Numbers 11

Chap. XI. Ver. 1—17. The people complain, and are punished —Moses complains, and has help.—The complaint of the people was not in a way of prayer, as was that of Moses, nor was it open and avowed, but a secret murmuring among themselves; so the margin expresses it, “they were, as it were, complainers.” land which thou swarest unto their fathers? 1 ¢.21.5. m eye of it 13 Whence should I have flesh to give unto as the eye. n Ge.2.12. all this people? for they weep unto me, saying, o Ex.16.31. Give us flesh, that we may eat. 14 I am not able to bear all this people alone, because it is too heavy for me. 15 And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretched- 16 §} And the Lord said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee.

17 And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and The Lord, however, heard it: his ears, which are ever open to the sighs of his people, are open also to the murmurs of his enemies; and their conduct was, as the Hebrew expresses it, “evil in the ears of the Lord;” and his anger was kindled, and burned “in the uttermost parts of the camp,” by lightning, “the fire of the Lord;” that is, which is commonly called probably, the lightning struck their fuel, or set fire to their tents; for the supplementary words them that were, seem not only un- The tents were on fire, and having no necessary but improper. water at hand in the wilderness, they cried unto Moses; Moses prayed unto the Lord, and the fire was quenched; and the place was called Taberah, that is, a burning; but no sooner were they pardoned, than they began again to murmur, unless we are to suppose that these were another party; it is probable, however, that the mixed multitude chiefly resided on the outside of the camp, (as they belonged to no tribe,) and were companions it Le acre Fa i} others, whose discontent seems to have arisen from various causes.

Some lusted for flesh, and others for fish, and still others for cucumbers and melons. These were dainties certainly not to be expected in a wilderness; but they were travelling to a better country, a land of corn and wine and oil, and therefore ought not to regard temporary inconveniences. Besides, they lived on angel’s food—they had bread from heaven, sweet as the taste of fresh oil; and olives were always reckoned among their chief delicacies. But who were this mixed multitude? it may be asked. If we turn back to (Exodus 12:38)., we shall find that, literally, ‘all were not Israel that were of Israel.” There was “a great mixture,” as the Hebrew phrase is, which the Chaldee expounds, “many strangers.”

“Egyptians and others, (says Ainsworth,) who were moved by God’s works showed in Egypt, to go out with Israel.” Their motives, however, seem not to have been of the purest kind. As many afterwards followed our Lord “for the loaves and fishes,” so these followed Israel, expecting, probably, to live by miracle, without labour, and in abundance: and when they found their mistake, they not only murmured among themselves, but excited discontent among the Israelites: they fell a lusting: and when the Israelites saw it they fell a weeping, and cried like children, and said, “Who shall give us flesh to eat?” But had they no flesh? Certainly they had flocks and herds; but Moses was probably sparing of these, and reserved most of them for sacrifice, which might, in great measure, cause the umbrage.

It is certain, however, they were not wholly debarred from flesh, for when an animal was offered for a peace-offering, the blood and the fat only were offered to the Lord; the breast and the right shoulder were given to the priest, but the rest of the carcass was to be eaten by the offerer and his family or friends. ((Leviticus 7:15-19). 3 xxii. 30.); At length the complaint reaches the ears of Moses, and his eyes witness their distress, which completely overwhelms him. man in the door st his tent.” Jehovah was angry, and Moses was displeased—not only with the people, but with the Lord also, and ventures to remonstrate with his Maker. He had been commissioned to carry the people into Canaan, but it was only in dependence on Divine Providence.

The people were crying to him on every side for meat, and for variety of food, until he was confounded and overwhelmed; and instead of crying to the Lord in prayer, as he had been wont to do, his spirit sinks into despondency, and he thinks he does well, like Jonah, to be angry and to grieve ((Jonah 4:9):) and, therefore, as in a former instance, ((Exodus 32:32).) prays to be taken out of his troubles, if they were not removed. Before we proceed farther, is not here a mirror in which we may see our own hearts? How soon do we complain of our burdens when we feel their pressure! We forget that we are sinners, when we complain of sufferings. We should rather say with the prophet, ‘Wherefore doth the living man complain?”

((Lamentations 2:39),) or with the evangelical poet — “* Amidst his wrath compassion shines; His strokes are lighter than our sins; And while his rod corrects his saints, His ear indulges their complaints.” Watts. Ver. 18—35. Though Moses was not to be justified in his peevishness and impatience, “the ear” of God “indulged his complaints,” and granted him relief. It appears that, before this, in consequence of the advice of Jethro, Moses had appointed coadjutors in his capacity, to hear and determine disputes among the people; but they were merely secular officers, and not being endowed with the prophetic spirit, were probably thought lightly of, and never consulted but on concerns of a private nature.

In the case before us, in particular, it is evident they had not been applied to, since Moses alone was “for the people to Godward;” that is, in all cases relative to matters between God and them. (See Exod, xviii. 19—26.) In judicial matters it appears, also, that every “great matter,” every cause of considerable difficulty or importance, was brought to Moses; so that he might well complain of being overwhelmed, between the cares of government and the murmurings of the people. He, therefore, who “knows our frame, and remembers that we are but dust,” ((Psalms 103:14).) was indulgent to his complaint; but instead of taking him out of an office for which he had been so eminently fitted, appointed him coadjutors, whom he endowed with the same spirit, to qualify them for the situation.

These being appointed, the spirit of prophecy was poured upon them, and they began to prophesy—perhaps in some Psalm of praise, ‘and did not cease,” say our translators; but others, with more apparent propriety, “they added not;” so it is said, ((Deuteronomy 5:22). “These words [the ten commandments] the Lord spake, and he added no more.” On this occasion, two men, whose names had been put down for elders, but who (for some unknown reason) did not go to the tabernacle, were found prophesying in the camp; when Joshua, then a young man, and servant to Moses, and full of zeal, ran to tell his master, and cried, “My lord Moses, forbid them.” Noble, indeed, was the reply of the Jewish legislator: “Enviest thou for my sake?

would God that all the Lord’s people were prophets, and that he would put his spirit upon them!” The conduct of Moses, however, in his remonstrance with the Lord, is not so unexceptionable. It seems as if he had thought the Lord had made a promise that he could not fulfil. What! (as if he had said,) dost thou know there are 600,000 footmen to eat flesh for a month together? Shall the flocks and herds be slain for them? Shall the fishes of the sea be all collected for them? No, Moses, they shall be fed on birds! ‘And the Lord said unto Moses, thou shalt see whether my word shall come to pass unto thee or not.”—“And there went forth a wind from the Lord, and brought quails from the sea,” in such vast multitudes, that the people gathered night and day,

until at last they were so gorged with them, that they produced a pestilence: thus God can punish as well by plenty as by scarcity; and it often happens, that those things for which men have lusted, become their torment and their death. Whence come gout, and scrofula, and bilious complaints? Come they not even of luxury, debauchery, and intemperance? and is not every church-yard with us a kibroth-hattaavah, as containing ‘the graves of lust?’ “He gave them their request, and sent leanness into their soul.” ((Psalms 106:15).) Alas! how often has this been the case with us!

Notes on the verses

Chap. XI. Ver. 1. The fire of the Lord.—Harmer thinks this intends the fiery wind, called Samiel; and Thevenot mentions the death of 20,000 men in one night, by means of these fiery winds. The term is, however, generally meant of lightning, and the sense suggested in the exposition seems best to agree with the idea of its being quenched, or sunken; i.e. it went out without spreading farther. Ver. 5. The fish, which we did eat freely, (or gratis.)—It is probable that the Hebrews were permitted, in the earlier part of their time in Egypt, to fish in the rivers. Dr. Pococke says, that in Egypt, ‘in the hot season, (June,) the people scarcely eat any but fish, wil &c.—Muaillet, describing the vegetables which the modern Egyptians use for food, tells us that melons, cucumbers, and onions, are most common.

Alpinus describes the Egyptian cucumber, Kathe, “as about a foot in length, and as differing from the common European sort by its leaves being anal whiter, softer, and rounder; its fruit larger, greener, smoother, softer, sweeter, The other articles here named grew in Egypt and more easy of digestion.” to great perfection, and formed great part of the food of the common people. Jowett, in his “Christian Researches,” says, “Extensive fields of ripe melons and cucumbers adorned the sides of the river, (Nile;) they grew in such abundance, that the sailors freely helped themselves.” Ver. 6. Our soul is dried.—By soul is here and often meant, the animal frame, which, in the heat of the wilderness, might naturally enough lead them to desire cucumbers and melons; but their cry was for animal food, not vegetables, which shows that their complaints arose chiefly from a discontented Ver.

7. The colour thereof.—Hebrew, “The eye thereof, as the eye of bdel- The eye of a pearl is properly the illum,”? See (Exodus 16:14)., and exposition. centre, or focus of the rays of light. For a farther account of manna, see Exod, xvi., exposition, and notes. Ver. 11. A, serve at once to show the deeply distressed state of his mind, and the; The slavery they had so long degradation of the minds of the people. endured had served to debase their minds, and to render them incapable of every high and dignified sentiment, and of every generous act.— Bagster. Ver. 15. My wretchedness.—(Two of Dr. Kennicott’s manuscripts read The Jerusalem Targum has the same, and adds, by * their wretchedness.”

1: pulse and herbs.”——Ze cucumber | way of explanation, “who are thine own people.” ]—Bagster. Ver. 19. Not one day, &c.—{About a year before this, the people had been thus feasted for one day, ((Exodus 16:13).;) but now such plenty was to be afforded them for a whole month, and they should use it so greedily, that at last they should entirely loathe the food for which they had so inordinately craved.) —Bagster. Ver. 25. Prophesied.—(By prophesying here we are to understand their performing those civil and sacred functions for which they were qualified; exhorting the people to quiet and peaceable submission, and to trust and confidence in the providence of God.)—Bagster. Ver. 31. Quails.—[That the word selav means the quail, we have already had occasion to observe; to which we subjoin an authority which Ludolf himself, who thought it was the locust, was desirous of consulting.

Ludolf, when Maundrell visited him at Francfort, recommended this to him as a subject of inquiry when he should come to Naplosa, (the ancient Sichem,) where the Samaritans live. Maundrell accordingly asked their chief priest what sort of animal he took the selav to be. He answered, they were a sort of fowls; and by the description, Maundrell perceived he meant the same kind with our quails. He was then asked what he thought of locusts, and whether the history might not be better accounted for, supposing them to be the winged creatures that fell so thick about the camp of Israel. But by his answer, it appeared he had never heard of such an hypothesis.]—Bagster. ‘There are no birds of passage which arrive in greater, and at the same time more unaccountable numbers, than quails.

‘They assemble together on the sandy shore of Egypt, in very large flocks. It is difficult to imagine how a bird which, being so heavy in its flight, cannot fly to any distance, and which, in our fields, we see alight almost as soon as it has taken wing, should venture to traverse a pretty great extent of sea. The islands scattered over the Mediterranean, and the vessels sailing clear its surface, serve them indeed for places of rest and shelter, when the winds become boisterous, or contrary to the direction of their route. But these asylums, which the quails have not always sufficient strength to reach, and the distance of which is frequently fatal to them, likewise prove to them hope of destruction.

Too much exhausted to fly, they suffer themselves to be caught, without difficulty, upon inhospitable shores: they are also easily taken by the hand upon the rigging of ships; and when excess of fatigue prevents them from rising to that height, they strike with violence against the vessel’s hulk, fall back, stunned by the shock, and disappear in the waves. Whatever may be the danger of the long voyage, to which these birds do not seem destined; whatever losses these bodies of feeble travellers may sustain in the course of the passage, there still arrives so great a multitude in the environs of Alexandria, that the number to be seen there is truly incredible. The Egyptian fowlers catch them in nets.

During the first days of their arrival, such quantities are for sale in the markets of Alexandria, that three, and sometimes four, were to be purchased for a medine, or about fifteen or sixteen deniers.’’—Sonnini’s Travels in Egypt. Compare the exposition of (Exodus 16); also the note on ver. 13. of that chapter.—Let them fall.—This word (Nepal) is of very extensive meaning. In (1 Samuel 30:16). it is rendered “spread abroad.” The sense appears to be that they were so spent with their journey, and the force of the mighty wind that brought them, that they hovered round the day not being able to rise above two cubits (between three and four feet) from the ground. Sol. Jarchi says, “they flew as high as a man’s heart; so that there was no difficulty in gathering them in large quantities; and, when killed, the Israelites spread them abroad on the sands to dry, as they still do,”—A day’s journey.—Hebrew, “As it were the way of a day.”

Ps Ver. 34. Kibroth-hattaavah.—Margin, “Graves;” Ainsworth, “Monuments of lust.”