C.H. Spurgeons's The Treasury of David
Verse 18. And they tempted God in their heart. He was not tempted, for he cannot be tempted by any, but they acted in a manner calculated to tempt him, and it always just to charge that upon men which is the obvious tendency of their conduct. Christ cannot die again, and yet many crucify him afresh, because such would be the legitimate result of their behaviour if its effects were not prevented by other forces. The sinners in the wilderness would have had the Lord change his wise proceedings to humour their whims, hence they are said to tempt him.
By asking meat for their lust. Would they have God become purveyor for their greediness? Was there nothing for it but that he must give them whatever their diseased appetites might crave? The sin began in their hearts, but it soon reached their tongues. What they at first silently wished for, they soon loudly demanded with menaces, insinuations, and upbraidings.
EXPLANATORY NOTES AND QUAINT SAYINGS
Verse 18. They tempted God. We know that, although "God cannot be tempted with evil," he may justly be said to be tempted, whensoever men, by being dissatisfied with his dealings, virtually ask that he will alter those dealings, and proceed in a way more congenial with their feelings. If you reflect a little, you can hardly fail to perceive, that in a very strict sense, this and the like may be said to be a tempting of God. Suppose a man to be discontented with the appointments of Providence; suppose him to murmur and repine at what the Almighty allots him to do or to bear: is he not to be charged with provoking God to change his purpose? and what is this if it be not "tempting" God -- a striving to induce him to swerve from his plans, though every one of those plans has been settled by infinite wisdom? Or, again, if any one of us, notwithstanding multiplied proofs of the Divine lovingkindness, doubt or question whether God do indeed love him; of what is he guilty, if not of tempting the Lord, seeing that he solicits God to give additional evidence, as though there were deficiency, and challenges him to fresh demonstrations of what he has already abundantly displayed? This would be called tempting amongst men. If a child were to show by his actions that he doubted or disbelieved the affection of his parents, he would be considered as thereby striving to extort from them fresh proofs of that affection, though they had already done as much as either in justice or in wisdom they ought to have done; this would be a clear tempting of them, and that too in the ordinary sense of the term. In short, unbelief of every kind and degree may be said to be a tempting of God; for not to believe on the evidence which he has seen fit to give, is to tempt him to give more than he has already given -- offering our possible assent, if proof were increased, as an inducement to him to go beyond what his wisdom has prescribed... You cannot distrust God, and not accuse him of a want either of power or of goodness; you cannot repine -- no, not even in thought -- without virtually telling him that his plans are not the best, nor his dispensations the wisest, which might have been appointed in respect of yourselves. So that your fear, or your despondency, or your anxiety in circumstances of perplexity, or of peril, is nothing less than a call upon God to depart from his fixed course, -- a suspicion, or rather an assertion, that he might proceed in a manner more worthy of himself, and therefore a challenge to him to alter his dealings, if he would prove that he possesses the attributes which he claims. You may not intend thus to accuse, or provoke God, whenever you murmur; but your murmuring does all this, and cannot fail to do it. You cannot be dissatisfied, without virtually saying that God might order things better; you cannot say that he might order things better, without virtually demanding that he change his course of acting, and give other proofs of his infinite perfections. And thus you tempt him, tempt him even as did the Israelites in the wilderness. Henry Melvill.
Verse 18. Asking meat for their lusts. God had given them meat for their hunger in the manna, wholesome, pleasant food, and in abundance; he had given them meat for their faith, out of the heads of Leviathan which he brake in pieces, Psalms 74:14. But all this would not serve, they must have meat for their lust; dainties and varieties to gratify a luxurious appetite. Nothing is more provoking to God, than our quarrelling with our allotment, and indulging the desires of the flesh. Matthew Henry.
HINTS FOR PASTORS AND LAYPERSONS
- They tempted God's patience; Psalms 78:17.
- They tempted God's wisdom; Psalms 78:18.
- They tempted God's power; Psalms 78:19-20.
- They tempted God's wrath; Psalms 78:21. E. G. Gange, of Bristol.
Verse 18. Meat for their lust. In what respects temporal mercies may be so sought and so become.
Verse 18-21. The progress of evil.
- They are drawn away by their lust: Psalms 78:18.
- Lust having conceived bringeth forth sin:
- Sin being finished bringeth forth death: Psalms 78:21.
"Their carcases fell." C. D.