Exegetical and Hermeneutical Commentary of Psalms 78:19
Yea, they spoke against God; they said, Can God furnish a table in the wilderness?
19. Can God furnish ] R.V., Can God prepare?
Fuente: The Cambridge Bible for Schools and Colleges
Yea, they spake against God – That is, in the manner which is immediately specified – by calling in question his power, or his ability to provide for them in the wilderness. See Num 11:4.
They said, Can God furnish a table in the wilderness? – In the desert. The word rendered furnish is in the margin order. It means to arrange; to set in order; and here to arrange and provide for, as at a feast. The precise words used by the complaining Hebrews are not quoted here, but the substance of what they said is retained. The idea is, that what they spake was equivalent to saying that God could not prepare a table for them; that is, provide for them, in the desert.
Fuente: Albert Barnes’ Notes on the Bible
Psa 78:19
Can God furnish a table in the wilderness?
A table in the wilderness
Here is–
I. A base ingratitude. He had done so, and they had participated in the banquet.
II. A miserable scepticism. Can He do it? He who peopled immensity with innumerable worlds and systems, etc. What an insane and imbecile scepticism is this! not worth argument.
III. A. living rebellion. The question shows that rebellion was a rampant spirit within them. (Homilist.)
The resources of God
I. The nature and import of the question. It is not the language of faith, but of doubt, distrust and unbelief.
II. The resources of God.
1. As the God of Nature. The heavens declare the glory of God, etc.
2. As the God of providence. To the Christian believer this doctrine is an unmixed source of Divine consolation. He believes that the same providing mind which bestowed the unspeakable gift is engaged to supply his daily bread.
3. As the God of grace–enlightening, preventing, convincing, justifying, sanctifying and comforting and strengthening grace.
III. A God infinite in His resources, as He is able, is also willing to communicate His blessings to His needy creatures. He is a sun of brightness and a sea of fulness.
IV. There is as much wisdom, mercy and goodness in what He withholds as in what He gives. The state of probation allotted to the Christian is of a mixed character. The brightest clay has the pillar of a cloud, and the darkest night a pillar of fire. The unmixed wine of the kingdom is reserved for the kingdom. The withheld mercies of our God are frequently blessings in disguise, so disguised that only the eye of faith can see through it. (W. B. Browne.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
19, 20. in the face of Hisadmitted power.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Yea, they spoke against God,…. Not only thought ill of him, and tempted him in their hearts, but they expressed with their mouths what was in their hearts, and spoke against him, his power, and his providence, in plain words, though he had been so good and gracious to them, and had done such wonderful things for them: they said,
can God furnish a table in the wilderness? these are the words which they spoke against him, and by which they tempted him, questioning his power and his goodness, and expressing their dissatisfaction with their present and daily allowance; they were not content with the manna they had every day, but they wanted to have a table ordered and spread with all kind of dainties. The sense of the question is, can the Lord do this for us? give us a plentiful table in the wilderness, as well as drop the manna about our tents? if he can, why does not he? if he does not, it must be either for want in himself, or want of good will to us; and thus tried and tempted the Lord.
Fuente: John Gill’s Exposition of the Entire Bible
19. And they spake against God. The prophet had said that they tempted God in their heart; (327) and now he adds, that they were not ashamed openly to utter with their impure and blasphemous tongues, the impiety which they had inwardly conceived. From this, it is the more abundantly manifest that malignity and wickedness had taken entire possession of their hearts. Thus we see how lust conceives sin, when it is admitted into the soul with unhallowed consent. Afterwards the sin develops itself farther, even as we see the Israelites proceeding to such a length of profane wantonness, as to call in question the power of God, as if they made no account of it, any farther than as it ministered to their lust. By the table prepared which is spoken of, is to be understood the dainty food, which was their ordinary fare in Egypt. A single dish did not satisfy their appetite. They were not contented unless they could gratify themselves with great abundance and variety. When it is said in the following verse, Behold! God smote the rock, and the waters gushed out, etc. , this, I have no doubt, is the language of bitter irony, with which the prophet taunts their unblushing insolence. It is not very likely that they spake in this manner; but he relates, as it were, with their mouth, or in their person, the things which took place before their eyes.
(327) “‘They tempted God with their heart,’ that is, heartily, or with all their soul.” — Walford.
Fuente: Calvin’s Complete Commentary
(19, 20) A comparison of these verses with the references in the margin shows how the ancient narratives fared under poetical treatment.
Furnish a table.Comp. Psa. 23:5, Note
Gushed out.Comp. Psa. 105:41.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
19. They spake against God And, in reply, “the wrath of God arose against them.” Psa 78:21.
Can God furnish a table “For one single meat could not content them, unless they might delight themselves in manifold plenty and variety.” Calvin.
DISCOURSE: 632 Psa 78:19-22. They spake against God: they said, Can God furnish a table in the wilderness? Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people? Therefore the Lord heard this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel; because they believed not in God, and trusted not in his salvation.
HUMAN nature is the same in all ages. On a comparison of ourselves with the ancient Jews, we are ready to suppose that we are better than they. But, if we were subjected to the same trials as they, and as faithful a record were kept of all the workings of our hearts, I doubt not but that our incorrigible perverseness would be found to equal theirs. I.
The evil of unbelief
Unbelief often assumes the garb of humility. But the evil of it appears,
1.
From the construction which God himself has put upon it
[He says, They spake against God, when they questioned his power to give them flesh. And this is what we do, whensoever we call in question Gods power to effect any thing which our necessities require. He has declared himself to be possessed of all power in heaven and in earth: I am the Almighty God [Note: Gen 17:1.]. But when we limit his power, we represent him as unworthy of credit; or, as St. John strongly expresses it, We make him a liar [Note: 1Jn 5:10.]. We may not intend to cast this reflection upon him; but we do it; and, in fact, reduce him to a level with his creatures.
As for our acknowledgments of his past interpositions, these aggravate, rather than excuse, our doubts of his power; since they are standing witnesses for him: and our doubts are entertained in direct opposition to their testimony. Let us not, therefore, imagine that the giving of glory to God for past favours will at all palliate our refusal of credit to him for the future: for, on the contrary, he will rather say to us, Out of thine own mouth will I judge thee, thou calumniator of thy God.]
2.
From the indignation which he manifested on account of it
[When he heard these unbelieving doubts, he was wroth: and so a fire was kindled in Jacob, and anger also came up against Israel, and he smote them with a very great and fatal plague [Note: Num 11:33.]. Now, it is true, we do not see the same displeasure exercised on us; but we can have no doubt but that our unbelief is as offensive to God as theirs was: indeed, it involves us in deeper guilt; because his mercies to us, in our redemption by Christ, infinitely exceed all which the Jews experienced in the wilderness. And, if we still harbour it in our hearts, it will bring down a proportionably heavier judgment than what theirs brought on them. They were excluded from the earthly Canaan for their unbelief: but we shall be excluded from heaven itself, and from the everlasting enjoyment of our God [Note: Heb 3:19; Heb 4:1; Heb 4:11.].]
Seeing, then, that unbelief is so offensive to him, let us inquire after,
II.
The disposition of mind which God approves
This is clearly intimated in our text: His anger was kindled against Israel, because they believed not in God, and trusted not in his salvation. Of all the images that human wisdom can suggest, no one can be devised so complete as that before us, for the purpose of illustrating a life of faith And now let me address, The querulous
[Alas! to what an awful degree has discontent raged in our hearts, under circumstances of trial; so that we have dared to question, not only the willingness, but even the power, of God to relieve us! Nay, we have even, like Jonah, vindicated our complaints, and thought that we did well to be angry. But remember, Brethren, that God is the disposer of all events: and, whilst you vent your rage against those who may have been accessary to your troubles, your murmuring is in reality against God. Beware, I pray you, lest you provoke him to anger, and bring down upon your souls his heavy displeasure. Your wisdom and your duty is, under every affliction, to be silent before God, or to say, It is the Lord, let him do what seemeth him good.]
2.
The doubting
[You do not well to limit the mercies of your God. Wherefore did Sarah laugh, saying, Shall I have a child, who am old [Note: Gen 18:12-13.]? And wherefore do you suffer any difficulties to shake your confidence in God? Is there any thing too hard for the Lord? Peter, when he saw the waves, began to sink through fear. But our Lord reproved him, saying, O thou of little faith, wherefore didst thou doubt? So then I say to you, Look only to the promises: and think not whether they be more or less difficult of accomplishment: but take them; plead them; rest on them; expect the fulfilment of them: and be assured, that not one thing shall fail, of all the good things which the Lord your God has promised to you [Note: Jos 23:14.]. Faithful is He that hath called you; who also will do it [Note: 1 These. 5:24.].]
3.
The true believer
[Hold fast your confidence in God. This will bring peace unto your souls, and will give glory to your God. Of all the graces that have been ever exercised by the Lords people, no one has been so much noticed, and so highly applauded by him, as faith. Even when as bright an assemblage of graces as ever were united, were called forth into exercise by the penitent Mary, nothing but her faith was noticed by our Lord: Thy faith hath saved thee: go in peace [Note: Luk 7:50.]. In fact, as it is that which, more than any other grace, honours God, that beyond every other shall be honoured by him. Be strong then in faith, giving glory to God; and according to your faith it shall be unto you.]
Psa 78:19 Yea, they spake against God; they said, Can God furnish a table in the wilderness?
Ver. 19. Yea, they stake against God ] Their villanous and foul thoughts blistered and brake out at their lips.
Can God furnish a table? spake against. Compare Num 11:4-6.
Yea: Exo 16:8-10, Num 21:5, 2Ch 32:19, Job 34:37, Rom 9:20, Rev 13:6
Can God: Num 11:4, Num 11:13
furnish: Heb. order
Reciprocal: Exo 15:24 – What Lev 25:20 – General 2Ki 7:2 – if the Lord Psa 78:41 – limited Mat 14:17 – General Mar 8:4 – From Luk 9:12 – for Joh 6:9 – but Joh 11:21 – if Joh 11:37 – Could
LIMITING THE HOLY ONE
They said, Can God?
Psa 78:19
Can a man limit God? At first sight it seems impossible, and yet it is done by multitudes every hour of every day. Even Jesus Christ was limited as to His miraculous power by the unbelief of the Nazarenes. To doubt God is to limit Him, and to make Him look smaller than He actually is. Why the Infinite should permit the finite to contract His dimensions and operations is a great mystery.
I. Men too often limit the majesty of God.He is the King of all kings, and all earthly kings are His vassals, but men are bold enough to rob His crown of its gems and His breastplate of its splendours. There is only room for one God in this universe, and yet men are multiplying gods on every side. In their endeavours to define God they make Him appear less than He actually is. The term Nature takes the place of the term God; the term laws of Nature takes the place of the term Divine attributes; and the term Course of the world takes the place of the term Divine Providence.
II. Men too often limit the power of God.They cynically ask, Can God furnish a table in the wilderness? They limit His omnipotence and thus provoke Him to anger. They had heard of the marvels of His power in Egypt and by the Red Sea; they had heard of Him who had spoken to their leader in the bush burning with fire; they beheld His pillar of fire by night, and yet they had the audacity to doubt His ability to lay a simple table in the wilderness! In a fit of arrant blasphemy they tried to circumscribe His infinite powers, and the people of Nazareth treated Christ in the same way, for their unbelief practically limited His power for a time. The word preached did not profit because it was not mixed with faith in them that heard it.
III. Men too often limit the Holy Will of God.This will is the fundamental law of the universe, and yet many men dictate to God as if He were only an equal. Instead of our will being ours to make it Gods, we make Gods will His to make it ours. We murmur against Him day and night, and show Him what He is to do, and how, and when! It is rank arrogance to say to the Almighty, Thus far shalt Thou go and no further. We have no right to prescribe Gods pathway in providence and to set up our feeble will as standards for Him. Thy willnot oursbe done.
IV. Men too often limit the wisdom of God.In a sense they chalk out the path for Him, and they say in effect, This is the way, walk thou in it. What lessons we are ready to teach the All-wise in the management of the universe! God works at opposite poles from man, and in due time Joseph is installed as Prime Minister of Egypt. Let us not insult the Divine omniscience by doubting Gods wisdom.
V. Men too often limit the love of God.Love is the grandest thing in God, and yet some men seek to rob it of its glory. They are doing their best to reduce the Divine ocean into a tiny lakelet and to keep it under their own control.
But we make His love too narrow
By false limits of our own,
And we magnify His strictness
With a zeal He will not own.
In the words of another, Holiness is central in God, but love is central in holiness. His holiness always includes love, and His love always expresses holiness. Never let us exalt one attribute at the expense of the other.
Illustration
This ancient and Israelitish unbelief finds continual modern and Gentile illustration. We are ever limiting the Holy One Whom we profess to serve. Amid our wilderness of emergency, temptation, trial, our faithless hearts are asking the same question, Who is the Lord that we should serve Him? How can He deliver us? God stands there, over against each one of us, with an infinity of blessing in His handsof deliverance, of present and abiding peace, of the promise of the land beyond; but unbelief is a staggering and blear-eyed creature, who often cannot see what God proffers, and even when she does, reaches forth such palsied hands they cannot reach and hold the blessing.
78:19 Yea, they spake against God; they said, Can God {m} furnish a table in the wilderness?
(m) Thus when we give place to sin, we are moved to doubt God’s power, unless he is always ready to serve our lust.
Fuente: Whedon’s Commentary on the Old and New Testaments
THE EVIL OF UNBELIEF
This murmuring of theirs will lead me to shew,
[The people of Israel were brought out of Egypt; but they knew not one step of the way that they were to take: they were unprovided with any sustenance: they were incapable of protecting themselves against any enemy: they had to pass through a country infested with wild beasts, and full of obstacles apparently insurmountable: consequently, they had to trust to God for every thing from day to day; and, in dependence upon him, to expect a successful termination of their labours in a peaceful enjoyment of the Promised Land. A new-born infant was not more incapable of providing for itself than they: yet were they to prosecute their journey without fear, and without any apprehension respecting its final issue. Now this is precisely the frame of mind which God expects from us. We must feel our dependence on him as much as they did. We must look to him in every difficulty; and expect from him a supply of every want; and never move, but as guided and directed by him. If trials arise, they must drive us all to him, and lead us to expect from him the more visible manifestations of his power and love. If he delay, we must wait his time: if he appear for a time to have forgotten us, we must regard it only as a call to give him a more abundant measure of glory, by a full persuasion, that in the mount of difficulty he will be seen; and that, though he were to suffer us all to perish, he would rather raise us up again from the dead than fail to accomplish any one of his promises. Such was Abrahams faith; and such should be ours also [Note: Heb 11:17-19.]: and sooner shall heaven and earth pass away than one such Believer ever fall short of the promised inheritance.]
1.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Geneva Bible Notes