Numbers 12

every one who drew a schedule, that had the name of elder, in it, he said, God hath sanctified thee; but to him that drew a blank, he said, God hath not chosen thee. And those two blanks, some of the Jewish doctors say, came into the hands of Eldad and Medad; who, therefore, were left behind in the camp. And this conceit our very learned Dr. laghtfoot himself entertained, saying (in his short account of this chapter), " that six of a tribe made up the number of the Sanhedrin (which was chosen), and two over. And those two were Eldad and Medad, who were written for elders, but the lot cast them out; that there might be but seventy. Yet did the Lord honour them with the spirit of prophecy." But as this whole story of the manner of choosing the elders is very doubtful; so other Jews, of great authority, say, that Eldad and Medad were of the number of the seventy that were chosen. Particularly Jonathan saith expressly, they were of the number of those whose schedules came up with the name of elder in them; but they did not go to the tabernacle, because they had no mind to be governors. Nay, the Talmudical gloss upon the forenamed place of the Gemara, saith, that when seventy of the seventy-two had drawn, two of them had blanks; whereby Eldad and Medad knew that the two remaining schedules had the name of elder in them, and therefore would not draw them, because they were sure not to have blanks. The very same Mr. Selden shews is in other noted books of theirs. So that it is generally received, they were in the number of those seventy which were chosen to be joined with Moses in the government (Seelib.ii.de Synedr. cap. 4. sect. 7.) And they prophesied in the camp.] Which was a greater thing than if they had prophesied at the tabernacle: denoting them to be men so highly in the favour of God, that he would distinguish them from other men wheresoever they were, and not want their service. The Jerusalem Targnm relates what each of them foretold (for to that he restrains their prophesying), and what they both foretold; but it is not worth the mentioning. very probable out of Africa, where they abound. So the aforesaid Ludolphus expounds it, in his late Dissertatio dc Locustis, par. ii. cap. 39, &c. And let them fall by the camp.’] Or poured them down upon tho camp, as dust or rain falls thick upon the ground. For both these comparisons the Psalmist uses in the place beforenamed, (Psal. Ixxviii. 27.) And this is expressed in Exod. xvi. 13. by covering their camp. ♦ As it were a day’s journey on this side, and as it were a daifs journey on the other side.] A day’s journey, as Bochartus makes account, is at least twenty miles. Sec the place beforenamed, Hierozoic. par. ii. lib. i. cap. 15. p. 105.; or, as Ludolphus makes the computation, sixteen miles, in his Dissertation de Locustis, par. ii. cap. 44, &c. Take it either away, it shews there was a vast number of them: for he adds, Round about the camp.] So that which way soever they went for sixteen or twenty miles together, there lay heaps of them upon the ground: which, if we understand this of quails, cannot be conceived without a heap of miracles. And if we resort to that, what need was there of a wind to bring them, when God must be supposed miraculously to have created them as he did manna. And yet such a quantity of quails was not to be found any w T herc, without a miracle, as would cover the heavens forty miles (according to Bochartus) on all sides. But that which would have been on many accounts miraculous, if we understand it of quails, will be found less wonderful, or rather natural, if it be understood of locusts: who come in very great an v d thick clouds, which darken the sky; as all authors tell us. (See Ludolphus Comment, in Histof. Ethiop. p. 188.) And as it were two cubits high upon thefaceofthe earth.’] This interpreters look upon as impossible: for then tho quails would have been choked and stifled; if they had been heaped so deep one upon another. And therefore they have devised the addition of a new word; and refer this, not to their falling upon the ground, but to their flying in the air, two cubits high above the earth; that so they might the more easily be taken by their hands. So the Jews, and so Val. Schindler in his Lexicon upon the word selau. But, besides that there is nothing of this in the text; and it is contrary to what the Psalmist says, that they fell in the midst of their camp, (ver. 28.) and that they came down like rain, which always falls upon the ground; there are many other difficulties in this interpretation, (as he shews p. 189. and defends what he there asserts in his Dissertation de Locustis, par. ii. cap. 49, 50.) And therefore it is better to expound it of locusts; who, though they fall one upon another to a great depth, are not thereby suffocated, by reason of the length of their feet, and the thinness of their wings.

Numbers 12:1

J_ND Miriam and Aaron spake against Moses. I can see no good reason that can be given why Miriam is put here before Aaron; but because she, it is highly pro-, bable, was the beginner of this sedition, and drew her brother Aaron into it. Because of the Ethiopian woman.] Or rather Arabian woman: (see Gen. x. 6.).,. Wliom he had married.] Whom most both of the Jewish, and Christian writers take to have been Zipporah; though some few fancy he speaks of another woman, whom he had lately married; Zipporah being either dead, or divorced. The only difficulty is, why they should quarrel with him about Zipporah; who, if she had been dead, or divorced,, it is not likely he would have married a Cushite, but a Jewish woman. The Hebrew doctors have devised strange stories about his forbearing her company; which maybe read in many authors; particularly in Selden,? lib. iii. Uxor. Jlebr. cap. 26. where he recites many of their opinions about this matter. The most common is, that they.were angry at his marriage with a woman of another nation; whom they wouldhave had him put away, and taken another wife. So they interpret the following words, for he had married an Ethiopian ivoman: as if his mere marriage with her was. the thing which they spake against. Which is not at all probable, if this be meant of Zipporah;’ for he had been married to her forty years; which, if they had disliked, one would think should have long before now been charged upon him as a fault. I rather think that they were jealous of his being ruled too much by her, and by her relations. For it was by her father’s advice that he made the judges, mentioned Exod. xviii. 21, 22. and perhaps they imagined she and Hobab had a hand in choosing the seventy elders lately made, as we read in the foregoing chapter. With which this story being immediately connected, it makes me think it hath some relation to that. For those elders were nominated, it is evident/by Moses alone; without consulting Aaron or Miriam’: who, taking themselves to be neglected, in so great an alteration made of the government without their advice, were very angry: and not daring to charge Moses directly with this neglect of them, they fall upon his wife; whom in scorn they call a Cushite or Arabian woman; which in aftertimes iy Microsoft ® 3 z 2 [chap. XII. were accounted a vile people, as appears from Amos ix. 7. For that country was inhabited by divers nations, mingled together, viz. Ishmaelites, Midianites, Amalekites, and such-like: who, from thence, some think, were called by the genera] name of Arabians; because of their mixture. For Ereb, in Hebrew, signifies a miscellaneous company, or mixture of many people: see Jeremiah xxv. 20. 24. where he calls this very people by this name.

Numbers 12:2

And they said, Hath the Lord indeed spoken only by Moses?. Here it appears that it was really Moses with whom they were offended; who alone had called what men he thought good to be presented unto God, to be constituted by him his assistants in the government, (chap, xi. 24.) Hath he not also spoken by us?] Are not we also acquainted with God’s mind, being prophets? For so Aaron was made,(Exod. iv. 14, 15.) and Miriam so acknowledged, (Exod. xv. 20.) And moreover the prophet Micah (chap. vi. 4.) mentions them as conductors of the people, while they were in the wilderness, together with Moses. Which might make them stomach it, that he took no notice of them when he chose the seventy elders, who were to be his coadjutors, but did it of himself. And the Lord heard it.] Observed their ill behaviour towards him; though he himself took no notice of it.

Numbers 12:3

Now the man Moses was very meek, above all the men which were upon the face of the earthy This is added as the reason why he passed by the affront they put upon him, and why God avenged it; because he was so exceeding meek and patient (or, as others translate it, so humble and lowly), that he would have been exposed to further affronts, if God had not chastised their insolence. Moses also might think fit to set this down, as a confutation of their charge against him; being so far from that pride which they imputed to him, that he did not resent (though he was so very much above them) their undutiful behaviour towards him; who had conversed immediately with God himself, and been with him in the holy mount many days together; who sent several commands to Aaron, as well as to the people by him alone: which made such a difference between him and all others, that, as it was an unaccountable arrogance in them to equal themselves unto him, so he demonstrated how far he was from being proud of his superiority, by meekly bearing their haughty behaviour towards him. So little cause there is for their cavils, who from hence argue that Moses was not the author of these books, because he commends himself in them: for this is not so much a commendation, as a necessary account of himself, to shew how causeless their charge against him was. To such vindications of themselves the humblest souls may be constrained, by the calumnies of wicked men: as we see not only in St. Paul, but our blessed Saviour, who were put upon glorying and magnifying themselves by the malignity of their enemies. (See John x.3G.2Cor.xi.l0.23,&c.) And this is the more allowable, when men know, not only that they write the truth, but that it is notorious to all that are acquainted with them, and cannot be contradicted.’ The holy writers also are not to be confined to our rules, being moved by the Holy Ghost to set down such things, which, if they had been left to themselves, they would not have mentioned. And men, who have a due reverence to the Holy Scriptures, will look upon this rather as the Holy Ghost’s testimony concerning Moses, than Moses’s testimony concerning himself. But we have to do now with a generation of men that write upon these books, not as of a Divine original, but as they do upon common authors.

Numbers 12:4

And the Lord spake suddenly tinto Moses. The Lord thought fit immediately to stifle their insurrection; which might have proved dangerous if it had spread among the people. And perhaps the word suddenly may relate to the manner of his calling to them with a quick and hasty speech, as one provoked and highly displeased. And unto Aaron, and unto Miriam.] It is uncertain whether God spake to these two by himself or by Moses. It is likely he spake to them all together (while Aaron and Miriam were expostulating with Moses), with such a voice as he was wont to use when he communicated his mind to the prophets. Come out ye three.] It is likely they were all in Moses’s tent, whither his brother and sister were come to utter their complaint. Unto the tabernacle of the congregation.] Which was God’s tent, wherein he dwelt among them, and from whence he declared his will to them. And they came out.] To attend the pleasure of the Divine Majesty.

Numbers 12:5

And the Lord came down in the pillar of the cloud. The pillar of the cloud, which was wont to be over the most holy place, where the Lord dwelt, came down from thence, and the Schechinah in it; and stood, as it here follows, at the dooi: of the tabernacle. And stood in the door of the tabernacle.] As if it would leave them; as it did, ver. 9. And called Aaron and Miriam.] Who were at some distance, I suppose; and are commanded to come nearer. And they came forth.] From the place where they were when* he called them; or from Moses, with whom they came from his tent, and are now required to stand by themselves.

Numbers 12:6

And he said, Hear now my words. Mark what 1 say to you. If there be a prophet among you.] This doth not make a doubt of it, but supposes that they, and others among the people, were prophets; as they alleged, (ver. 2.) But God would have them to understand, that he did not communicate his mind to all alike, nor in the same way and manner; but so differently, as to make a remarkable distinction between Moses and others. Whether there were, in those days, men brought up and trained to be made fit to receive this gift bestowed upon them, we do not know: but, in aftertimes, it is evident there were certain colleges of prophets, wherein disciples of prophets were bred. Such was that, 1 Sam. x. 5. and xix. 18, &c. where the sons of the prophets, i. c. their scholars or disciples (as Jonathan always translates that phrase), were brought up: and, for the most part, such only were endued with this gift, who were so educated in those schools, in the study of the law and in piety. Though God did not tie himself to dispense it to such persons alone, but bestowed it upon whom he pleased, though they had spent no time in those schools of the prophets. This is apparent, from that proverbial speech, " Is Saul also among the prophets V (1 Sam. x, 11. and xix. 24.) This uigmzea oy wiicroson ^ CHAP. XII.] UPON NUMBERS. had been no wonder (as this saying imports), if it had been usual for persons to be endowed with this gift on a sudden, who were never bred up in such a course as led to it. But to shew how this came to pass, one of that place answered and said, (as it there follows, ver. 12.) But who is their father? that is, this is no such wonder, if it be considered who makes men prophets, viz. God, who is the father of all the children of the prophets, and therefore may inspire whom he pleases: as he now might have imparted this gift to meaner persons than the seventy elders presented to him by Moses; and made them equal, if he had thought fit, with Aaron and Miriam. For this was the case of Amos, in after-ages; who was no prophet, nor a prophet’s son (as he himself relates, chap. vii. 14.) but a herdsman; and yet the Lord took him as he followed the flock, and bade him go and prophesy unto his people Israel. - I the Lord.’] Here is the original of prophecy; will make myself known unto him, communicate to him my mind and will. In a vision.’] This was one way of discovering his mind to the prophets; by representing things to them, when they were awake, as if they had perceived them by their senses; which at that time were locked up, and all transacted by a Divine operation upon their mind and imagination: (see Gen. xv. 1. and Dan. viii. 1. 15.) Abarbinel mentions one, who observes, that the word marah (the plural of which, maroth, signifies looking-glasses, in Exod. xxxviii. 8.) is a different word from mareh, which is commonly used for vision; and teaches us, that all the representations made in this way to the prophets, were only as the images of things represented in a glass; in which we behold tho outward shape, or shadow, as we may call it, but not the thing itself. And so St. Paul seems to have understood this word (if he alludes to this place, as Grotius thinks he doth), when he saith, Now we see, Si ladirrpov lv alviyfxan, through a glass darkly, (1 Cor. xiii. 12.) • And I tuill speak unto him in a dream.] This was another way of God’s revealing his mind unto the prophets, in their sleep; when they not only saw things represented to them, but also heard a voice. And both these seem sometimes to have been mixed together, or to have followed one another; £,s in Gen. xvi. 12. Dan. vii. 1. and viii. 16 — 18. And it is a maxim among the Jews, that there is no degree of prophecy, but it is comprehended under one of these, visions or dreams. So Maimonides, in his More Nevochim, par. ii. cap. 32. and 41. and again, cap. 43. where he saith, u There is no third degree of prophecy besides these two." For as for that Divine Spirit, which moved men to speak of things appertaining to the knowledge of God and his praises, beyond their natural or acquired abilities, without seeing any figures, asleep or awake, though with assurance that it was from God, they will not have it called prophecy; though they acknowledge those parts of Scripture which they call Cetuvim, and the LXX. ayioypa^a, i. c. written by the Holy Ghost, were indited by that Divine Spirit; and therefore wc cannot reasonably deny those that were inspired by it the name of prophets.

Numbers 12:7

My servant Moses is not so. Doth not receive my mind in either of those ways; and therefore is more than a prophet, having it communicated to him in a far more noble and clearer manner, which placed him in a higher rank than any other inspired person. Wlio is faithful in all my house.] Because he was entrusted (so the word may be understood) with God’s whole family; that is, with all the children of Israel, and faithfully discharged the trust reposed in him, by acquainting them with all God’s will, and executing all his commands; and doing nothing of himself (as now he was falsely accused), but only what God required. This is a high testimony to him; and the Jews, when they are in the humour of exalting Moses, say he was more faithful than the angels of the ministry: they are the words of R. Jose in Siphri; and if he had said, as faithful as the angels of the ministry, it might have passed for a good explication.

Numbers 12:8

With him will I speak, mouth to mouth. In a most familiar manner, as one friend discourses with another. So it is explained, Exod. xxxiii. 11. From whence Abarbinel, in his Rosch Amana, gathers, that Moses’s prophecy differed from others in these four things: first, that God spake to others by a mediator (that is, as he explains it, by some angel), but to him by himself, without the intervention of any other. Secondly, that they never prophesied, but their senses were all bound up, either in visions or in dreams; whereas he was as perfectly awake, as we are when we discourse one with another. Thirdly, that after the vision was over, they were often left so weak and feeble, that they could scarce stand upon their feet; as appears from Dan. x. 8. 11. but Moses spake with the Divine Majesty, without any consternation or alteration; his conversation with him being like that of one friend with another. And lastly, no prophet but he could understand the mind of God when they pleased; for he communicated himself to them only when he thought good; whereas Moses might at anytime resort to God, to inquire of him, and receive an answer: (see chap. ix. 8.) To the same purpose also Maimonides writes, in his book De Fundamentis Legis, (cap. vii.) Even apparently.] Plainly, clearly, and distinctly; so that there was no difficulty to apprehend his meaning, nor need of an explication. Thus he proclaimed his name to Moses, Exod. xxxiv. G, 7. And not in dark speeches.] Or, in parables and enigmatical representations, such as the ladder which Jacob saw in a dream, the boiling-pot which was shewn to Jeremiah, the wall, the plumb-line, and the basket of summer<fruits which Amos saw; the beasts which were represented to Daniel, the lamps, mountains, horses, and chariots to Zachariah, the roll of the book which Ezekiel was to eat. By all which the prophet (as Maimonides observes, whoso illustrations these are of these words) was given to understand some other thing, which was intended to be made known to him by these figures; (More Nevoch. par. ii. cap. 43.) who, in his book concerning the Foundations of the Law, further observes, that some of these prophets had both the parable (as he calls it) and its interpretation represented to them: others, the parable only without any exposition; and to some was only delivered the explication. And the similitude of the Lord shall he behold.] I am apt to think the word not should be here again repeated, (as it must be in some places to make out the sense, as Prov. xxv. 27.) which will make the meaning plainly this,he shall not behold the Lord in similitudes and. resemblances, as other prophets did. For the Hebrew word temunah Digitized by Mictosoft ® [chap. XXX, signifies the shape of a thing represented either to the outward senses or to the imagination, not the thing itself. Therefore it would be to equal Moses with the rest of the prophets to say he should sec the similitude of the Lord; for so did they, Amos, for instance, saith he saw the Lord standing upon the altar, (chap, ix.l.) that is, some angelical appearance in a glorious shape. And Eliphaz saitb, that a spirit passed before him, the form (or aspect) whereof he tould not discern; only the temunah (we render it an image) was before his eyes, (Job iv. 15, 1G.) But God did not thus reveal himself to Moses by images and similitudes of things, but spako to him himself, as it goes before, month to mouth. Which led Maimonides into the opinion (which ho often repeats) that when God is said to speak to any other man, it was by an angel; and that he never spake to any one himself, but only to Moses. Nor did any man before him say that God spake to him, or that he sent him on a message unto others; but Moses was the first that had this honour. (More Nevoch. par. i. cap. G3. and par. ii. cap. 39.) But if we follow our translation, which should run thus, But the similitude of the Lord shall he behold, it relates to that wonderful apparition of God to him in the bush, (Exod. iii. G.) as Maimonides thinks, More Nevochim, par. i. cap. 5. where he saith, " God poured upon him as much as he could contain," but especially to that revelation which God made of himself to him, when he told him that he could not see his face, but should behold his back parts, (Exod. xxxiii. 20. 23.) which was a privilege granted to none but him. And thus the similitude of the Lord, or his likeness, signifies the Lord himself, (Psal. xvii. ult.) When thy likeness shall awake (that is, thou thyself appear for me), I shall be satisfied. Wherefore then were ye not afraid to speak against my servant Moses?] Who is my prime minister/ employed by me in the highest services.

Numbers 12:9

And the anger of the Lord was kindled against them. As appeared by what follows. And he departed.] He withdrew his presence from the door of the tabernacle, immediately before they could make an answer: which was a token of exceeding great displeasure; as it is in us when we will not so much as hear what men say for themselves, when they have highly and notoriously offended us, and we reprove them for it, but turn away from them.

Numbers 12:10

And the cloud departed from off the tabernacle. It w T as not mcrely~taken up from it (as it was wont to be when they were to remove their camp), but quite disappeared for a time; or stood at a great distance from them, till Miriam was removed from the tabernacle, and carried out of the qamp: for that was one reason of its departure; the Divine Majesty not designing to stay where so impure a creature was. And this was also a manifest token of God’s high displeasure against them," which moved him to forsake them. And behold, Miriam became leprous.] Or, was become Zeprous; a proper punishment for prido and evil-speaking: which was not inflicted upon Aaron, because he was to judge of leprosy, and was not the first in the transgression. And besides, it is likely, God would not have one that was but newly made his high-priest become vile and contemptible. Jlliite as snotv.] Which was, a mark of an incurable leprosy, when all the body was overspread with it, (Exod. iv, G. 2 Kings v. 27.) And Aaron looked upon Miriam.] As he was bound to do; whose office it was to inspect it, and judge whether it was a leprosy or not, (Lev. xiii. 2, &c.) And behold, she was leprous.] He could not but judge her to have a leprosy, and consequently pronounce her unclean.

Numbers 12:11

And Aaron said unto. Moses. He was made sensible that Moses had greater interest in God than himself, and therefore desires his intercession for them. Alas! my lord.~] Have pity upon us, miserable wretches. I beseech thee, lay not the sin upon us.] He supplicates him as his superior, and humbly begs his pardon; and that he would obtain remission of the punishment which they had justly deserved by their sin: for he was afraid he himself might suffer, as he saw she did. Wherein we have done foolishly, and wherein we have sinned.] He prays him to look upon their offence as proceeding from folly and weakness, though in itself a great sin.

Numbers 12:12

Let her not be as one dead, &c. For so she was not only legally, being to be separated from the living, but naturally also; this being, as I said, the worst kind of leprosy, which ate into the very flesh, and made her look like an abortive (as it here follows) or still-born child, which had lain long dead, and was half wasted away in its mother’s womb.

Numbers 12:13

And Moses cried unto the Lord. Most earnestly, petitioned the Lord for her; such was his meekness and piety. And his crying, perhaps, supposes the Divine Majesty to be gone afar off, if not out of sight. Heal her now, O God, I beseech thee.] For it was beyond any other power but his to recover her.

Numbers 12:14

And the Lord said unto Moses, If her father had spit in her face. An expression of extreme anger, abhorrence, and contempt, (Job xxx. 10. Isa. Iii. VI.) Should she not be ashamed seven days?] She could not have had the confidence to come presently into his presence; but be ashamed for a great while to look him in the face. Let her be shut out of the camp.] Much more is it fit that Miriam should avoid my presence, and not presume to come before me; who have set a greater mark of my indignation and detestation upon her. For spittle might soon be wiped off; but the leprosy stuck to her, and made her unfit for all conversation with God or man. Seven days.] Which was the time for legal cleansing from such great impurities, (Lev. xiv. 8. Numb. vi. 9. xxxi. 19. And after that let her be received in again.] I suppose she was presently freed from leprosy; but kept out from the camp so long, to declare God’s displeasure against her; and to humble her, by exposing her to shame.

Numbers 12:15

And Miriam tvas shut out of the camp seven days. That her offence might be known to all, by her open punishment. And the people journeyed not till Miriam ivas brought in again.] For the cloud was gone which should have directed them in their motions. And besides, this respect, perhaps, was shewn unto her because she was a prophetess;

And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp. The Jews, who will seem ignorant of nothing, say it was Gershon, the son of Moses, who carried these tidings to his father.

And Joshua the son of Nan. From whence some conclude, that he was none of the seventy elders; though a man of a most excellent spirit. And indeed this is likely enough, he being to succeed Moses, and so to become the head of them. 77ie servant of Moses."] Who ministered to him, as a constant attendant on his person, (Exod. xxiv. 13.) One of his young men.] The word one is not in the Hebrew, which may be translated from among his young men: fa e. the rest of those that waited on him. My lord Moses, forbid them.] Perhaps he thought they could have no authority; not being at the tabernacle: or rather, that their prophesying too much lessened the authority of Moses; by whose consent, and in whose presence, the rest were joined to him; but these two, without his knowledge, and being absent from him, became his consorts in spiritual gifts. This he thought tended to the diminution of his master; for whom he expressed a great hovol. I. nour* [ The two Targums say that they prophesied of the death of Moses, and the advancement of Joshua to be the leader of God’s people; which made Joshua the more concerned to have them suppressed. But this is like the rest of their conceits; several of which are mentioned by Mr. Selden in the place beforenamed, sect. 3.

And Moses said unto him, Enviest thou for my sake?. This shews that Joshua thought it a disparagement unto Moses, that they should have the gift of prophecy bestowed on them, and, be no way indebted to Moses for it; as the others were, who were brought by him to the tabernacle, where he presented them to God, as men fit to partake of it: but these two seemed to have no dependance on him for what they received. Would God that all the Lord’s people were prophets.] This shews also that the gift of prophecy was a distinct thing from the gift of government: for he did not wish they might all be made rulers; than which nothing could have been more absurd. And that the Lord would put his Spirit upon them.] That they might all break forth, by his inspiration, into his praises:.which is a high demonstration of that most excellent spirit that dwelt in Moses; which had nothing of envy, pride, or vain-glory in it: for he sought not himself in the least, but purely the glory of God, and the good of his people: which admirable temper of mind St. James from hence commends to all Christians, when he saith, (chap, iv. 5.)‘i Do ye think, that the Scripture saith in vain, The spirit that dwelleth in us lusteth to envy? But he giveth more grace." Where doth the Scripture (by which word the apostles commonly mean the Old Testament) say any thing like this, unless it be in this place? the sense of which is fully expressed by James, as Hermannus Witzius well explains this meaning, " Doth that spirit, whereby we are regenerated and governed, move us to envy, or any such-like vicious desire? No, far from that; it giveth greater grace, and makes us rejoice in the good of our neighbours," &c. as Moses did, when he said, Dost thou envy for my sake? and thereby excitest me to the like envy? Is that suitable to the Spirit that is in us? which I wish God would bestow upon all his people. This agrees with what St. James saith, ** But he giveth more grace." (Miscell. Sacr. lib, i. cap. 18. n. 27.)

And Moses gat him into the camp. From the tabernacle where the elders had been presented unto God, and endued with his Spirit. JJe and the elders of Israel.] That they might exercise their authority jointly with him. And there, I suppose, Eldad and Medad were assumed into the same authority; for we do not readthat they were brought to the tabernacle; being sufficiently approved by God in the camp*. • s

And there went forth a wind from the Lord. At the prayer (it is likely) of Moses and the elders, who promised the people flesh enough, a mighty wind of an extraordinary force was raised beyond the common course of nature. The Psalmist informs us from what quarter this wind blew, when he saith, (Psalm lxxviii.26.) “He caxised the east wind to blow in the heaven, and by his power he brought in the south wind:” which some understand, as if sometimes an east wind ble>v, and sometimes a south; that these quails (as we call them) might be brought from several coasts. But the Hebrews wanting compound word^, Microsoft ® [chap. XI. make use of these two Words, to express that which we call a south-east wind. ■ Or, us Bochartus will have it, the Hebrew word kadim, which properly signifies the east, doth: sometimes signify the south; and is by the LXX. often so translated; of which he gives a great many instances. And therefore the Psalmist (as the manner of the Hebrew languago is) repeats the same thing in other words. (See Hicrozoic. par. ii. lib. i. cap. 15.) And so the famous Lu- “dolphus, both in his commentary upon his Ethiopic History, and in his dissertation Do Locustis, saith, they -were brought in by a south wind blowing from all points of that c quarter. And brought quails.] Nobody, that I have met withal, hath laboured so much to give a clear explication of this wholo following discourse as Job Ludolphus, in his most learned commentary upon his Ethiopic History, lib. i. cap. 13. n. 96. where he hath a long discourse (to which I refer the reader), to shew that the Hebrews do not take the word selau (here used) to signify quails: but we take that translation of it only from Josephus. (See what I have ( noted on Exod. xvi. 13.) The no less learned Bocar, indeed, hath said a great deal to •justify Josephus; and hath shewn that Egypt and the neighbouring regions abound still with quails; from whence this wind blew fair to bring them to the Hebrews. And every one knows that there are certain winds called Ornithias, • from their bringing great flights of birds along with them. Quails also, he observes, are wont to fly from the southern •countries to the northern, in the spring-time (as it now was), and to fall sometimes in such vast quantities as to sink a ship. Notwithstanding all which, and a great deal * more which he alleges, with great learning, there are several things said in the following relation, which by no means can be brought to agree to quails; and therefore Ludolphus rather takes selau to signify locusts; by which. it is easy to give a plain explication of all that is said of them. It is certain they were not only used for food in those parts of the world, but that some of them were very delicious meat in several countries; for they that have eaten them (see Lev. xi. 22.) compare them to young pigeons> or to a fresh herring, or to a crab, or lobster (like to ■ which they are in shape and figure), and they are several ways prepared, and accounted very wholesome food, when they have thrown away the heads, and wings, and legs. Pliny saith that some parts of Ethiopia lived upon them; and that they were preserved/wmo et sale, by being dried in the smoke and salted, for their nourishment, throughout the whole year. Now all that is said in this, and id the following verses, will have a plain and easy meaning (as I said), if we follow this interpretation; but not, if we take them for quails, or pheasants, or sea-fowl. As, for example, what was said before, concerning God’s sending a mighty wind, is not hard to understand, if we suppose him to speak of locusts; which all authors say are brought with a wind: but it was never heard to bring quails, which cannot fly high, nor far; much less so far as from the sea to the middle of Arabia Pctra;a. Nor would the locusts have come this way, had not this wind brought them from their ordinary course.. From the sea.] viz. From the Red Sea, yet not excluding tho Persian Gulf; which must not be understood as if they came out of the sea, but from the sea-coast; and it is

And the people stood up (or rather, rose up) alt that day, and all that night, and all the next day. They were intent upon the gathering of them for thirty-six hours. And they gathered the quails.] By this it is evident that they gathered something lying upon the ground, and not flying in the air: for we do not gather things there, bnt take or catch them. He that gathered least.] viz. The master of every family for himself, and for those belonging to him. For we arc not to suppose that every man in Israel gathered so many as follows. CHAP. XI.] UPON NUMBERS. Gathered ten homers.’] A vast quantity, if they were quails; which would have served them, not for a month, but for a yeaT or two: as Ludolphus observes, (p. 190, of his Commentary on his Ethiopic Hist.) besides, we do, not use to measure fowl, but to number them. And therefore Bochart, being sensible of this impropriety, takes the word homer here to signify a heap: which is confuted by Ludolphus in his Dissertatio de Locustis, (par. ii. cap. 54, 55, &c.)’ * And they spread them all abroad for themselves, round about the camp.’] This is another plain indication that they were locusts; which they spread to be dried in the sun: but if they had been quails would have been very preposterous; for it would have made them the sooner stink. Interpreters therefore commonly pass by this, and give no account why they spread them abroad; and the Vulgar Latin omits this word spread: whereas all authors tell us, this is the principal way of preparing locusts, and preserving them for a month or more: which theyboiled, or otherwise made fit to eat, when they had occasion. (See Ludolphus in his forementioned Commentary; and in his defence of it lately in his Dissertatio de Locustis, par. ii. cap. 97, 98, &c.)

Andwhile the flesh was yet between their teeth. While they were eating; and therefore were in good health, and had a good stomach. Ere it was chewed.] Before they had swallowed it. TJie wrath of the Lord was kindled against the people.] They felt unexpected effects of God’s displeasure; being taken, perhaps, with a sudden vomiting, of which they died, (ver. 20.) This was in the conclusion of the month; for so long (he there saith) they should eat flesh. And the Lord smote the people with a very great plague.] He sent a pestilence among them, as Aben Ezra supposes; or, as others think, they wasted away in a consumption: the vomiting, perhaps, continuing so, that they could never retain any meat, till they died. This they gather from Psal. cvi. 15. where the Psalmist saith, " He sent leanness into their soul.” But Bochartus and Menochius think he burnt them up with a fire from his presence, as at the beginning of this murmuring, ver. 1. where it is said, as it is here, " The anger of the Lord was kindled." But Bochartus grounds this chiefly upon Psal.lxxviii.21. where it is said, “A fire was kindled in Jacob;“whiehhe refers to this story. It may seem strange to some, that now they should be punished so heavily, when about a year ago they murmured for flesh as they did now; and he gave it them in the even, together with manna in the morning, without any punishment at all. But it is to be considered, that, as it was a greater fault to fall into the same sin again, after God had been so good to them; so they were not in such necessity now as they were then, when they were really pinched with hunger: whereas now they w^re fed with bread from heaven; and therefore cried for meat, not out of need, but wantonness. And it may be added, that they were not then so well taught as they had been since; by the giving of the law to them at Mount Sinai, and many other instructions from the house of God.

And he called the name of that place Kibrothhattaavah. That is, the Graves of Lust: because their wanton appetites threw them into those graves; for there, as it follows, they buried those that lusted. For, there they buried the people that lusted.] Not all. that lusted, for then all the people who were guilty of this, sin would have been buried; but all that died of the plague, » which was inflicted for this sin; who, perhaps, were those that began and headed this mutiny; or were most violent in it. j ■ i

And the people journeyed. When the cloud was taken up, (chap. jx. 17.) From Kibroth-hattaavah.] From whence they departed about the beginning of the fourth month, called Tammuz. Unto Hazeroth.] Another place in the wilderness of Paran; but how far from the former, station, whether a day’s journey or more, we do not find. And abode at Hazeroth.] There the cloud rested, and accordingly there they encamped. But we do not read how long: only we are sure they stayed there at least a week, (chap. xii. 15.) CHAP. XJI: