Numbers 10:25–11:9

Here is, I. An account of what passed between Moses and Hobab, now upon this advance which the camp of Israel made towards Canaan. Some think that Hobab was the same with Jethro, Moses's father-in-law, and that the story, Ex. 18, should come in here; it seems more probable that Hobab was the son of Jethro, alias Reuel, or Raguel (Exo 2:18), and that when the father, being aged, went to his own land (Exo 18:27), he left his son Hobab with Moses, as Barzillai left Chimham with David; and the same word signifies both a father-in-law and a brother-in-law. Now this Hobab staid contentedly with Israel while they encamped at mount Sinai, near his own country; but, now that they were removing, he was for going back to his own country and kindred, and his father's house. Here is, 1. The kind invitation Moses gives him to go forward with them to Canaan, Num 10:29. He tempts him with a promise that they would certainly be kind to him, and puts God's word in for security: The Lord hath spoken good concerning Israel. As if he had said, "Come, cast in thy lot among us, and thou shalt fare as we fare; and we have the promise of God that we shall fare well." Note, Those that are bound for the heavenly Canaan should invite and encourage all their friends to go along with them, for we shall have never the less of the treasures of the covenant, and the joys of heaven, for others coming in to share with us. And what argument can be more powerful with us to take God's people for our people than this, that God hath spoken good concerning them? It is good having fellowship with those that have fellowship with God (Jo1 1:3), and going with those with whom God is, Zac 8:23. 2. Hobab's inclination, and present resolution, to go back to his own country, Num 10:30. One would have thought that he who had seen so much of the special presence of God with Israel, and such surprising tokens of his favour to them, would not have needed much invitation to embark with them. But his refusal must be imputed to the affection he had for his native air and soil, which was not overpowered, as it ought to have been, by a believing regard to the promise of God and a value for covenant blessings. He was indeed a son of Abraham's loins (for the Midianites descended from Abraham by Keturah), but not an heir of Abraham's faith (Heb 11:8), else he would not have given Moses this answer. Note, The things of this world, which are seen, draw strongly from the pursuit of the things of the other world, which are not seen. The magnetic virtue of this earth prevails with most people above the attractives of heaven itself. 3. The great importunity Moses used with him to alter his resolution, Num 10:31, Num 10:32. He urges, (1.) That he might be serviceable to them: "We are to encamp in the wilderness" (a country well known to Hobab), "and thou mayest be to us instead of eyes, not to show us where we must encamp, nor what way we must march" (which the cloud was to direct), "but to show us the conveniences and inconveniences of the place we march through and encamp in, that we may make the best use we can of the conveniences, and the best fence we can against the inconveniences." Note, It will very well consist with our trust in God's providence to make use of the help of our friends in those things wherein they are capable of being serviceable to us. Even those that were led by miracle must not slight the ordinary means of direction. Some think that Moses suggests this to Hobab, not because he expected much benefit from his information, but to please him with the thought of being some way useful to so great a body, and so to draw him on with them, by inspiring him with an ambition to obtain that honour. Calvin gives quite another sense of this place, very agreeably with the original, which yet I do not find taken notice of by any since. "Leave us not, I pray thee, but come along, to share with us in the promised land, for therefore hast thou known our encampment in the wilderness, and hast been to us instead of eyes; and we cannot make thee amends for sharing with us in our hardships, and doing us so many good offices, unless thou go with us to Canaan. Surely for this reason thou didst set out with us that thou mightest go on with us." Note, Those that have begun well should use that as a reason for their persevering, because otherwise they lose the benefit and recompence of all they have done and suffered. (2.) That they would be kind to him: What goodness the Lord shall do to us, the same we will do to thee, Num 10:32. Note, [1.] We can give only what we receive. We can do no more service and kindness to our friends than God is pleased to put it into the power of our hand to do. This is all we dare promise, to do good as God shall enable us. [2.] Those that share with God's Israel in their labours and hardships shall share with them in their comforts and honours. Those that are wiling to take their lot with them in the wilderness shall have their lot with them in Canaan; if we suffer with them we shall reign with them, Ti2 2:12; Luk 22:28, Luk 22:29. We do not find any reply that Hobab here made to Moses, and therefore we hope that his silence gave consent, and he did not leave them, but that, when he perceived he might be useful, he preferred that before the gratifying of his own inclination; in this case he left us a good example. And we find (Jdg 1:16; Sa1 15:6) that his family was no loser by it. II. An account of the communion between God and Israel in this removal. They left the mount of the Lord (Num 10:33), that Mount Sinai where they had seen his glory and heard his voice, and had been taken into covenant with him (they must not expect that such appearances of God to them as they had there been blessed with should be constant); they departed from that celebrated mountain, which we never read of in scripture any more, unless with reference to these past stories; now farewell, Sinai; Zion is the mountain of which God has said. This is my rest for ever (Psa 132:14), and of which we must say so. But when they left the mount of the Lord they took with them the ark of the covenant of the Lord, by which their stated communion with God was to be kept up. For, 1. By it God did direct their paths. The ark of the covenant went before them, some think in place, at least in this removal; others think only in influence; though it was carried in the midst of the camp, yet the cloud that hovered over it directed all their motions. The ark (that is, the God of the ark) is said to search out a resting place for them; not that God's infinite wisdom and knowledge need to make searches, but every place they were directed to was as convenient for them as if the wisest man they had among them had been employed to go before them, and mark out their camp to the best advantage. thus Canaan is said to be a land which God spied out, Eze 20:6. 2. By it they did in all their ways acknowledge God, looking upon it as a token of God's presence; when that moved, or rested, they had their eye up unto God. Moses, as the mouth of the congregation, lifted up a prayer, both at the removing and at the resting of the ark; thus their going out and coming in were sanctified by prayer, and it is an example to us to begin and end every day's journey, and every day's work, with prayer. (1.) Here is his prayer when the ark set forward: Rise up, Lord, and let thy enemies be scattered, Num 10:35. They were now in a desolate country, but they were marching towards an enemy's country, and their dependence was upon God for success and victory in their wars, as well as for direction and supply in the wilderness. David used this prayer long after (Psa 68:1), for he also fought the Lords' battles. Note, [1.] There are those in the world that are enemies to God, and haters of him: secret and open enemies; enemies to his truths, his laws, his ordinances, his people. [2.] The scattering and defeating of God's enemies is a thing to be earnestly desired, and believingly expected, by all the Lord's people. This prayer is a prophecy. Those that persist in rebellion against God are hasting towards their own ruin. [3.] For the scattering and defeating of God's enemies, there needs no more but God's arising. When God arose to judgment, the work was soon done, Psa 76:8, Psa 76:9. "Rise, Lord, as the sun riseth to scatter the shadows of the night." Christ's rising from the dead scattered his enemies, Psa 68:18. (2.) His prayer when the ark rested, Num 10:36. [1.] That God would cause his people to rest. So some read it, "Return, O Lord, the many thousands of Israel, return them to their rest again after this fatigue." Thus it is said (Isa 63:14), The Spirit of the Lord caused him to rest. Thus he prays that God would give Israel success and victory abroad, and peace and tranquillity at home. [2.] That God himself would take up his rest among them. So we read it: Return to the thousands of Israel, the ten thousand thousand, so the word is. Note, First, The church of God is a great body; there are many thousands belonging to God's Israel. Secondly, We ought in our prayers to concern ourselves for this body. Thirdly, The welfare and happiness of the Israel of God consist in the continual presence of God among them. Their safety consists not in their numbers, though they are thousands, many thousands, but in the favour of God, and his gracious return to them and residence with them. These thousands are cyphers; he is the figure: and upon this account, Happy art thou, O Israel! who is like unto thee, O people!

Numbers 10:29-36 29. And Moses said unto Hobab, the son of Raguel the Midianite, Moses' father-in-law, We are journeying unto the place of which the Lord said, I will give it you: come thou with us, and we will do thee good; for the Lord hath spoken good concerning Israel. 29. Dixit autem Moses ad Hobab filium Reuel Madianitae soceri sui, Nos proficiscimur ad locum de quo dixit Jehova, Illum dabo vobis: veni nobiscum, et benefaciemus tibi: quia Jehova loquutus est beneficentiam super Israelem. 30. And he said unto him, I will not go; but I will depart to mine own land, and to my kindred. 30. Respondit autem ei, Non veniam: sed ad terram meam, et ad natale solum meum ibo. 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. 31. Tunc dixit, Ne derelinquas nos: quia propterea nosti mansiones nostras in deserto, et fuisti nobis pro oculis. 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. 32. Quum autem veneris nobiscum, et evenerit nobis bonum illud quod benefacturus est Jehova nobis, tum benefaciemus tibi. 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. 33. Profecti sunt itaque a monte Jehovae via trium dierum: et arca foederis Jehovae proficiscebatur ante eos via trium dierum illorum, ad explorandam illis requiem. 34. And the cloud of the Lord was upon them by day, when they went out of the camp. 34. Et nubes Jehovae erat super eos interdiu, dum proficiscerentur e castris. 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. 35. Quum autem coepit proficisci arca, dicebat Moses, Surge Jehova, et despergantur inimici tui, et fugiant odio habentes te a facie tua: 36. And when it rested, he said, Return, O Lord, unto the many thousands of Israel. 36. Quando vero requiescebat, dicebat, Revertere Jehova ad decem millia millium Israelis. 29. And Moses said unto Hobab the son of Raguel. Very grossly are those mistaken who have supposed Hobab [7] to be Jethro, the father-in-law of Moses, whom we have already seen to have returned a few days after he had come to see him. Now, old age almost in a state of decrepitude would have been but little suited for, or equal to, such difficult labors. Moses was now eighty years old, and still far short of the age of his father-in-law. But all doubt is removed by the fourth chapter of Judges, where we read that the descendants of Hobab were still surviving in the land of Canaan. When, therefore, the good old man went home, he left Hobab his son -- still in the vigor of life, and to whom on account of his neighborhood, the desert-country was well known -- as a companion for his son-in-law, that might be useful to him in the performance of many services. Here, however, whether wearied by delay and difficulties, or offended by the malignant and perverse spirit of the people, or preferring his home and a stationary life to those protracted wanderings, he desired to follow his father. In order, however, that we might know that he had not sought his dismissal as a mere feint, (as is often the case,) [8] Moses expressly states that he could not immediately prevail upon him to stay by his prayers; nay, that he was not attracted by the promises whereby Moses endeavored to tempt him, until he had been perseveringly entreated. Although the expectation of the promised land is set before him, yet, since mention is only made of temporal and transient prosperity, it may thence be probably conjectured that he had not profited by his advantages as he should. He had seen and heard the tokens of God's awful power when the Law was given; yet Moses urges him to come on by no other argument than that he would enjoy the riches of the land. Unless perhaps Moses desired to give him some taste of the graciousness and fatherly love of God as manifested in the temporal blessing, in order to lift up his mind to higher things. Still he merely refers to the promise of God, and then engages that he shall share in all their good things. Nevertheless, this alone is no trifle, that he should be attracted by no uncertain hope, but by the sure enjoyment of those good things which God, who cannot lie, had promised: for deceptive allurements often invite men to undergo labors, and to encounter perils; but Moses brings forward God, as it were, as his surety, inasmuch as tie had promised that He would give the people a fertile land, full of an abundance of all good things. At any rate, Hobab represents to us, as in a mirror, the innate disposition of the whole human race, to long for that which it apprehends by the carnal sense. It is natural to prefer our country, however barren and wretched, to other lands the most fertile and delightful: thus the Ithaca of Ulysses has passed into a proverb. [9] But let me now reprove another fault, viz., that, generally speaking, all set their affections on this present life: thus Hobab despises the promise of God, and holds fast to the love of his native land. 31. And he said, Leave us not, I pray thee. Moses perseveres and urges what he had just said, that Hobab should be a sharer in the prosperity which God had given his people reason to expect. "To this end" (he says) "thou hast known all our stations in the desert," which words commentators do not appear to have observed or understood; for they translate them simply, "for thou hast known," as if Moses desired to retain Hobab to be of use to himself, whereas there is more than one causal particle here; [10] and thus it is literally, "Since, for this cause, thou hast known all our resting-places," etc. Its meaning, then, is as follows, that Hobab was ill-advised for his own interest; for he had borne many inconveniences, for this reason, that he might at sonic time or other receive his recompense; as if it were said, Wherefore hast thou hitherto endured so many inconveniences whilst directing our course, unless that thou mightest enjoy with us the blessings of our repose? In a word, Moses signifies that the labors of Hobab would be vain and fruitless, unless he should endure them a little while longer, until, together with the children of Israel, he should enjoy the promised inheritance. What is here said, then, does not relate to the future, as if Moses had said, Be to us instead of eyes, as thou hast been heretofore; but by reminding him that the reward of his labors was at hand, he urges and encourages him to proceed. 33. And they departed from the mount of the Lord. He calls Sinai "the mount of the Lord," because in no other place had God's glory been so conspicuously manifested. This, I admit, it had been called by anticipation (kata prolepsin) before the promulgation of the law; but this name was imposed upon it afterwards to inspire eternal reverence for the law. By "three days' journey," we must understand a continuous march of three days, for they did not pitch their tents until they reached the desert of Paran, but slept in the. open air. When it is said that the ark went before them in the three days' journey, there is no reference to its distance, as if it was sent forward three days ahead; but that it was so placed in their van that, when the cloud settled upon it, they halted as at a station prescribed to them by God. This was the searching for a resting-place of which he speaks. 35. And it came to pass, when the ark set forward. Since their journey was by no means a peaceful one, but the attack of enemies was constantly to be dreaded, it was needful to beseech God that He would go forth as if prepared for battle. Thus, too, did Moses support their courage, lest any more immediate cause for terror should render them sluggish and inert. It is, then, as if he had prayed thus: O Lord, not only show us the way, but open it to us also by the power of thy hand in the destruction of the enemies. He calls them not the enemies of the people but of God, in order that the Israelites might be assured that they fought under His auspices; for thus might both a more certain victory be expected, since the righteous God, who avenges iniquity, was defending His own cause; and also, it was no slight matter of consolation and rejoicing, when the people heard, that whosoever should arise to harass them unjustly were also the enemies of God, since He will protect his people as the apple of His eye. Therefore has the Prophet borrowed this passage, in order to arm the Church with confidence, and to maintain it in cheerfulness under the violent assaults of its enemies. (Psalm 68:1.) Further, the analogy and similitude between the visible sign, and the thing signified, must be observed; for Moses was not so foolish as to address the Ark in these words; he only asked God to prove effectually that the Ark was a lively image of His power and glory. 36. And when it rested, he said, Return, O Lord. By thus praying he also exhorts the people to be patient, lest the weariness which arose from the delay should beget indignation. Otherwise it would have been annoying that the time of their journeying should be protracted, so that they would arrive the later at their rest. And we see, indeed, how their minds were exasperated, as if a slower progress was a kind of disappointment. In order, therefore, to correct this impatience, Moses reminds them that their halts were advantageous to them, so that God, dwelling at home like the father of a family, might manifest His care of them; for the allusion is to men who Lake advantage of a time of repose and release from other business, to occupy themselves more un-restrainedly in paying attention to their own family. Footnotes: [7] So De Lyra, S.M., Fagius, Tostatus, the 70, etc. See note on Exodus 2:18, ante, [2]vol. 1, p. 54. [8] "(Comme il adviendra souventes fois que les hommes font des rencheris);" as it will often happen that people want to be pressed to stay. -- Fr. [9] "Comme l'isle en laquelle Ulysses estoit ne, n'estant qu'une poure isle, voire quasi semblable a un rocher, est venue en un proverbe;" thus the island in which Ulysses was born, being but a poor island, indeed almost like a rock, has passed into a proverb. -- Fr. See Cicero De Orat., 1:44, and De Legg., 2:1. [10] ky l-kn. Translated in A. V., Genesis 18:5, for therefore; Judges 6:22, for because; Jeremiah 38:4, for thus; and here, forasmuch as.

Hobab, the son of Raguel the Midianite--called also Reuel (the same as Jethro [Exo 2:18, Margin]). Hobab, the son of this Midianite chief and brother-in-law to Moses, seems to have sojourned among the Israelites during the whole period of their encampment at Sinai and now on their removal proposed returning to his own abode. Moses urged him to remain, both for his own benefit from a religious point of view, and for the useful services his nomad habits could enable him to render.

Leave us not, I pray thee . . . and thou mayest be to us instead of eyes--The earnest importunity of Moses to secure the attendance of this man, when he enjoyed the benefit of the directing cloud, has surprised many. But it should be recollected that the guidance of the cloud, though it showed the general route to be taken through the trackless desert, would not be so special and minute as to point out the places where pasture, shade, and water were to be obtained and which were often hid in obscure spots by the shifting sands. Besides, several detachments were sent off from the main body; the services of Hobab, not as a single Arab, but as a prince of a powerful clan, would have been exceedingly useful.

if thou go with us . . . what goodness the Lord will show unto us, the same will we do unto thee--A strong inducement is here held out; but it seems not to have changed the young man's purpose, for he departed and settled in his own district. (See on Jdg 1:16 and Sa1 15:6).

they departed . . . three days' journey--the first day's progress being very small, about eighteen or twenty miles. ark of the covenant of the Lord went before them--It was carried in the center, and hence some eminent commentators think the passage should be rendered, "the ark went in their presence," the cloud above upon it being conspicuous in their eyes. But it is probable that the cloudy pillar, which, while stationary, rested upon the ark, preceded them in the march--as, when in motion at one time (Exo 14:19) it is expressly said to have shifted its place.

when the ark set forward that Moses said, Rise up, Lord, and let thine enemies be scattered--Moses, as the organ of the people, uttered an appropriate prayer both at the commencement and the end of each journey. Thus all the journeys were sanctified by devotion; and so should our prayer be, "If thy presence go not with us, carry us not hence" [Exo 33:15]. Next: Numbers Chapter 11

And the standard of the camp of the children of Dan set forward,.... Next after that of Ephraim, the last of all: which was the rearward of all the camps throughout their host; which brought up the rear, and was fittest for that purpose, being the most numerous, next to that of Judah, which led the van; or, the gatherer up of all the camps (n), under which were collected and brought on all that belonged to the other tribes; as all under twenty years of age, which were not taken into the camps, and the women and children, and weak and sickly persons, the mixed multitude, and all stragglers: these were all under the care and charge of this camp, and under the standard of which were Asher and Naphtali, Numbers 10:26; over whom were the same captains as in Numbers 2:25. (n) "colligens omnia castra", Montanus, Drusius; "vel collector omnium castrorum", Fagius, Vatablus; "colligens omnia agmina", Tigurine version, Munster.

Thus were the journeyings of the children of Israel,.... Or this was the order of them, as Jarchi; in this form and manner they marched, and a most wise, beautiful, and regular order it was; first the standard of Judah, a camp consisting of 186,400 able men fit for war, then followed the Gershonites and Merarites with six wagons carrying the heavier parts of the tabernacle; next to them the standard of the camp of Reuben, having in it 151,450 warlike men; next to them were the Kohathites, bearing the holy things of the sanctuary on their shoulders, who were followed by the standard of the camp of Ephraim, which was formed of 108,100 men fit for military service; and last of all the standard of the camp of Dan, which consisted of 157,600 men, able to bear arms, and which had under their care all that were not able which belonged to the other tribes; an emblem of the church of God in its militant state, walking according to the order of the Gospel, and in all the ordinances of it, which is a lovely sight to behold, Sol 6:4; thus they marched according to their armies; ranged under their several standards: when they set forward; in their journey through the wilderness; as now, so at all other times, this order was carefully observed by them.

And Moses said unto Hobab, the son of Raguel the Midianite, Moses's father in law,.... Some think this Hobab was the same with Jethro, whose father's name was Raguel or Reuel; so Jarchi and Ben Gersom; but rather Raguel or Reuel, and Jethro, seem to be the same, and was Moses's father-in-law, and this Hobab was the son of him, and brother of Zipporah, Moses's wife; and the same relation is designed whether the word is rendered his "father-in-law" or his "wife's brother", so Aben Ezra; as it may be either; if the former, then it may be joined to Raguel, if the latter, then to Hobab: Jethro or Raguel, Moses's father-in-law, came to see him as soon as he came to Horeb, and after some short stay with him returned to Midian, and left this his son Hobab, who remained with Moses unto this time; but now, as Israel was about to remove from the wilderness of Sinai, he showed a disposition to return to his own country, when Moses addressed him in order to persuade him to continue with them: we are journeying unto the place of which the Lord said, I will give it you; that is, the land of Canaan, which God had promised to Abraham, Isaac, and Jacob, and to their posterity: Moses puts himself among the children of Israel as journeying towards Canaan, with an expectation to possess it; for as yet the decree, as Jarchi observes, was not made, or made manifest, that he should not enter it; or he said this, as others think, because he would not discourage the Israelites nor Hobab, who might argue from thence, that if he, by whom God had brought Israel out of Egypt, and had done such wonders by him, should not enter into the good! and, how should they? but as yet Moses himself knew not that he should not enter into it; however, he speaks of it as a certain thing, that God had promised to give it to Israel, and it might be depended upon; and now they were just going to set forward in their journey, in order to take possession of it, he entreats that Hobab would go with them: come thou with us, and we will do thee good; by giving him a part of the spoils of their enemies, and a settlement in the land: for the Lord hath spoken good concerning Israel; and he is faithful, who has promised and will perform.

And he said unto him, I will not go,.... Which was a very peremptory answer, he seemed determined, and at a point about it for the present, though it is, probable he afterwards changed his mind, like the young man in the parable, Matthew 21:29, but I will depart to mine own land, and to my kindred; which were prevailing motives with him, his native country, his relations, and father's house; to this resolution he came, both because of his substance, and because of his family, as Jarchi.

And he said,.... That is, Moses, he replied to Hobab, unwilling to take him at his word and go without him: leave us not, I pray thee; or "not now"; as the Targums of Onkelos and Jonathan; at this present time, under our present difficulties, while we are in the wilderness; though Jarchi says the particle signifies beseeching or supplication: forasmuch as thou knowest how we are to encamp in the wilderness; that this will be our case, that we shall be obliged, before we get to the promised land, to pitch our tents in the wilderness, in our passage through it; and thou knowest which are the best and most convenient places for that purpose, and therefore must entreat thee to go with us: and thou mayest be to us instead of eyes; not to show the way, as Aben Ezra notes, or guide and direct them in the road through the wilderness; for the cloud by day and the fire by night were of that use to them, as well as when it rested, it directed them when and where to pitch their tents; rather to assist with his advice in difficult matters, when they should be in pressing circumstances: the Targum of Jonathan is,"thou hast been dear unto us, as the apple of our eyes, and therefore we cannot part with thee.''

And it shall be, if thou go with us, yea, it shall be,.... This repetition is for the confirmation of it, more strongly assuring him of what follows: that what goodness the Lord shall do unto us, the same will we do unto thee; signifying that whatsoever they enjoyed in the land of Canaan he should have his share with them: the Targum of Jonathan adds,"in the division of the land;''Jarchi says, when the land was divided, the fatness of Jericho was given to the sons of Jethro, to Jonadab, the son of Rechab, see Judges 1:16; from whence, however, as well as from other places, Judges 4:11; it appears that the posterity of this man had a settlement in the land of Canaan, and from his silence it may be thought that he was prevailed upon to go along with Moses; or if he departed into his own country, as he said he would, he returned again; at least some of his children did.

And they departed from the mount of the Lord three days' journey,...., From Mount Sinai, so called, because the Lord descended upon it, and gave the law from it; so the Targums of Onkelos and Jonathan,"from the mount on which the glory of the Lord (or of his Shechinah or divine Majesty) was revealed.''This they left, after they had been nearly twelve months about it, and travelled three days' journey from it before the cloud rested, so as to abide, otherwise is stopped no doubt to give them time to eat their food, and take sleep and rest. The Targum of Jonathan expressly says, they went thirty six miles on that day; but, according to Bunting (o), Taberah or Kibrothhattaavah, to which the children of Israel first came, and where they abode a month, was but eight miles from Sinai; wherefore the three days' journey were not successively one after another, but the first day's journey was to Taberah, where they continued a month; the second day's journey was to Hazeroth, where they stayed seven days; and the third day's journey was to the wilderness of Paran, and there the cloud rested, Numbers 10:12; and there was their resting place, for there they continued long, from whence the spies were sent to the good land, and whither they returned after forty days, Numbers 13:1, 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; the ark being carried by the Kohathites, must proceed in the middle of the camps, after the camps of Judah and Reuben, and before the camps of Ephraim and Dan, according to the order of the marches of the children of Israel, Numbers 10:21; wherefore Aben Ezra thinks, that this three days' journey was different from all their other journeys; and that in this the ark went before them, which in other journeys was carried in the midst of them; yet others think it may be said to go before, though in the middle; just as a general of an army may be said to go before, and lead his army, though he is not directly in the front of it; so the cloud being always over the ark, directing the march, it may be said to go before and point out a convenient place to rest in; for searching cannot be properly ascribed to the ark, nor even to the Lord himself, and can only signify pointing out or discovering a proper place to take up their abode in: this ark of the covenant, so called because the covenant or law was laid up in it, was a type of Christ the end of the law for righteousness, and who is the forerunner of his people, is gone before them to prepare a place for them; and the three days' journey may have respect to his resurrection from the dead on the third day for their justification, which is the foundation of their rest, peace, and joy. (o) Travels of the Patriarchs, &c. p. 82.

And the cloud of the Lord was upon them by day,.... Not only upon the tabernacle, and upon the ark particularly, but it spread itself in journeying over the whole body of the people, and therefore said to be a covering to them from the heat of the sun, Psalm 105:39; as well as it was a guide unto them, and a token of the divine Presence with them, see Isaiah 4:5, when they went out of the camp; or out of the place of their encampment, when they removed from Sinai; and appears from, hence that it was in the daytime.

And it came to pass, when the ark set forward,.... Carried by the Kohathites, Numbers 10:21, that Moses said; in prayer, as both the Targums of Jonathan and Jerusalem express it; and it was a prayer of faith, and prophetic of what would be done, and might serve greatly to encourage and animate the children of Israel in their journeys; for the following prayer was put up not only at this time, but at all times when the ark set forward; and so Ben Gersom says, it was the custom of Moses, at whatsoever time the ark was moved, to pray as follows: rise up, Lord, and let thine enemies be scattered; the Jerusalem Targum is,"rise up now, O Word of the Lord;''and the Targum of Jonathan,"be revealed now, O Word of the Lord;''the essential Word of God, the Messiah, to whom these words may be applied; either to his incarnation and manifestation in the flesh, his end in, which was to destroy all his and his people's enemies, particularly the devil and his works, Hebrews 2:14; or to his resurrection from the dead, these words standing at the head of a prophecy of his ascension to heaven, which supposes his resurrection from the dead, Psalm 68:1; at the death of Christ all the spiritual enemies of his people were defeated, scattered, confounded, and conquered; Satan and his principalities were spoiled, sin was made an end of, death was abolished, and the world overcome; at his resurrection the keepers of the sepulchre fled; and after his ascension wrath came upon the Jewish nation, those enemies of his, that would not have him to rule over them, and they were scattered about on the face of the whole earth, as they are to this day: and let them that hate thee flee before thee; the same petition expressed in different words, but to the same sense; enemies, and those that hate the Lord, are the same, as their defeat, conclusion, and destruction, are signified by their flight and dispersion; and it may be observed, that those who were the enemies and haters of Israel were reckoned the enemies and haters of God himself; as the enemies of Christ's people, and those that hate them, are accounted Christ's enemies, and such that hate him. Perhaps Moses may have a special respect to the Canaanites, whose land was promised unto Israel, and they were going to dispossess them of it, in order to inherit it, and Moses might expect it would be quickly done, at the end of these three days; which brought them to the wilderness of Paran, so near the good land that they sent from thence spies into it, and in all probability they would have then entered the possession of it, had it not been for their complaints and murmurs, and the ill report brought on the good land, on which account they were stopped thirty eight years in the wilderness.

And when it passed,.... The ark, and the cloud over it: he said; Moses stood and prayed, as before, according to the above Targums, in the following manner: return, O Lord, unto the many thousands of Israel; who were six hundred thousand footmen, besides women and children, Numbers 11:21; the import of this petition is, that upon the resting of the ark God would take up his abode with them, grant them his presence, and manifest his love, grace, mercy, and goodness unto them; or, as it may be rendered, that he would "return the many thousands of Israel"; that is, to the land which he had sworn to their fathers, as Ben Gersom interprets it; and who observes that the word "return" is used, because of the holy fathers who dwelt in the land of Israel; or else, as the same writer further observes, the sense of the petition is, that it might be the will of God to turn the thousands of Israel into myriads, or increase and multiply them ten times more than they were; and so the Targum of Jerusalem is,"bless the myriads, and multiply the thousands of the children of Israel.''Perhaps Moses, under a spirit of prophecy, might have a further view, even to the conversion of the Jews in the latter day, when they shall return and seek the true Messiah, and be turned to him, and when all Israel shall be saved.

And over the host of the tribe of the children of Asher was Pagiel the son of Ocran. See Gill on Numbers 10:25.

And over the host of the tribe of the children of Naphtali was Ahira the son of Enan. See Gill on Numbers 10:25.

Here is, I. A general account of the removal of the camp of Israel from mount Sinai, before which mountain it had lain now about a year, in which time and place a great deal of memorable business was done. Of this removal, it should seem, God gave them notice some time before (Deu 1:6, Deu 1:7): You have dwelt long enough in this mountain, turn you and take your journey towards the land of promise. The apostle tells us that mount Sinai genders to bondage (Gal 4:24), and signifies the law there given, which is of use indeed as a schoolmaster to bring us to Christ, yet we must not rest in it, but advance towards the joys and liberties of the children of God, for our happiness is conferred not by the law, but by promise. Observe, 1. The signal given (Num 10:11): The cloud was taken up, and we may suppose it stood for some time, till they were ready to march; and a great deal of work it was to take down all those tents, and pack up all those goods that they had there; but every family being employed about its own, and all at the same time, many hands made quick work of it. 2. The march began: They took their journey according to the commandment of the Lord, and just as the cloud led them, Num 10:13. Some think that mention is thus frequently made in this and the foregoing chapter of the commandment of the Lord, guiding and governing them in all their travels, to obviate the calumny and reproach which were afterwards thrown upon Israel, that they tarried so long in the wilderness, because they had lost themselves there, and could not find the way out. No, the matter was not so; in every stage, in every step, they were under divine direction; and, if they knew not where they were, yet he that led them knew. Note, Those that have given up themselves to the direction of God's word and Spirit steer a steady course, even when they seem to be bewildered. While they are sure they cannot lose their God and guide, they need not fear losing their way. 3. The place they rested in, after three days' march: They went out of the wilderness of Sinai, and rested in the wilderness of Paran. Note, All our removals in this world are but from one wilderness to another. The changes which we think will be for the better do not always prove so; while we carry about with us, wherever we go, the common infirmities of human nature, we must expect, wherever we go, to meet with its common calamities; we shall never be at rest, never at home, till we come to heaven, and all will be well there. II. A particular draught of the order of their march, according to the late model. 1. Judah's squadron marched first, Num 10:14-16. The leading standard, now lodged with that tribe, was an earnest of the sceptre which in David's time should be committed to it, and looked further to the captain of our salvation, of whom it was likewise foretold that unto him should the gathering of the people be. 2. Then came those two families of the Levites which were entrusted to carry the tabernacle. As soon as ever the cloud was taken up, the tabernacle was taken down, and packed up for removing, Num 10:17. And here the six wagons came laden with the more bulky part of the tabernacle. This frequent removing of the tabernacle in all their journeys signified the movableness of that ceremonial dispensation. That which was so often shifted would at length vanish away, Heb 8:13. 3. Reuben's squadron marched forward next, taking place after Judah, according to the commandment of the Lord, Num 10:18-20. 4. Then the Kohathites followed with their charge, the sacred furniture of the tabernacle, in the midst of the camp, the safest and most honourable place, Num 10:21. And they (that is, says the margin, the Gershonites and Merarites) did set up the tabernacle against they came; and perhaps it is expressed thus generally because, if there was occasion, not those Levites only, but the other Israelites that were in the first squadron, lent a hand to the tabernacle to hasten the rearing of it up, even before they set up their own tents. 5. Ephraim's squadron followed next after the ark (Num 10:22-24), to which some think the psalmist alludes when he prays (Psa 80:2), Before Ephraim, Benjamin, and Manasseh, the three tribes that composed this squadron, stir up thy strength (and the ark is called his strength, Psa 78:61), and come and save us. 6. Dan's squadron followed last, Num 10:25-27. It is called the rearward, or gathering host, of all the camps, because it gathered up all that were left behind; not the women and children (these we may suppose were taken care of by the heads of their families in their respective tribes), but all the unclean, the mixed multitude, and all that were weak and feeble, and cast behind in their march. Note, He that leadeth Joseph like a flock has a tender regard to the hindmost (Eze 34:16), that cannot keep pace with the rest, and of all that are given him he will lose none, Joh 17:11.

Here is, I. The people's sin. They complained, Num 11:1. They were, as it were, complainers. 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, Rom 8:3. The law discovered sin, but could not destroy it; checked it, but could not conquer it. They complained. 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 (Deu 8:4), 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. II. God's just resentment of the affront given to him by this sin: The Lord heard it, 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 anger was kindled. Note, Though God graciously gives us leave to complain to him when there is cause (Psa 142:2), 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. III. The judgment wherewith God chastised them for this sin: The fire of the Lord burnt among them, such flashes of fire from the cloud as had consumed Nadab and Abihu. The fire of their wrath against God burned in their minds (Psa 39:3), 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, Ex. 15, 16, and 17. 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 fire was kindled against Jacob (Psa 78:21), but, to show how unwilling God was to contend with them, it fastened on those only that were in the uttermost parts of the camp. Thus God's judgments came upon them gradually, that they might take warning. IV. Their cry to Moses, who was their tried intercessor, Num 11:2. When he slew them, then they sought him, 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. Father Abraham, send Lazarus. V. The prevalency of Moses's intercession for them: When Moses prayed unto the Lord (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 the fire was quenched. 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 by faith quenched the violence of fire. 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 Taberah, a burning (Num 11:3), that others might hear, and fear, and take warning not to sin as they did, lest they should smart as they did, Co1 10:10.

And when the people complained, it displeased the Lord. [11] The ambiguous signification of the participle [12] causes the translators to twist this passage into a variety of meanings. Since the Hebrew root 'vn, aven, is sometimes trouble and labor, sometimes fatigue, sometimes iniquity, sometimes falsehood, some translate it, "The people were, as it were, complaining or murmuring." Others (though this seems to be more beside the mark) insert the adverb unjustly; as if Moses said, that their complaint was unjust, when they expostulated with God. Others render it, "being sick, (nauseantes,") but this savors too much of affectation; others, "lying, or dealing treacherously." Some derive it from the root tv'nh, thonah, and thus explain it, "seeking occasion," which I reject as far fetched. To me the word fainting (fatiscendi) seems to suit best; for they failed, as if broken down with weariness. It is probable that no other crime is alleged against them than that, abandoning the desire to proceed, they fell into supineness and inactivity, which was to turn their back upon God, and repudiate the promised inheritance. This sense will suit very well, and thus the proper meaning of the word will be retained. Thus, Ezekiel calls by the name t'nym, theunim, those fatigues, whereby men destroy and overwhelm themselves through undertaking too much work. Still, I do not deny that, when they lay in a state of despondency, they uttered words of reproach against God; especially since Moses says that this displeased the ears of God, and not His eyes; yet the origin of the evil was, as I have stated, that they fainted with weariness, so as to refuse to follow God any further. And the Lord heard it. He more plainly declares that the people broke forth into open complaints; and it is probable that they even east reproaches upon God, as we infer from the heaviness of this punishment. Although some understand the word fire metaphorically for vengeance, it is more correct to take it simply according to the natural meaning of the word, i.e., that a part of the camp burnt with a conflagration sent from God. Still a question arises, what was that part or extremity of the camp which the fire seized upon? for some think that the punishment began with the leaders themselves, whose crime was the more atrocious. Others suppose that the fire raged among the common people, from the midst of whom the murmuring arose. But I rather conjecture, as in a matter of uncertainty, that God kindled the fire in some extreme part, so as to awaken their terror, in order that there might be room for pardon; since it is presently added, that tie was content with the punishment of a few. It must, however, be remarked, that because the people were conscious of their sin, the door was shut against their prayers. Hence it is, that they cry to Moses rather than to God; and we may infer that, being devoid of repentance and faith, they dreaded to look upon God. This is the reward of a bad conscience, to seek for rest in our disquietude, and still to fly from God, who alone can allay our trouble and alarm. From the fact that God is appeased at the intercession of Moses, we gather that temporal punishment is often remitted to the wicked, although they still remain exposed to the judgment of God. When he says that the fire of the Lord was sunk down, [13] for this is the proper signification of the word sq, shakang, he designates the way in which it was put out, and in which God's mercy openly manifested itself; as also, on the other hand. it is called the fire of God, as having been plainly kindled by Him, lest any should suppose that it was an accidental conflagration. A name also was imposed on the place, which might be a memorial to posterity both of the crime and its punishment; for Tabera is a burning, or combustion.

And the mixed multitude that was among them. A new murmuring of the people is here recorded: for we gather from many circumstances that this relation is different from that which precedes: although, as evil begets evil, it is probable that after they had begun to be affected by the disease of impatience, they spitefully invented grounds for increased tedium and annoyance. Yet there was something monstrous in this madness, that, when they had just been so severely chastised, and part of' the camp was even yet almost smoking, and when God was hardly appeased, they should have given way to the indulgence of lust, whereby they brought upon themselves a still more severe punishment. Unquestionably, when they again provoked God by their iniquity, the remains of the fire were still before their eyes; whence it appears how greatly they were blinded by their obstinate wickedness. He states, indeed, that the murmuring first began among the strangers, or mixed multitude, who had mingled themselves with the Israelites, as we have seen elsewhere; but he adds that the whole people also were led into imitation of their ungodly complainings. Hence we are taught, that the wicked and sinful should be avoided, lest they should corrupt us by their bad example; since the contagion of vice easily spreads. At the same time also, we are warned, that it does not at all avail to excuse us, that others are the instigators of our sin; since it by no means profited the Israelites, that they fell through the influence of others, inasmuch as it was their own lust; which carried them away. In the first place, therefore, we must beware that our corrupt desires do not tempt us, and we must put a restraint upon ourselves; and then that the profane despisers of God do not add fuel to the fire. A question here occurs, whether it is sinful to long for flesh; for if so, all our appetites must. likewise be condemned. I answer, that God was not wroth because the desire of flesh affected the Israelites; but, first, their disobedience displeased Him, because they longed to eat; flesh, as it were, against His will, when He would have them content with the manna alone; and then their intemperance and violent passion. For this reason Moses says that they "lusted a lust," [14] indicating that they abandoned all self-control, so as to go beyond all bounds. In the third place, their ingratitude displeased Him, which is here adverted to, but openly condemned in the Psalm, where the Prophet reproves them, for that God "had commanded the clouds from above, and opened the doors of heaven," so as to supply them with the "corn of heaven," and the bread "of angels," (Psalm 78:23-25;) and yet, even so they were not restrained from despising so excellent a benefit, and abandoning themselves to lawless intemperance. The rule of moderation, and of a sober and frugal life, which Paul prescribes, is well known; that we should "know both how to be full and to be hungry, both to abound and to suffer need." (Philippians 4:12.) Well known, too, is his admonition, that we should "make not provision for the flesh, to fulfil the lusts thereof." (Romans 13:14.) All improper longing is, therefore, to be repressed, so that we should desire nothing which is not lawful; and, secondly, that our appetites should not be excessive. Hence, when he refers elsewhere to this occurrence, (1 Corinthians 10:6,)he warns us to fear the judgment of God; "to the intent we should not lust after evil things," thus distinguishing wild and uncontrolled appetites from such as are moderate and well regulated. When they ask, "Who shall give us flesh to eat?" they seek to have it elsewhere than from God, who abundantly supplied them with food, though it was of a different kind. We see, then, that they rebelled with a brutal and blind impetuosity; for necessity was laid upon them by God, that they should eat nothing but manna; against this they struggled like fierce and stubborn beasts, as if they would make God the servant of their lust.

We remember the fish which we did eat in Egypt. By this comparison with the former mode of living, they depreciate the present grace of God: and yet they enumerate no delicacies, when they speak of leeks, and onions, and garlic. Some, therefore, thus explain it, When such great abundance and variety was commonly to be met with, how painful and grievous must it be to us to be deprived of greater delicacies! My own opinion is, that these lowly people, who had been used to live on humble fare, praised their accustomed food, as if they had been the greatest luxuries. Surely rustics and artisans value as much their pork and beef, their cheese and curds, their onions and cabbage, as most of the rich do their sumptuous fare. Scornfully, therefore, do the Israelites magnify things which, in themselves, are but of little value, in order the more to stimulate their depraved appetite, already sufficiently excited. Still there is no doubt but that those who had been accustomed to a diet of herbs and fish, would think themselves happy with that kind of food. Moreover, to make the matter more invidious, they say in general, that they ate gratis [15] of that, which cost them but little: although such a phrase is common in all languages. For even profane writers testify that all that sea-shore abounds with fish. [16] The fisheries of the Nile also are very productive, and a part: of the wealth of Egypt: whilst the country is so well watered, that it produces abundance of vegetables and fruits. [17]

But now our soul is dried away. They complain that they are almost wasted away with famine and hunger, whilst they are abundantly supplied with manna; in the same way as they had just been loudly declaring that they had lived in Egypt for a very little money; as if they were affected by a great dearth of provisions, when, by the pure liberality of God, a kind of food was provided for them, more easy to prepare than any other, and so actually prepared without trouble or cost. But such is the malignity and ingratitude of men, that they count all God's bounty for nothing, whilst they are brooding over their own importunate lusts. Many in their gluttony consume, and bring to naught whatever God bestows upon them: others, in their avarice, dry up the fountain of His liberality, which else would be inexhaustible. But these, in the midst of their abundance, say that they are dry, because insatiable cupidity inflames them, so that God's blessing, however ample, cannot satisfy them. Thus the rain, washing the hard rock, wets it not within, neither tempers its dryness by its moisture. Since, therefore, a contempt of God's blessings withers them all, like a hot blast, let us learn to assign them their due honor, that they may be supplied to us in sufficiency. Thus will be fulfilled in our ease: "The righteous shall flourish like the palm-tree: he shall grow like a cedar in Lebanon. Those that be planted in the house of the Lord shall flourish in the courts of our God. They shall still bring forth fruit in old age; they shall be fat and flourishing." (Psalm 92:12-14.) For Scripture does not so often declare in vain that God satisfies the longing souls, and filleth the hungry with food. They complain that there is nothing before their eyes but manna: as if their loathing of this one excellent and abundant kind of food was actual famine.

And the manna was as coriander seed. Moses had already adverted to this in Exodus 16; [18] but he now repeats it, in order more fully to condemn their perverse desire; for what could be more unseemly and intolerable than thus to eschew a food delightful both in appearance and taste v. For the same reason the Prophet, in Psalm 78, records that men were not satisfied with "angels' food," and "corn from heaven." Here, instead of saying that it was white, he calls it the color of Bedola, [19] a precious stone, whether a pearl, or some other kind. Its very appearance, then, was calculated to give them pleasure; and, since without much labor, either by grinding or crushing it, they might make it into various sorts of food, and all of a sweet and pleasant taste;. the baser was their ingratitude in complaining, as if God treated them with but little liberality as to their food.

the mixed multitude that was among them fell a lusting--These consisted of Egyptians. [See on Exo 12:38.] To dream of banquets and plenty of animal food in the desert becomes a disease of the imagination; and to this excitement of the appetite no people are more liable than the natives of Egypt. But the Israelites participated in the same feelings and expressed dissatisfaction with the manna on which they had hitherto been supported, in comparison with the vegetable luxuries with which they had been regaled in Egypt.

We remember the fish, which we did eat in Egypt freely--(See on Exo 7:17). The people of Egypt are accustomed to an almost exclusive diet of fish, either fresh or sun-dried, during the hot season in April and May--the very season when the Israelites were travelling in this desert. Lower Egypt, where were the brick-kilns in which they were employed, afforded great facilities for obtaining fish in the Mediterranean, the lakes, and the canals of the Nile. cucumbers--The Egyptian species is smooth, of a cylindrical form, and about a foot in length. It is highly esteemed by the natives and when in season is liberally partaken of, being greatly mellowed by the influence of the sun. melons--The watermelons are meant, which grow on the deep, loamy soil after the subsidence of the Nile; and as they afford a juicy and cooling fruit, all classes make use of them for food, drink, and medicine. leeks--by some said to be a species of grass cresses, which is much relished as a kind of seasoning. onions--the same as ours; but instead of being nauseous and affecting the eyes, they are sweet to the taste, good for the stomach, and form to a large extent the aliment of the laboring classes. garlic--is now nearly if not altogether extinct in Egypt although it seems to have grown anciently in great abundance. The herbs now mentioned form a diet very grateful in warm countries where vegetables and other fruits of the season are much used. We can scarcely wonder that both the Egyptian hangers-on and the general body of the Israelites, incited by their clamors, complained bitterly of the want of the refreshing viands in their toilsome wanderings. But after all their experience of the bounty and care of God, their vehement longing for the luxuries of Egypt was an impeachment of the divine arrangements; and if it was the sin that beset them in the desert, it became them more strenuously to repress a rebellious spirit, as dishonoring to God and unbecoming their relation to Him as a chosen people.

But now . . . there is nothing . . . beside this manna--Daily familiarity had disgusted them with the sight and taste of the monotonous food; and, ungrateful for the heavenly gift, they longed for a change of fare. It may be noticed that the resemblance of the manna to coriander seed was not in the color, but in the size and figure; and from its comparison to bdellium, which is either a drop of white gum or a white pearl, we are enabled to form a better idea of it. Moreover, it is evident, from the process of baking into cakes, that it could not have been the natural manna of the Arabian desert, for that is too gummy or unctuous to admit of being ground into meal. In taste it is said to have been like "wafers made with honey" (Exo 16:31), and here to have the taste of fresh oil. The discrepancy in these statements is only apparent; for in the latter the manna is described in its raw state; in the former, after it was ground and baked. The minute description given here of its nature and use was designed to show the great sinfulness of the people, in being dissatisfied with such excellent food, furnished so plentifully and gratuitously.

And when the people complained,.... Or "were as complainers" (p); not merely like to such, but were truly and really complainers, the "caph", here being not a note of similitude, but of truth and reality, as in Hosea 5:10. This Hebraism is frequent in the New Testament, Matthew 14:5. What they complained of is not said, it being that for which there was no foundation; it is generally supposed to be of their journey; but if they were come but eight miles, as observed on Numbers 10:33; they could not be very weary; and especially as they were marching towards the land of Canaan, it might be thought they would be fond and eager of their journey. Some think it was for want of flesh, being weary of manna, and that this was only the beginning of their complaints on that head, which opened more afterwards; but if that is the case, one would think that the fire, which consumed many of them, would have put a stop to that. Jarchi says, the word signifies taking an occasion, and that the sense is, that these men sought an occasion how to separate from the Lord; they wanted to return to Egypt again, that was what they were meditating and contriving; so the Targum of Jonathan,"and the ungodly of the people were in distress, and intended and meditated evil before the Lord:" it displeased the Lord: a murmuring complaining spirit is always displeasing to him, when a thankful heart for mercies received is an acceptable sacrifice; murmurers and complainers God will judge at the great day, Jde 1:14, and the Lord heard it: though it was an inward secret complaint, or an evil scheme formed in their minds; at most but a muttering, and what Moses had not heard, or had any knowledge of; but God, that knows the secrets of all hearts, and every word in the tongue before it is well formed or pronounced, he heard what they complained of, and what they whispered and muttered to one another about: and his anger was kindled, and the fire of the Lord burnt among them; from the pillar of fire, or from heaven, such as destroyed Nadab and Abihu, Leviticus 10:1; the two hundred fifty men that had censers in Korah's company, Numbers 16:35; and the captains of fifties that came to take Elijah, 2 Kings 1:14; and might be lightning from heaven, or a burning wind sent by the Lord, such as is frequent in the eastern countries. Thevenot (q) speaks of one in 1658, which destroyed at once twenty thousand men: and consumed them that were in the uttermost parts of the camp; who very likely were the principal aggressors; or it began to arouse and terrify the body of the people, and bring them to repentance, who might fear it would proceed and go through the whole camp, the hinder part or rearward of which was the camp of Dan; and so the Targum of Jonathan. (p) "ut conquerentes injuste", Montanus, Fagius, Vatablus; "ut qui vaba moliuntur", Drusius. (q) Travels, par. 1. l. 2. c. 34.

And the people cried unto Moses,.... And entreated him to pray for them, being frightened at the fire which consumed many of them, lest it should spread and become general among them: and when Moses prayed unto the Lord; as he did, in which he was a type of Christ, the mediator between God and man, the advocate of his people, an intercessor for transgressors: the fire was quenched; it stopped and proceeded no further; as through Christ's mediation God is pacified with his people for all that they have done, and his wrath, and all the effects of it, are turned away from them, and entirely cease with respect to them; or it "sunk down" (r) into its place, as the Targum of Jonathan, as if it rose out of the earth. This may serve to confirm the notion of its being a burning wind, to which the idea of sinking down and subsiding well agrees. (r) "sunk down", so Ainsworth; "compressus est", Junius & Tremellius, Piscator, Drusius; "resedit", Tigurine version.

And he called the name of the place Taberah,.... That is, "burning": Moses called it so; or it may be rendered impersonally, it was called (s) so in later times by the people: because the fire of the Lord burnt among them; to perpetuate the, memory of this kind of punishment for their sins, that it might be a terror and warning to others; and this history is indeed recorded for our caution in these last days, that we murmur not as these Israelites did, and were destroyed of the destroyer, 1 Corinthians 10:10. (s) "et vocatum est", Tigurine version, Fagius, Piscator.

And the mixed multitude that was among them fell a lusting,.... These came out of Egypt with them, Exodus 12:38; having either contracted affinity with them, or such intimacy of conversation, that they could not part, or being proselyted to the Jewish religion, at least in pretence; these were not only Egyptians, but a mixture of divers people, who having heard or seen the wonderful things done for Israel, joined them in hopes of sharing the blessings of divine goodness with them; so the Targum of Jonathan calls them proselytes, that were gathered among them: these "lusted a lusting" (t), as the words may be rendered; not after women, as some Jewish writers (u) think, even after such that were near akin to them, with whom they were forbidden to marry, and therefore desired to have those laws dissolved; but they lusted after eating flesh taken in a proper sense, as the latter part of the verse and the whole context show: and the children of Israel also wept again; they lusted after flesh likewise, following the example of the mixed multitude; thus evil communication corrupts good manners, 1 Corinthians 15:33; and a little leaven leavens the whole lamp, 1 Corinthians 5:6; wicked men prove great snares to, and do much mischief among good men, when they get into their societies, Jeremiah 5:26, and because the Israelites could not have what they would to gratify their lusts, they wept as children do, when they cannot have what they are desirous of; and they wept "again", for it seems they had wept before, either when they complained, Numbers 11:1; or at Rephidim, where they wanted water, Exodus 17:1, as here flesh, or before that when they wanted bread, Exodus 16:3, and said, who shall give us flesh to eat? shall Moses, or even the Lord himself? from lusting they fell to unbelief and distrust of the power and providence of God; for so the Psalmist interprets this saying of theirs, Psalm 78:19. (t) "concupiverunt concupiscentiam", Pagninus: Montanus, Drusius. (u) Bemidbar Rabba, sect. 15. fol. 219. 1.

We remember the fish which we did eat in Egypt freely,.... Fish was food the Egyptians much lived upon; for though Herodotus says the priests might not taste of fish, the common people ate much; yea, he himself says that some lived upon nothing else but fish gutted and dried in the sun; and he observes, that the kings of Egypt had a great revenue from hence (w); the river Nile, as Diodorus Siculus (x) says, abounded with all kind of fish, and with an incredible number, so that there was a plenty of them, and to be bought cheap; and so Aben Ezra and Ben Gersom interpret the word freely, of a small price, as if they had them for nothing almost; but surely they forgot how dear they paid for their fish, by their hard toil, labour, and service. Now this, with what follows, they call to mind, to increase their lust, and aggravate their present condition and circumstances: the cucumbers, and the melons, and the leeks, and the onions, and the garlic; in the Hebrew language, the word for "cucumbers" has the signification of hardness, because they are hard of digestion In the Talmud (y) they are so called, because they are as harmful to the body as swords; though it is said in the same, that Antoninus always had them at his table; and Suetonius (z) and Pliny (a) say, that they were in great esteem with the emperors Augustus and Tiberias; though some think what they call cucumbers were melons. We are told (b), that the Egyptian cucumbers are very different from our European ones, which in the eastern countries serve only to feed hogs with, and not men; but the Egyptian cucumber, called "chate", differs from the common one in size, colour, and softness; and not only its leaves, but its fruit, are different from ours, being sweeter to the taste, and of more easy digestion, and reckoned to be very wholesome to the bodies of men: and so their "melons" are different from ours, which they call "abdellavi", to distinguish them from others called "chajar", which are of little use for food, and not pleasant, and more insipid, and of a softer pulp (c): as for the "leeks, onions, and garlic", that these were commonly and in great plenty eaten of by the Egyptians appears from the vast sums of money spent upon the men that worked in building one of the pyramids, in radishes, onions, and garlic only, which Herodotus (d), Diodorus Siculus (e), and Pliny (f) make mention of. Indeed, in later times these were worshipped as gods, and not suffered to be eaten, as Pliny (g) and Juvenal (h) inform us; but there is little reason to believe that this kind of idolatry obtained so early as the time of Israel's being in Egypt; though some have thought that these were cheaper because of that, and so the Israelites could more easily come at them; but if that had been the case, it is more reasonable to believe that the Egyptians would not have allowed them to have eat of them at all: however, these are still in great plenty, and much used in Egypt to this day, as Vansleb (i) relates, who says, for desserts they have fruits, as onions, dried dates, rotten olives, melons, or cucumbers, or pompions, or such like fruits as are in season: thus carnal men prefer their sensual lusts and pleasures, and self-righteous men their righteousness, to Christ, the heavenly manna, his grace and righteousness. (w) Euterpe, sive, l. 2. c. 37, 92, 149. (x) Bibliothec. l. 1. p. 32. (y) T. Bab. Avodah Zarah, fol. 11. 1.((z) In Vit. August. c. 77. (a) Nat. Hist. l. 19. c. 5. (b) Alpinus de Plant. Aegypt. l. 1. p. 114. apud Scheuchzer. Physic. Saer. vol. 3. p. 369. (c) Alpinus ib. (d) Ut supra, (Euterpe, sive, l. 2.) c. 125. (e) Ut supra. (Bibliothec. l. 1. p. 58.) (f) Nat. Hist. l. 36. c. 12. (g) lb. l. 19. c. 6. (h) "Porrum et coepe nefas violare", &c. Satyr. 15. (i) Relation of a Voyage to Egypt, p. 186.

But now our soul is dried away,.... Meaning their bodies, which, for want of flesh food, they pretended had no moisture in them, or they were half starved, and in wasting and consuming circumstances: there is nothing at all besides this manna before our eyes; which in itself was a truth and matter of fact; they had nothing to look to, and live upon but the manna, and that was enough, and with which, no doubt, many of them were contented, and satisfied and thankful for it, though the greater part were not; and therefore this, though a truth, was foolishly and wickedly spoken, being said in disdain and contempt of the manna: so Christ, the heavenly manna, the antitype of this, of which See Gill on Exodus 16:14; See Gill on Exodus 16:15; See Gill on Exodus 16:16; See Gill on Exodus 16:17; See Gill on Exodus 16:18; is indeed the only food that is set before us in the Gospel to feed and live upon; nor is there anything at all besides him, nor do true believers in him desire any other, but pray that evermore this bread may be given them; but carnal men and carnal professors slight the Gospel feast, of which Christ is the sum and substance; and at least would have something besides him, something along with him, something of their own in justification for him, or to give them a right unto him, or to trust in along with him; they cannot bear to have nothing at all but Christ; or that he, and he alone, should be exalted, and be all in all, as he is justification and salvation, and in the Gospel provision, in which nothing is set before us but him.

And the manna was as coriander seed,.... Not in colour, for that is black or darkish, whereas the manna was white, as is generally observed; of which See Gill on Exodus 16:31; however it might be like the coriander, because of its form and figure, being round, and because of its quantity, being small, Exodus 16:14; Some think the mustard seed is meant, as Aben Ezra observes, which is the least of all seeds; it seems that the manna fell in small round grains, like to such seed. This, with what follows, is observed, to expose the folly and ingratitude of the Israelites, that having such bread from heaven, angels food, that they should slight it, and hanker after other food: and the colour thereof as the colour of bdellium; not an aromatic gum, which Pliny (k) speaks of, which is clear as wax, for that is black or blackish, and not white as the manna; besides, this should be read, not "bdellium", but "bdeloah", and is a precious stone, and, according to Bochart, the pearl; so Ben Melech observes, that it is a precious stone; some say the diamond, and others a round white stone, which they bore and join stones together, and make a chain of, he doubtless means a pearl necklace; though Jarchi says it is the crystal, and so the Jewish writers commonly; See Gill on Genesis 2:12; hence it appears the manna was very pleasant to look at, being of a round form, and of a pearl or crystal colour. (k) Nat. Hist. l. 12. c. 9.

And the people went about and gathered it,.... Went about the camp on all sides, where it fell in plenty; this they did every morning, and this was all the trouble they were at; they had it for gathering, without any expense to them: and ground it in mills: in hand mills, as Aben Ezra; for though it melted through the heat of the sun, and became a liquid, yet, when gathered in the morning, it was hard like grains of corn, or other seeds, and required to be ground in mills: or beat it in a mortar; with a pestle, as spices are beaten and bruised: and baked it in pans; or rather boiled it in a pot, as the Targums of Jonathan and Jerusalem, since it follows: and made cakes of it; which were baked on the hearth; all which may denote the sufferings of Christ, who was beaten, and bruised, and broken, that he might become fit food for faith, Isaiah 53:4, and the taste of it was as the taste of fresh oil; which is very grateful and pleasant, as well as very fattening and nourishing; so that the Israelites had no reason to complain of their being dried away by continual eating of it; See Gill on Exodus 16:31.

And when the dew fell upon the camp in the night,.... As it usually, and even constantly did: the manna fell upon it; as constantly, and had thereby a clean place to fall on; and then another dew fell upon that, which kept it the cleaner still, and from any vermin creeping upon it; see Exodus 16:14; so careful was the Lord of this their provision, and so constantly every morning were they supplied with it: and which fell in the night when they were asleep, and at rest, and without any labour of theirs; and was ready to their hands when they arose, and had nothing to do but gather it; and yet were so ungrateful as to make light of it, and despise it.

These verses represent things sadly unhinged and out of order in Israel, both the people and the prince uneasy. I. Here is the people fretting, and speaking against God himself (as it is interpreted, Psa 78:19), notwithstanding his glorious appearances both to them and for them. Observe, 1. Who were the criminals. (1.) The mixed multitude began, they fell a lusting, Num 11:4. 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 untoward generation, from which it is our wisdom to save ourselves, Act 2:40. (2.) Even the children of Israel took the infection, as we are informed, Num 11:4. 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 Co1 10:1, Co1 10:2, Co1 10:12. 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 Pro 27:22. (1.) They magnified the plenty and dainties they had had in Egypt (Num 11:5), 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 remember the cucumbers, and the melons, and the leeks, and the onions, and the garlick (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, Num 11:6. It was bread from heaven, angels' food. To show how unreasonable their complaint was, it is here described, Num 11:7-9. 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 dry bread, for it tasted like fresh oil; it was agreeable (the Jews say, Wisd. 16:20) 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 sweat of his face should he eat bread. And yet they speak of manna with such scorn, as if it were not good enough to be meat for swine: Our soul is dried away. They speak as if God dealt hardly with them in allowing them no better food. At first they admired it (Exo 16:15): What is this? "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 but 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. Be not desirous of dainties, Pro 23:1-3. 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: Who will give us flesh to eat? taking it for granted that God could not. Thus this question is commented upon, Psa 78:19, Psa 78:20, Can he provide flesh also? though he had given them flesh with their bread once, when he saw fit (Exo 16:13), 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 lusted a lust, 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 ask meat for our lust, Psa 78:18. For this sin the anger of the Lord was kindled greatly against them, which is written for our admonition, that we should not lust after evil things as they lusted, Co1 10:6. (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. II. Moses himself, though so meek and good a man, is uneasy upon this occasion: Moses also was displeased. 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 all the burden of the people lay upon him; 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, Whence should I have flesh to give them (Num 11:13), as if he were the housekeeper, and not God. Moses gave them not the bread, Joh 6:32. 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 able to bear all this people, Num 11:14. 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, Num 11:15. 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, Lord, lead us not into temptation.