- 111-
local knowledge of Hobab would manifestly prove of the greatest use in indicating
springs andplaces of pasturage. And so it always is. The moving of the cloud or its
resting must be our soleguide; but under its direction the best means which human
skill or knowledge can suggest should beearnestly sought and thankfully used.
For three days Israel now journeyed without finding "a resting-place." By that time
they must havefairly entered upon the "great and terrible wilderness." The scorching
heat of a May sun reflected bysuch a soil, the fatigues of such a march, with probably
scarcity of water and want of pasturage fortheir flocks - all combined to depress those
whose hearts were not strong in faith and filled withlonging for the better country.
Behind and around was the great wilderness, and, so far as could beseen, no "resting-
place" before them! In truth, before inheriting the promises, Israel had now to
passthrough a trial of faith analogous to that which Abraham had undergone. Only as
in his case eachvictory had been marked by increasing encouragements, in theirs each
failure was attended by louderwarnings, until at last the judgment came which
deprived that unbelieving generation of their share inthe enjoyment of the promise.
Three days journey under such difficulties, and "the people were asthey who
complain of evil in the ears of Jehovah." (Numbers 11:1)
But as this really reflected upon His guidance, it displeased the Lord, and a fire, sent
by Jehovah,"consumed in the ends of the camp." At the intercession of Moses "the fire
was quenched." But thelesson which might have been learned, and the warning
conveyed in the judgment which had begun inthe uttermost parts of the camp,
remained unnoticed. Even the name Taberah (burning), with whichMoses had
intended to perpetuate the memory of this event, was unheeded. Possibly, the
quenchingof the fire may have deadened their spiritual sensibility, as formerly the
removal of the plagues hadhardened the heart of Pharaoh and of his people. And so
Taberah soon becameKibroth-hattaavah, and the fire of wrath that had burned in the
uttermost parts raged fiercely withinthe camp itself.
The sin of Israel at Kibroth-hattaavah was due to lust, and manifested itself in
contempt for God'sprovision and in a desire after that of Egypt.
The "mixed multitude" which had come up with Israel were the first to lust. From
them it spread toIsrael. The past misery of Egypt - even its cruel bondage - seemed for
the moment quite forgotten,and only the lowest thoughts of the abundant provision
which it had supplied for their carnal wantswere present to their minds. This impatient
question of disappointed lustfulness, "Who shall give usflesh to eat?" repeated even to
weeping, can only be accounted for by such a state of feeling. But if itexisted, it was
natural that God's gracious provision of manna should also be despised. As if to
marktheir sin in this the more clearly, scripture here repeats its description of the
manna, and of itsmiraculous provision. (Numbers 11:7-9) When Moses found "the
(^)