Numbers 11

Chap. XI. ver. 1. — the fire of the Lord] That is, a fire which the Lord sent among them. Bp. Kidder. This fire came either immediately from heaven like lightning; or from the pillar of the cloud, which went before the tabernacle. Or it might be an hot burning wind, in these desert places not unusual and often very pestilential: and on this occasion preternaturally raised in the rear of the army, to punish the stragglers, and such as loitered behind out of pretence of weariness. Stackhouse. There not mentions the death of 20,000 men, who perished in one night by one of these burning winds. Script. Illust. Sir J. Chardin describes this wind as making a great hissing noise: he says that it appears red and fiery, and kills those, that it strikes, by stifling them. Maillet mentions its being felt in the desert between Egypt and Mecca, in part of which Israel wandered forty years. Harmer. 4. — Who shall give us flesh to eat? These words explain the expression that preceded, they “fell a lusting,” namely, for “flesh to eat.” Bp. Patrick. This sin was distinct from that mentioned in the first verse, and more severely punished. It was aggravated on the following accounts: 1. Their discontent was increased to an open complaint. 2. They declared their distrust of God’s power and providence, of which they had had great experience; compare ver. 4, and 18, with Ps. lxxviii. 22. 3. They unthankfully despised God and His former mercies, ver. 6, 7, 20. 4. They covetously desired flesh, when they had much cattle of their own; compare Exod. xii. 32, 38, with Numb. xxxii. 4. 5. And this they did, after God had plentifully provided for their natural necessities, Exod. xvi. 2. Bp. Kidder.

— the leeks, and the onions, and the garlick.] The word here rendered “leeks” probably signifies a plant of the lotus kind, which grew in the low lands of Egypt, and was of a very delicate taste, and held in great estimation. According to the accounts of the best travelers, the “onions” and “garlick” are far better, and of a much sweeter taste in the East, than in our parts of the world. The Jews, and the Orientals in general, are to the present time very fond of them. Both the lotus and the garlick were in high request among the ancients, and are described by Homer as making parts of entertainments. Scheuchser, Calmet.

Numbers 11:2

2. — hath he not spoken also by us?] Miriam probably was jealous of the respect paid to the wife of Moses, which she before had enjoyed without a rival; when, as a “prophetess,” she joined with Moses in his triumphant hymn, on the destruction of the Egyptians in the Red sea, and led the women with timbrels and dances, Exod. xv. 20. And Aaron was the prophet of Moses, by the Lord’s appointment, Exod. vii. 1, 2. That Miriam, however, was the principal offender, we may conclude from Aaron’s not being involved in her punishment: and from her being cured of her leprosy on his humble intercession to Moses, and confession of their joint offence. Dr. Hales.

Pride is the ground of all sedition. Which of their faces shone like that of Moses? Which of them had fasted forty days? Which of them ascended up to the top of Sinai, and was hid with smoke and fire? Which of them received the law twice, in two several tables, from God’s own hand? And yet they dare say, “Hath

Numbers 11:5

5. We remember the fish, &c.] It appears from the accounts of modern travellers, that fish are very plentiful in Egypt, in the lakes and ponds; on the coasts of Lower Egypt; and in the Red sea; and probably in the Nile also. Harmer. — the cucumbers, and the melons.] These names probably include all of their kinds. These vegetables are still esteemed delicacies in Egypt, and still form a great part of the food of the lower class of people, especially during the summer months. The melon in particular, meaning the water melon, serves the Egyptians for meat, drink, and physick: the common people scarcely eat any thing else during the season, the drink they derive from its juice being particularly grateful. It

Numbers 11:6

6. — our soul is dried away.] Like the earth that is parched and rendered barren for want of moisture. Bp. Kidder. They speak, as if they were starved; and, as we speak, had neither life nor soul left in them. Such is the vile nature of discontented ingratitude, which makes men despise their present enjoyments, and praise a different state. Bp. Patrick. — was as coriander seed.] Not in colour, but in shape and form, Exod. xvi. 14. Bp. Patrick. — and the colour thereof &c.] Of a pure white colour, and bright like pearl. Grateful to the eye, as well as pleasant to the taste. Bp. Patrick. Before CHRIST 1490. d Exod. 16. 14. 31. it as the eye of. Moses complaineth of his charge. God divideth his burden

every man in the door of his tent: and the anger of the LORD was kindled greatly; Moses also was displeased.

Numbers 11:15

15. — let me not see my wretchedness.] Let me not live to be a most miserable creature. To see death, is to die, Ps. lxxxix. 48. To see salvation, is to be saved, Ps. xci. 16. And so, to see labour and sorrow, is to suffer or to be miserable, Jer. xx. 18. Bps. Patrick and Kidder.

Numbers 11:16

16. — seventy — elders] It is generally believed, that this was the origin and foundation of the great national council of the Jews, called in afterages the Sanhedrim. Bp. Tomliss.

Numbers 11:17

17. — and I will take of the spirit &c.] Confer upon them some of the same gifts which I have bestowed upon thee; but not take away or diminish thine. Bp. Patrick. It is probable that the persons appointed by Jethro’s advice, Exod. xviii, were to hear and judge only in smaller causes; all weighty and difficult points, as well as last appeals in smaller matters, being still left to Moses: and that it was to ease him of this burden, that these seventy were chosen, as men of superior capacity and understanding, and who were to be assisted by the Spirit of God in their judgments and determinations. Stackhouse.

Numbers 11:18

18. — Sanctify yourselves] Here the word “sanctify” seems to signify no more than that they should prepare and make themselves ready to receive what they desired. Bp. Patrick.

Numbers 11:20

20. — until it come out at your nostrils,] Till you be glutted and cloyed with it. Bp. Patrick.

Numbers 11:21

21. And Moses said, The people, &c.] In answer to

the Divine declaration, Moses here proposes a difficulty in accomplishing this promise, in the natural course of things: not as imagining that it could not be done by a miracle; for he could not but know, that He, who rained down manna, could by a miracle gorge them with flesh; but he was at a loss to conceive, how it could be effected in the common course of things, or in the natural, though more unusual, operation of Providence. Some flocks and herds they had with them: but could these, with what might be procured from the tribes on the skirts of the desert, suffice the people for a whole month? Fish might be obtained from the Red sea, from which, it seems, they were not very distant: but could it be expected that they would come to the shore in such numbers, as to satisfy the craving of their appetites, day by day, for a whole month? Harmer.

With the ensuing miracle, we may parallel our Lord’s signal miracle of feeding the 5000 men, beside women and children, in the wilderness, with a few barley loaves and fishes, recorded by all the Evangelists; which convinced the multitude, that Jesus was indeed “the Prophet like unto Moses,” insomuch that they wanted to take Him by force, and make Him “King” or “Messiah,” John vi. 15. Dr. Hales.

— six hundred thousand footmen;] Able to bear arms; besides women, children, slaves, and the mixt multitude; perhaps in the whole thirty hundred thousand. Bp. Patrick.

unto seventy elders. Quails are given. Before CHRIST 1000. • Is. 50. 2. & 59. 1.

shall all the fish of the sea be gathered together for them, to suffice them?

Numbers 11:25

25. — they prophesied.] To “prophesy” is a word of extensive signification. Besides, First, the foretelling of future events, which is the ordinary notion of it; it signifies, Secondly, To work miracles, Ecclus. xlviii. 13, compared with 2 Kings xiii. 21. Thirdly, To declare the will of God to any, by revelation or mission from Him; in which sense, as Christ’s prophetic office consisted in revealing the will of God to the world, so all, who have in any degree done the like, by teaching men their duties towards God and each other, are styled Prophets. See Exod. vii. 1, compared with iv. 10. Fourthly, It signifies to expound or interpret Scripture; as in 1 Cor. xiv. 1, &c. Fifthly, it is sometimes used to signify wild and extravagant behaviour, or such speaking as was usual with enthusiasts among the heathen; see 1 Sam. xviii. 10. Sixthly, It signifies singing and praising God; forming Divine hymns, and singing them to God. See 1 Sam. x. 5; and 1 Chron. xxv. 1. This most probably is the meaning of the word here. Dr. Hammond.

— and did not cease.] That is, they did not cease all that day, while they stood about the tabernacle. The gift of prophecy, which God gave them for the present, was only to procure them reverence from the people, as an evident sign that they were chosen by God to be coadjutors to Moses. Bp. Patrick. A like instance on a like occasion we read of Saul, 1 Sam. x. 10. Dr. Wells.

Numbers 11:26

26. — But there remained two of the men] Perhaps, because they were not in the way when the command was given; or out of modesty they declined the dignity; or they were unwilling to engage in the management of so unruly a people; or they might be under some legal defilement, which hindered their approach to the tabernacle; or under some other restraint, or impediment. See 1 Sam. xx. 26; Jer. xxxvi. 5. Bps. Patrick and Kidder.

— they were of them that were written.] Whose names Moses put into the summons to attend. Bp. Patrick.

Numbers 11:29

29. — Enviest thou for my sake? &c.] Joshua thought it would lessen the authority of Moses, if these two men, who, by their not coming up to the tabernacle, might appear to have no commission from him, should be allowed to use this privilege. But Moses, having no aim to his own glory, remonstrated, that he wished “all the Lord’s people were prophets, and that the Lord would put His Spirit upon them.” If God would have thus immediately revealed His will to every Israelite, the people, from the highest to the lowest, would all have known what they were to do, as well as Moses himself; and he, not seeking his own honour, nor having at heart his private interest, but sincerely desiring to be “faithful to Him that appointed him,” would have heartily rejoiced to see the Divine purpose and design thus effectually taking place among his people. Shuckford.

Numbers 11:31

31. — quails] It is a disputed point among the learned, whether the creature, here mentioned, was the quail, as our translation renders it, or the locust.

— as it were a day’s journey &c.] Bp. Patrick supposes a day’s journey to be sixteen or twenty miles, and thence draws his circle with a radius of that length: but Dr. Shaw, on another occasion, makes a day’s journey but ten miles, which would make a circle but of twenty miles in diameter: and as the text evidently designs to express it, very indeterminately, “as it were a day’s journey,” it might be much less. This softens the objection to their being quails, founded on their immense quantity. Harmer.

— round about the camp.] It is not necessary to suppose that these creatures covered a circular piece of ground: but only that they appeared on both sides of the camp of Israel, about “a day’s journey.” The same word is used in Exod. vii. 24; where “round about” can mean only on each side of the Nile. Harmer.

— as it were two cubits high upon the face of the earth.] By this expression Josephus thought it was intended to be intimated, that the quails flew within three or four feet of the ground; so low, on account of the fatigue of their passage, as to be within reach of the Is-

Quails are given. God rebuketh Before CHRIST 1490.

Numbers 11:32

32. — and they spread them all abroad &c.] The people took, and dried, and salted them for their eating; which management of quails, in order to preserve them, was usual among the heathens. Shuckford. Maillet speaks of some islanders near Egypt stripping the feathers from certain birds of passage, probably quails among the number, and burying them in the burning sands for about half a quarter of an hour. This explains the design of spreading the quails round about the camp: it was to dry them in the burning sands, in order to preserve them. So Maillet tells us of their drying fish in the sun in Egypt: and other authors speak of the Arabs drying camels’ flesh in the sun and wind; which, though not at all salted, will, if kept dry, remain good a long while, and may be eaten without dressing. Harmer.

Numbers 11:33

33. — the wrath of the Lord was kindled] He had formerly pardoned the murmurings, for which he now punished them. The same sin repeated is death, whose first act found remission: relapses are desperate, where the sickness itself is not. It is a mortal thing to abuse the lenity of God: it is presumptuous madness to hope that God will quietly suffer us to provoke Him how we will. It is more mercy than we are entitled to, if He forbear us once: it is His justice to punish us a second time: it is our own fault, if we will not profit by former warnings. Bp. Hall.

Chap. XII. ver. 1. — Miriam and Aaron] Miriam probably was the beginner of the sedition, and is therefore mentioned first. Bp. Patrick.

Miriam and Aaron are in mutiny against Moses. Who is so holy that sins not? What sin is so unnatural, that the best can avoid without God? but whatever weakness may plead for Miriam, who can but

griess to see Aaron engaged in so many sins? Of late we saw him carving the molten image, and consecrating an altar to a false god: now we see him seconding an unkind mutiny against his brother: in both sins he is an accessory; in neither a principal. It was not in the power of the legal priesthood to perform or promise innocency to her ministers: it was necessary we should have another High Priest, which could not be tainted. That “King of Righteousness” was of another order: He being without sin hath fully satisfied for the sins of men. Whom can it now offend, to see the blemishes of the evangelical priesthood, when God’s first high priest thus miscarried? Bp. Hall.

— the Ethiopian woman] In Hebrew, a Cushite woman. Here Cush plainly signifies that part of Arabia Deserta which was then called Midian. Dr. Wall. Or rather Arabian woman. Zipporah, the wife of Moses, was daughter of the priest or prince of Midian, which lay in Arabia, near mount Sinai. Dr. Wells.

Cush, or Ethiopia, usually rendered Ethiopia in our English Bible, has a very extensive signification. It comprehends all the southern and eastern borders of Egypt. In Ezek. xxix. 10; xxx. 5, 6; Is. xviii. 1; xx. 3; and in many other passages, it denotes African Ethiopia, or Nubia and Abyssinia. In others it must signify Asiatic Ethiopia, or Arabia, as in the description of the garden of Eden, Gen. ii. 13. The wife of Moses was contemptuously styled a “Cushite,” or Ethiopian of Arabia. And where “Persia, Ethiopia, and Libya,” are recited in order, the second must denote Arabia, Ezek. xxxviii. 5. Dr. Hales.