ruin God was about to devote them to and wonderfully prevailed to turn away his wrath. See here the mercy of God, and how easily his anger is turned away, even from a provoking people. See the power of prayer, and the interest which God's chosen have in heaven. See a type of Christ, God's chosen, his elect, in whom his soul delights, who stood before him in the breach to turn away his wrath from a provoking world, and ever lives, for this end, making intercession.

4. They gave credit to the report of the evil spies concerning the land of Canaan, in contradiction to the promise of God (v. 24): They despised the pleasant land. Canaan was a pleasant land, Deu. 8:7. They undervalued it when they thought it not worth venturing for, no, not under the guidance of God himself, and therefore were for making a captain and returning to Egypt again. They believed not God's word concerning it, but murmured in their tents, basely charging God with a design upon them in bringing them thither that they might become a prey to the Canaanites, Num. 14:2, 3. And, when they were reminded of God's power and promise, they were so far from hearkening to that voice of the Lord that they attempted to stone those who spoke to them, Num. 14:10. The heavenly Canaan is a pleasant land. A promise is left us of entering into it; but there are many that despise it, that neglect and refuse the offer of it, that prefer the wealth and pleasure of this world before it, and grudge the pains and hazards of this life to obtain that. This also was so displeasing to God that he lifted up his hand against them, in a way of threatening, to destroy them in the wilderness; nay, in a way of swearing, for he swore in his wrath that they should not enter into his rest (Ps. 95:11; Num. 14:28); nay, and he threatened that their children also should be overthrown and scattered (v. 26, 27), and the whole nation dispersed and disinherited; but Moses prevailed for mercy for their seed, that they might enter Canaan. Note, Those who despise God's favours, and particularly the pleasant land, forfeit his favours, and will be shut out for ever from the pleasant land.

5. They were guilty of a great sin in the matter of Peor; and this was the sin of the new generation, when they were within a step of Canaan (v. 28): They joined themselves to Baal-peor, and so were entangled both in idolatry and in adultery, in corporeal and in spiritual whoredom, Num. 25:1-3. Those that did often partake of the altar of the living God now ate the sacrifices of the dead, of the idols of Moab (that were dead images, or dead men canonized or deified), or sacrifices to the infernal deities on the behalf of their dead friends. Thus they provoked God to anger with their inventions (v. 29), in contempt of him and his institutions, his commands, and his threatenings. The iniquity of Peor was so great that, long after, it is said, They were not cleansed from it, Jos. 22:17. God testified his displeasure at this, (1.) By sending a plague among them, which in a little time swept away 24,000 of those impudent sinners. (2.) By stirring up Phinehas to use his power as a magistrate for the suppressing of the sin and checking the contagion of it. He stood up in his zeal for the Lord of hosts, and executed judgment upon Zimri and Cozbi, sinners of the first rank, genteel sinners; he put the law in execution upon them, and this was a service so pleasing to God that upon it the plague was stayed, v. 30. By this, and some other similar acts of public justice on that occasion (Num. 25:4, 5), the guilt ceased to be national, and the general controversy was let fall. When the proper officers did their duty God left it to them, and did not any longer keep the work in his own hands by the plague. Note, National justice prevents national judgments. But, Phinehas herein signalizing himself, a special mark of honour was put upon him, for what he did was counted to him for righteousness to all generations (v. 31), and, in recompence of it, the priesthood was entailed on his family. He shall make an atonement by offering up the sacrifices, who had so bravely made an atonement (so some read it, v. 30) by offering up the sinners. Note, It is the honour of saints to be zealous against sin.

6. They continued their murmurings to the very last of their wanderings; for in the fortieth year they angered God at the waters of strife (v. 32), which refers to that story, Num. 20:3-5. And that which aggravated it now was that it went ill with Moses for their sakes; for, though he was the meekest of all the men in the earth, yet their clamours at that time were so peevish and provoking that they put him into a passion, and, having now grown very old and off his guard, he spoke unadvisedly with his lips (v. 33), and not as became him on that occasion; for he said in a heat, Hear now, you rebels, must we fetch water out of this rock for you? This was Moses's infirmity, and is written for our admonition, that we may learn, when we are in the midst of provocation, to keep our mouth as with a bridle (Ps. 39:1-3), and to take heed to our spirits, that they admit not resentments too much; for, when the spirit is provoked, it is much ado, even for those that have a great deal of wisdom and grace, not to speak unadvisedly. But it is charged upon the people as their sin: They provoked his spirit with that with which they angered God himself. Note, We must answer not only for our own passions, but for the provocation which by them we give to the passions of others, especially of those who, if not greatly provoked, would be meek and quiet. God shows his displeasure against this sin of theirs by shutting Moses and Aaron out of Canaan for their misconduct upon this occasion, by which, (1.) God discovered his resentment of all such intemperate heats, even in the dearest of his servants. If he deals thus severely with Moses for one unadvised word, what does their sin deserve who have spoken so many presumptuous wicked words? If this was done in the green tree, what shall be done in the dry? (2.) God deprived them of the blessing of Moses's guidance and government at a time when they most needed it, so that his death was more a punishment to them than to himself. It is just with God to remove those relations from us that are blessings to us, when we are peevish and provoking to them and grieve their spirits.

Calvin's Commentary

12. Then they believed his words; they sang his praises. 13. They made haste, and forgot his works; they did not attend to his counsel; 14. And lusted greatly in the desert, and tempted God in the wilderness. 15. And he gave them their desire; but sent leanness into their soul.

12. Then they believed his words In stating that they believed God's word, and sang his praise, the prophet does not say this to their commendation, but rather to increase, in a twofold manner, their guilt; because, being convinced by such indubitable testimony, they yet instantly resumed their wonted disposition of mind, and began to rebel against God, as if they had never beheld his wonderful works. How very inexcusable was that impiety which in a moment could forget the remarkable benefits which they had been constrained to admit! Overpowered by the grandeur of God's works, they were, he says, in spite of themselves, compelled to believe in God, and give glory to him, and thus the criminality of their rebellion was increased; because, although their stubbornness was overcome, yet they immediately relapsed into their former state of unbelief. A question, however, arises, seeing that true faith always corresponds with the nature of the word, and as the word is an incorruptible seed, so though it may happen to be almost, it never can be totally destroyed. But there is a temporary faith, as Mark calls it, (Mark 4:17) which is not so much a fruit of the Spirit of regeneration, as of a certain mutable affection, and so it soon passeth away. It is not a voluntary faith which is here extolled by the prophet, but rather that which is the result of compulsion, namely, because men, whether they will or not, by a sense which they have of the power of God, are constrained to show some reverence for him. This passage ought to be well considered, that men, when once they have yielded submission to God, may not deceive themselves, but may know that the touchstone of faith is when they spontaneously receive the word of God, and constantly continue firm in their obedience to it.

In order to point out the inconstancy of the people, he says, they made haste Some explain this in the following manner, namely, that after they had set out on their journey, they hastened to come to the place called Marah. This, however, is to give a very tame representation of the emphatic style in which the prophet speaks, when severely reprehending their hasty and headlong departure from the way, in that they believed only for a very short time, and speedily forgot God's works; for they had only journeyed three days from their passage through the sea till they came to Marah, and yet they began to murmur against God, because they could not procure pleasant waters. [245] Meantime, we must here observe what we have seen elsewhere, that the alone cause why men are so ungrateful towards God, is their despising of his benefits. Were the remembrance of these to take fast hold of our hearts, it would serve as a bridle to keep us in his fear. The prophet declares what their transgression was, namely, that they did not suspend their desires till a fitting opportunity occurred for granting them. The insatiable nature of our desires is astonishing, in that scarcely a single day is allowed to God to gratify them. For should he not immediately satisfy them, we at once become impatient, and are in danger of eventually falling into despair. This, then, was the fault of the people, that they did not cast all their cares upon God, did not calmly call upon him, nor wait patiently until he was pleased to answer their requests, but rushed forward with reckless precipitation, as if they would dictate to God what he was to do. And, therefore, to heighten the criminality of their rash course, he employs the term counsel; because men will neither allow God to be possessed of wisdom, nor do they deem it proper to depend upon his counsel, but are more provident than becomes them, and would rather rule God than allow themselves to be ruled by him according to his pleasure. That we may be preserved from provoking God, let us ever retain this principle, That it is our duty to let him provide for us such things as he knows will be for our advantage. And verily, faith divesting us of our own wisdom, enables us hopefully and quietly to wait until God accomplish his own work; whereas, on the contrary, our carnal desire always goes before the counsel of God, by its too great haste.

14. And they lusted He goes on, according to the history, to mention the sin which, agreeably to the duty of his office as a teacher, he had briefly noticed. Should any one inquire in what way they did not attend to God's counsel, he answers, because they had indulged in the gratification of their lusts; for the only way of acting with proper moderation is, when God rules and presides over our affections. It is therefore the more necessary to bridle that strong tendency to fleshly lusts which naturally rage within us. For whoever allows himself to desire more than is needful, openly sets himself in direct opposition to God, inasmuch as all fleshly lusts are directly opposed to him.

To tempt God is not to acquiesce in his will, but to desire more than he is willing to grant. And since there are a variety of modes of tempting God, the prophet here adverts to one mode of doing so, namely, that the people had been so presumptuous as to limit God to means of their own devising; and thus, in rejecting the way which they ought to have followed, they ascribed to God a property altogether novel, as much as to say, If God do not feed us with flesh we will not regard him as God. He gave them the food which ought to have satisfied them. And though God is not limited by any means whatsoever, yet it is his will that our minds be rendered subservient to the means which he has appointed. For instance, although he can nourish us without bread, nevertheless it is his will that our life be sustained by such provision; and if we neglect it, and wish to point out to him another way of nourishing us, we tempt his power.

15. He gave them their desire There is a fine paronomasia in the word rzvn, razon, for if, instead of z, zain, we read ts, ts?dh?, the word would signify good pleasure. The prophet, therefore, in allusion to their lusting, by a word which is very similar to good pleasure or desire, says that God sent leanness into their souls; meaning by that, that he had indeed gratified the inordinate desires of the people, in such a way, however, as that those who had loathed the manna, now received nothing but leanness. [246] Thus the prophet would seem to charge the people with what we daily observe among those who live luxuriously and are fastidious, especially when their stomach, in consequence of the fluids poured into it, being vitiated, has no relish for wholesome food. For such persons only relish that food which is pernicious; and, therefore, the more they pamper themselves with it, so much the more do they become the creatures of noxious habits; and thus in a very short time, the very food itself makes them pine away. The prophet, seems, therefore, to apply to the mind what he says about the unhealthy state of the body, and to compare the Jews to those morbid persons, whose voraciousness, instead of promoting health, injures it, because they do not derive any nourishment from their food. The reason is, that God withheld his blessing from the food which they had so immoderately longed for, in order that this their punishment for their transgression might humble them. But their perversity is seen to be very great, in that even this mode of punishing them did not overcome their stubborn hearts. It is a proverbial saying, that fools learn wisdom from the experience of evil. How insane and incorrigible must they have been, whom even compulsion itself could not reform!

Footnotes:

[245] The history to which reference is here made is recorded in Exodus 15 We read in the 22nd verse of that chapter, that the Israelites "went out into the wilderness of Shur, and they went three days in the wilderness, and found no water." They then came to Marah, where there was abundance of water; but it was so bitter that they could not drink of it. Being thus disappointed in the hopes with which the first sight of these waters inspired them, they murmured against Moses, and said, "What shall we drink?" How rapid the transition from gratitude and praise to discontent and murmuring! No sooner did a new trouble befall that people, than they forthwith yielded to impatience, forgat the long series of miracles which had been wrought for their deliverance from Egypt, and distrusting God, appeared to be at once prepared to break out in rebellion against him and Moses their leader.

[246] The reference here is to the quails which God granted to the people in answer to their request for flesh, but which, from the excess in which they partook of them, so far from affording nourishment, proved the cause of disease. When food of an unwholesome quality, or too much of that which is wholesome, is eaten, nature with much violence seeks to throw it off from the system by the several evacuations, upon which follows a sudden and almost incredible deprivation of strength and flesh. The Israelites, when God gave them the quails, having indulged their appetite to an immoderate degree, (Exodus 16:8; Psalm 78:25, 29,) the effect was their being seized with a sudden and wasting sickness, which is supposed by some to have been what is called cholera, a disease which produces a rapid prostration of strength and emaciation of the whole frame. This opinion seems confirmed from what is stated in Numbers 11:20, where it is threatened that the quails should "come out at their nostrils," probably indicating the violent vomitings which accompany that malady. It is indeed said, that the Lord smote the people with a very great plague, Numbers 11:33. But God's agency, and even his miraculous agency, admits of the subserviency of means. French and Skinner read the clause, "But sent a wasting disease among them." "The word rzh, to attenuate, emaciate," says Hammond, "is used also for destroying, Zephaniah 2:11, when God threatens that he will emaciate, i.e., destroy all the gods. And then rzvn, may be rendered, more generally, destruction or plague, and so R. Tanchum on Zephaniah renders it destruction."

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"A few more rolling years at most, Will land me on fair Canaan's coast.' And then I shall have no more warfare, no more fighting, no more disturbance; but I shall be at peace." "Not quite as thou desirest," says God. "Oh! thou little one; I have more to teach thee ere thou art prepared for my palace." Then he commences to lead us about, and bring us into straits and perils. The sins which we thought had utterly left us are hunting us behind, while impassible floods block up the way. Even trembling …
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Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Sin: Its Spring-Head, Stream, and Sea
It may help us to escape out of the meshes of our natural depravity, if we look back and see the causes of our fathers' sins. To confess our personal sin will tend to keep us humble; and in view of the Lord's mercy, which has spared and pardoned us, a sense of our guilt will make us grateful. The less we think of ourselves the more we shall think of him whose "mercy endureth for ever"; and if we see where our fathers' sins began, and how they grew, and what they came to, we may hope that the Spirit …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

The Waters of Meribah
'Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there. 2. And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron. 3. And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the Lord! 4. And why have ye brought up the congregation of the Lord into this wilderness, …
Alexander Maclaren—Expositions of Holy Scripture

Fourteenth Day. The Holy one of God.
Therefore also that holy thing which shall be born of thee shall be called the Son of God.'--Luke i. 35. 'We have believed and know that Thou art the Holy One of God.'--John vi. 69. 'The holy one of the Lord'--only once (Ps. cvi. 16) the expression is found in the Old Testament. It is spoken of Aaron, in whom holiness, as far as it could then be revealed, had found its most complete embodiment. The title waited for its fulfilment in Him who alone, in His own person, could perfectly show forth …
Andrew Murray—Holy in Christ

Man's Misery by the Fall
Q-19: WHAT IS THE MISERY OF THAT ESTATE WHEREINTO MAN FELL? A: All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all the miseries in this life, to death itself, and to the pains of hell for ever. 'And were by nature children of wrath.' Eph 2:2. Adam left an unhappy portion to his posterity, Sin and Misery. Having considered the first of these, original sin, we shall now advert to the misery of that state. In the first, we have seen mankind offending; …
Thomas Watson—A Body of Divinity

Our Status.
"And he believed in the Lord: and he counted it to him for righteousness." --Gen. xv. 6. The right touches a man's status. So long as the law has not proven him guilty, has not convicted and sentenced him, his legal status is that of a free and law-abiding citizen. But as soon as his guilt is proven in court and the jury has convicted him, he passes from that into the status of the bound and law-breaking citizen. The same applies to our relation to God. Our status before God is that either of the …
Abraham Kuyper—The Work of the Holy Spirit

Can Our Dead Speak to Us?
The ministration of holy angels, as presented in the Scriptures, is a truth most comforting and precious to every follower of Christ. But the Bible teaching upon this point has been obscured and perverted by the errors of popular theology. The doctrine of natural immortality, first borrowed from the pagan philosophy, and in the darkness of the great apostasy incorporated into the Christian faith, has supplanted the truth, so plainly taught in Scripture, that "the dead know not anything." Multitudes …
Ellen Gould White—The Great Controversy

Twenty Second Sunday after Trinity Paul's Thanks and Prayers for Churches.
Text: Philippians 1, 3-11. 3 I thank my God upon all my remembrance of you, 4 always in every supplication of mine on behalf of you all making my supplication with joy, 5 for your fellowship in furtherance of the gospel from the first day until now; 6 being confident of this very thing, that he who began a good work in you will perfect it until the day of Jesus Christ: 7 even as it is right for me to be thus minded on behalf of you all, because I have you in my heart, inasmuch as, both in my bonds …
Martin Luther—Epistle Sermons, Vol. III

Elucidations.
I. (Deadly Sins, cap. ix., p. 356.) To maintain a modern and wholly uncatholic system of Penitence, the schoolmen invented a technical scheme of sins mortal and sins venial, which must not be read into the Fathers, who had no such technicalities in mind. By "deadly sins" they meant all such as St. John recognizes (1 John v. 16-17) and none other; that is to say sins of surprise and infirmity, sins having in them no malice or wilful disobedience, such as an impatient word, or a momentary neglect of …
Tertullian—The Five Books Against Marcion

Rest for the Weary
Come unto me, all ye that labour and are heavy laden, and I will give you rest. W hich shall we admire most -- the majesty, or the grace, conspicuous in this invitation? How soon would the greatest earthly monarch be impoverished, and his treasures utterly exhausted, if all, that are poor and miserable, had encouragement to apply freely to him, with a promise of relief, fully answerable to their wants and wishes! But the riches of Christ are unsearchable and inexhaustible. If millions and millions …
John Newton—Messiah Vol. 1

The Second Commandment
Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am o jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of then that hate me; and shewing mercy unto thousands of them that love me and keep my commandments.' Exod 20: 4-6. I. Thou shalt not …
Thomas Watson—The Ten Commandments

Grace Abounding to the Chief of Sinners:
A BRIEF AND FAITHFUL RELATION OF THE EXCEEDING MERCY OF GOD IN CHRIST TO HIS POOR SERVANT, JOHN BUNYAN; WHEREIN IS PARTICULARLY SHOWED THE MANNER OF HIS CONVERSION, HIS SIGHT AND TROUBLE FOR SIN, HIS DREADFUL TEMPTATIONS, ALSO HOW HE DESPAIRED OF GOD'S MERCY, AND HOW THE LORD AT LENGTH THROUGH CHRIST DID DELIVER HIM FROM ALL THE GUILT AND TERROR THAT LAY UPON HIM. Whereunto is added a brief relation of his call to the work of the ministry, of his temptations therein, as also what he hath met with …
John Bunyan—The Works of John Bunyan Volumes 1-3

Obedience
Take heed, and hearken, O Israel; this day thou art become the people of the Lord thy God. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments.' Deut 27: 9, 10. What is the duty which God requireth of man? Obedience to his revealed will. It is not enough to hear God's voice, but we must obey. Obedience is a part of the honour we owe to God. If then I be a Father, where is my honour?' Mal 1: 6. Obedience carries in it the life-blood of religion. Obey the voice of the Lord …
Thomas Watson—The Ten Commandments

Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament