Numbers 11

And ye shall be. remembered before the Lord your God. He will be merciful to you, and grant your request; as the next words explain it. Andye shall be saved from your enemies.’] Which is to be understood with this condition, that they turned to him with unfeigned repentance; which was the proper intention of their prayer and fasting. the Israelites into the land of promise, where their forefathers dwelt when they were few in number; whose posterity was now increased to ten thousand thousands, as the last words are in the Hebrew. And there are those who will have this to be a prayer for their increase and multiplication into many more thousands than they were already. And thus’ the Jerusalem Targum (who still by the Lord understands his Word), Return now, O Word of the Lord, from the vehemence of thy anger, and come back to its in thy merciful goodness / bless the myriads, and multiply the thousands of Israelites. of the Book of Wisdom speaks, (chap.xvi. 20,21.) from the ■ancient tradition of the Hebrews: whereby, I suppose, they meant no more, but that it pleased every man’s palate; and had in it all that could be desired in any meat; bejug grateful to the taste of young and old, and refreshed the spirits, and kept up the flesh of their bodies in good plight. For it is not unreasonably observed, by the aforesaid R. Bechai, that it is compared by Moses to fresh oil, which is fat as well as sweet, to shew how unjust their complaint was, that they had no moisture left in them,. but were dried away, (ver. 6.) though he begged with much earnestness, yet, no doubt, with no less submission to God’s holy will and pleasure. Gather unto we.] These words are interpreted by the TalmudistS, as if the meaning was, that they may be aSanhedrin to my land; i. e. a holy, perpetual, standing council, to endure throughout all generations. For wheresoever we meet with this word li unto me, they think it signifies a thing to be established by God to all generations. The examples they allege of it are these: of Aaron and his sons he saith, They Shall minister unto me in the priest’s office, (Exod. xxviii. 41.) and of the Levites he saith, (Numb, iii, 12.) They shall be mine, or unto me; and of the Israelites, (Lev." xxv. 55.) Unto me the children of Israel are servants. The like is said of the first-born, (Numb. iii. 13.) of the sanctuary, (Exod. xxv. 18.) of the altar, (Exod.xx. 24.) of the holy ointment, (Exod. xxx. 31.) of the kingdom of David, (1 Sain. xvi. I.) and of the sacrifices, (Numb xxviii. 2; See’ Mr. Selden, lib. ii. dc Synedrl cap. 4. n. 2.) Seventy men of the elders of Israel,] This number is generally thought, both by the Jewish and Christian writers, to be derived from the number of persons that came down into Egypt with Jacob, (Gen. xlvi. 27.) who, saith R\ Becliai, were a kind of prototype of this number in future ages. For hence they w r ere.governed by so many elders when they were in Egypt, Exod; iii. 1G. (where there is no mention indeed made of seventy, but he gathers it from what followed), and those were the seventy whom we find at the giving of the law, a little after they came out of Egypt, (Exod. xxiv. 1. 9.) who are called nobles, or great men, (ver. 11.) So that this number was not now first constituted; but rather continued and confirmed. Whom thou knowest’io be the elders of the people.]’ For therew r ere many elders, out of whom seventy were chosen: (see Exod. xxiv. 1.) And officers over them.] That is (saith It. Bechai) whom thou knowest to be of the number of those who, when they were officers in Egypt over the people, were beaten by Pharaoh’s taskmasters, (Exod. v. 14.) Which word officers doth not signify men that had any judicial authority; but only such as had an inspection over others, to see they did their ^vork, and to give an account of them. But it is very likely they were persons of note, who had more than ordinary understanding and breeding, which advanced them to bo inspectors of others. And therefore the Talmudists rightly observe, that the ciders and officers here mentioned were, no doubt, men of wisdom and judgment; J who knew how to use the authority that was committed to them. And it is not improbable (as some of them affirm) that they were chosen out of those lesser courts which were erected by the advice of Jcthro. See Selden in the same place, (sect. 5.) who at large confutes Baronius and others; who say, that the number of the great Sanhcdrin (which derived its original from hence) was seventy-two; and makes it appear they were only seventy; an<J with Moses, their head, seventy-one, (sect. 8.) And it is not unworthy our notice, that about the same time (as he observes, sect. 12.) that this number of seventy judges was here constituted in the wilderness, the grfcat judicature in Areopagus was constituted among the Grccks,.viz. in the reign of Cecrops, the first king of Athens after the Ogygian flood: when, according to Eusebius, the people of Israel were broughtout of Egypt. The Marmora Arundeliana indeed say, this court was erected in the time of Cranaus; but that makes no great difference, for he was the successor of Cecrops. We do not find of what number it consisted, but it is certain it was the highest travru>v rdv lv to7c tXkrim SwcSpfwv, of all the courts among the Greeks. And it is no less observable, that, as that court began about the same time with the constitution of this among the Hebrews, so they both ended in the reign of the emperor Vespasian; as the said Mr. Selden shews in that book, (cap. 1G. sect. 10.) And bring them unto the tabernacle of the congregation.] That there they might be, as it were, consecrated unto God; and that the people might know they received their authority from him.,.. That they may stand there with thee.] As those men who were to be sharers with him in, his authority, and were like to him in wisdom, piety, and descent. So Maimonides glosses upon these words in Hilk. Sanhcdr. cap. 2. where he saith, none were made members of the Sanhedrin but priests and Levites, and such of the Israelites as were descended from the noblest families; and quotes these words to prove it.. -vj3 >,

Numbers 11:1

JjLND when the people complained. Or, as it is translated in the margin, were as it were complainers, or mutterers. Which words, D. Kimchi, in his Michol, brings as an instance to prove that the particle caph (which we translate as), doth sometimes serve only to signify the truth of a thing, and to confirm it, and imports nothing of likeness. For the discontent of the people did not rest in their minds, but broke out into open mnrmurings and undutiful complaints. The like he observes Gen. xxv. 31. 33. and Hosea v. 10. u The princes of Judah were like them that remove the bound i? where we make it to signify a similitude, but should only have taken it as a strong affirmation of the truth of the thing. (See Theod. Hackspan Disput. iv. de Locutionibus Sacris, n. 4.) Complained."] Of their long march for three days together, with their little children, cattle, and all their baggage. So it is commonly thought; but I can see no good ground for it. For, no doubt, the cloud stood. still, (though it did not come down and settle, as I said, chap. x. 33.) that they might make some convenient rests in their journey; else, how should they gather the manna that fell every night about their tents, and would keep but one day, as we read Exod. xvi.? I conclude, therefore, that this muttering was the beginning of those loud complaints which were made a little after, (ver. 4, 5, &c.) because they were not brought by this removal to a place where they might have had other food than manna, of which they now grew weary, having lived upon it near a whole year. It displeased the Lord.] In the Hebrew, it was evil in the ears of the Lord; that is, though it was only a muttering, which did not come to the ears of Moses (as this complaint shortly after did), yet the Lord took notice of it, and was much offended at it; as it here follows. And the Lord heard it, and his anger was kindled.] Or, when the Lord heard it, he demonstrated he was highly offended, by sending a fire among them. And the fire of the Lord burnt among them.] Some take this phrase, fire of the Lord, to signify a great fire; as mountains of the Lord are high mountains; which came either from heaven like lightning, (as in 2 Kings i. 12.) or from the pillar of cloud and fire over the tabernacle; where the glory of the Lord appeared sometimes like unto fire. And consumed them that were in the uttermost parts of the camps.] Where the mixed multitude was (as I observed, chap. x. 25.) who came out of Egypt; and may well be supposed to have stirred up tho Israelites to complain of their tedious journey, which had not yet brought them near to the land of Canaan. And perhaps some of them lagged behind on purpose, that they might complain of weariness (as some take it), or rather of want of stronger food. But Boehartus hath demonstrated, that this word which we translate the uttermost parts, signifies in all, or throughout. Of which he gives many instances out of Lud.de Dieu,. upon Ezck. xxxiii. 1. (See Gen. xix. 4. and xlvii. 2, &c. Hierozoicon. par. i. lib. ii. cap. 34.) And therefore so it should be here rendered, consumed some in every part of the camp; where they began to make complaints one to another, of their being still in a wilderness.

Numbers 11:2

And the people cried unto Moses.". Of whose power with God they had great experience; but had reason to distrust their own interest in him, because of their murmuring humour: for it is likely they are the same people that cried now to Moses, who before complained, (ver. 1.) And when Moses prayed unto the Lord.] As they begged he would. The fire was quenched."] Went out; and no signs of it appeared. So the Hebrew phrase signifies, it sunk. What number of them was burnt we are not told: it is likely not many, because the terror of it instantly made them deprecate God’s displeasure, by Moses their intercessor; which put a stop to it. Ver; 3. And he called the name of the place Taberah.] Which, for another reason, was also.called Kibroth-hattaavah, (ver. 34.) They are mentioned, indeed, in Deut. ix. 22. as if they were’two distinct places; but it is plain, by the story, that the things which occasioned both these names, happened in one ajid ^he same station. And therefore they were only different names for the same place; unless we suppose Kibroth-hattaavah to have been the name of that particular piece of ground in that place where the lusters were buried… Because the fire of the Lord burnt among them.’] This is the reason of the name of Taberah (which signifies a.burning), which was imposed on this place, to preserve the memory both of God’s judgments and of his mercy.

Numbers 11:4

And the mixed multitude that was among them. The Hebrew word hasaplisuph is well translated by Boehartus, " populi eolluvies undecunque collceta," the dregs •or scum of the people gathered together from all parts. For the doubling of words increases their sense, in the Hebrew language, and makes the same with the superlative degree in other tongues: of which he gives many instances in his,Hierozoicon, (par. ii. lib. v. cap. 6.) See Lev. xiii. 19. /where adamdameth signifies exceeding red; as hasaphsuph here doth a very great collection of all sorts of people, both Egyptians and other neighbouring nations, who were invited, by their wonderful deliverance out of Egypt, to join themselves to the Israelites, as proselytes to their religion. (See Exod. xii. 38.) The Jews, in Tanchuma, say, there were forty thousand of them, and Jannes and Jambres at’the head of them. Fell a lusting.] He doth not say for what; and the Jews.have taken the liberty to fancy what they please. Some of them say that they lusted after such women, as. Moses had lately forbidden them to marry. So the paraphrase of Uzielides: Moses heard the people weeping, because those that were near of kin to them were forbidden in marriage. And he makes as if* these proselytes petitioned Moses to abrogate those laws about incest. Such conceits others Microsoft ® 2Y2 [chap. XI. have indulged to themselves, (as Mr. Sclden shews, lib. ii. •de Synedr. cap. 4. p. 202.) when the words (in the end of this verso, and vcr. 13. 18.) plainly shew they lusted for flesh to eat. « And the children of Israel also.] Though the mixed multitude were the first fomenters of this discontent, yet it run among the children of Israel throughout the whole camp; and rose so high that they fell into a great passion. Wept again.] They had shed some tears, it seems, before, (when they complained, ver. 1.) but now they wept aloud, out of anger, vexation, and grief. Or else this weeping again refers to their first murmuring a year ago, like unto this, (Exod. xvi. 3.) And said.] They could not refrain from bursting out into such discontented language; as argued they were extremely angry* or rather enraged. Who shall give us flesh to eat?] It is an expression of a vehement impatient desiro (mixed with despair) after fleshmeat; which they needed not to have wanted, if they would have killed their cattle, which they brought with them out of Egypt in great abundance: (Exod. xii. 38.) but they •preserved them for breed when they came to Canadn; and if they! killed them daily, they would not have lasted long to suffice six hundred thousand people, besides women and children. (See vcr. 21, 22.) Besides this, while they continued in the wilderness, they were not permitted to eat any flesh, but only their share of the peace-offerings that.were offered at the altar, (Lcvit.xvii.3— 5.) Which lasted, the Jews think, till theycame to the land of Canaan, when •this restraint was taken off, (Deut. xii. 15, 16.) And, indeed, the wilderness was so barren a place, that they could there have no great increase of cattle, scarce sufficient for sacrifice. They were angry, therefore, that they were not yet brought to a country where they might have had all sorts of flesh, without killing their own cattle; and have •taken their fill of that and all other food (as appears by the next verse), at as easy rates as they had done in Egypt: whereas now they despaired, as I said, of getting any such food; for so such questions as this signify, (Psalm cxiii.5. •Isai. liii. 8. John viii. 16.) •. Vcr. 5. We remember the fish.] This shews, that all kind of food is comprehended under flesh, for which they longed; particularly this, which is one sort of flesh, (1 Cor. xv. 39.) Which toe did eat in Egypt freely.] Or, for nothing: for they could easily catch them in the river of Egypt, which.abounded with them, (Isai. xix. 8.) and in the sea also,.which was not far from them; wherein was exceeding great plenty of excellent fish. The cucumbers, and the melons, &c] None of which grew here in the wilderness, but were there in Such plenty and perfection, that they were the common food of tho Egyptians; who were noted anciently for the meanness of their diet, as Casaubon observes, in lib. ix. Athenaei Deipnos. cap. II. p. G74. Some fancy these things were the cheaper there, because tho Egyptians durst not cat either fish, or leeks, or onions; as is said by Juvenal, Sat. xv. Pliny, lib. xix. cap. 6. and Herodotus, lib. ii. cap. 37, where he saith, it was not lawful for the Egyptians to taste of fish.- But, in my opinion, these words of the people demonstrate rather, that they were not so superstitious in the days of Moses; for they were not the words merely of the Israelites, but of the mixed multitude, who were the beginners of this mutiny, and of this sort of undutiful language; which, one would think, they put into the mouths of the Israelites, who could not otherwise have had the impudence to magnify their condition in Egypt, where they groaned under the sorest slavery. It is a strange fancy of one of the doctors in the Talmud (in the title Jona), who by fishes understands harlots; whom this crew of mixed people lusted after. The onions.] The Hebrew word cliatzir properly signifies grass; which being no part of human food, the LXX. here render the word onions; as agreeable to the other words that accompany it. But the learned Ludolphus thinks they had no other reason for it; and therefore, out of the Arabian language, rather interprets it lettuce, or sallads, in general, which were most excellent in Egypt. (Dissert, de Locustis, par. ii. cap. 14.)

Numbers 11:6

But now our soul is dried away. 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 that are advanced from a poor to a plentiful condition contemn their present enjoyments, and praise their former wretched state. There is nothing at all besides this manna before our eyes.] They were angry that they were come to a place, where they found nothing but that of which they were now grown weary; and therefore speak of it with disdain.

Numbers 11:7

And the manna. Upon this occasion he describes more fully what kind of thing it was which they despised, that it might appear how justly God was displeased with them for. their ingratitude. Was as coriander-seed.] Not in colour (for that was like bdellium, as it hero follows), but in its shape and form, being round, (Exod. xvi. 14.) And the colour of it as the colour of bdellium.] Of a pure white colour, and bright like pearl; so that it was very grateful to the eye, as well as pleasant to the taste, (see Exod. xvi. 31.)

Numbers 11:8

And the people went about. Round their camp, (Exod. xvi. 13.) And gathered it.] Fresh every morning; which made it still more acceptable, (Exod. xvi. 18, 19.) And ground it in mills.] Into flour, with a hand-mill. Or beat it in a mortar.] Bruised it with a pestle in a wooden or stone mortar. And baked it in pans.] Or else boiled it (as E. Bechai expounds it) in a pot. And made cakes of it.] Or mado cakes of it in an oven, or in a pan; that is, saith the same R. Bechai, it was of such an excellent composition, that it might be dressed divers ways, or eaten as it fell. For, if they would, they might use it, saith he, for food immediately, as they gathered it; or they might grind it, or bruise it, and then either boil it or bake it; and it was agreeable in what way soever it was prepared: which Moses mentions, to shew how ungrateful they were to God, who, by one thing, entertained them with great variety. And the taste of it was as the taste officsh oil.] When it.was newly fallen, it tasted like honey; but when it was prepared by boiling, or baking, it tasted like fresh oil, (see Exod. xvi. 31.) Or to some it had the taste of honey; to others, of fresh oil; The Jews, indeed, say it had all sorts of tastes, according to every man’s desire. So’ the author

Numbers 11:9

And ivhen the dew fell upon the camp in the night. There was a great providence of God in this, saith the same Bechai," which sent it in the night, while they slept quietly in their beds; that when they rose in. the morning they might find their food ready for them. And thus, saith he, it was when they came to Canaan; the rains were wont -to fall in the. night-season, and not in the day-time; that they might not be hindered from their work in the fields, and in their plantations. The manna fell upon it.] That is, upon the dew; for it did not fall upon the camp, but round about it: (see Exod. xvi. 14.) This is a further aggravation of their ingratitude, that they despised this rare food, which came not out of the earth, or the waters, but from above.out of the air; and therefore was more pure and spirituous than cucumbers and leeks, &c. which crude and gross sort of food their depraved minds preferred before this celestial nourishment, which by falling on the dew was kept clean and pure for their use.. Huetius observes, that several authors, both ancient and modern, mention manna as a thing which sometimes falls iu those countries (particularly in Arabia, and upon Libanus), which they call aerial honey, or dewy honey, and Syrian dew; which was fit for food. But it never fell in such quantity, nor so constantly, every day, for the space of forty years; and so delicious and hearty- All this was miraculous; as was also its melting when the sun shone upon it; and that it putrefied before the next day, except -on the sabbath, and yet kept in an urn many years: (see Alnetanas Quaest. lib. ii. cap. 12. n. 17.)

Numbers 11:10

Also in the days of your gladness. Hero is the fourth use of these trumpets, which were blown when they rejoiced for: the good success, suppose, of their arms, or any other great deliverance; like that mentioned Esther ix. 19. when they feasted upon the peace-offerings, which were;then offered. And thus it w r as when Solomon built the temple, (2Chron. v. 12. vii.G.) and at.the laying the foundation of the second temple after the captivity, (Ezra iii. 10.) and at the dedication of the walls of Jerusalem, (Nehem.xii.27.35.) And in your solemn days.] Mentioned in Levit. xxiii.- which were proclaimed by sound of trumpet; (see there,- ver. 2.) and there were great feasts upon many of them, at which the Levites, the poor, and the widows were entertained, (Deut.xvi.ll. Nehein, viii. 10. 12.) But they were not all feasts which are there mentioned; for one of those solemn days was a fast, viz. the great day of atonement; And. therefore the Hebrew word mode should rather betranslated days of assemblies, as our Mr. Thorndike observes; who (in his book concerning the Service of God at religious Assemblies) notes, that Moses here distinguishes three sorts of solemnities. First, The days of your gladness; which signifies solemnities to.be celebrated with cheerfulness of heart, t\ e. feasts. Then, The solemn days of assemblies (vishe translates it); containing,besides those, assemblies for humiliation, as the day of atonement. And lastly, The beginnings of your months; to which there was a peculiar service appointed, (chap, xxviii. 11.) And in the beginning of your months.] On the new moons, which the Jews observed, not like those other festivities and days of assemblies, upon which they abstained from all servile work; but with special sacrifices, which God appointed to be offered to him upon them, (Numb, xxviii. 11. 14.) and with the solemnity of blowing with trumpets, (Psal. lxxxi. 3,) And they were the more careful to observe the new moons, because their great festivals depended upon them; though they are not reckoned among their festivals or solemn assemblies, (Levit. xxiii.) but only the first day of the seventh month was a memorial of blowing of trumpets, (ver. 24.) which gave occasion,, perhaps, for. observing all the new moons in, the year. And there being no express command for observing the first day. of the month, but only for peculiar sacrifices upon it, and blowing q( trumpets, some argue from thence, that, in the most ancient times, before the law of Moses, new moons were observed with festival joy (it being plain that they were so in the day? of Hesiod); of which, though we can have no certainty, yet it is very probable, that the idolatry of worshipping the sun, moon, ^nd stars, being then in the world, they weTQ wont, at the appearance of every moon, to express much joy, and otfer sacrifices to it. From which God intended to preserve his people, by appointing special sacrifices (with blowing of trumpets) to be offered unto himself at that time. And it is manifest tle Jews were so observant of the new moons, that they seem to have rc: garded them next to their sabbath, as times of religious worship of the Divine Majesty, (2 Kings iv. 23. Isa. Ixvi. 23. Amos viii. 5.)’ And thus I find, that, among the Athenians (whose laws are observed by many to have been derived from Moses), the first day of the month was hporarti v^pa, as Plutarch speaks, a most holy day; and yet it was not a festival; nor was it consecrated to any particular god, but unto all. And there was a law, rate Nov/iijvfezc ^ttv, that they offer sacrifices upon the first day of the month; when they went up to the acropolis (as Demosthenes tells us) to pray for the public welfare of the city, and for their own private happiness: (see Sam. Petitus in his Comment, in Leges Atticas, lib. i. tit. 1. p. 85.) Over the burnt-offerings.] Especially the morning sacrifice; at the offering of which the trumpets began to sound; (2 Chron.xxix. 27.) And over the sacrifice of your peace-offerings.] Which, being sacrifices of thanksgiving, it was very proper to have them attended with the sound of the trumpets. That they may be to you for a memorial before your God.] i. e. That he may graciously accept your offerings, and bless you (as the. phrase signifies in the foregoing verse), when he sees his service to be your delight and joy. I am the Lord your God.] By whose sovereign authority, these commands were. given; and in the observance of which they might be assured of his blessing, And Moses heard the people iveep,.throughout -their families.] Or, for their families: or, about the state and condition of their families, as some of the Jews understand it, though to a foolish sense: (see Seldcn, lib.ii. dc Synedr. cap. 4. p. 203.) who they pretended could not live any longer upon manna. Every man in the door of his tent.] It may be understood of Moses’s tent, about which the heads of the several families were gathered; as mutinous soldiers are wont to be, about the door of their chief commander. And the anger of the Lord was kindled greatly.] Which brake forth shortly after, in a great plague upon them, (ver. 34.) And Moses also was displeased.] The same phrase with that, ver. 1. It was evil in the eyes of Moses.] i.e. Grieved him so, that it made him wish himself rid of the burden of their government.

Numbers 11:11

And it cyme to pass, on the twentieth day of the second month, in the second year. After their coming out of Egypt, as appears from chap. i. 1.. That the cloud was taken up.] In token that they were to begin to move, as the cloud did, (chap. ix. 17.) From off the tabernacle of the testimony.] i. e. The most holy place, over which it resided, (chap. ix. 15.) And Moses said unto the Lord.] I suppose he went into the sanctuary to bewail himself, and pray God to relieve him, (sec ver. 24.) WJierefore hast thou afflicted thy servant?] By committing this people to his charge. And wherefore have I not found favour in thy sight.] By granting the prayer which he made at his first call to this office, (Exod. iii. 2. iv. 10.) That thou lay est the burden of this people upon me?] L e. The principal care of such an untractable multitude upon one man, to whom they resorted in all difficulties, (Exod. xviii. 22.26.)..

Numbers 11:12

And the children of Israel took their journeys J. After the cloud was taken up, it stood still for, some time, till they had taken down the tabernacle, and packed up their own tents and household-stuff. Or else, while those under the first standard moved, they took down the tabernacle: but still the three tribes which first moved, upon the going up of the cloud, must have some time allowed to take up their own tents, &c. Out of the wilderness ofSi?iai.] Where they had stayed near a year. And the cloud rested.] After three days’ motion, (ver. 33.) In the wilderness of Paran.] Where they had several stations, besides this; which w r as the midway between the Red Sea and the land of Canaan; and, from the graves of those that lusted, was called Kibroth-hattaavah, (chap. xi. 33. xxxiii. 16,)‘where they stayed a month;, and from thence went to Hazeroth: and were still in the wilderness of Paran, (chap. xii. 16.) Have I. conceived all this people, have I begotten them?] Are they my children, that I should make provision for the satisfaction of all their desires? That thou hast said unto me, Carry them in thy bosom (as a nursing father beareth the sacking child) unto the land, &c.] Take a tender care of them, as a parent doth of a little infant, and conduct them into Canaan, Sic. Nothing can more lively express the affection that princes ought to have for their people (if they have any* regard to the will of God), than this Divine command to Moses.

Numbers 11:13

And they first took their journey. In the Hebrew the words are, they journeyed at the first; \ e. at their first removal; which was this. According to the commandment of the Lord by the hand of Moses.] Not whither they pleased themselves, but according as God had before directed, when the cloud was taken up; and in such OTder as he appointed: (see chap. ix. 18.) and there seems to have been a special direction/ by an express command, for this first removal, (Dcut. i. Whence should I have flesh to give unto all this people?] It is impossible for me to do what they desire. For they iveep unto me, saying, Give us flesh that we may eat.] And yet they will not be satisfied without it He seems to be affected with their weeping, as the most loving parents are with the tears of a sucking child, when it cries for that which they have not for it.

Numbers 11:14

lam not able to bear all this people alone, because it is too heavy for me. Let me have some joined to me to take part of this trouble with me, and help to manage them in such mutinies; for it is beyond my strength to undergo the toil of hearing all their complaints, aud appeasing their tumults. Some may imagine there was no reason for this request; he having several persons already appointed to assist him, by the advice of Jethro, (Exod. xviii.) But Rasi thinks those men were burnt in the late fire; because they did not suppress tho beginning of this mutiny, (ver. 1.) but perhaps join in it: and so Bechai. But the true account is rather this, that they were set only to hear and judge smaller causes; all the weighty and difficult causes being still brought before Moses, to whom also the last appeal was made in every cause: which was so great a burden, that he complained for want of help in those great things which lay wholly upon him: (see Exod. xviii. 22.)

Numbers 11:15

And if thou deal thus with me. If thou leavest me still alone in this office. Kill me, I pray thee, out of hand, if I have found favour in thy sight.] I shall take it for the greatest kindness to be taken immediately out of the world. And let me not see my wretchedness.] Live to be a most miserable creature. For to see wretchedness is to be * wretched; as to see death is to die, (Psalm lxxxix. 48.) And what could make such a tender parent as he was more miserable than their perpetual untowardness, together with the intolerable trouble it would give him to see heavy punishments continually befal them for their wickedness, and the enemies of God rejoice in their ruin?

Numbers 11:16

And the Lord said unto Moses. Here is not the least sign’ of God’s dislike of this expostulation of Moses with God; which seems not very dutiful: becauso the vexation this stubborn people gave him was really so great, that he had reason to desire to be eased of it: which,

Numbers 11:17

And I will c&tne down. In a visible manner, (ver. 25.). n r.; And talk with thee there.] To declare (perhaps in their audience) that he appointed them to the office of being the assistants of Moses in the government. And I will take of the spirit which is upon thee, and put it upon them.] He did not take away from Moses any of the gifts which he had bestowed upon him; nor did he diminish them: but conferred upon these men some of the gifts (which are here meant by spirit), viz. of wisdom, and judgment, and courage; with all others that were needful in a governor. This R. Solomon Jarchi illustrates by the comparison of a great lamp set up in a room, at which many others arc lighted, without the least diminution xrf its light. (See further, ver. 25.) And they shall bear the burden of the people with thee.] By this it appears it was the spirit of government which God intended to give them, that they might case Moses, by assisting him, with the same authority that he had, to hinder or to appease such mutinies as now the people were fallen into. That thou bear it not thyself alone.] That all the murmurings of the people might not be only against him; but some of their complaints might be diverted unto others: who might also help him in the judging of such causes as had hitherto been reserved to him alone. For it is plain that these seventy persons made a higher court than any of those constituted by the advice of Jethro. Cornelius Bertram indeed fancies, that these rulers of thousands, hundreds, fifties, and tens, not being sufficient for the business committed to them (though he likewise conceives they had some of their several families joined with them), God appointed these seventy for their assistance, to whom they were to bring all causes which they could not determine, before they troubled Moses with them, (lib. de Repub. Jud. cap. C.) But our learned Mr. Thorndike, in his Rights of the Church, chap. 2. hath well observed, that those captains were to be in place only during the pilgrimage of the wilderness; for when they came to the land of promise, the law provided that judges arid ministers should be ordained in every city, (Deut. xvi. 18.) Digitized by microsoft ® CHAP. XI.] UPON NUMBERS. who, if there fell afiy difference about the law, were to repair to the place where God dwelt, to the successors of Moses, and these seventy/ for resolution in it, (Deut. vii; 11, 12.) For, as he judiciously notes in his Review, p. 69. (suitable to what is here delivered), they were assumed to assist Moses in his great office of judging the hardest cause$; and, by that law, (Deut. xvii. 8, &c.) were afterwards made a standing court, resident at the place of the tabernacle; to judge the last result of all causes concerning the law, and to determine all matter of right not determined by the letter of the same. Vcr. 18. And say thou unto the people.] All that he said hitherto concerned Moses himself, in answer to his request. Now he tells him what he should say to the people, in answer to their complaint. * Sanctify yourselves.] Here the word sanctify seems to signify no more, but to prepare and make themselves ready to receive what they desired. So the Chaldee expounds it; and so the word is translated by us several times in the book of Jeremiah, (chap. vi. 4. xii. 3. li. 28.) Against to-morrow.] He seems at the same time to gratify Moses and satisfy them: for his setting the seventy elders before the Lord, and their eating flesh, succeed one another. Or else, he immediately gathered the elders; and the next day the quails came for their food. And ye shall eat flesh, for ye have wept in the ears of the Lord, &c.] You shall have what you long for with such vehemence, that it hath made you utter complaints against the Lord.

Numbers 11:19

Ye shall eat not one day. As they did about a year ago, (Exod. xvi. 12, 13.) Nor two days, nor five days, 8cc] Not for a short time’only. -

Numbers 11:20

But even a whole month. So long (the Hebrews gather from hence) they stayed in this part of the wilderness of Paran; or rather; a little longer. For they came hither on the twenty-third day of the second month, in the even; on which, if we suppose the fire to have burnt among them, (ver. 1.) and that the next morning, which is scarce credible, they lusted after flesh, and in a tumultuous manner demanded it of Moses, who promised they should have it; we must allow a little time for the constituting of the seventy elders: and suppose it was done on the twentyfifth day, and that the next day the quails came (as we translate it), they were two days in gathering them: from whence, if we begin this month, it will appear they stayed here longer than that space. Until it come out at your nostrils.’] Till you be glutted with it, and vomit it up so violently, that it come not only out at your mouth, but at your nostrils. And it be loathsome to you.] Which was both the cause and the effect of vomiting. Because that ye have despised the Lord.] Forgetting all that he had done for them, as if it had been nothing; and slighting his servant Moses. Which is among you.] By a visible token of his glorious presencein the sanctuary, where he dwelt among them, (Exod. xxv. 8.) And have wept before him, saying, Why came we forth out of Egypt?] As if he had undone them by their deliverance from thence. BothOnkclos and Jonathan translate this verse in such a maimer, that one cannot but think they had a notion in their days of more persons than one in the Godhead. For these are the words of the latter of them, Because you have despised (or rejected, as Onkc\os),the Word of the Lord, for glorious is his majesty which dwelleth among us.‘‘For I cannot see how the word Memri can signify any’ thing in this place (whatsoever it may do in-some others), but a person equal to Jehovah. And yet the anonymous writer against the Trinity (confuted by de Voisin), hath the strange unaccountable boldness to pass it by with this silly gloss, " Proprie de lege accipi potest," &c. It may be properly understood of the law, which may be contemned or transgressed: as if this could be called the glorious majesty of the Lord, which dwelt among thein. What will not men say or do to serve a cause?

Numbers 11:21

And Moses said, Tfie people among whom I am:. Over whom I preside, as their governor. Are six hundred thousand footmen.] Who were able to carry arms; besides women, and children, and slaves, and the mixed multitude; who in all may well be supposed to have made thirty hundred thousand. And thou hast said, I will give them flesh, that they may eat a whole month.] i. e. How can this be? Which is a downright distrust of God’s promise, if we regard merely the words, and do not consider that.they were spoken hastily, and something inconsiderately, while his mind.was very much disturbed by the tumult which the people made: for which reason a severe notice is not taken of it; but he only put in mind of God’s eternal power, (ver. 23.) Which may make it probable, that they were only words of admiration, how such a provision should be made for such a vast number; and those uttered on a sudden; r wvj Vcr. 22. Shall the flocks and the herds be slain for them, to suffice them?] In the Hebrew the words are, If the flocks and the herds be slain for them, will they be sufficient for them? That is, there will not be enough for a whole month. And so the next passage is to be translated, If all the fish of the sea be gathered for them, will they be sufficient for them?

Numbers 11:23

And the Lord said unto Moses, Is the Lord’s hand waxedshort?. i. e. I need not tellthee that my power is as great as ever. Thou shalt see now whetJiermy word shall come to pass unto thee, or not.] For thou shalt be convinced of it by.the speedy performance of my promise.

Numbers 11:24

And Moses went out. I supposed, ver. 11. that Moses went into the sanctuary to make his addresses to God for relief; and if that be true, then that is the place from whence he now went out. But there is this objection against it, that if he had gone to consult God in the sanctuary, (as he did on some occasions, chap. vii. 89.) it would not have been said that he went out; but that he came out. For that is the usual expression in this matter. Therefore we may rather think he now went out of his own tent, where the people stood murmuring, (vcr. 10.) And told the people the words of the Lord.] Both concerning them and concerning himself. And gathered the seventy men of the elders of the people.] That is, sent out his summons to them to attend him; though two of them, it appears afterward, did not come, (vcr. 2G.) And set them round about, the tabernacle.] Thatis,-requircd them to come thither, and there place themselves; w 53G [CHAP. XT. that the people might understand they received their authority from God; and that from thence ho might send his Holy Spirit upon them. For God alone, who was their king, could appoint who should bear rule among them. There also were the great assemblies held. (Sec chap. xxvii.2.)

Numbers 11:25

And the Lord came down in a cloud.) The Schechinah, or Divine Majesty, appeared from heaven in a cloud; or, in the pillar of the cloud, as it isin chap.xii.5. And spake unto him. As he had promised, ver. 17. declaring, it is likely, the reason and intention of his appearing on this occasion. And took of the spirit that was vpon him, and gave it unto the seventy elders.]! See there, verl 17. And it came to pass, that when the spirit rested upon them.]?. e. As soon as they received it.. TJiey prophesied.] Either by setting forth the praises of God in such a strain as none else could imitate, or giving such admirable instructions to the people, as manifested they were raised above themselves* or perhaps by declaring things to coine (particularly that they should have quails, as we render the word, in great abundance very shortly, as some of the Jews take it), though that could not gain them such credit as the other gifts, till their predictions were fulfilled. And these the Jews call the second degree of prophecy: concerning which Maimonides speaks in his preface to his More Nevoch. but more fully in his second part of it, cap.’ 45’. where he saith the first degree was, that w r hich moved and enabled men to some heroic undertaking, with assurance they were put upon it from God; as to deliver men from tyranny and oppression: which was the Spirit of the Lord that came upon Gideon and Samson, and the rest of the judges of Israel; who were carried by an extraordinary power to perform such things, •as otherwise they thought not themselves fit to undertake. And the second degree was, when a man found a power upon him, exciting him to speak either psalms, or hymns, or wholesome precepts of living; or about political affairs, And civil government, far beyond his natural capacities; and all this waking, and in the full vigour of his senses. This is also called the Holy Spirit; and in this number he places these seventy elders, who were endued with the spirit of Moses, for the government of the people with him, in such measure that they attained to be prophets. Just as in the New Testament the prophets are placed next to the apostles; so these men were next to Moses. And ceased not.] In which translation we follow the Chaldce paraphrasts, as several others do: but the LXX. translate it, and they added no further (which the Hebrew words will well bear), taking the meaning to be, that they prophesied that day, but not after. And this is the sense of the Talmndists, particularly of Jarchi, who, in his gloss upon this place, saith: “All these elders prophesied only this first time that the Spirit rested on thein, as they stood about the tabernacle; but they did not prophesy after that.” The like say several others mentioned by Mr. Sclden,(lib.ii. dc Synedr. cap. 4. sect. 2.) And indeed the Spirit was not sent upon them to make them prophets, but to make them governors and judges. And therefore 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 phosen by Gcjd to be coadjutors to Moses, in the exercise of his supreme authority over them. And thus I find Thcodoret understood it: (Quaest. xx.in Num.) The seventy did not prophesy beyond this day, on ov 7rpo^Tjrt(‘ac X«ptv aXX’ 6iKovofi(ac, &c. because God promoted them not to prophesy, but to govern: tvhich St. Paul also reckons among other gifts bestoivcd upon Christians, (1 Cor. xii. 2G.) Now, that it might appear God had conferred this Divine gift of government upon them, they also prophesied the first day that they received it. And I do not see why our translation [did not cease] may not be interpreted to this sense; that is, they did not cease all that day while they stood about the tabernacle.

Numbers 11:26

And there remained two of the men. Of the seventy elders, whom Moses ordered to appear, and set themselves about the tabernacle. So the Jerusalem Targum: these were " of the number of the seventy wise men, neither did the seventy wise men go from the tabernacle while Eldad and Medad prophesied in the camp." - And so R. Levi ben Gersom notes: “It seems to be plain out of the text, that these two were of the seventy elders.” Which our translators thought necessary to express by adding those words of the: for in the Hebrew there is no more said, but only there remained two men. • In the camp.] Among the rest of the people; from whom they would not come, out of modesty, saying, They were not equal to such a dignity; as the words are in the Gcmara Babylonica, tit. Sanhedrin. Or perhaps they loved a private life; and were afraid of being envied by the people, whom they saw to be so unruly, that it made them decline the burden; as Saul did, when he hid himself among the stuff. The name of the one was Eldad, and the name of the other Medad.] We do not find the names of any other of the seventy elders, but only these two; who, Jonathan saith, were Moses’s brothers by the mother’s side. And St. Jerome himself mentions such a tradition, that they were his brethren. But there is no certainty of this; nor of what others of the Jews say concerning them.. (See Selden, lib. ii. de Synedr. cap. 4. sect. 3.). It may be they are mentioned in honour of their virtuous.modesty, which made them think themselves unworthy of so high a dignity. And the spirit rested upon them."] As it did upon those who were about the tabernacle, (ver. 25.) Whereby God marked them out to be in tho number of those whom he had chosen to be assistants unto Moses. And they were of them that were written, &c] Whose names Moses put into the summons, which he sent to those whom he judged fit to be advanced to this authority. • The Jews (particularly Solomon Jarchi) say, they were chosen by the way,of casting lots; and, according to their manner, they tell the story thus, in the place mentioned before in the Gemara: — Moses, say they, was in doubt how he should execute God’s command, (ver. 16.) because, if he did not choose an equal number out of every tribe, it might be ill taken: and if he chose six out of each of the twelve tribes, they would exceed the number of seventy; if bxxt five, they would fall short of it. He resolved, therefore, at last, to choose six out of each tribe, which, in all, were seventy-two persons: and in seventy schedules he wrote the name of elder, but the other two were blanks. Then mixing all these in an urn, he bade them come and draw: and to