Numbers 11:17

1:2. The place is called Taberah, Num 11:3. The mixed multitude long for flesh, and murmur, Num 11:4-6. The manna described, Num 11:7-9. The people weep in their tents, and the Lord is displeased, Num 11:10. Moses deplores his lot in being obliged to hear and bear with all their murmurings, Num 11:11-15. He is commanded to bring seventy of the elders to God that he may endue them with the same spirit, and cause them to divide the burden with him, Num 11:16, Num 11:17. He is also commanded to inform the people that they shall have flesh for a whole month, Num 11:18-20. Moses expresses his doubt of the possibility of this, Num 11:21, Num 11:22. The Lord confirms his promise, Num 11:23. The seventy men are brought to the tabernacle, Num 11:24; and the spirit of prophecy rests upon them, Num 11:25. Eldad and Medad stay in the camp and prophesy, Num 11:26, Num 11:27. Joshua beseeches Moses to forbid them, Num 11:28. Moses refuses, Num 11:29, Num 11:30. A wind from the Lord brings quails to the camp, Num 11:31, Num 11:32. While feeding on the flesh, a plague from the Lord falls upon them, and many of them die, Num 11:33. The place is called Kibroth-hattaavah, or the graves of lust, Num 11:34. They journey to Hazeroth, Num 11:35. Verse 1 And when the people complained - What the cause of this complaining was, we know not. The conjecture of St. Jerome is probable; they complained because of the length of the way. But surely no people had ever less 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 smote 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 center 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 Num 11:4, then, as it is possible that the mixed multitude occupied the outermost parts of the 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 mixed multitude - האספסף hasaphsuph, the collected or gathered people. Such as came out of Egypt with the Israelites; and are mentioned Exo 12:38. 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, etc. - The choice aliments which those murmurers complained of having lost by their leaving Egypt, were the following: fish, cucumbers, melons, leeks, onions, and garlic. A 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, etc., 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 2:12. Concerning the manna, see the notes on Exodus 16 (note). Num 11:11-15. The complaint and remonstrance of Moses in these 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 - 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 qualified 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 spiritual 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 3:11: 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; and to refuse to do it on the pretense 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 Sanhedrin. But we find that a council of seventy men, elders of Israel, had existed among the people a year before this time. See Exo 24:9 (note); see the advice given to Jethro to Moses, Exo 18:17 (note), etc., 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 is decreased? The power that is unlimited can never be diminished. Verse 25 When the spirit rested upon them, they prophesied - 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 נבא naba is to pray, entreat, etc. The prophet is called נביא nabi, because he prays, supplicates, in reference to God; exhorts, entreats, in reference to man. See on Gen 20:7 (note). Verse 27 Eldad and Medad do prophesy, etc. - Eldad, they said, and Medad there, Irregularly bold, By Moses uncommission'd, dare A separate meeting hold! And still whom none but heaven will own. Men whom the world decry, Men authorized by God alone, Presume to prophesy! Verse 28 My lord Moses, forbid them - How often have I blindly done What zealous Joshua did, Impatient to the rulers run, And cried, "My lords, forbid! Silence the schismatics, constrain Their thoughts with ours t' agree, And sacrifice the souls of men To idol unity!" Verse 29 Enviest thou for my sake? - Moses, the minister of God, Rebukes our partial love, Who envy at the gifts bestow'd On those we disapprove. We do not our own spirit know, Who wish to see suppress'd The men that Jesu's spirit show, The men whom God hath bless'd. Would God that all the Lord's people were prophets - Shall we the Spirit's course restrain, Or quench the heavenly fire? Let God his messengers ordain, And whom he will inspire. Blow as he list, the Spirit's choice Of instruments we bless; We will, if Christ be preached, rejoice, And wish the word success. Can all be prophets then? are all Commission'd from above? No; but whome'er the Lord shall call We joyfully approve. O that the Church might all receive The spirit of prophecy, And all in Christ accepted live, And all in Jesus die! Short Hymns on Select Passages of the Holy Scriptures, by Charles Wesley, M. A., and Presbyter of the Church of England. Bristol, 1762. 2 vols. 12mo. These sentiments are the more particularly remarkable as they come from one who was sufficiently bigoted to what was called ecclesiastical orders and regularity. 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 Linnaeus, saw many of them about this time of the year, when he was in Egypt. See his Travels, p. 209. Two 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, Volabantque in aere duobus cubitis altitudine super terram. "And they flew in the air, two cubits high above the ground." Verse 32 The people stood up, etc. - 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 days and a night, enough 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 dispatch, and avail themselves of the passing of these birds whilst it continued. See Harmer, and see the note on Exo 16:13. 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 שלוים salvim, 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 Exo 16:13 (note). 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 those 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, Jde 1:16, and seems to have this people particularly in view, whom the sacred text calls μεμψιμοιροι, 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 in our minds 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 a wilderness, he would send us bread from heaven, or cause the wilderness to smile and blossom as the rose. How strange is it that we will neither believe that God has worked, or will work, unless we see him working! Introduction Miriam and Aaron raise a sedition against Moses, because of the Ethiopian woman he had married, Num 12:1, and through jealousy of hi

Assistance Provided for Moses. ( b. c. 1490.) 16 And the Lord 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 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 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. 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. 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 ( 1 Cor. xii. 28 ), helps, governments (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 bear the burden of the people with him. And that this provision might be both agreeable and really serviceable, 1. Moses is directed to nominate the persons, v. 16 . 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 rulers of thousands and hundreds ( Exod. xviii. 25 ), 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 ( Exod. xxiv. 1 ) 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, Luke x. 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, v. 17 . 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 will come down (said God) and talk with thee, when thou art more calm and composed; and I will take of the same spirit of wisdom, and piety, and courage, that is upon thee, and put it upon them. 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 ( Deut. xxxiv. 10 ), 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 perfect gift is from the Father of lights. II. Even the humour of the discontented people shall be gratified too, that every mouth may be stopped. They are ordered to sanctify themselves ( v. 18 ), 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. Prepare to meet thy God, O Israel, Amos iv. 12 . 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 ( v. 19, 20 ): You shall eat till it come out at your nostrils, and become loathsome to you. 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, 1 John ii. 17 . 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. 2. Moses objects the improbability of making good this word, v. 21, 22 . It is an objection like that which the disciples made, Mark viii. 4 , Whence can a man satisfy these men? 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, to suffice them. Note, Even true and great believers sometimes find it hard to trust God under the discouragements of second causes, and against hope to believe in hope. Moses himself could scarcely forbear saying, Can God furnish a table in the wilderness? when this had become the common cry. No doubt this was his infirmity. 3. God gives a short but sufficient answer to the objection in that question, Has the Lord's hand waxed short? v. 23 . If Moses had remembered the years of the right hand of the Most High, 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 ( Isa. xl. 12 ), and grasps the winds, Prov. xxx. 4 . (2.) That it has not waxed short. He is as strong as ever he was, fainteth not, neither is weary. And this is sufficient to silence all our distrusts when means fail us, Is any thing too hard for the Lord? God here brings Moses to this first principle, sets him back in his lesson, to learn the ancient name of God, The Lord God Almighty, and puts the proof upon the issue: Thou shalt see whether my word shall come to pass or not. This magnifies God's word above all his name, that his works never come short of it. If he speaks, it is done.

I will come down - By my powerful presence and operation. I will put it on them - That is, I will give the same spirit to them which I have given to thee. But as the spirit was not conveyed to them from or through Moses, but immediately from God, so the spirit or its gifts were not by this means impaired in Moses. The spirit is here put for the gifts of the spirit, and particularly for the spirit of prophecy, whereby they were enabled, as Moses had been and still was, to discern hidden and future things, and resolve doubtful and difficult cases, which made them fit for government. It is observable, that God would not, and therefore men should not, call any persons to any office for which they were not sufficiently qualified.