mh_parser/vol_split/4 - Numbers/Chapter 11.xml

<div2 id="Num.xii" n="xii" next="Num.xiii" prev="Num.xi" progress="68.42%" title="Chapter XI">
<h2 id="Num.xii-p0.1">N U M B E R S</h2>
<h3 id="Num.xii-p0.2">CHAP. XI.</h3>
<p class="intro" id="Num.xii-p1">Hitherto things had gone pretty well in Israel;
little interruption had been given to the methods of God's favour
to them since the matter of the golden calf; the people seemed
teachable in marshalling and purifying the camp, the princes devout
and generous in dedicating the altar, and there was good hope that
they would be in Canaan presently. But at this chapter begins a
melancholy scene; the measures are all broken, God has turned to be
their enemy, and fights against them—and it is sin that makes all
this mischief. I. Their murmurings kindled a fire among them, which
yet was soon quenched by the prayer of Moses, <scripRef id="Num.xii-p1.1" osisRef="Bible:Num.11.1-Num.11.3" parsed="|Num|11|1|11|3" passage="Nu 11:1-3">ver. 1-3</scripRef>. II. No sooner was the fire of
judgment quenched than the fire of sin breaks out again, and God
takes occasion from it to magnify both his mercy and his justice.
1. The people fret for want of flesh, <scripRef id="Num.xii-p1.2" osisRef="Bible:Num.11.4-Num.11.9" parsed="|Num|11|4|11|9" passage="Nu 11:4-9">ver. 4-9</scripRef>. 2. Moses frets for want of help,
<scripRef id="Num.xii-p1.3" osisRef="Bible:Num.11.10-Num.11.15" parsed="|Num|11|10|11|15" passage="Nu 11:10-15">ver. 10-15</scripRef>. Now, (1.)
God promises to gratify them both, to appoint help for Moses
(<scripRef id="Num.xii-p1.4" osisRef="Bible:Num.11.16-Num.11.17" parsed="|Num|11|16|11|17" passage="Nu 11:16,17">ver. 16, 17</scripRef>), and to
give the people flesh, <scripRef id="Num.xii-p1.5" osisRef="Bible:Num.11.18-Num.11.23" parsed="|Num|11|18|11|23" passage="Nu 11:18-23">ver.
18-23</scripRef>. And, (2.) He presently makes good both these
promises. For, [1.] The Spirit of God qualifies the seventy elders
for the government, <scripRef id="Num.xii-p1.6" osisRef="Bible:Num.11.24-Num.11.30" parsed="|Num|11|24|11|30" passage="Nu 11:24-30">ver.
24-30</scripRef>. [2.] The power of God brings quails to feast the
people, <scripRef id="Num.xii-p1.7" osisRef="Bible:Num.11.31-Num.11.32" parsed="|Num|11|31|11|32" passage="Nu 11:31,32">ver. 31, 32</scripRef>. Yet
[3.] The justice of God plagued them for their murmurings,
<scripRef id="Num.xii-p1.8" osisRef="Bible:Num.11.33-Num.11.35" parsed="|Num|11|33|11|35" passage="Nu 11:33-35">ver. 33</scripRef>, &amp;c.</p>
<scripCom id="Num.xii-p1.9" osisRef="Bible:Num.11" parsed="|Num|11|0|0|0" passage="Nu 11" type="Commentary"/>
<scripCom id="Num.xii-p1.10" osisRef="Bible:Num.11.1-Num.11.3" parsed="|Num|11|1|11|3" passage="Nu 11:1-3" type="Commentary"/><div class="Commentary" id="Bible:Num.11.1-Num.11.3">
<h4 id="Num.xii-p1.11">The Murmurings of the
Israelites. (<span class="smallcaps" id="Num.xii-p1.12">b. c.</span> 1490.)</h4>
<p class="passage" id="Num.xii-p2">1 And <i>when</i> the people complained, it
displeased the <span class="smallcaps" id="Num.xii-p2.1">Lord</span>: and the <span class="smallcaps" id="Num.xii-p2.2">Lord</span> heard <i>it;</i> and his anger was
kindled; and the fire of the <span class="smallcaps" id="Num.xii-p2.3">Lord</span>
burnt among them, and consumed <i>them that were</i> in the
uttermost parts of the camp.   2 And the people cried unto
Moses; and when Moses prayed unto the <span class="smallcaps" id="Num.xii-p2.4">Lord</span>, the fire was quenched.   3 And he
called the name of the place Taberah: because the fire of the <span class="smallcaps" id="Num.xii-p2.5">Lord</span> burnt among them.</p>
<p class="indent" id="Num.xii-p3">Here is, I. The people's sin. They
<i>complained,</i> <scripRef id="Num.xii-p3.1" osisRef="Bible:Num.11.1" parsed="|Num|11|1|0|0" passage="Nu 11:1"><i>v.</i>
1</scripRef>. <i>They were, as it were, complainers.</i> So it is
in the margin. There were some secret grudgings and discontents
among them, which as yet did not break out in an open mutiny. But
how great a matter did this little fire kindle! They had received
from God excellent laws and ordinances, and yet no sooner had they
departed from the mount of the Lord than they began to quarrel with
God himself. See in this, 1. The sinfulness of sin, which takes
occasion from the commandment to be the more provoking. 2. The
weakness of the law through the flesh, <scripRef id="Num.xii-p3.2" osisRef="Bible:Rom.8.3" parsed="|Rom|8|3|0|0" passage="Ro 8:3">Rom. viii. 3</scripRef>. The law discovered sin, but could
not destroy it; checked it, but could not conquer it. They
<i>complained.</i> Interpreters enquire what they complained of;
and truly, when they were furnished with so much matter for
thanksgiving, one may justly wonder where they found any matter for
complaint; it is probable that those who complained did not all
agree in the cause. Some perhaps complained that they were removed
from Mount Sinai, where they had been at rest so long, others that
they did not remove sooner: some complained of the weather, others
of the ways: some perhaps thought three days' journey was too long
a march, others thought it not long enough, because it did not
bring them into Canaan. When we consider how their camp was guided,
guarded, graced, what good victuals they had and good company, and
what care was taken of them in their marches that their feet should
not swell nor their clothes wear (<scripRef id="Num.xii-p3.3" osisRef="Bible:Deut.8.4" parsed="|Deut|8|4|0|0" passage="De 8:4">Deut.
viii. 4</scripRef>), we may ask, "What could have been done more
for a people to make them easy?" And yet they complained. Note,
Those that are of a fretful discontented spirit will always find
something or other to quarrel with, though the circumstances of
their outward condition be ever so favourable.</p>
<p class="indent" id="Num.xii-p4">II. God's just resentment of the affront
given to him by this sin: <i>The Lord heard it,</i> though it does
not appear that Moses did. Note, God is acquainted with the secret
frettings and murmurings of the heart, though they are
industriously concealed from men. What he took notice of his was
much displeased with, and his <i>anger was kindled.</i> Note,
Though God graciously gives us leave to complain to him when there
is cause (<scripRef id="Num.xii-p4.1" osisRef="Bible:Ps.142.2" parsed="|Ps|142|2|0|0" passage="Ps 142:2">Ps. cxlii. 2</scripRef>),
yet he is justly provoked, and takes it very ill, if we complain of
him when there is no cause: such conduct in our inferiors provokes
us.</p>
<p class="indent" id="Num.xii-p5">III. The judgment wherewith God chastised
them for this sin: <i>The fire of the Lord burnt among them,</i>
such flashes of fire from the cloud as had consumed Nadab and
Abihu. The fire of their wrath against God burned in their minds
(<scripRef id="Num.xii-p5.1" osisRef="Bible:Ps.39.3" parsed="|Ps|39|3|0|0" passage="Ps 39:3">Ps. xxxix. 3</scripRef>), and justly
does the fire of God's wrath fasten upon their bodies. We read of
their murmurings several times, when they came first out of Egypt,
<scripRef id="Num.xii-p5.2" osisRef="Bible:Exod.15.1-Exod.17.16" parsed="|Exod|15|1|17|16" passage="Ex 15:1-17:16">Exod. xv., and xvi., and
xvii.</scripRef>. But we do not read of any plagues inflicted on
them for their murmurings, as there were now; for now they had had
great experience of God's care of them, and therefore now to
distrust him was so much the more inexcusable. Now a <i>fire was
kindled against Jacob</i> (<scripRef id="Num.xii-p5.3" osisRef="Bible:Ps.78.21" parsed="|Ps|78|21|0|0" passage="Ps 78:21">Ps.
lxxviii. 21</scripRef>), but, to show how unwilling God was to
contend with them, it fastened on those only that were <i>in the
uttermost parts of the camp.</i> Thus God's judgments came upon
them gradually, that they might take warning.</p>
<p class="indent" id="Num.xii-p6">IV. Their cry to Moses, who was their tried
intercessor, <scripRef id="Num.xii-p6.1" osisRef="Bible:Num.11.2" parsed="|Num|11|2|0|0" passage="Nu 11:2"><i>v.</i> 2</scripRef>.
<i>When he slew them, then they sought him,</i> and made their
application to Moses to stand their friend. Note, 1. When we
complain without cause, it is just with God to give us cause to
complain. 2. Those that slight God's friends when they are in
prosperity would be glad to make them their friends when they are
in distress. <i>Father Abraham, send Lazarus.</i></p>
<p class="indent" id="Num.xii-p7">V. The prevalency of Moses's intercession
for them: <i>When Moses prayed unto the Lord</i> (he was always
ready to stand in the gap to turn away the wrath of God) God had
respect to him and his offering, and <i>the fire was quenched.</i>
By this it appears that God delights not in punishing, for, when he
has begun his controversy, he is soon prevailed with to let it
fall. Moses was one of those worthies who <i>by faith quenched the
violence of fire.</i></p>
<p class="indent" id="Num.xii-p8">VI. A new name given hereupon to the place,
to perpetuate the shame of a murmuring people and the honour of a
righteous God; the place was called <i>Taberah,</i> a
<i>burning</i> (<scripRef id="Num.xii-p8.1" osisRef="Bible:Num.11.3" parsed="|Num|11|3|0|0" passage="Nu 11:3"><i>v.</i>
3</scripRef>), that others might hear, and fear, and take warning
not to sin as they did, lest they should smart as they did,
<scripRef id="Num.xii-p8.2" osisRef="Bible:1Cor.10.10" parsed="|1Cor|10|10|0|0" passage="1Co 10:10">1 Cor. x. 10</scripRef>.</p>
</div><scripCom id="Num.xii-p8.3" osisRef="Bible:Num.11.4-Num.11.15" parsed="|Num|11|4|11|15" passage="Nu 11:4-15" type="Commentary"/><div class="Commentary" id="Bible:Num.11.4-Num.11.15">
<p class="passage" id="Num.xii-p9">4 And the mixt multitude that <i>was</i> among
them fell a lusting: and the children of Israel also wept again,
and said, Who shall give us flesh to eat?   5 We remember the
fish, which we did eat in Egypt freely; the cucumbers, and the
melons, and the leeks, and the onions, and the garlick:   6
But now our soul <i>is</i> dried away: <i>there is</i> nothing at
all, beside this manna, <i>before</i> our eyes.   7 And the
manna <i>was</i> as coriander seed, and the colour thereof as the
colour of bdellium.   8 <i>And</i> the people went about, and
gathered <i>it,</i> and ground <i>it</i> in mills, or beat
<i>it</i> in a mortar, and baked <i>it</i> in pans, and made cakes
of it: and the taste of it was as the taste of fresh oil.   9
And when the dew fell upon the camp in the night, the manna fell
upon it.   10 Then Moses heard the people weep throughout
their families, every man in the door of his tent: and the anger of
the <span class="smallcaps" id="Num.xii-p9.1">Lord</span> was kindled greatly; Moses
also was displeased.   11 And Moses said unto the <span class="smallcaps" id="Num.xii-p9.2">Lord</span>, Wherefore hast thou afflicted thy servant?
and wherefore have I not found favour in thy sight, that thou
layest the burden of all this people upon me?   12 Have I
conceived all this people? have I begotten them, that thou
shouldest say unto me, Carry them in thy bosom, as a nursing father
beareth the sucking child, unto the land which thou swarest unto
their fathers?   13 Whence should I have flesh to give unto
all this people? for they weep unto me, saying, Give us flesh, that
we may eat.   14 I am not able to bear all this people alone,
because <i>it is</i> too heavy for me.   15 And if thou deal
thus with me, kill me, I pray thee, out of hand, if I have found
favour in thy sight; and let me not see my wretchedness.</p>
<p class="indent" id="Num.xii-p10">These verses represent things sadly
unhinged and out of order in Israel, both the people and the prince
uneasy.</p>
<p class="indent" id="Num.xii-p11">I. Here is the people fretting, and
speaking against God himself (as it is interpreted, <scripRef id="Num.xii-p11.1" osisRef="Bible:Ps.78.19" parsed="|Ps|78|19|0|0" passage="Ps 78:19">Ps. lxxviii. 19</scripRef>), notwithstanding his
glorious appearances both to them and for them. Observe,</p>
<p class="indent" id="Num.xii-p12">1. Who were the criminals. (1.) The
<i>mixed multitude</i> began, they <i>fell a lusting,</i> <scripRef id="Num.xii-p12.1" osisRef="Bible:Num.11.4" parsed="|Num|11|4|0|0" passage="Nu 11:4"><i>v.</i> 4</scripRef>. The rabble that came with
them out of Egypt, expecting only the land of promise, but not a
state of probation in the way to it. They were hangers on, who took
hold of the skirts of the Jews, and would go with them only because
they knew not how to live at home, and were disposed to seek their
fortunes (as we say) abroad. These were the scabbed sheep that
infected the flock, the leaven that leavened the whole lump. Note,
A few factious, discontented, ill-natured people, may do a great
deal of mischief in the best societies, if great care be not taken
to discountenance them. Such as these are an <i>untoward
generation,</i> from which it is our wisdom to <i>save
ourselves,</i> <scripRef id="Num.xii-p12.2" osisRef="Bible:Acts.2.40" parsed="|Acts|2|40|0|0" passage="Ac 2:40">Acts ii. 40</scripRef>.
(2.) Even <i>the children of Israel</i> took the infection, as we
are informed, <scripRef id="Num.xii-p12.3" osisRef="Bible:Num.11.4" parsed="|Num|11|4|0|0" passage="Nu 11:4"><i>v.</i> 4</scripRef>.
The holy seed joined themselves to the people of these
abominations. The mixed multitude here spoken of were not numbered
with the children of Israel, but were set aside as a people God
made no account of; and yet the children of Israel, forgetting
their own character and distinction, herded themselves with them
and learned their way, as if the scum and outcasts of the camp were
to be the privy-counsellors of it. The children of Israel, a people
near to God and highly privileged, yet drawn into rebellion against
him! O how little honour has God in the world, when even the people
which he formed for himself, to show forth his praise, were so much
a dishonour to him! Therefore let none think that their external
professions and privileges will be their security either against
Satan's temptations to sin or God's judgments for sin. See
<scripRef id="Num.xii-p12.4" osisRef="Bible:1Cor.10.1-1Cor.10.2 Bible:1Cor.10.12" parsed="|1Cor|10|1|10|2;|1Cor|10|12|0|0" passage="1Co 10:1,2,12">1 Cor. x. 1, 2,
12</scripRef>.</p>
<p class="indent" id="Num.xii-p13">2. What was the crime: they lusted and
murmured. Though they had been lately corrected for this sin, and
many of them overthrown for it, as God overthrew Sodom and
Gomorrah, and the smell of the fire was still in their nostrils,
yet they returned to it. See <scripRef id="Num.xii-p13.1" osisRef="Bible:Prov.27.22" parsed="|Prov|27|22|0|0" passage="Pr 27:22">Prov.
xxvii. 22</scripRef>. (1.) They magnified the plenty and dainties
they had had in Egypt (<scripRef id="Num.xii-p13.2" osisRef="Bible:Num.11.5" parsed="|Num|11|5|0|0" passage="Nu 11:5"><i>v.</i>
5</scripRef>), as if God had done them a great deal of wrong in
taking them thence. While they were in Egypt they sighed by reason
of their burdens, for their lives were made bitter to them with
hard bondage; and yet now they talk of Egypt as if they had all
lived like princes there, when this serves as a colour for their
present discontent. But with what face can they talk of eating fish
in Egypt freely, or for nought, as if it cost them nothing, when
they paid so dearly for it with their hard service? They
<i>remember the cucumbers, and the melons, and the leeks, and the
onions, and the garlick</i> (precious stuff indeed to be fond of!),
but they do not remember the brick-kilns and the task-masters, the
voice of the oppressor and the smart of the whip. No, these are
forgotten by these ungrateful people. (2.) They were sick of the
good provision God had made for them, <scripRef id="Num.xii-p13.3" osisRef="Bible:Num.11.6" parsed="|Num|11|6|0|0" passage="Nu 11:6"><i>v.</i> 6</scripRef>. It was bread from heaven, angels'
food. To show how unreasonable their complaint was, it is here
described, <scripRef id="Num.xii-p13.4" osisRef="Bible:Num.11.7-Num.11.9" parsed="|Num|11|7|11|9" passage="Nu 11:7-9"><i>v.</i> 7-9</scripRef>.
It was good for food, and pleasant to the eye, every grain like an
orient pearl; it was wholesome food and nourishing; it was not to
be called <i>dry bread,</i> for it tasted like fresh oil; it was
agreeable (the Jews say, <scripRef id="Num.xii-p13.5" osisRef="Bible:Wis.16.20" parsed="|Wis|16|20|0|0" passage="Wisd. xvi. 20">Wisd. xvi. 20</scripRef>) to every man's
palate, and tasted as he would have it; and, though it was still
the same, yet, by the different ways of dressing it, it yielded
them a grateful variety; it cost them no money, nor care, for it
fell in the night, while they slept; and the labour of gathering it
was not worth speaking of; they lived upon free quarter, and yet
could talk of Egypt's cheapness and the fish they ate there freely.
Nay, which was much more valuable than all this, the manna came
from the immediate power and bounty of God, not from common
providence, but from special favour. It was, as God's compassion,
new every morning, always fresh, not as their food who live on
shipboard. While they lived on manna, they seemed to be exempted
from the curse which sin has brought on man, that in the <i>sweat
of his face should he eat bread.</i> And yet they speak of manna
with such scorn, as if it were not good enough to be meat for
swine: <i>Our soul is dried away.</i> They speak as if God dealt
hardly with them in allowing them no better food. At first they
admired it (<scripRef id="Num.xii-p13.6" osisRef="Bible:Exod.16.15" parsed="|Exod|16|15|0|0" passage="Ex 16:15">Exod. xvi. 15</scripRef>):
<i>What is this?</i> "What a curious precious thing is this!" But
now they despised it. Note, Peevish discontented minds will find
fault with that which has no fault in it but that it is too good
for them. It is very provoking to God to undervalue his favours,
and to put a <i>but</i> upon our common mercies. Nothing but manna!
Those that might be very happy often make themselves very miserable
by their discontents. (3.) They could not be satisfied unless they
had flesh to eat. They brought flocks and herds with them in great
abundance out of Egypt; but either they were covetous, and could
not find in their hearts to kill them, lest they should lessen
their flocks (they must have flesh as cheap as they had bread, or
they would not be pleased), or else they were curious, beef and
mutton would not please them; they must have something more nice
and delicate, like the fish they did eat in Egypt. Food would not
serve; they must be feasted. They had feasted with God upon the
peace-offerings which they had their share of; but it seems God did
not keep a table good enough for them, they must have daintier bits
than any that came to his altar. Note, It is an evidence of the
dominion of the carnal mind when we are solicitous to have all the
delights and satisfactions of sense wound up to the height of
pleasurableness. <i>Be not desirous of dainties,</i> <scripRef id="Num.xii-p13.7" osisRef="Bible:Prov.23.1-Prov.23.3" parsed="|Prov|23|1|23|3" passage="Pr 23:1-3">Prov. xxiii. 1-3</scripRef>. If God gives us
food convenient, we ought to be thankful, though we do not eat the
fat and drink the sweet. (4.) They distrusted the power and
goodness of God as insufficient for their supply: <i>Who will give
us flesh to eat?</i> taking it for granted that God could not. Thus
this question is commented up on, <scripRef id="Num.xii-p13.8" osisRef="Bible:Ps.78.19-Ps.78.20" parsed="|Ps|78|19|78|20" passage="Ps 78:19,20">Ps. lxxviii. 19, 20</scripRef>, <i>Can he provide
flesh also?</i> though he had given them flesh with their bread
once, when he saw fit (<scripRef id="Num.xii-p13.9" osisRef="Bible:Exod.16.13" parsed="|Exod|16|13|0|0" passage="Ex 16:13">Exod. xvi.
13</scripRef>), and they might have expected that he would do it
again, and in mercy, if, instead of murmuring, they had prayed.
Note, It is an offence to God to let our desires go beyond our
faith. (5.) They were eager and importunate in their desires; they
<i>lusted a lust,</i> so the word is, lusted greatly and greedily,
till they wept again for vexation. So childish were the children of
Israel, and so humoursome, that they cried because they had not
what they would have and when they would have it. They did not
offer up this desire to God, but would rather be beholden to any
one else than to him. We should not indulge ourselves in any desire
which we cannot in faith turn into prayer, as we cannot when we
<i>ask meat for our lust,</i> <scripRef id="Num.xii-p13.10" osisRef="Bible:Ps.78.18" parsed="|Ps|78|18|0|0" passage="Ps 78:18">Ps.
lxxviii. 18</scripRef>. For this sin the <i>anger of the Lord was
kindled greatly against them,</i> which is written for our
admonition, that we should not <i>lust after evil things as they
lusted,</i> <scripRef id="Num.xii-p13.11" osisRef="Bible:1Cor.10.6" parsed="|1Cor|10|6|0|0" passage="1Co 10:6">1 Cor. x. 6</scripRef>.
(6.) Flesh is good food, and may lawfully be eaten; yet they are
said to lust after evil things. What is lawful of itself becomes
evil to us when it is what God does not allot to us and yet we
eagerly desire it.</p>
<p class="indent" id="Num.xii-p14">II. Moses himself, though so meek and good
a man, is uneasy upon this occasion: <i>Moses also was
displeased.</i> Now, 1. It must be confessed that the provocation
was very great. These murmurings of theirs reflected great
dishonour upon God, and Moses laid to heart the reproaches cast on
himself; they knew that he did his utmost for their good, and that
he neither did nor could do any thing without a divine appointment;
and yet to be thus continually teased and clamoured against by an
unreasonable ungrateful people would break in upon the temper even
of Moses himself. God considered this, and therefore we do not find
that he chided him for his uneasiness. 2. Yet Moses expressed
himself otherwise than became him upon this provocation, and came
short of his duty both to God and Israel in these expostulations.
(1.) He undervalues the honour God had put upon him, in making him
the illustrious minister of his power and grace, in the deliverance
and guidance of that peculiar people, which might have been
sufficient to balance the burden. (2.) He complains too much of a
sensible grievance, and lays too near his heart a little noise and
fatigue. If he could not bear the toil of government, which was but
running with the footman, how would he bear the terrors of war,
which was contending with horses? He might easily have furnished
himself with considerations enough to enable him to slight their
clamours, and make nothing of them. (3.) He magnifies his own
performances, that <i>all the burden of the people lay upon
him;</i> whereas God himself did in effect ease him of all the
burden. Moses needed not to be in care to provide quarters for
them, or victuals; God did all. And, if any difficult case
happened, he needed not to be in any perplexity, while he had the
oracle to consult, and in it the divine wisdom to direct him, the
divine authority to back him and bear him out, and almighty power
itself to dispense rewards and punishments. (4.) He is not so
sensible as he ought to be of the obligation he lay under, by
virtue of the divine commission and command, to do the utmost he
could for his people, when he suggests that because they were not
the children of his body therefore he was not concerned to take a
fatherly care of them, though God himself, who might employ him as
he pleased, had appointed him to be a father to them. (5.) He takes
too much to himself when he asks, <i>Whence should I have flesh to
give them</i> (<scripRef id="Num.xii-p14.1" osisRef="Bible:Num.11.13" parsed="|Num|11|13|0|0" passage="Nu 11:13"><i>v.</i>
13</scripRef>), as if he were the housekeeper, and not God.
<i>Moses gave them not the bread,</i> <scripRef id="Num.xii-p14.2" osisRef="Bible:John.6.32" parsed="|John|6|32|0|0" passage="Joh 6:32">John vi. 32</scripRef>. Nor was it expected that he
should give them the flesh, but as an instrument in God's hand; and
if he meant, "Whence should God have it for them?" he too much
limited the power of the Holy One of Israel. (6.) He speaks
distrustfully of the divine grace when he despairs of being <i>able
to bear all this people,</i> <scripRef id="Num.xii-p14.3" osisRef="Bible:Num.11.14" parsed="|Num|11|14|0|0" passage="Nu 11:14"><i>v.</i>
14</scripRef>. Had the work been much less, he could not have gone
through it in his own strength; but had it been much greater,
through God strengthening him, he might have done it. (7.) It was
worst of all passionately to wish for death, and desire to be
killed out of hand, because just at this time his life was made a
little uneasy to him, <scripRef id="Num.xii-p14.4" osisRef="Bible:Num.11.15" parsed="|Num|11|15|0|0" passage="Nu 11:15"><i>v.</i>
15</scripRef>. Is this Moses? Is this the meekest of all the men on
the earth? The best have their infirmities, and fail sometimes in
the exercise of that grace for which they are most eminent. But God
graciously overlooked Moses's passion at this time, and therefore
we must not be severe in our animadversions upon it, but pray,
<i>Lord, lead us not into temptation.</i></p>
</div><scripCom id="Num.xii-p14.5" osisRef="Bible:Num.11" parsed="|Num|11|0|0|0" passage="Nu 11" type="Commentary"/>
<scripCom id="Num.xii-p14.6" osisRef="Bible:Num.11.16-Num.11.23" parsed="|Num|11|16|11|23" passage="Nu 11:16-23" type="Commentary"/><div class="Commentary" id="Bible:Num.11.16-Num.11.23">
<h4 id="Num.xii-p14.7">Assistance Provided for
Moses. (<span class="smallcaps" id="Num.xii-p14.8">b. c.</span> 1490.)</h4>
<p class="passage" id="Num.xii-p15">16 And the <span class="smallcaps" id="Num.xii-p15.1">Lord</span>
said unto Moses, Gather unto me seventy men of the elders of
Israel, whom thou knowest to be the elders of the people, and
officers over them; and bring them unto the tabernacle of the
congregation, that they may stand there with thee.   17 And I
will come down and talk with thee there: and I will take of the
spirit which <i>is</i> upon thee, and will put <i>it</i> upon them;
and they shall bear the burden of the people with thee, that thou
bear <i>it</i> not thyself alone.   18 And say thou unto the
people, Sanctify yourselves against to morrow, and ye shall eat
flesh: for ye have wept in the ears of the <span class="smallcaps" id="Num.xii-p15.2">Lord</span>, saying, Who shall give us flesh to eat?
for <i>it was</i> well with us in Egypt: therefore the <span class="smallcaps" id="Num.xii-p15.3">Lord</span> will give you flesh, and ye shall eat.
  19 Ye shall not eat one day, nor two days, nor five days,
neither ten days, nor twenty days;   20 <i>But</i> even a
whole month, until it come out at your nostrils, and it be
loathsome unto you: because that ye have despised the <span class="smallcaps" id="Num.xii-p15.4">Lord</span> which <i>is</i> among you, and have wept
before him, saying, Why came we forth out of Egypt?   21 And
Moses said, The people, among whom I <i>am,</i> <i>are</i> six
hundred thousand footmen; and thou hast said, I will give them
flesh, that they may eat a whole month.   22 Shall the flocks
and the herds be slain for them, to suffice them? or shall all the
fish of the sea be gathered together for them, to suffice them?
  23 And the <span class="smallcaps" id="Num.xii-p15.5">Lord</span> said unto
Moses, Is the <span class="smallcaps" id="Num.xii-p15.6">Lord</span>'s hand waxed
short? thou shalt see now whether my word shall come to pass unto
thee or not.</p>
<p class="indent" id="Num.xii-p16">We have here God's gracious answer to both
the foregoing complaints, wherein his goodness takes occasion from
man's badness to appear so much the more illustrious.</p>
<p class="indent" id="Num.xii-p17">I. Provision is made for the redress of the
grievances Moses complains of. If he find the weight of government
lie too heavy upon him, though he was a little too passionate in
his remonstrance, yet he shall be eased, not by being discarded
from the government himself, as he justly might have been if God
had been extreme to mark what he said amiss, but by having
assistants appointed him, who should be, as the apostle speaks
(<scripRef id="Num.xii-p17.1" osisRef="Bible:1Cor.12.28" parsed="|1Cor|12|28|0|0" passage="1Co 12:28">1 Cor. xii. 28</scripRef>),
<i>helps, governments</i> (that is, helps in government), not at
all to lesson or eclipse his honour, but to make the work more easy
to him, and to <i>bear the burden of the people with him.</i> And
that this provision might be both agreeable and really
serviceable,</p>
<p class="indent" id="Num.xii-p18">1. Moses is directed to nominate the
persons, <scripRef id="Num.xii-p18.1" osisRef="Bible:Num.11.16" parsed="|Num|11|16|0|0" passage="Nu 11:16"><i>v.</i> 16</scripRef>. The
people were too hot and heady and tumultuous to be entrusted with
the election; Moses must please himself in the choice, that he may
not afterwards complain. The number he is to choose is seventy men,
according to the number of the souls that went down into Egypt. He
must choose such as he knew to be elders, that is, wise and
experienced men. Those that had acquitted themselves best, as
<i>rulers of thousands and hundreds</i> (<scripRef id="Num.xii-p18.2" osisRef="Bible:Exod.18.25" parsed="|Exod|18|25|0|0" passage="Ex 18:25">Exod. xviii. 25</scripRef>), purchase to themselves now
this good degree. "Choose such as thou knowest to be elders indeed,
and not in name only, officers that execute their office." We read
of the same number of elders (<scripRef id="Num.xii-p18.3" osisRef="Bible:Exod.24.1" parsed="|Exod|24|1|0|0" passage="Ex 24:1">Exod.
xxiv. 1</scripRef>) that went up with Moses to Mount Sinai, but
they were distinguished only for that occasion, these for a
perpetuity; and, according to this constitution, the Sanhedrim, or
great council of the Jews, which in after ages sat at Jerusalem,
and was the highest court of judgment among them, consisted of
seventy men. Our Saviour seems to have had an eye to it in the
choice of seventy disciples, who were to be assistants to the
apostles, <scripRef id="Num.xii-p18.4" osisRef="Bible:Luke.10.1-Luke.10.24" parsed="|Luke|10|1|10|24" passage="Lu 10:1-24">Luke x.</scripRef></p>
<p class="indent" id="Num.xii-p19">2. God promises to qualify them. If they
were not found fit for the employ, they should be made fit, else
they might prove more a hindrance than a help to Moses, <scripRef id="Num.xii-p19.1" osisRef="Bible:Num.11.17" parsed="|Num|11|17|0|0" passage="Nu 11:17"><i>v.</i> 17</scripRef>. Though Moses had talked
too boldly with God, yet God does not therefore break off communion
with him; he bears a great deal with us, and we must with one
another: <i>I will come down</i> (said God) <i>and talk with
thee,</i> when thou art more calm and composed; <i>and I will take
of the same spirit</i> of wisdom, and piety, and courage, <i>that
is upon thee,</i> and <i>put it upon them.</i> Not that Moses had
the less of the Spirit for their sharing, nor that they were hereby
made equal with him; Moses was still unequalled (<scripRef id="Num.xii-p19.2" osisRef="Bible:Deut.34.10" parsed="|Deut|34|10|0|0" passage="De 34:10">Deut. xxxiv. 10</scripRef>), but they were clothed with
a spirit of government proportionable to their place, and with a
spirit of prophecy to prove their divine call to it, the government
being a Theocracy. Note, (1.) Those whom God employs in any service
he qualifies for it, and those that are not in some measure
qualified cannot think themselves duly called. (2.) All good
qualifications are from God; every <i>perfect gift is from the
Father of lights.</i></p>
<p class="indent" id="Num.xii-p20">II. Even the humour of the discontented
people shall be gratified too, that every mouth may be stopped.
They are ordered to <i>sanctify themselves</i> (<scripRef id="Num.xii-p20.1" osisRef="Bible:Num.11.18" parsed="|Num|11|18|0|0" passage="Nu 11:18"><i>v.</i> 18</scripRef>), that is, to put themselves
into a posture to receive such a proof of God's power as should be
a token both of mercy and judgment. <i>Prepare to meet thy God, O
Israel,</i> <scripRef id="Num.xii-p20.2" osisRef="Bible:Amos.4.12" parsed="|Amos|4|12|0|0" passage="Am 4:12">Amos iv. 12</scripRef>.</p>
<p class="indent" id="Num.xii-p21">1. God promises (shall I say?)—he
threatens rather, that they shall have their fill of flesh, that
for a month together they shall not only be fed, but feasted, with
flesh, besides their daily manna; and, if they have not a better
government of their appetites than now it appears they have they
shall be surfeited with it (<scripRef id="Num.xii-p21.1" osisRef="Bible:Num.11.19-Num.11.20" parsed="|Num|11|19|11|20" passage="Nu 11:19,20"><i>v.</i> 19, 20</scripRef>): You shall eat <i>till
it come out at your nostrils, and become loathsome to you.</i> See
here, (1.) The vanity of all the delights of sense; they will cloy,
but not satisfy: spiritual pleasures are the contrary. As the world
passes away, so do the lusts of it, <scripRef id="Num.xii-p21.2" osisRef="Bible:1John.2.17" parsed="|1John|2|17|0|0" passage="1Jo 2:17">1
John ii. 17</scripRef>. What was greedily coveted in a little time
comes to be nauseated. (2.) What brutish sins (and worse than
brutish) gluttony and drunkenness are; they put a force upon
nature, and make that the sickness of the body which should be its
health; they are sins that are their own punishments, and yet not
the worst that attend them. (3.) What a righteous thing it is with
God to make that loathsome to men which they have inordinately
lusted after. God could make them despise flesh as much as they had
despised manna.</p>
<p class="indent" id="Num.xii-p22">2. Moses objects the improbability of
making good this word, <scripRef id="Num.xii-p22.1" osisRef="Bible:Num.11.21-Num.11.22" parsed="|Num|11|21|11|22" passage="Nu 11:21,22"><i>v.</i>
21, 22</scripRef>. It is an objection like that which the disciples
made, <scripRef id="Num.xii-p22.2" osisRef="Bible:Mark.8.4" parsed="|Mark|8|4|0|0" passage="Mk 8:4">Mark viii. 4</scripRef>, <i>Whence
can a man satisfy these men?</i> Some excuse Moses here, and
construe what he says as only a modest enquiry which way the supply
must be expected; but it savours too much of diffidence and
distrust of God to be justified. He objects the number of the
people, as if he that provided bread for them all could not, by the
same unlimited power, provide flesh, too. He reckons it must be the
flesh either of beasts or fishes, because they are the most bulky
animals, little thinking that the flesh of birds, little birds,
should serve the purpose. God sees not as man sees, but his
thoughts are above ours. He objects the greediness of the people's
desires in that word, <i>to suffice them.</i> Note, Even true and
great believers sometimes find it hard to trust God under the
discouragements of second causes, and <i>against hope to believe in
hope.</i> Moses himself could scarcely forbear saying, <i>Can God
furnish a table in the wilderness?</i> when this had become the
common cry. No doubt this was his infirmity.</p>
<p class="indent" id="Num.xii-p23">3. God gives a short but sufficient answer
to the objection in that question, <i>Has the Lord's hand waxed
short?</i> <scripRef id="Num.xii-p23.1" osisRef="Bible:Num.11.23" parsed="|Num|11|23|0|0" passage="Nu 11:23"><i>v.</i> 23</scripRef>. If
Moses had remembered <i>the years of the right hand of the Most
High,</i> he would not have started all these difficulties;
therefore God reminds him of them, intimating that this objection
reflected upon the divine power, of which he himself had been so
often, not only the witness, but the instrument. Had he forgotten
what wonders the divine power had wrought for that people, when it
inflicted the plagues of Egypt, divided the sea, broached the rock,
and rained bread from heaven? Had that power abated? Was God weaker
than he used to be? Or was he tired with what he had done? Whatever
our unbelieving hearts may suggest to the contrary, it is certain,
(1.) That God's hand is not short; his power cannot be restrained
in the exerting of itself by any thing but his own will; with him
nothing is impossible. That hand is not short which measures the
waters, metes out the heavens (<scripRef id="Num.xii-p23.2" osisRef="Bible:Isa.40.12" parsed="|Isa|40|12|0|0" passage="Isa 40:12">Isa.
xl. 12</scripRef>), and grasps the winds, <scripRef id="Num.xii-p23.3" osisRef="Bible:Prov.30.4" parsed="|Prov|30|4|0|0" passage="Pr 30:4">Prov. xxx. 4</scripRef>. (2.) That it has not waxed
short. He is as strong as ever he was, <i>fainteth not, neither is
weary.</i> And this is sufficient to silence all our distrusts when
means fail us, <i>Is any thing too hard for the Lord?</i> God here
brings Moses to this first principle, sets him back in his lesson,
to learn the ancient name of God, <i>The Lord God Almighty,</i> and
puts the proof upon the issue: <i>Thou shalt see whether my word
shall come to pass or not.</i> This magnifies God's word above all
his name, that his works never come short of it. If he speaks, it
is done.</p>
</div><scripCom id="Num.xii-p23.4" osisRef="Bible:Num.11.24-Num.11.30" parsed="|Num|11|24|11|30" passage="Nu 11:24-30" type="Commentary"/><div class="Commentary" id="Bible:Num.11.24-Num.11.30">
<h4 id="Num.xii-p23.5">God Promises the People Flesh; The Case of
Eldad and Medad. (<span class="smallcaps" id="Num.xii-p23.6">b. c.</span> 1490.)</h4>
<p class="passage" id="Num.xii-p24">24 And Moses went out, and told the people the
words of the <span class="smallcaps" id="Num.xii-p24.1">Lord</span>, and gathered the
seventy men of the elders of the people, and set them round about
the tabernacle.   25 And the <span class="smallcaps" id="Num.xii-p24.2">Lord</span> came down in a cloud, and spake unto him,
and took of the spirit that <i>was</i> upon him, and gave <i>it</i>
unto the seventy elders: and it came to pass, <i>that,</i> when the
spirit rested upon them, they prophesied, and did not cease.  
26 But there remained two <i>of the</i> men in the camp, the name
of the one <i>was</i> Eldad, and the name of the other Medad: and
the spirit rested upon them; and they <i>were</i> of them that were
written, but went not out unto the tabernacle: and they prophesied
in the camp.   27 And there ran a young man, and told Moses,
and said, Eldad and Medad do prophesy in the camp.   28 And
Joshua the son of Nun, the servant of Moses, <i>one</i> of his
young men, answered and said, My lord Moses, forbid them.   29
And Moses said unto him, Enviest thou for my sake? would God that
all the <span class="smallcaps" id="Num.xii-p24.3">Lord</span>'s people were prophets,
<i>and</i> that the <span class="smallcaps" id="Num.xii-p24.4">Lord</span> would put
his spirit upon them!   30 And Moses gat him into the camp, he
and the elders of Israel.</p>
<p class="indent" id="Num.xii-p25">We have here the performance of God's word
to Moses, that he should have help in the government of Israel.</p>
<p class="indent" id="Num.xii-p26">I. Here is the case of the seventy
privy-counsellors in general. Moses, though a little disturbed by
the tumult of the people, yet was thoroughly composed by the
communion he had with God, and soon came to himself again. And
according as the matter was concerted, 1. He did his part; he
presented the seventy elders before the Lord, round the tabernacle
(<scripRef id="Num.xii-p26.1" osisRef="Bible:Num.11.24" parsed="|Num|11|24|0|0" passage="Nu 11:24"><i>v.</i> 24</scripRef>), that they
might there stand ready to receive the grace of God, in the place
where he manifested himself, and that the people also might be
witnesses of their solemn call. Note, Those that expect favour from
God must humbly offer themselves and their service to him. 2. God
was not wanting to do his part. <i>He gave of his Spirit to the
seventy elders</i> (<scripRef id="Num.xii-p26.2" osisRef="Bible:Num.11.25" parsed="|Num|11|25|0|0" passage="Nu 11:25"><i>v.</i>
25</scripRef>), which enabled those whose capacities and education
set them but on a level with their neighbours of a sudden to say
and do that which was extraordinary, and which proved them to be
actuated by divine inspiration: they prophesied, and did not cease
all that day, and (some think) only that day. They discoursed to
the people of the things of God, and perhaps commented upon the law
they had lately received with admirable clearness, and fulness, and
readiness, and aptness of expression, so that all who heard them
might see and say that <i>God was with them of a truth;</i> see
<scripRef id="Num.xii-p26.3" osisRef="Bible:1Cor.14.24-1Cor.14.25" parsed="|1Cor|14|24|14|25" passage="1Co 14:24,25">1 Cor. xiv. 24, 25</scripRef>.
Thus, long afterwards, Saul was marked for the government by the
gift of prophecy, which came upon him for a day and a night,
<scripRef id="Num.xii-p26.4" osisRef="Bible:1Sam.10.6 Bible:1Sam.10.11" parsed="|1Sam|10|6|0|0;|1Sam|10|11|0|0" passage="1Sa 10:6,11">1 Sam. x. 6, 11</scripRef>. When
Moses was to fetch Israel out of Egypt, Aaron was appointed to be
his prophet, <scripRef id="Num.xii-p26.5" osisRef="Bible:Exod.7.1" parsed="|Exod|7|1|0|0" passage="Ex 7:1">Exod. vii. 1</scripRef>.
But, now that God had called Aaron to other work, in his room Moses
has seventy prophets to attend him. Note, Those are fittest to rule
in God's Israel that are well acquainted with divine things and are
apt to teach to edification.</p>
<p class="indent" id="Num.xii-p27">II. Here is the particular case of two of
them, <i>Eldad</i> and <i>Medad,</i> probably two brothers.</p>
<p class="indent" id="Num.xii-p28">1. They were nominated by Moses to be
assistants in the government, but they <i>went not out unto the
tabernacle</i> as the rest did, <scripRef id="Num.xii-p28.1" osisRef="Bible:Num.11.26" parsed="|Num|11|26|0|0" passage="Nu 11:26"><i>v.</i> 26</scripRef>. Calvin conjectures that the
summons was sent them, but that it did not find them, they being
somewhere out of the way; so that, though they were written, yet
they were not called. Most think that they declined coming to the
tabernacle out of an excess of modesty and humility; being sensible
of their own weakness and unworthiness, they desired to be excused
from coming into the government. Their principle was their praise,
but their practice in not obeying orders was their fault.</p>
<p class="indent" id="Num.xii-p29">2. The Spirit of God found them out in the
camp, where they were hidden among the stuff, and there they
prophesied, that is, they exercised their gift of praying,
preaching, and praising God, in some private tent. Note, The Spirit
of God is not tied to the tabernacle, but, <i>like the wind, blows
where he listeth,</i> <scripRef id="Num.xii-p29.1" osisRef="Bible:John.3.8" parsed="|John|3|8|0|0" passage="Joh 3:8">John iii.
8</scripRef>. <i>Whither can we go from that Spirit?</i> There was
a special providence in it that these two should be absent, for
thus it appeared that it was indeed a divine Spirit which the
elders were actuated by, and that Moses gave them not that Spirit,
but God himself. They modestly declined preferment, but God forced
it upon them; nay, they have the honour of being <i>named,</i>
which the rest have not: for those that humble themselves shall be
exalted, and those are most fit for government who are least
ambitious of it.</p>
<p class="indent" id="Num.xii-p30">3. Information of this was given to Moses
(<scripRef id="Num.xii-p30.1" osisRef="Bible:Num.11.27" parsed="|Num|11|27|0|0" passage="Nu 11:27"><i>v.</i> 27</scripRef>): "<i>Eldad
and Medad do prophesy in the camp;</i> there is a conventicle in
such a tent, and Eldad and Medad are holding forth there, from
under the inspection and presidency of Moses, and out of the
communion of the rest of the elders." Whoever the person was that
brought the tidings, he seems to have looked upon it as an
irregularity.</p>
<p class="indent" id="Num.xii-p31">4. Joshua moved to have them silenced:
<i>My lord Moses, forbid them,</i> <scripRef id="Num.xii-p31.1" osisRef="Bible:Num.11.28" parsed="|Num|11|28|0|0" passage="Nu 11:28"><i>v.</i> 28</scripRef>. It is probable that Joshua
himself was one of the seventy, which made him the more jealous for
the honour of their order. He takes it for granted that they were
not under any necessitating impulse, <i>for the spirit of the
prophets is subject to the prophets,</i> and therefore he would
have them either not to prophesy at all or to come to the
tabernacle and prophesy in concert with the rest. He does not
desire that they should be punished for what they had done, but
only restrained for the future. This motion he made from a good
principle, not out of any personal dislike to Eldad and Medad, but
out of an honest zeal for that which he apprehended to be the unity
of the church, and concern for the honour of God and Moses.</p>
<p class="indent" id="Num.xii-p32">5. Moses rejected the motion, and reproved
him that made it (<scripRef id="Num.xii-p32.1" osisRef="Bible:Num.11.29" parsed="|Num|11|29|0|0" passage="Nu 11:29"><i>v.</i>
29</scripRef>): "<i>Enviest thou for my sake?</i> Thou knowest not
what manner of spirit thou art of." Though Joshua was Moses's
particular friend and confidant, though he said this out of a
respect to Moses, whose honour he was very loth to see lessened by
the call of those elders, yet Moses reproves him, and in him all
that show such a spirit. (1.) We must not secretly grieve at the
gifts, graces, and usefulness of others. It was the fault of John's
disciples that they envied Christ's honour because it shaded their
master's, <scripRef id="Num.xii-p32.2" osisRef="Bible:John.3.26-John.3.36" parsed="|John|3|26|3|36" passage="Joh 3:26-36">John iii. 26</scripRef>,
&amp;c. (2.) We must not be transported into heats against the
weaknesses and infirmities of others. Granting that Eldad and Medad
were guilty of an irregularity, yet Joshua was too quick and too
warm upon them. Our zeal must always be tempered with the meekness
of wisdom: the righteousness of God needs not the wrath of man,
<scripRef id="Num.xii-p32.3" osisRef="Bible:Jas.1.20" parsed="|Jas|1|20|0|0" passage="Jam 1:20">Jam. i. 20</scripRef>. (3.) We must
not make even the best and most useful men heads of a party. Paul
would not have his name made use of to patronise a faction,
<scripRef id="Num.xii-p32.4" osisRef="Bible:1Cor.1.12-1Cor.1.13" parsed="|1Cor|1|12|1|13" passage="1Co 1:12,13">1 Cor. i. 12, 13</scripRef>. (4.)
We must not be forward to condemn and silence those that differ
from us, as if they did not follow Christ because they do not
follow <i>him with us,</i> <scripRef id="Num.xii-p32.5" osisRef="Bible:Mark.9.38" parsed="|Mark|9|38|0|0" passage="Mk 9:38">Mark ix.
38</scripRef>. Shall we reject those whom Christ has owned, or
restrain any from doing good because they are not in every thing of
our mind? Moses was of another spirit; so far from silencing these
two, and quenching the Spirit in them, he wished <i>all the Lord's
people were prophets,</i> that is, that he would <i>put his Spirit
upon them.</i> Not that he would have any set up for prophets that
were not duly qualified, or that he expected that the Spirit of
prophecy should be made thus common; but thus he expresses the love
and esteem he had for <i>all the Lord's people,</i> the complacency
he took in the gifts of others, and how far he was from being
displeased at Eldad and Medad's prophesying from under his eye.
Such an excellent spirit as this blessed Paul was of, rejoicing
that Christ was preached, though it was by those who therein
intended to <i>add affliction to his bonds,</i> <scripRef id="Num.xii-p32.6" osisRef="Bible:Phil.1.16" parsed="|Phil|1|16|0|0" passage="Php 1:16">Phil. i. 16</scripRef>. We ought to be pleased that God
is served and glorified, and good done, though to the lessening of
our credit and the credit of our way.</p>
<p class="indent" id="Num.xii-p33">6. The elders, now newly ordained,
immediately entered upon their administration (<scripRef id="Num.xii-p33.1" osisRef="Bible:Num.11.30" parsed="|Num|11|30|0|0" passage="Nu 11:30"><i>v.</i> 30</scripRef>); when their call was
sufficiently attested by their prophesying, they went with Moses to
the camp, and applied themselves to business. Having received the
gift, they <i>ministered the same as good stewards.</i> And now
Moses was pleased that he had so many to share with him in his work
and honour. And, (1.) Let the testimony of Moses be credited by
those who desire to be in power, that government is a burden. It is
a burden of care and trouble to those who make conscience of the
duty of it; and to those who do not it will prove a heavier burden
in the day of account, when they fall under the doom of the
unprofitable servant that buried his talent. (2.) Let the example
of Moses be imitated by those that are in power; let them not
despise the advice and assistance of others, but desire it, and be
thankful for it, not coveting to monopolize wisdom and power. In
the multitude of counsellors there is safety.</p>
</div><scripCom id="Num.xii-p33.2" osisRef="Bible:Num.11.31-Num.11.35" parsed="|Num|11|31|11|35" passage="Nu 11:31-35" type="Commentary"/><div class="Commentary" id="Bible:Num.11.31-Num.11.35">
<h4 id="Num.xii-p33.3">The Quails. (<span class="smallcaps" id="Num.xii-p33.4">b. c.</span> 1490.)</h4>
<p class="passage" id="Num.xii-p34">31 And there went forth a wind from the <span class="smallcaps" id="Num.xii-p34.1">Lord</span>, and brought quails from the sea, and
let <i>them</i> fall by the camp, as it were a day's journey on
this side, and as it were a day's journey on the other side, round
about the camp, and as it were two cubits <i>high</i> upon the face
of the earth.   32 And the people stood up all that day, and
all <i>that</i> night, and all the next day, and they gathered the
quails: he that gathered least gathered ten homers: and they spread
<i>them</i> all abroad for themselves round about the camp.  
33 And while the flesh <i>was</i> yet between their teeth, ere it
was chewed, the wrath of the <span class="smallcaps" id="Num.xii-p34.2">Lord</span>
was kindled against the people, and the <span class="smallcaps" id="Num.xii-p34.3">Lord</span> smote the people with a very great plague.
  34 And he called the name of that place Kibroth-hattaavah:
because there they buried the people that lusted.   35
<i>And</i> the people journeyed from Kibroth-hattaavah unto
Hazeroth; and abode at Hazeroth.</p>
<p class="indent" id="Num.xii-p35">God, having performed his promise to Moses
by giving him assessors in the government, thereby proving the
power he has over the spirits of men by his Spirit, he here
performs his promise to the people by giving them flesh, proving
thereby his power over the inferior creatures and his dominion in
the kingdom of nature. Observe, 1. How the people were gratified
with flesh in abundance: <i>A wind</i> (a south-east wind, as
appears, <scripRef id="Num.xii-p35.1" osisRef="Bible:Ps.78.26" parsed="|Ps|78|26|0|0" passage="Ps 78:26">Ps. lxxviii. 26</scripRef>)
<i>brought quails,</i> <scripRef id="Num.xii-p35.2" osisRef="Bible:Num.11.31" parsed="|Num|11|31|0|0" passage="Nu 11:31"><i>v.</i>
31</scripRef>. It is uncertain what sort of animals they were; the
psalmist calls them <i>feathered fowl,</i> or <i>fowl of wing.</i>
The learned bishop Patrick inclines to agree with some modern
writers, who think they were <i>locusts,</i> a delicious sort of
food well known in those parts, the rather because they were
brought with a wind, lay in heaps, and were dried in the sun for
use. Whatever they were, they answered the intention, they served
for a month's feast for Israel, such an indulgent Father was God to
his froward family. Locusts, that had been a plague to fruitful
Egypt, feeding upon the fruits, were a blessing to a barren
wilderness, being themselves fed upon. 2. How greedy they were of
this flesh that God sent them. They <i>flew upon the spoil</i> with
an unsatiable appetite, not regarding what Moses had told them from
God, that they would surfeit upon it, <scripRef id="Num.xii-p35.3" osisRef="Bible:Num.11.32" parsed="|Num|11|32|0|0" passage="Nu 11:32"><i>v.</i> 32</scripRef>. Two days and a night they were
at it, gathering flesh, till every master of a family had brought
home ten homers (that is, ten ass-loads) at least. David longed for
the water of the well of Bethlehem, but would not drink it when he
had it, because it was obtained by venturing; much more reason
these Israelites had to refuse this flesh, which was obtained by
murmuring, and which, they might easily perceive, by what Moses
said, was given them in anger; but those that are under the power
of a carnal mind will have their lusts fulfilled, though it be to
the certain damage and ruin of their precious souls. 3. How dearly
they paid for their feasts, when it came into the reckoning: <i>The
Lord smote them with a very great plague</i> (<scripRef id="Num.xii-p35.4" osisRef="Bible:Num.11.33" parsed="|Num|11|33|0|0" passage="Nu 11:33"><i>v.</i> 33</scripRef>), some bodily disease, which
probably was the effect of their surfeit, and was the death of many
of them, and those, it is likely, the ringleaders in the mutiny.
Note, God often grants the desires of his own people in love. He
<i>gave them their request,</i> but <i>sent leanness into their
soul,</i> <scripRef id="Num.xii-p35.5" osisRef="Bible:Ps.16.15" parsed="|Ps|16|15|0|0" passage="Ps 16:15">Ps. xvi. 15</scripRef>. By
all that was said to them they <i>were not estranged from their
lusts,</i> and therefore, <i>while the meat was in their mouths,
the wrath of God came upon them,</i> <scripRef id="Num.xii-p35.6" osisRef="Bible:Ps.78.30-Ps.78.31" parsed="|Ps|78|30|78|31" passage="Ps 78:30,31">Ps. lxxviii. 30, 31</scripRef>. What we inordinately
desire, if we obtain it (we have reason to fear), will be some way
or other a grief and cross to us. God satiated them first, and then
plagued them, (1.) To save the reputation of his own power, that it
might not be said, "He would not have cut them off had he been able
to supply them." And, (2.) To show us the meaning of the prosperity
of sinners; it is their preparation for ruin, they are fed as an ox
for the slaughter. <i>Lastly,</i> The remembrance of this is
preserved in the name given to the place, <scripRef id="Num.xii-p35.7" osisRef="Bible:Num.11.34" parsed="|Num|11|34|0|0" passage="Nu 11:34"><i>v.</i> 34</scripRef>. Moses called it
<i>Kibroth-hattaavah,</i> the <i>graves of lusters</i> or <i>of
lust.</i> And well it had been if these graves of Israel's lusters
had proved the graves of Israel's lust: the warning was designed to
be so, but it had not its due effect, for it follows (<scripRef id="Num.xii-p35.8" osisRef="Bible:Ps.78.32" parsed="|Ps|78|32|0|0" passage="Ps 78:32">Ps. lxxviii. 32</scripRef>), <i>For all this,
they sinned still.</i></p>
</div></div2>