A. M. 2514. B. C. 1490. us, and we will do thee good: for hath spoken good concerning Israel. CHAP. XI. the LORD CHAPTER XI. 30 And he said unto him, I will not go; but I The people complain, the Lord is displeased, and many of them are consumed by fire, 31 And he said, Leave us not, I pray thee, forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes. 32 And it shall be, if thou go with us, yea, it shall be, that what goodness the LORD shall do unto us, the same will we do unto thee. 33 And they departed from "the mount of the LORD three days' journey: and the ark of the covenant of the LORD went before them in the three days' journey, to search out a resting place for them. 34 And the cloud of the LORD was upon them by day, when they went out of the camp. 35 And it came to pass, when the ark set forward, that Moses said, Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee. 36 And when it rested, he said, Return, O LORD, unto the many thousands of Israel. q Judg. 1. 16. & 4 11.-r Gen. 32. 12 Exod. 3. 8. & 6. 7, 8-8 Job 29. 15-t Judg. 1. 16. See Exod. 3. 1.- Deut. 1. 33. Josh. 3. 3, 4, 6. Paa. 132 8. Jer. 31. 2. Ezek. 20. 6- Exod. 13 21. Neh. 9. 12, 19.-x Psa. 65. 1, 2 & 132. 8.-y Heb. ten thousand thousands. inheritance, must walk in the way towards it, and associate with the people who are going in that way.-True religion is ever benevolent.-They who know most of the goodness of God, are the most forward to invite others to partake of that goodness. That religion, which excludes all others from salvation, unless they believe a particular creed, and worship in a particular way, is not of God. Even Hobab, the Arab, according to the opinion of Moses, might receive the same blessings which God had promised to Israel, provided he accompanied them in the same way. The Lord hath spoken good concerning Israel.] The name Israel, is taken in a general sense, to signify the followers of God: and to them, all the promises in the Bible are made. God has spoken good of them; and he has spoken good to them; and not one word that he hath spoken shall fail. Reader, hast thou left thy unhallowed connexions in life? Hast thou got into the camp of the Most High? Then continue to follow God with Israel, and thou shalt be incorporated in the heavenly family, and share in Israel's benedictions. Verse 30. I will not go; but I will depart to mine own land, and to my kindred.] From the strong expostulations in the 31st and 32d verses, and from Judges 1. 16. iv. 11. and 1 Sam. xv. 6. it is likely that Hobab changed his mind; or that if he did go back to Madian, he returned again to Israel, as the above scriptures show that his posterity dwelt among the Israelites in Canaan. Reader, after having been almost persuaded to become a Christian, to take Christ, his cross, his reproach, and his crown, for thy portion, art thou again purposing to go back to thy own land, and to thy kindred? Knowest thou not that this land is the place of destruction-that the children of this world, who are not taking God for their portion, are going to perdition? Up, get thee hence, for the Lord will destroy this place by fire: and all who are not of the kindred and family of Christ, shall perish at the brightness of his appearing! Verse 31. Thou mayest be to us instead of eyes, &c.] But what need had they of Hobab, when they had the pillar and fire continually to point out their way? Answer. The cloud directed their general journeys, but not their Parties took several journeys particular excursions. while the grand army lay still. See chap. xiii. xx. xxxi. xxxii. &c. They therefore needed such a person as Hobab, who was well acquainted with the desert, to direct these particular excursions; to point them out watering-places, and places where they might meet with fuel, &c. &c. What man cannot, under the direction of God's providence, do for himself, God will do in the way of especial mercy. He could have directed them to the fountains, and to the places of fuel; but Hobab can do this, therefore let Hobah be employed; and let Hobab know, for his encouragement, that while he is serving others in the way of God's providence, he is securing his own best interests. On these grounds Hobab should be invited; and for this reason Hobab should go. Man cannot do God's work; and God will not do the work which he has qualified and commanded man to perform. Thus then the Lord is ever See some seen, even while he is helping man by man. valuable observations on this subject in Harmer, vol. ii. p. 1. Moses intercedes for them, and the fire is quenched, 2. The place is called Ta a b 2. displeased the LORD: and the AND when the people complained, An Exod. la. LORD heard it; and his anger was kindled; and the fire of the LORD burnt among them, and consumed them that were in the uttermost parts of the camp. f 2 And the people cried unto Moses; and when Moses prayed unto the LORD, the fire was quenched. 3 And he called the name of the placeh Taberah: because the fire of the LORD burnt among them. 4 ¶ And the i mixt multitude that was among a Deut. 9. 22-b Or, were as it were complainers.-c Heb. it was evil in the ears of, &c-d Psa. 78. 21.-e Lev. 10. 2. Ch. 16. 35. 1 Kings 1. 12. Psa. 106. 18. f James 5. 16.-g Heb. sunk.-b That is, a burning. Deut. 9. 22-i As Exod. 12.38. 286. Instead of, And thou mayest be to us instead of Verse 33. The ark went before them] We find from ver. 21. that the ark was carried by the Kohathites in the centre of the army: but as the army never moved till the cloud was taken up, it is said to go before them, i. e. to be the first to move, as without this motion, the Israelites continued in their encampments. Verse 35. Rise up, Lord, and let thine enemies be scattered!] If God did not arise in this way and scatter his enemies, there could be no hope that Israel could get safely through the wilderness. God must go first, if Israel would wish to follow in safety. thousands many Verse 36. Return, O Lord, unto the of Israel.] These were the words spoken by Moses at the moment the divisions halted in order to pitch their tents. In reference to this subject, and the history with which it is connected, the 63th Psalm seems to have been composed. Many thousands; literally, the ten thousand thousands. Unless the ark went with them, and the cloud of the divine glory with it, they could have neither direction nor safety: unless the ark rested with them, and the cloud of glory with it, they could have neither rest nor comfort. How necessary are the word of God, and the Spirit of God, for the direction, comfort, and defence, of every genuine follower of Christ! Reader, pray to God that thou mayest have both with thee through all the wilderness;-through all the changes and chances of this mortal life :-if thou be guided by his counsel, thou shalt be at last received into his glory. NOTES ON CHAPTER XI. Verse 1. And when the people complained] What the cause of this complaining was, we know not. The conjecBut surely no people had ever less ture of St. Jerom is probable; they complained because of the length of the way. cause for murmuring-they had God among them; and miracles of goodness were continually wrought in their behalf. It displeased the Lord] For his extraordinary kindness was lost on such an ungrateful and rebellious people. And his anger was kindled-Divine Justice was necessarily incensed against such inexcusable conduct. And the fire of the Lord burnt among them] Either a supernatural fire was sent for this occasion, or the lightning was commissioned against them, or God smotę them with one of those hot, suffocating winds, which are very common in those countries. And consumed in the uttermost parts of the camp] It pervaded the whole camp, from the centre to the circumference, carrying death with it to all the murmurers; for we are not to suppose, that it was confined to the uttermost parts of the camp, unless we could imagine that there were none culpable any where else. If this were the same with the case mentioned ver. 4. then, as it is possible that 403 物。 the mixed multitude occupied the outermost parts of the them fell a lusting: and the children of Israel | unto me seventy men of the elders of Israel, also wept again, and said, m Who shall give us whom thou knowest to be the elders of the peoflesh to eat? ple, and fofficers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee. 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 garlic: 6 But now our soul is dried away; there is nothing at all, besides this manna, before our eyes. 7 And P the manna was as coriander seed, and the colour thereof as the colour of bdellium. 8 And the people went about, and gathered it, and ground it in mills, or beat it in a mortar, and baked it 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 T Then Moses heard the people weep throughout their families, every man in the door of his tent: and the anger of the LORD was kindled greatly; Moses also was displeased. 11 And Moses said unto the LORD, 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 thouswarest unto their fathers? a 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 it is too heavy for me. 17 And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it 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 LORD, saying, Who shall give us flesh to eat? for it was well with us in Egypt: therefore the LORD 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 m But even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have despised the LORD which is among you, and have wept before him, saying, Why came we forth out of Egypt? 21 And Moses said, The people among whom I am, are 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 LORD said unto Moses, Is the LORD's hand waxed short? thou shalt see now whether my word shall come to pass unto thee or not. 15 And if thou deal thus with me, kill me, I 24 And Moses went out, and told the people pray thee, out of hand, if I have found favour the words of the LORD, and gathered the sein thy sight; and let me not see my wretch-venty men of the elders of the people, and set edness. them round about the tabernacle. d 16 And the LORD said unto Moses, Gather k Heb. lusted a lust.-1 Heb. returned and wept-m Psa. 78. 18. & 106. 14. 1 Cor. 10. 6-n Exod. 16. 3-0 Ch. 21. 5-p Exod. 16. 14, 31.-r Heb. eye of it as the eye of Gen. 2. 12-t Exod. 16, 31-u Exod. 16. 13, 14.- Psa. 78. 21. w Deut. 1. 12-x Isai. 40. 11-y Isai. 49, 23. 1 Thess. 2, 7-2 Gen. 26. 3. & 50, 24. Exod. 13. 5.-a Matt. 15. 33. Mark 8. 4.-b Exod. 18. 18-e See 1 Kings 19. 4. Jonah 4. 3d Zeph. 3. 15.-e See Exod. 24. 1, 9.-f Deut. 16. 18-g Ver. 25. Gen camp, consequently the burning might have been confined to them. Verse 2. The fire was quenched] Was sunk, or swallowed up, as in the margin. The plague, of whatever sort, ceased to act, and the people had respite. Verse 4. The mixt multitude] hasaphsuph, the collected or gathered people. Such as came out of Egypt with the Israelites; and are mentioned Exod. xii. 39. This mongrel people, who had comparatively little of the knowledge of God, feeling the difficulties and fatigues of the journey, were the first to complain-and then we find the children of Israel joined them in their complainings, and made a common cause with these demi-infidels. Verse 5. We remember, &c.] The choice aliments which those murmurers complained of having lost by their leaving Egypt, were the following: fish, cucumbers, melons, leeks, onions, and garlic. An European may smile at such delicacies; but delicacies they were in that country. Their fish is excellent, their cucumbers and water-melons highly salubrious and refreshing: and their onions, garlic, &c. exquisitely flavoured, differing as much from vegetables of the same species in these northern climes, as a bad turnip does from a good apple. In short, this enumeration takes in almost all the commonly attainable delicacies in those countries. Verse 7. The manna was as coriander seed] Probably this short description is added to show the iniquity of the people in murmuring, while they had so adequate a provision. But the baseness of their minds appears in every part of their conduct. About the bdellium of the ancients, the learned are not agreed: and I shall not trouble the reader with conjectures. See the note on Gen. ii. 12. Concerning the manna, see the notes on Exod. xvi. Verse 11-15. The complaint and remonstrance of Moses in those verses, serve at once to show the deeply distressed state of his mind, and the degradation of the minds of the people. We have already seen, that the slavery they had so long endured, had served to debase their minds, and to render them incapable of every high and dignified sentiment, and of every generous act. Verse 17. I will take of the spirit which is upon thee] 25 And the LORD came down in a cloud, and 11. 5. & 18. A. Exod. 19. 20.- 1 Sam. 10. 6. 2 Kings 2 15. Neh. 9. 20. Isni 44 2 Joel 2 28.- Exod. 19. 10.-k Exod. 16. 7.-1 Ver. 5. Acts 7. 39- P 76. 19. & 106. 15-n Heb. month of days-o Ch. 21. 5-p Gen. 12 2. Exod. 12. 37. & 2 26. Ch. 1. 46.-r See 2 Kings 1. 2. Matt. 15. 33. Mark 8. 4. John 6. 7, 9- Isai. 50. 2. & 59. 1.- Ch. 23. 19. Ezek. 12. 25. & 24. 14.-u Ver. 16.- Ver. 17. Ch 12. 5. From this place Origen and Theodoret take occasion to compare Moses to a lamp, at which seventy others were lighted, without losing any of its brightness. To convince Moses that God had sufficiently qualified him for the work which he had given him to do, he tells him that of the gifts and graces which he has given him, he will qualify seventy persons to bear the charge with him. This was probably intended as a gracious reproof. Query. Did not Moses lose a measure of his gifts in this business? And is it not right that he whom God has called to and quali fied for some particular office, should lose those gifts which he either undervalues or refuses to employ for God in the way appointed? Is there not much reason to believe, that many cases have occurred where the spritual endowments of particular persons have been taken away, and given to others who made a better use of them? Hence the propriety of that exhortation, Rev. iii. 11. Hold that fast which thou hast, that no man take thy crown. The gracious God never called a man to perform a work without furnishing him with adequate strength: to refuse to do it, on the pretence of inability, is little short of rebellion against God. This institution of the seventy persons to help Moses, the rabbins consider as the origin of their grand council, called the sanhedrim. But we find that a council of seventy men, elders of Israel, had existed among the people a year before this time. See Exod. xxiv. 9. see the advices given by Jethro to Moses, Exod. xviii. 17, &c. and the notes there. Verse 22. Shall the flocks and the herds be slain] There is certainly a considerable measure of weakness and unbelief manifested in the complaints and questions of Moses on this occasion: but his conduct appears at the same time so very simple, honest, and affectionate, that we cannot but admire it, while we wonder that he had not stronger confidence in that God, whose miracles he had so often witnessed in Egypt. Verse 23. Is the Lord's hand waxed short?] Hast thou forgotten the miracles which I have already performed } Or thinkest thou that my power decreased? The power that is unlimited, can never be diminished. Verse 25. When the spirit rested upon them, they pro spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease. X 26 But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested upon them and they were 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, one of his young men, answered and said, My lord Moses, forbid them. 2 29 And Moses said unto him, Enviest thou for my sake? would God that all the LORD's people were prophets, and that the LORD would put his spirit upon them. 30 And Moses gat him into the camp, he and the elders of Israel. w See 2 Kings 2 15-x See 1 Sam. 10. 5, 6, 10. & 19. 20, 21, 23. Joel 2. 29. Acta 2. 17, 18. 1 Cor. 14. 1, &c.-y See 1 Sam. 20. 25. Jer. 36. 5-7 See Mark 9. 38. Luke 9. 40. John 3. 26-a 1 Cor. 14. 5-b Exod. 16. 13. Paa. 78. 26, 27, 28. & 105. 40. phesied By prophesying here we are to understand their performing those civil and sacred functions for which they were qualified; exhorting the people to quiet and peaceable submission, to trust and confidence in the goodness and providence of God, would make no small part of the duties of their new office. The ideal meaning of the word naba, is to pray, entreat, &c. The prophet is called nabi, because he prays, supplicates, in reference to God-exhorts, entreats, in reference to man. See on Gen. xx. 7. Verse 27. Eldad and Medad do prophesy] These, it seems, made two of the seventy elders-they were written, though they went not out to the tabernacle-they were enrolled as of the elders, but went not to meet God at the tabernacle, probably at that time prevented by some legal hinderance but they continued in the camp using their new function in exhorting the people. Verse 28. My lord Moses, forbid them] Joshua was afraid that the authority and influence of his master Moses might be lessened by the part Eldad and Medad were taking in the government of the people; which might ultimately excite sedition or insurrection among them. Verse 29. Enviest thou for my sake] Art thou jealous of their influence only on my account? I am not alarmed; on the contrary, I would to God that all his people were endued with the same influence, and actuated by the same motives. Persons may be under the especial direction of grace and providence, while apparently performing a work out of regular order. And if the act be good, and the effects good, we have no right to question the motive, nor to forbid the work. What are order and regularity in the sight of man, may be disorder and confusion in the sight of God, and vice versa. John wished to prevent a man from casting out demons in the name of Jesus, because he did not follow Christ in company with the disciples. Our Lord's conduct in that case should regulate ours in all similar ones; see Luke ix. 49, 50. Verse 31. A wind from the Lord] An extraordinary one, not the effect of a natural cause. And brought quails, a bird which in great companies visits Egypt about the time of the year, March or April, at which the circumstance marked here took place. Mr. Hasselquist, the friend and pupil of the famous Linnæus, saw many of them about this time of the year, when he was in Egypt. See his Travels, p. 209. Treo cubits high upon the face of the earth.] We may consider the quails as flying within two cubits of the ground; so that the Israelites could easily take as many of them as they wished, while flying within the reach of their hands or their clubs. The common notion is, that the quails were brought round about the camp, and fell there in such multitudes as to lie two feet thick upon the ground: but the Hebrew will not bear this version. The Vulgate has expressed the sense, rolabantque in aëre duobus cubitis altitudine super terram. And they flew in the air, two cubits high above the ground. Verse 32. The people stood up, &c.] While these immense flocks were flying at this short distance from the ground, fatigued with the strong wind, and the distance they had come, they were easily taken by the people; and as various flocks continued to succeed each other for two 31 And there went forth a b wind from the LORD, and brought quails from the sea, and let them 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 high upon the face of the earth. 32 And the people stood up all that day, and all that night, and all the next day, and they gathered the quails: he that gathered least gathered ten homers: and they spread them all abroad for themselves round about the camp. 33 And while the flesh was yet between their teeth, ere it was chewed, the wrath of the LORD was kindled against the people, and the LORD 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 And the people journeyed from Kibrothhattaavah unto Hazeroth; and abode at Hazeroth. c Heb. as it were the way of a day-d Exod. 16. 36. Ezek. 45. 11.-e Psa. 78. 30, 31. That is, The graves of lust. Deut. 9. 22-g Ch. 33. 17.- Heb. they were in, &c. days and a night, enow for a month's provision might be collected in that time. If the quails had fallen about the tents, there was no need to have stood up two days and a night in gathering them; but if they were on the wing, as the text seems to suppose, it was necessary for them to use despatch, and avail themselves of the passing of these birds whilst it continued.-See Harmer, and see the note on Exod. xvi. 13. And they spread them all abroad] Maillet observes, that birds of all kinds come to Egypt for refuge from the cold of a northern winter: and that the people catch them, pluck, and bury them in the burning sand for a few minutes, and thus prepare them for use. This is probably what is meant by spreading them all abroad round the camp. Some authors think that the word " shelavim, rendered quails in our translation, should be rendered locusts. There is no need of this conjecture; all difficulties are easily resolved without it. The reader is particularly referred to the note on Exod. xvi. 13. Verse 33. The wrath of the Lord was kindled] In what way, and with what effects, we cannot precisely determine. Some heavy judgment fell upon these murmurers and complainers, but of what kind the sacred writer says nothing. Verse 34. Kibroth-hattaavah] The graves of lust; and thus their scandalous crime was perpetuated by the name of the place. 1. ST. JUDE speaks of persons who were murmurers and complainers, walking after their own lusts, ver. 16. and seems to have this people particularly in view, whom the sacred text calls, complainers of their lot. They could never be satisfied; even God himself could not please them, because they were ever preferring their own wisdom to his. God will save us in his own way, or not at all; because that way being the plan of infinite wisdom, it is impossible that we can be saved in any other. How often have we professed to pray, "Thy will be done!" And how seldom, very seldom, have our hearts and lips corresponded! How careful should we be in all our prayers to ask nothing but what is perfectly consistent with the will of God. Many times our prayers and desires are such, that, were they answered, our ruin would be inevitable. THY will be done! is the greatest of all prayers; and he who would pray safely and successfully, must at least have the spirit of these words in all his petitions. The Israelites asked flesh when they should not have asked for it: God yields to their murmuring: and the death of multitudes of these murmurers was the consequence! We hear of such punishments, and yet walk in the same way, presuming on God's mercy, while we continue to provoke his justice. Let us settle it as an indisputable truth, that God is better acquainted with our wants than we are ourselves; that he knows infinitely better what we need: and that he is ever more ready to hear than we are to pray and is wont to give more than we can desire or deserve. 2. In no case has God at any time withheld from his meanest followers any of the spiritual or temporal mercies they needed. Were he to call us to travel through wilderness, he would send us bread from heaven, or cause the wilderness to smile and blossom as the rose, CHAPTER XII. Miriam and Aaron raise a sedition against Moses because of the Ethiopian woman he had marriel, 1; and through jealousy of his increasing power and authority, 2 The character of Moses, 3. Moses, Aaron, and Miriam are suddenly called to the tabernacle, 4. The Lord appears in the pillar of the cloud, and converses with them, 5. Declares his purpose to communicate his will to Moses only, 6---8. His anger is kindled against Miriam, and she is smitten with the leprosy, 9, 10. Aaron deplores his transgression, and entreats for Miriam, 11, 12 Moses intercedes for her, 13. The Lord requires that she be shut out of the camp for seven days, 14. The people rest till she is restored, 15, and afterward leave Hazeroth, and pitch in the wilderness of Paran, 16. An. Exod. Isr. 2. ND Miriam and Aaron spake against A Moses because of the Ethiopian woman whom he had married: for he had I married an Ethiopian woman. 2 And they said, Hath the LORD indeed spoken only by Moses? mhath he not spoken also by us? And the LORD "heard it. 3 (Now the man Moses was very meek, above all the men which were upon the face of the earth.) 4 P And the LORD spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle of the congregation. And they three came out. 5 And the LORD came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam: and they both came forth. 6 And he said, Hear now my words: If there i Or, Cushite.-k Exod. 2. 21-1 Heb. taken.-m Exod. 15. 20. Mic. 6. 4. n Gen. 29. 33. Ch. 11. 1. 2 Kings 19. 4. Isai 37. 4. Ezek. 33. 12. 13-0 Ecclus 45. 4. p Psa. 76. 9.-q Ch. 11. 25. & 16. 19.-r Gen. 15. 1. & 46. 2. Job 33. 15. Ezek. 1. 1. Dan. 8. 2. & 10. 8, 16, 17. Luke 1. 11, 22. Acts 10. 11, 17 & 22. 17, 13.-s Gen. 31. 10, How strange is it that we will neither believe that God has worked, or will work, unless we see him working! NOTES ON CHAPTER XII. Verse 1. Miriam and Aaron spake against Moses] It appears that jealousy of the power and influence of Moses was the real cause of their complaint, though his having married an Ethiopian woman; ha ishah harushith; THAT WOMAN, the Cushite, probably meaning Zipporah, who was an Arab born in the land of Midian, was the ostensible cause. Verse 2. Hath the Lord indeed spoken only by Moses] It is certain that both Aaron and Miriam had received a portion of the prophetic spirit, see Exod. iv. 15. and xv. 20. and therefore they thought they might have a share in the government; for though there was no kind of gain attached to this government; and no honour but such as came from God, yet the love of power is natural to the human mind; and in many instances men will sacrifice even honour, pleasure, and profit to the lust of power. Verse 3. Now the man Moses was very meek] How could Moses, who certainly was as humble and modest as he was meek, write this encomium upon himself? I think the word is not rightly understood; y ânar, which we translate meek, comes from my ânah, to act upon, to humble, depress, afflict, and is translated so in many places in the Old Testament: and in this sense it should be understood here. "Now this man Moses, was depressed or afflicted more than any man, ha-adamah, of that land." And why was he so? Because of the great burden he had to bear in the care and government of this people; and because of their ingratitude and rebellion both against God and himself: of this depression and affliction, see the fullest proof in the preceding chapter. The very power they envied was oppressive to its possessor, and was more than either of their shoulders could sustain. Verse 4. And the Lord spake suddenly] The sudden interference of God in this business, shows at once the importance of the case, and his displeasure. Verse 6. If there be a prophet] We see here the different ways in which God usually made himself known to the prophets, viz. by visions, emblematic appearances, and by dreams, in which the future was announced by dark speeches, non be-chidoth, by enigmas or figurative representations, ver. 8. But to Moses God had communicated himself in a different way he spoke to him face to face, apparently, showing him his glory; not in dark or enigmatical speeches; this could not be admitted in the case in which Moses was engaged, for he was to receive laws by divine inspiration, the precepts and expressions of which must all be ad captum vulgi, within the reach of the meanest capacity. As Moses, therefore, was chosen of God to be the lawgiver, so was he chosen to see these laws duly enforced for the benefit of the people among whom he presided. Verse 7. Moses-is faithful] No neeman, a præfect or superintendant. So Samuel is termed, 1 Sam. ii, 35. r be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. 7 My servant Moses is not so, " who is faithful in all mine house. 8 With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses? 9 And the anger of the LORD was kindled against them; and he departed. b 10 T And the cloud departed from off the tabernacle; and a behold, Miriam became leprous, white as snow: and Aaron looked upon Miriam, and, behold, she was leprous. 11 And Aaron said unto Moses, Alas, my lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned. 12 Let her not be d as one dead, of whom the flesh is half consumed when he cometh out of his mother's womb. 13 And Moses cried unto the LORD, saying, Heal her now, O God, I beseech thee. 14 And the LORD said unto Moses, If her father had but spit in her face, should she not 11. 1 Kings 3. 5. Matt. 1. 20-t Pa. 105. 26-u Heb. 3. 2, 5.- 1 Tim 3 15. w Exod. 33 11. Deut. 34. 10-x 1 Cor. 13. 12-y Exod. 33. 19-z 2 Pet 2 10 Jude 8-a Deut. 24. 9.-b 2 Kings 5. 27. & 15. 5. 2 Chron. 26. 19, 20-c 2 Sam. 19. 19. & 24. 10. Prov. 30. 32.-d Psa. 88. 4.-e See Hebr. 12 9. iii. 20. David is so called, 1 Sam. xviii. 27. Neeman, and son-in-law of the king. Job xii. speaks of the Neeanim as a name of dignity. It seems also to have been a title of respect given to ambassadors, Prov. xiii. 17. XXV. 13. Calmet well observes that the word fidelity is often used for an employ, office, or dignity, and refers to I Chron. ix. 22, 26, 31. 2 Chron. xxxi. 12, 15. xxxiv. 12, &c. Moses was a faithful well-tried servant in the house of God; and therefore he uses him as a familiar, and puts confidence in him. Verse 10. Miriam became leprous] It is likely Miriam was chief in this mutiny; and it is probable that it was on this ground she is mentioned first, see ver. 1. and punished here, while Aaron is spared. Had he been smitten with the leprosy, his sacred character must have greatly suffered, and perhaps the priesthood itself have fallen into contempt. How many priests and preachers who deserved to be exposed to reproach and infamy, have been spared for the sake of the holy character they bore, that the ministry might not be blamed! but the just God will visit their transgressions in some other way. Nothing tends to discredit the work of God so much as the transgressions and miscarriages of those who minister in holy things. Verse 14. If her father had but spit in her face] This appears to have been done only in cases of great provocation on the part of the child; and strong irritation on the side of the parent. Spitting in the face was a sign of the deepest contempt.-See Job xxx. 10. Isai. 1. 6. Mark xiv. 65. In a case where a parent was obliged, by the disobedient conduct of his child, to treat him in this way, it appears he was banished from the father's presence for seven days. If then this was an allowed and judged case in matters of high provocation on the part of a child; should not the punishment be equally severe, where the creature has rebelled against the Creator ?-therefore Miriam was shut out of the camp for seven days, and thus debarred from coming into the presence of God her father, who is represented as dwelling among the people. To a soul who knows the value and inexpressible blessedness of communion with God, how intolerable must seven days of spiritual darkness be! But how indescribably wretched must their case be, who are cast out into outer darkness, where the light of God no more shines; and where his approbation can no more be felt for ever! Reader, God save thee from so great a curse! Several of the fathers suppose there is a great mystery hidden in the quarrel of Miriam and Aaron with Moses and Zipporah. Origen, and after him several others, speak of it in the following manner: "1. Zipporah, a Cushite, espoused by Moses, evidently points out the choice which Jesus Christ has made of the Gentiles for his spouse and church. 2. The jealousy of Aaron and Miriam against Moses and Zipporah, signifies the hatred and envy of the Jews against Christ and the apostles, when they saw that the mysteries of the kingdom of heaven had been opened to the Gentiles; of which they had rendered themselves A. M. 2514. B. C. 1490. CHAP. XIII. be ashamed seven days? let her be shut out from the camp seven days, and after that let her be received in again. 15 And Miriam was shut out from the camp seven days: and the people journeyed not till Miriam was brought in again. 16 And afterward the people removed from Hazeroth, and pitched in the wilderness of Pa ran. CHAPTER XIII. Twelve men, one out of every tribe, are sent to examine the nature and state of the land of Canaan, 1-3. Their names, 4--16 Moses gives them particular directions, 17-2). They proceed on their journey, 21, 22. Come to Eshcol, and cut down a branch with a cluster of grapes, which they bear between two of them upon a staff, 23, 21. After forty days they return to Paran, from searching the land, and show to Moses and the people the fruit they had brought with them, 25, 26. Their report--they acknowledge that the land is good; but that the inhabitants are such as the Israelites cannot hope to conquer, 27-29. Caleb endeavours to do away the bad impression, made by the report of his fellows, upon the minds of the people, 30. But the others persist in their former statement, 31; and greatly amplify the difficulties of conquest, 32, 33. An Exod. Isr. 2. A saying, 2 i Send thou men, that they may search the land of Canaan, which I give unto the children of Israel: of every tribe of their fathers, shall ye send a man, every one a ruler among them. 3 And Moses by the commandment of the LORD sent them from the wilderness of Paran: all those men were heads of the children of Israel. 4 And these were their names: of the tribe of Reuben, Shammua the son of Zaccur. 5 Of the tribe of Simeon, Shaphat the son of Hori. 6 Of the tribe of Judah, Jephunneh. m Caleb the son of 7 Of the tribe of Issachar, Igal the son of Joseph. f Lev. 13. 46. Ch. 5. 2, 3-g Deut. 21. 9. 2 Chron. 26, 20, 21.-h Ch. 11. 35. & 33. 18-i Ch. 32. 8. Deut. 1. 22-k Ch. 12. 16. & 32. 8. Deut. 1. 19. & 9. 23-1 Ch. 31. 19. 1 Chron. 4. 15. unworthy. 3. The leprosy with which Miriam was smitten, shows the gross ignorance of the Jews; and the ruinous, disordered state of their religion, in which there is neither a head, a temple, nor a sacrifice. 4. Of none but Jesus Christ can it be said, that he was the most meek and patient of men-that he saw God face to face; that he had every thing clearly revealed without enigmatical representations; and that he was faithful in all the house of God." This, and much more, Origen states in the sixth and seventh homilies on the book of Numbers; and yet all this he considers as little in comparison of the vast mysteries that lie hidden in these accounts; for the shortness of the time, and the magnitude of the mysteries, only permit him "to pluck a few flowers from those vast fields--not as many as the exuberance of those fields affords; but only such as by their odour he was led to select from the rest." Licebat tamen ex ingentibus campis paucos flosculos legere, et non quantum ager exuberet, sed quantum odoratui sufficiat carpere. Verse 16. The wilderness of Paran.] This could not be the same Paran with that mentioned, Deut. i. 1. for that was on the borders of the promised land, see the note on Deut. i. 1, 2. they were long near the borders of Canaan, and might have speedily entered into it, had it not been for their provocations and iniquities. They spent thirty-eight years in a journey which might have been accomplished in a few weeks! How many through their unfaithfulness have been many years in gaining that for which, in the ordinary procedure of divine grace, a few days had been sufficient. How much ground may a man lose in the divine life, by one act of unfaithfulness or transgression! Israel wandered in the wilderness because Israel despised the pleasant land, and did not give credence to the word of the Lord. They would have a golden calf, and they had nothing but tribulation and wo in return. NOTES ON CHAPTER XIII. Verse 2. Send men that they may search] It appears from Deut. i. 19-24. that this was done in consequence of the request of the people, after the following address of Moses: And when we departed from Horeb, we went through all that great and terrible wilderness-and we came unto Kadesh-barnea; and I said unto you, Ye are come unto the mountain of the Amorites, which the Lord our God doth give unto us. Behold, the Lord thy God hath set the land before thee: go up and possess it, as the Lord God of thy fathers hath said unto thee, fear not, neither be discouraged. And ye came near unto me every one of you, and said: WE WILL SEND MEN BEFORE US n 8 Of the tribe of Ephraim, " Oshea the son of Nun. 9 Of the tribe of Benjamin, Palti the son of Raphu. 10 Of the tribe of Zebulun, Gaddiel the son of Sodi. 11 Of the tribe of Joseph, namely, of the tribe of Manasseh, Gaddi the son of Susi. 12 Of the tribe of Dan, Ammiel the son of Gemalli. 13 Of the tribe of Ashur, Sethur the son of Michael. 14 Of the tribe of Naphtali, Nahbi the son of Vophsi. 15 Of the tribe of Gad, Geuel the son of Machi. 16 These are the names of the men which Moses sent to spy out the land. And Moses called Oshea the son of Nun, Jehoshua. 17 And Moses sent them to spy out the land of Canaan, and said unto them, Get you up this way Psouthward, and go up into the mountain: 18 And see the land what it is; and the people that dwelleth therein, whether they be strong or weak, few or many; 19 And what the land is that they dwell in, whether it be good or bad; and what cities they be that they dwell in, whether in tents, or in strong holds; 20 And what the land is, whether it be fat or lean, whether there be wood therein, or not. And be ye of good courage, and bring of the fruit of the land. Now the time was the time of the first ripe grapes. 21 So they went up, and searched the land from the wilderness of Zin unto "Rehob, as men come to Hamath. m Ver. 30. Ch. 14. 6, 30. Josh. 14. 6, 7, 13, 14. Judg. 1. 12-n Ver. 16.-0 Ver. 8. Exod. 17. 9. Ch. 14. 6, 30.-p Ver. 21.- Gen. 14 10. Judg. 1. 9, 19.-r Neh. 9. 25, 35. Ezek. 34. 14.-8 Deut. 31. 6, 7, 23-1 Ch. 34. 3. Josh. 15. 1.-u Josh. 19. 28. AND THEY SHALL SEARCH US OUT THE LAND, and bring us Every man a ruler] Not any of the princes of the people; see chap. i. for these names are different from those: but these now sent, were men of consideration and importance in their respective tribes. Verse 13. SETHUR the son of Michael.] It would have been strange had the numerous searchers after the explanation of the mystical number 666, Rev. xiii. 18. xvii. 5. met with nothing to their purpose, in the name of this son of Michael. Sethur, nd, from ¬nd, sathar, to hide or conceal, signifies hidden or mysterious, and includes in it the numerical letters of the No. 666. 60. + 400. + 6. +◄ 200 666. But of what utility can such expositions be to any subject of history or theology? Verse 16. And Moses called Öshea-Jehoshua] OSHEA, Heb. yun should be written Hosheâ. The word signifies saved, or a saviour, or salvation-but yo he shall save: or the salvation of God; a letter, says Calmet, of the inThis was not the first time in which he had the communicable name of God, being added to his former name. name Joshua ; see Exod. xvii. 9. and the note there. Some suppose he had this change of name in consequence of his victory over Amalek; see Exod. xvii. 13, 14. Verse 18. See the land, what it is] What sort of a COUNTRY it is; how situated; its natural advantages or disadvantages. And the people-whether they be strong or weak] Healthy, robust, hardy men; or little, weak, and pusillanimous. Verse 20. The land, whether it be fat or lean] Whether the SOIL be rich or poor; which might be known by its being well wooded, and by the fruits it produced; and therefore they were desired to examine it as to the trees, &c. and to bring some of the fruits with them. Verse 21. From the wilderness of Zin] The place called 13 Tsin, here, is different from that called ro Sin, or Seen, Exod. xvi. 1. the latter was nigh to Egypt, but the former was near Kadesh-barnea, not far from the borders of the promised land. "The spies, having left Kadesh-barnea, which was in the desert of Paran, see ver. 26. they proceeded to the desert of Tsin, all along the land of Canaan, nearly following the course of the river Jordan, till they came to Rehob, a city situated near mount Libanus, at the northern 407 |