Read-Post Through the Bible

[daniel1212av]

See here,

 [1.] That when we are to attend upon God in solemn ordinances it is very necessary both that we be clean and that we be composed.

[2.] That that may excuse the deferring of a duty for a time which yet will not justify us in the total neglect and omission of it. He that is at variance with his brother may leave his gift before the altar, while he goes to be reconciled to his brother; but when he has done his part towards it, whether it be effected or no, he must come again and offer his gift, Mat_5:23, Mat_5:24. This secondary passover was to be kept on the same day of the month with the first, because the ordinance was a memorial of their deliverance on that day of the month. Once we find the whole congregation keeping the passover on this fourteenth day of the second month, in Hezekiah's time (2Ch_30:15), which perhaps may help to account for the admission of some that were not clean to the eating of it. Had the general passover been kept in the first month, the unclean might have been put off till the second; but, that being kept in the second month, they had no warrant to eat it in the third month, and therefore, rather than not eat of it at all, they were admitted, though not cleansed according to the purification of the sanctuary, Num_9:19, Num_9:20.

(2.) Whenever the passover was kept in the second month, all the rites and ceremonies of it must be strictly observed, Num_9:12. They must not think that, because the time was dispensed with, any part of the solemnity of it might be abated; when we cannot do as we would we must do the utmost we can in the service of God.

(3.) This allowance in a case of necessity would be no means countenance or indulge any in their neglect to keep the passover at the time appointed, when they were not under the necessity, Num_9:13. When a person is under no incapacity to eat the passover in the appointed time, if he neglects it then, upon the presumption of the liberty granted by this law, he puts an affront upon God, impiously abuses his kindness, and he shall certainly bear his sin, and be cut off from his people. Note, As those who against their minds are forced to absent themselves from God's ordinances may comfortably expect the favours of God's grace under their affliction, so those who of choice absent themselves may justly expect the tokens of God's wrath for their sin. Be not deceived, God is not mocked.

(4.) Here is a clause added in favour of strangers, Num_9:14. Though it was requisite that the stranger who would join with them in eating the passover should be circumcised as a proselyte to their religion (Exo_12:48, Exo_12:49), yet this kind admission of those that were not native Israelites to eat the passover was an intimation of the favour designed for the poor Gentiles by Christ. As then there was one law, so in the days of the Messiah there should be one gospel, for the stranger and for him that was born in the land; for in every nation he that fears God and works righteousness is accepted of him, and this was a truth before Peter perceived it, Act_10:34, Act_10:35. ― Henry

Num 9:15-23 -
We have here the history of the cloud; not a natural history: who knows the balancings of the clouds? but a divine history of a cloud that was appointed to be the visible sign and symbol of God's presence with Israel.

I. When the tabernacle was finished this cloud, which before had hung on high over their camp, settled upon the tabernacle, and covered it, to show that God manifests his presence with his people in and by his ordinances; there he makes himself known, and to them we must look if we would see the beauty of the Lord, Psa_27:4; Eze_37:26, Eze_37:27. Thus God glorified his own appointments, and signified his acceptance of his people's love and obedience.

II. That which appeared as a cloud by day appeared as a fire all night. Had it been a cloud only, it would not have been visible by night; and, had it been a fire only, it would have been scarcely discernible by day; but God would give them sensible demonstrations of the constancy of his presence with them, and his care of them, and that he kept them night and day, Isa_27:3; Psa_121:6. And thus we are taught to set God always before us, and to see him near us both night and day. Something of the nature of that divine revelation which the Old Testament church was governed by might also be signified by these visible signs of God's presence, the cloud denoting the darkness and the fire the terror of that dispensation, in comparison with the more clear and comfortable discoveries God has made of his glory in the face of Jesus Christ.

III. This pillar of cloud and fire directed and determined all the motions, marches, and encampments, of Israel in the wilderness.

1. As long as the cloud rested upon the tabernacle, so long they continued in the same place, and never stirred; though no doubt they were very desirous to be pressing forward in their journey towards Canaan, where they longed to be and hoped to be quickly, yet as long as the cloud rested, if it was a month or a year, so long they rested, Num_9:22. Note, He that believeth doth not make haste. There is no time lost while we are waiting God's time. It is as acceptable a piece of submission to the will of God to sit still contentedly when our lot requires it as to work for him when we are called to it.

2. When the cloud was taken up, they removed, how comfortably soever they were encamped, Num_9:17. Whether it moved by day or night, they delayed not to attend its motions (Num_9:21), and probably there were some appointed to stand sentinel day and night within sight of it, to give timely notice to the camp of its beginning to stir, and this called keeping the charge of the Lord. The people, being thus kept at a constant uncertainty, and having no time fixed for stopping or removing, were obliged to hold themselves in constant readiness to march upon very short warning. And for the same reason we are kept at uncertainty concerning the time of our putting off the earthly house of this tabernacle, that we may be always ready to remove at the commandment of the Lord.

3. As long and as far as the cloud moved, so long and so far they marched, and just where it abode they pitched their tents about it, and God's tent under it, Num_9:17. Note, It is uncomfortable staying when God has departed, but very safe and pleasant going when we see God go before us and resting where he appoints us to rest. This is repeated again and again in these verses, because it was a constant miracle, and often repeated, and what never failed in all their travels, and because it is a matter which we should take particular notice of as very significant and instructive. It is mentioned long after by David (Psa_105:39), and by the people of God after their captivity, Neh_9:19. And the guidance of this cloud is spoken of as signifying the guidance of the blessed Spirit. Isa_63:14, The Spirit of the Lord caused him to rest, and so didst thou lead thy people. This teaches us,

1.) The particular care God takes of his people. Nothing could be more expressive and significant of God's tenderness of Israel than the guidance of this cloud was; it led them by the right way (Psa_107:7), went on their pace: God did by it, as it were, cover them with his feathers. We are not now to expect such sensible tokens of the divine presence and guidance as this was, but the promise is sure to all God's spiritual Israel that he will guide them by his counsel (Psa_73:24), even unto death (Psa_48:14), that all the children of God shall be led by the Spirit of God (Rom_8:14), that he will direct the paths of those who in all their ways acknowledge him, Pro_3:6. There is a particular providence conversant about all their affairs, to direct and overrule them for the best. The steps of a good man are ordered by the Lord, Psa_37:23. (2.) The particular regard we ought to have to God in all our ways. In our affections and actions we must follow the direction of his word and Spirit; all the motions of our souls must be guided by the divine will; at the commandment of the Lord our hearts should always move and rest; in all our affairs we must follow Providence, reconciling ourselves to all its disposals, and bringing our mind to our condition, whatever it is. The people of Israel, having the cloud for their guide, were eased of the trouble of holding councils of war, to consider when and whither they should march, which might have occasioned strifes and debates among them: nor needed they to send spies before to inform them of the posture of the country, or pioneers to clear the way, or officers to mark out their camp; the pillar of cloud did all this for them: and those that by faith commit their works to the Lord, though they are bound to the prudent use of means, yet may in like manner be easy in the expectation of the event. “Father, thy will be done; dispose of me and mine as thou pleasest; here I am, desirous to be found waiting on my God continually, to journey and rest at the commandment of the Lord. What thou wilt, and where thou wilt, only let me be thine, and always in the way of my duty.” ― Henry

[daniel1212av]

(Num 10)  "And the LORD spake unto Moses, saying, {2} Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps. {3} And when they shall blow with them, all the assembly shall assemble themselves to thee at the door of the tabernacle of the congregation. {4} And if they blow but with one trumpet, then the princes, which are heads of the thousands of Israel, shall gather themselves unto thee. {5} When ye blow an alarm, then the camps that lie on the east parts shall go forward. {6} When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys. {7} But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm. {8} And the sons of Aaron, the priests, shall blow with the trumpets; and they shall be to you for an ordinance for ever throughout your generations. {9} And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies. {10} Also in the day of your gladness, and in your solemn days, and in the beginnings of your months, ye shall blow with the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; that they may be to you for a memorial before your God: I am the LORD your God. {11} And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony. {12} And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran. {13} And they first took their journey according to the commandment of the LORD by the hand of Moses. {14} In the first place went the standard of the camp of the children of Judah according to their armies: and over his host was Nahshon the son of Amminadab. {15} And over the host of the tribe of the children of Issachar was Nethaneel the son of Zuar. {16} And over the host of the tribe of the children of Zebulun was Eliab the son of Helon. {17} And the tabernacle was taken down; and the sons of Gershon and the sons of Merari set forward, bearing the tabernacle. {18} And the standard of the camp of Reuben set forward according to their armies: and over his host was Elizur the son of Shedeur. {19} And over the host of the tribe of the children of Simeon was Shelumiel the son of Zurishaddai. {20} And over the host of the tribe of the children of Gad was Eliasaph the son of Deuel. {21} And the Kohathites set forward, bearing the sanctuary: and the other did set up the tabernacle against they came. {22} And the standard of the camp of the children of Ephraim set forward according to their armies: and over his host was Elishama the son of Ammihud. {23} And over the host of the tribe of the children of Manasseh was Gamaliel the son of Pedahzur. {24} And over the host of the tribe of the children of Benjamin was Abidan the son of Gideoni. {25} And the standard of the camp of the children of Dan set forward, which was the rereward of all the camps throughout their hosts: and over his host was Ahiezer the son of Ammishaddai. {26} And over the host of the tribe of the children of Asher was Pagiel the son of Ocran. {27} And over the host of the tribe of the children of Naphtali was Ahira the son of Enan. {28} Thus were the journeyings of the children of Israel according to their armies, when they set forward.

{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. {30} And he said unto him, I will not go; but I will depart to mine own land, and to my kindred. {31} And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes. {32} And it shall be, if thou go with us, yea, it shall be, that what goodness the LORD shall do unto us, the same will we do unto thee. {33} And they departed from the mount of the LORD three days' journey: and the ark of the covenant of the LORD went before them in the three days' journey, to search out a resting place for them. {34} And the cloud of the LORD was upon them by day, when they went out of the camp. {35} And it came to pass, when the ark set forward, that Moses said, Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee. {36} And when it rested, he said, Return, O LORD, unto the many thousands of Israel."

[daniel1212av]

Numbers 10 -
Moses is commanded to make two silver trumpets for calling the assembly, Num_10:1, Num_10:2. On what occasions these trumpets should be sounded. First, for calling the assembly to the door of the tabernacle, Num_10:3. Secondly, to summon the princes and captains of the thousands of Israel, Num_10:4. Thirdly, to make the eastern camps strike their tents, Num_10:5. Fourthly, to make those on the south do the like, Num_10:6. No alarm to be sounded when the congregation only is to be assembled, Num_10:7. The sons of Aaron alone shall sound these trumpets, it shall be a perpetual ordinance, Num_10:8. Fifthly, the trumpets are to be sounded in the time of war, Num_10:9. Sixthly, on festival occasions, Num_10:10 On the twentieth day of the second month, in the second year, the Israelites began their journey from the wilderness of Sinai, and came to the wilderness of Paran, Num_10:11, Num_10:12. By the commandment of God to Moses the first division, at the head of which was the standard of Judah, marched, first, Num_10:13, Num_10:14. Under him followed the tribe of Issachar, Num_10:15; and after them the tribe of Zebulun, Num_10:16. Then the Gershonites and Merarites followed with the tabernacle, Num_10:17. At the head of the second division was the standard and camp of Reuben, Num_10:18; and under him were that of Simeon, Num_10:19; and that of Gad, Num_10:20. Next followed the Kohathites bearing the sanctuary, Num_10:21. Then followed the third division, at the head of which was the standard of the camp of Ephraim, Num_10:22; and under him Manasseh, Num_10:23; and Benjamin, Num_10:24. At the head of the fourth division was the standard of the camp of Dan, Num_10:25; and under him Asher, Num_10:26; and Naphtali, Num_10:27. This was their ordinary method of marching in the wilderness, Num_10:28. Moses entreats Hobab the Midianite to accompany them through the wilderness, Num_10:29. He refuses, Num_10:30. Moses continues and strengthens his entreaties with reasonings and promises, Num_10:31, Num_10:32. They depart from Sinai three days’ journey, Num_10:33. The cloud accompanies them by day and night, Num_10:34. The words used by Moses when the ark set forward, Num_10:35, and when it rested, Num_10:36. – Clarke

Num 10:1-10 -
We have here directions concerning the public notices that were to be given to the people upon several occasions by sound of trumpet. In a thing of this nature, one would think, Moses needed not to have been taught of God: his own reason might teach him the conveniency of trumpets; but the constitution of Israel was to be in every thing divine, and therefore even in this matter, small as it seems. Moses is here directed,

1.About the making of them. They must be made of silver; not cast but of beaten work (as some read it), the matter and shape, no doubt, very fit for the purpose. He was now ordered to make but two, because there were but two priests to use them. But in Solomon's time we read of 120 priests sounding with trumpets, 2Ch_5:12. The form of these trumpets is supposed to have been much like ours at this day.

2. Who were to make use of them; not any inferior person, but the priests themselves, the sons of Aaron, Num_10:8. As great as they were, they must not think it a disparagement to them to be trumpeters in the house of God; the meanest office there was honourable. This signified that the Lord's ministers should lift up their voice like a trumpet, to show people their sins (Isa_58:1), to call them to Christ, Isa_27:13. 3. Upon what occasions the trumpets were to be sounded.

(1.) For the calling of assemblies, Num_10:2. Thus they are told to blow the trumpet in Zion for the calling of a solemn assembly together, to sanctify a fast, Joe_2:15. Public notice ought to be given of the time and place of religious assemblies; for the invitation to the benefit or ordinances is general: whoever will, let him come. wisdom cries in the chief places of concourse. But, that the trumpet might not give an uncertain sound, they are directed, if only the princes and elders were to meet, to blow but one of the trumpets; less should serve to call them together, who ought to be examples of forwardness in any thing that is good: but, if the body of the people were to be called together, both the trumpets must be sounded, that they might be heard at the greater distance. In allusion to this, they are said to be blessed that hear the joyful sound (Psa_89:15), that is, that are invited and called upon to wait upon God in public ordinances, Psa_122:1. And the general assembly at the great day will be summoned by the sound of the archangel's trumpet, Mat_24:31.

(2.) For the journeying of the camps, to give notice when each squadron must move; for no man's voice could reach to give the word of command: soldiers with us that are well disciplined may be exercised by beat of drums. When the trumpets were blown for this purpose, they mustsound an alarm (Num_10:5), a broken, quavering, interrupted sound, which was proper to excite and encourage the minds of people in their marches against their enemies; whereas a continued equal sound was more proper for the calling of the assembly together (Num_10:7): yet when the people were called together to deprecate God's judgments we find an alarm sounded, Joe_2:1. At the first sounding, Judah's squadron marched, at the second Reuben's, at the third Ephraim's, at the fourth Dan's, Num_10:5, Num_10:6. And some think that this was intended to sanctify their marches, for thus were proclaimed by the priests, who were God's mouth to the people, not only the divine orders given them to move, but the divine blessing upon them in all their motions. He that hath ears, let him hear that God is with them of a truth. King Abijah valued himself and his army very much upon this (2Ch_13:12), God himself is with us for our captain and his priests with sounding trumpets.

(3.) For the animating and encouraging of their armies, when they went out in battle (Num_10:9): “If you go to war, blow with the trumpets, signifying thereby your appeal to heaven for the decision of the controversy, and your prayer to God to give you victory; and God will own this his own institution, and you shall be remembered before the Lord your God.” God will take notice of this sound of the trumpet, and be engaged to fight their battles, and let all the people take notice of it, and be encouraged to fight his, as David, when he heard a sound of a going upon the tops of the mulberry trees. Not that God needed to be awaked by sound of trumpet any more than Christ needed to be awaked by his disciples in the storm, Mat_8:25. But where he intends mercy it is his will that we should solicit it; ministers must stir up the good soldiers of Jesus Christ to fight manfully against sin, the world, and the devil, by assuring them that Christ is the captain of their salvation, and will tread Satan under their feet.

(4.) For the solemnizing of their sacred feasts, Mat_8:10. One of their feasts was called a memorial of the blowing of trumpets, Lev_23:23, etc. And it should seem they were thus to grace the solemnity of all their feasts (Psa_81:3), and their sacrifices (2Ch_29:27), to intimate with what joy and delight they performed their duty to God, and to raise the minds of those that attended the services to a holy triumph in the God they worshipped. And then their performances were for a memorial before God; for he takes pleasure in our religious exercises when we take pleasure in them. Holy work should be done with holy joy. – Henry


V.6: “... shall blow an alarm for their journeys.” Does this correlate to the last trump of 1Cor. 15:52?

Num 10:13-21 -
In vv. 13-28 the removal of the different camps is more fully described, according to the order of march established in ch. 2, the order in which the different sections of the Levites drew out and marched being particularly described in this place alone (cf. Num_10:17 and Num_10:21 with Num_2:17). First of all (lit., “at the beginning”) the banner of Judah drew out, with Issachar and Zebulun (Num_10:14-16; cf. Num_2:3-9). The tabernacle was then taken down, and the Gershonites and Merarites broke up, carrying those portions of its which were assigned to them (Num_10:17; cf. Num_4:24., and Num_4:31.), that they might set up the dwelling at the place to be chosen for the next encampment, before the Kohathites arrived with the sacred things (Num_10:21). The banner of Reuben followed next with Simeon and Gad (Num_10:18-21; cf. Num_2:10-16), and the Kohathites joined them bearing the sacred things (Num_10:21). המּקדּשׁ (= הקּדשׁ, Num_7:9, and הקּדשׁים קדשׁ, Num_4:4) signifies the sacred things mentioned in Num_3:31. In Num_10:21 the subject is the Gershonites and Merarites, who had broken up before with the component parts of the dwelling, and set up the dwelling, עד־בּאם, against their (the Kohathites') arrival, so that they might place the holy things at once within it. – K_D

[daniel1212av]

Num 10:11-28 -
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. – Henry

Num 10:29-36 -
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 (1Jo_1:3), and going with those with whom God is, Zec_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. - Henry 

[daniel1212av]

Num 10:29-36 – Contd.
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, 2Ti_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; 1Sa_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! – Henry

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(Num 11)  "And when the people complained, it displeased the LORD: and the LORD heard it; and his anger was kindled; and the fire of the LORD burnt among them, and consumed them that were in the uttermost parts of the camp. {2} And the people cried unto Moses; and when Moses prayed unto the LORD, the fire was quenched. {3} And he called the name of the place Taberah: because the fire of the LORD burnt among them. {4} And the mixed multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat? {5} We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlic: {6} But now our soul is dried away: there is nothing at all, beside this manna, before our eyes. {7} And the manna was as coriander seed, and the colour thereof as the colour of bdellium. {8} And the people went about, and gathered it, and ground it in mills, or beat it in a mortar, and baked it in pans, and made cakes of it: and the taste of it was as the taste of fresh oil. {9} And when the dew fell upon the camp in the night, the manna fell upon it. {10} Then Moses heard the people weep throughout their families, every man in the door of his tent: and the anger of the LORD was kindled greatly; Moses also was displeased. {11} And Moses said unto the LORD, Wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me? {12} Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers? {13} Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh, that we may eat. {14} I am not able to bear all this people alone, because it is too heavy for me. {15} And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness. {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. {24} And Moses went out, and told the people the words of the LORD, and gathered the seventy men of the elders of the people, and set them round about the tabernacle. {25} And the LORD came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease. {26} But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested upon them; and they were of them that were written, but went not out unto the tabernacle: and they prophesied in the camp. {27} And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp. {28} And Joshua the son of Nun, the servant of Moses, one of his young men, answered and said, My lord Moses, forbid them. {29} And Moses said unto him, Enviest thou for my sake? would God that all the LORD'S people were prophets, and that the LORD would put his spirit upon them! {30} And Moses gat him into the camp, he and the elders of Israel. {31} And there went forth a wind from the LORD, and brought quails from the sea, and let them fall by the camp, as it were a day's journey on this side, and as it were a day's journey on the other side, round about the camp, and as it were two cubits high upon the face of the earth. {32} And the people stood up all that day, and all that night, and all the next day, and they gathered the quails: he that gathered least gathered ten homers: and they spread them all abroad for themselves round about the camp. {33} And while the flesh was yet between their teeth, ere it was chewed, the wrath of the LORD was kindled against the people, and the LORD smote the people with a very great plague. {34} And he called the name of that place Kibrothhattaavah: because there they buried the people that lusted. {35} And the people journeyed from Kibrothhattaavah unto Hazeroth; and abode at Hazeroth."

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In the previous chapter we saw the LORD as Saviour, going before them by day and protecting them at night ―  "For this God is our God for ever and ever: he will be our guide even unto death" (Psa 48:14) ― but in this chapter we will see Him as righteous judge, of a faithless and rebellious people.

"They kept not the covenant of God, and refused to walk in his law; {11} And forgat his works, and his wonders that he had showed them. {12} Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan. {13} He divided the sea, and caused them to pass through; and he made the waters to stand as an heap. {14} In the daytime also he led them with a cloud, and all the night with a light of fire. {15} He clave the rocks in the wilderness, and gave them drink as out of the great depths. {16} He brought streams also out of the rock, and caused waters to run down like rivers. {17} And they sinned yet more against him by provoking the most High in the wilderness. {18} And they tempted God in their heart by asking meat for their lust. {19} Yea, they spake against God; they said, Can God furnish a table in the wilderness? {20} Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people? {21} Therefore the LORD heard this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel; {22} Because they believed not in God, and trusted not in his salvation: {23} Though he had commanded the clouds from above, and opened the doors of heaven, {24} And had rained down manna upon them to eat, and had given them of the corn of heaven. {25} Man did eat angels' food: he sent them meat to the full. {26} He caused an east wind to blow in the heaven: and by his power he brought in the south wind. {27} He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea: {28} And he let it fall in the midst of their camp, round about their habitations. {29} So they did eat, and were well filled: for he gave them their own desire; {30} They were not estranged from their lust. But while their meat was yet in their mouths, {31} The wrath of God came upon them, and slew the fattest of them, and smote down the chosen men of Israel." – Psa 78:10-31. 

Affliction and adversity are two tests we must overcome in our earthly pilgrimage, and which the Israelites here failed, with affluence and comfort being another test, and how often souls have passed the first tests only to succumb to the latter, as Israel shall later do also.

(1 Cor 10:13)  "There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it."

Numbers 11 -
Hitherto things had gone pretty well in Israel; little interruption had been given to the methods of God's favour to them since the matter of the golden calf; the people seemed teachable in marshalling and purifying the camp, the princes devout and generous in dedicating the altar, and there was good hope that they would be in Canaan presently. But at this chapter begins a melancholy scene; the measures are all broken, God has turned to be their enemy, and fights against them - and it is sin that makes all this mischief.  I. Their murmurings kindled a fire among them, which yet was soon quenched by the prayer of Moses (Num_11:1-3).  II. No sooner was the fire of judgment quenched than the fire of sin breaks out again, and God takes occasion from it to magnify both his mercy and his justice.  1. The people fret for want of flesh (Num_11:4-9).  2. Moses frets for want of help (Num_11:10-15). Now,  (1.) God promises to gratify them both, to appoint help for Moses (Num_11:16, Num_11:17), and to give the people flesh (Num_11:18-23). And,  (2.) He presently makes good both these promises. For, [1.] The Spirit of God qualifies the seventy elders for the government (Num_11:24-30). [2.] The power of God brings quails to feast the people (Num_11:31, Num_11:32). Yet [3.] The justice of God plagued them for their murmurings (Num_11:33, etc.). – Henry

Num 11:1-3 -
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, 1Co_10:10. – Henry

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Num 11:1-2 -
After a three days' march the Israelites arrived at a resting-place; but the people began at once to be discontented with their situation.

The people were like those who complain in the ears of Jehovah of something bad; i.e., they behaved like persons who groan and murmur because of some misfortune that has happened to them. No special occasion is mentioned for the complaint. The words are expressive, no doubt, of the general dissatisfaction and discontent of the people at the difficulties and privations connected with the journey through the wilderness, to which they gave utterance so loudly, that their complaining reached the ears of Jehovah. At this His wrath burned, inasmuch as the complaint was directed against Him and His guidance, “so that fire of Jehovah burned against them, and ate at the end of the camp.” בּ בּער signifies here, not to burn a person (Job_1:16), but to burn against. “Fire of Jehovah:” a fire sent by Jehovah, but not proceeding directly from Him, or bursting forth from the cloud, as in Lev_10:2. Whether it was kindled through a flash of lightning, or in some other such way, cannot be more exactly determined. There is not sufficient ground for the supposition that the fire merely seized upon the bushes about the camp and the tents of the people, but not upon human beings (Ros., Knobel). All that is plainly taught in the words is, that the fire did not extend over the whole camp, but merely broke out at one end of it, and sank down again, i.e., was extinguished very quickly, at the intercession of Moses; so that in this judgment the Lord merely manifested His power to destroy the murmurers, that He might infuse into the whole nation a wholesome dread of His holy majesty. – K+D

Num 11:4-15 -
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 1Co_10:1, 1Co_10:2, 1Co_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, 1Co_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.

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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. – Henry

Num 11:16-23 -
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 (1Co_12:28), 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, Num_11:16. 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 (Exo_18:25), 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 (Exo_24:1) 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, Lu. 10.

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, Num_11:17. 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 (Deu_34:10), 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 (Num_11:18), 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, Amo_4:12.

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 (Num_11:19, Num_11:20): 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, 1Jo_2:17. 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. - Henry

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2. Moses objects the improbability of making good this word, Num_11:21, Num_11:22. It is an objection like that which the disciples made, Mar_8:4, 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? Num_11:23. 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_40:12), and grasps the winds, Pro_30:4. (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. – Henry

Num 11:24-30 -
We have here the performance of God's word to Moses, that he should have help in the government of Israel.
I. Here is the case of the seventy privy-counsellors in general. Moses, though a little disturbed by the tumult of the people, yet was thoroughly composed by the communion he had with God, and soon came to himself again. And according as the matter was concerted,

1. He did his part; he presented the seventy elders before the Lord, round the tabernacle (Num_11:24), that they might there stand ready to receive the grace of God, in the place where he manifested himself, and that the people also might be witnesses of their solemn call. Note, Those that expect favour from God must humbly offer themselves and their service to him. 2. God was not wanting to do his part. He gave of his Spirit to the seventy elders (Num_11:25), which enabled those whose capacities and education set them but on a level with their neighbours of a sudden to say and do that which was extraordinary, and which proved them to be actuated by divine inspiration: they prophesied, and did not cease all that day, and (some think) only that day. They discoursed to the people of the things of God, and perhaps commented upon the law they had lately received with admirable clearness, and fulness, and readiness, and aptness of expression, so that all who heard them might see and say that God was with them of a truth; see 1Co_14:24, 1Co_14:25. Thus, long afterwards, Saul was marked for the government by the gift of prophecy, which came upon him for a day and a night, 1Sa_10:6, 1Sa_10:11. When Moses was to fetch Israel out of Egypt, Aaron was appointed to be his prophet, Exo_7:1. But, now that God had called Aaron to other work, in his room Moses has seventy prophets to attend him. Note, Those are fittest to rule in God's Israel that are well acquainted with divine things and are apt to teach to edification.

II. Here is the particular case of two of them, Eldad and Medad, probably two brothers.

1. They were nominated by Moses to be assistants in the government, but they went not out unto the tabernacle as the rest did, Num_11:26. Calvin conjectures that the summons was sent them, but that it did not find them, they being somewhere out of the way; so that, though they were written, yet they were not called. Most think that they declined coming to the tabernacle out of an excess of modesty and humility; being sensible of their own weakness and unworthiness, they desired to be excused from coming into the government. Their principle was their praise, but their practice in not obeying orders was their fault.

2. The Spirit of God found them out in the camp, where they were hidden among the stuff, and there they prophesied, that is, they exercised their gift of praying, preaching, and praising God, in some private tent. Note, The Spirit of God is not tied to the tabernacle, but, like the wind, blows where he listeth, Joh_3:8. Whither can we go from that Spirit? There was a special providence in it that these two should be absent, for thus it appeared that it was indeed a divine Spirit which the elders were actuated by, and that Moses gave them not that Spirit, but God himself. They modestly declined preferment, but God forced it upon them; nay, they have the honour of being named, which the rest have not: for those that humble themselves shall be exalted, and those are most fit for government who are least ambitious of it.

3. Information of this was given to Moses (Num_11:27): “Eldad and Medad do prophesy in the camp; there is a conventicle in such a tent, and Eldad and Medad are holding forth there, from under the inspection and presidency of Moses, and out of the communion of the rest of the elders.” Whoever the person was that brought the tidings, he seems to have looked upon it as an irregularity.

4. Joshua moved to have them silenced: My lord Moses, forbid them, Num_11:28. It is probable that Joshua himself was one of the seventy, which made him the more jealous for the honour of their order. He takes it for granted that they were not under any necessitating impulse, for the spirit of the prophets is subject to the prophets, and therefore he would have them either not to prophesy at all or to come to the tabernacle and prophesy in concert with the rest. He does not desire that they should be punished for what they had done, but only restrained for the future. This motion he made from a good principle, not out of any personal dislike to Eldad and Medad, but out of an honest zeal for that which he apprehended to be the unity of the church, and concern for the honour of God and Moses.

5. Moses rejected the motion, and reproved him that made it (v. 29): “Enviest thou for my sake? Thou knowest not what manner of spirit thou art of.” Though Joshua was Moses's particular friend and confidant, though he said this out of a respect to Moses, whose honour he was very loth to see lessened by the call of those elders, yet Moses reproves him, and in him all that show such a spirit. (1.) We must not secretly grieve at the gifts, graces, and usefulness of others. It was the fault of John's disciples that they envied Christ's honour because it shaded their master's, Joh_3:26, etc. (2.) We must not be transported into heats against the weaknesses and infirmities of others. Granting that Eldad and Medad were guilty of an irregularity, yet Joshua was too quick and too warm upon them. Our zeal must always be tempered with the meekness of wisdom: the righteousness of God needs not the wrath of man, Jam_1:20. (3.) We must not make even the best and most useful men heads of a party. Paul would not have his name made use of to patronise a faction, 1Co_1:12, 1Co_1:13. (4.) We must not be forward to condemn and silence those that differ from us, as if they did not follow Christ because they do not follow him with us, Mar_9:38. Shall we reject those whom Christ has owned, or restrain any from doing good because they are not in every thing of our mind? Moses was of another spirit; so far from silencing these two, and quenching the Spirit in them, he wished all the Lord's people were prophets, that is, that he would put his Spirit upon them. Not that he would have any set up for prophets that were not duly qualified, or that he expected that the Spirit of prophecy should be made thus common; but thus he expresses the love and esteem he had for all the Lord's people, the complacency he took in the gifts of others, and how far he was from being displeased at Eldad and Medad's prophesying from under his eye. Such an excellent spirit as this blessed Paul was of, rejoicing that Christ was preached, though it was by those who therein intended to add affliction to his bonds, Phi_1:16. We ought to be pleased that God is served and glorified, and good done, though to the lessening of our credit and the credit of our way. – Henry

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6. The elders, now newly ordained, immediately entered upon their administration (Num_11:30); when their call was sufficiently attested by their prophesying, they went with Moses to the camp, and applied themselves to business. Having received the gift, they ministered the same as good stewards. And now Moses was pleased that he had so many to share with him in his work and honour. And, (1.) Let the testimony of Moses be credited by those who desire to be in power, that government is a burden. It is a burden of care and trouble to those who make conscience of the duty of it; and to those who do not it will prove a heavier burden in the day of account, when they fall under the doom of the unprofitable servant that buried his talent. (2.) Let the example of Moses be imitated by those that are in power; let them not despise the advice and assistance of others, but desire it, and be thankful for it, not coveting to monopolize wisdom and power. In the multitude of counsellors there is safety - Henry

Num 11:31-32 -
As soon as Moses had returned with the elders into the camp, God fulfilled His second promise. “A wind arose from Jehovah, and brought quails (salvim, see Exo_16:13) over from the sea, and threw them over the camp about a day's journey wide from here and there (i.e., on both sides), in the neighbourhood of the camp, and about two cubits above the surface.” The wind was a south-east wind (Psa_78:26), which blew from the Arabian Gulf and brought the quails - which fly northwards in the spring from the interior of Africa in very great numbers - from the sea to the Israelites. גּוּז, which only occurs here and in the Psalm of Moses (Psa_90:10), signifies to drive over, in Arabic and Syriac to pass over, not “to cut off,” as the Rabbins suppose: the wind cut off the quails from the sea. נטשׁ, to throw them scattered about (Exo_29:5; Exo_31:12; Exo_32:4). The idea is not that the wind caused the flock of quails to spread itself out as much as two days' journey over the camp, and to fly about two cubits above the surface of the ground; so that, being exhausted with their flight across the sea, they fell partly into the hands of the Israelites and partly upon the ground, as Knobel follows the Vulgate (volabant in aëre duobus cubitis altitudine super terram) and many of the Rabbins in supposing: for המּחנה על נטשׁ does not mean to cause to fly or spread out over the camp, but to throw over or upon the camp. The words cannot therefore be understood in any other way than they are in Psa_78:27-28, viz., that the wind threw them about over the camp, so that they fell upon the ground a day's journey on either side of it, and that in such numbers that they lay, of course not for the whole distance mentioned, but in places about the camp, as much as two cubits deep. It is only in this sense of the words, that the people could possibly gather quails the whole of that day, the whole night, and the whole of the next day, in such quantities that he who had gathered but little had collected ten homers. A homer, the largest measure of capacity among the Hebrews, which contained ten ephahs, held, according to the lower reckoning of Thenius, 10,143 Parisian inches, or about two bushels Dresden measure. By this enormous quantity, which so immensely surpassed the natural size of the flocks of quails, God purposed to show the people His power, to give them flesh not for one day or several days, but for a whole month, both to put to shame their unbelief, and also to punish their greediness. As they could not eat this quantity all at once, they spread them round the camp to dry in the sun, in the same manner in which the Egyptians are in the habit of drying fish (Herod. ii. 77). – K+D

Num 11:33 -
But while the flesh was still between their teeth, and before it was ground, i.e., masticated, the wrath of the Lord burned against them, and produced among the people a very great destruction. This catastrophe is not to be regarded as “the effect of the excessive quantity of quails that they had eaten, on account of the quails feeding upon things which are injurious to man, so that eating the flesh of quails produces convulsions and giddiness (for proofs, see Bochart, Hieroz. ii. pp. 657ff.),” as Knobel supposes, but as an extraordinary judgment inflicted by God upon the greedy people, by which a great multitude of people were suddenly swept away. – K+D

Num 11:34 - called the name of that place Kibrothhattaavah--literally, "The graves of lust," or "Those that lusted"; so that the name of the place proves that the mortality was confined to those who had indulged inordinately. ... the name given to the place, "Taberah" (a burning), remained ever after a monument of national sin and punishment.

Num 11:35 - Hazeroth--The extreme southern station of this route was a watering-place in a spacious plain, now Ain-Haderah. – JFB

Num 11:35 - And the people journeyed from Kibrothhattaavah unto Hazeroth,.... After having stayed there a month or more, as is gathered from Num_11:20,

and abode at Hazeroth; at least seven days, as appears from Num_12:15; which, according to Bunting (Travels, p. 82.g), was eight miles from Kibrothhattaavah, or Taberah, which were the same place.  – Gill

(Deu 9:22)  "And at Taberah, and at Massah, and at Kibrothhattaavah, ye provoked the LORD to wrath."

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(Num 12) "And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman. {2} And they said, Hath the LORD indeed spoken only by Moses? hath he not spoken also by us? And the LORD heard it. {3} (Now the man Moses was very meek, above all the men which were upon the face of the earth.) {4} And the LORD spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle of the congregation. And they three came out. {5} And the LORD came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam: and they both came forth. {6} And he said, Hear now my words: If there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. {7} My servant Moses is not so, who is faithful in all mine house. {8} With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses? {9} And the anger of the LORD was kindled against them; and he departed. {10} And the cloud departed from off the tabernacle; and, behold, Miriam became leprous, white as snow: and Aaron looked upon Miriam, and, behold, she was leprous. {11} And Aaron said unto Moses, Alas, my lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned. {12} Let her not be as one dead, of whom the flesh is half consumed when he cometh out of his mother's womb. {13} And Moses cried unto the LORD, saying, Heal her now, O God, I beseech thee. {14} And the LORD said unto Moses, If her father had but spit in her face, should she not be ashamed seven days? let her be shut out from the camp seven days, and after that let her be received in again. {15} And Miriam was shut out from the camp seven days: and the people journeyed not till Miriam was brought in again. {16} And afterward the people removed from Hazeroth, and pitched in the wilderness of Paran."

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A discontented people are a rebellious people (that being their default disposition), and are prone to complain and to rebel. Here it is racial. For whatsoever wisdom they may be for marrying within one's race, God said nothing negative about Moses marriage, and what God has put together let no man (or women) put asunder (and what God has placed asunder, let no man put together ― homosexuals). That it was those of Moses own family that did this is an examples of the prophecy,  "And a man's foes shall be they of his own household"(Mat 10:36). And that Aaron was God's spokesmen and “assistant Pastor” under Moses, and Miriam was a prophetess who once sang by the Spirit of God (Ex. 15:20, 21) and who seemed to be in leadership among the women (Micah 6:4) shows how even Spirit – filled leaders may backslide and work against the kingdom of God and suffer chastisement. And which is a warning to us all, so that we must “watch thou in all things” (2Tim. 4:5) . 

(Deu 24:9)  "Remember what the LORD thy God did unto Miriam by the way, after that ye were come forth out of Egypt."

V. 3: “Now the man Moses was very meek, above all the men which were upon the face of the earth.” “Meek” is defined not as weak, or timid, as Moses was not,  but “power under God's control” (cf. Gal. 5:23).  "For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre" (Titus 1:7). True leaders know how to lead, but do not lust to subjugate people (which cult leaders often do). Nor should they presume to be above correction, but leaders are to be esteemed and reverenced for their office and works sake as well as their integrity, and God will judge those who are not reticent to speak evil of dignitaries and who wrongly do so, as well as those who are of a censorious spirit in general. And as God expressely confirmed Moses leadership, and as he was supremely meek, there was no validity, let alone justification, for the words and actions of fault finding rebels.  As God undertakes for the meek, who shall inherit the earth (Ps. 37:11), so sooner or later those who oppress the just shall bow before them (Rev. 3:9).

Numbers 12 -
In the foregoing chapter we had the vexation which the people gave to Moses; in this we have his patience tried by his own relations. 

I. Miriam and Aaron, his own brother and sister, affronted him (Num_12:1-3). 
II. God called them to an account for it (Num_12:4-9).
III. Miriam was smitten with a leprosy for it (Num_12:10). 
IV. Aaron submits, and Moses meekly intercedes for Miriam (Num_12:11-13). 
V. She is healed, but put to shame for seven days (Num_12:14-16). And this is recorded to show that the best persons and families have both their follies and their crosses. – Henry

Numbers 12 -
Miriam and Aaron raise a sedition against Moses, because of the Ethiopian woman he had married, Num_12:1, and through jealousy of his increasing power and authority, Num_12:2. The character of Moses, Num_12:3. Moses, Aaron, and Miriam are suddenly called to the tabernacle, Num_12:4. The Lord appears in the pillar of the cloud, and converses with them, Num_12:5. Declares his purpose to communicate his will to Moses only, Num_12:6-8. His anger is kindled against Miriam, and she is smitten with the leprosy, Num_12:9, Num_12:10. Aaron deplores his transgression, and entreats for Miriam, Num_12:11, Num_12:12. Moses intercedes for her, Num_12:13. The Lord requires that she be shut out of the camp for seven days, Num_12:14. The people rest till she is restored, Num_12:15, and afterwards leave Hazeroth, and pitch in the wilderness of Paran, Num_12:16. – Clarke

Num 12:1-3 -
Here is, I. The unbecoming passion of Aaron and Miriam: they spoke against Moses, Num_12:1. If Moses, that received so much honour from God, yet received so many slights and affronts from men, shall any of us think such trials either strange or hard, and be either provoked or discouraged by them? But who would have thought that disturbance should be created to Moses,

1. From those that were themselves serious and good; nay, that were eminent in religion, Miriam a prophetess, Aaron the high priest, both of them joint-commissioners with Moses for the deliverance of Israel? Mic_6:4, I sent before thee Moses, Aaron, and Miriam.

2. From those that were his nearest relations, his own brother and sister, who shone so much by rays borrowed from him? Thus the spouse complains (Son_1:6), My mother's children were angry with me; and quarrels among relations are in a special manner grievous. A brother offended is harder to be won than a strong city. Yet this helps to confirm the call of Moses, and shows that his advancement was purely by the divine favour, and not by any compact or collusion with his kindred, who themselves grudged his advancement. Neither did many of our Saviour's kindred believe on him, Joh_7:5. It should seem that Miriam began the quarrel, and Aaron, not having been employed or consulted in the choice of the seventy elders, was for the present somewhat disgusted, and so was the sooner drawn in to take his sister's part. It would grieve one to see the hand of Aaron in so many trespasses, but it shows that the law made men priests who had infirmity. Satan prevailed first with Eve, and by her with Adam; see what need we have to take heed of being drawn into quarrels by our relations, for we know not how great a matter a little fire may kindle. Aaron ought to have remembered how Moses stood his friend when God was angry with him for making the golden calf (Deu_9:20), and not to have rendered him evil for good. Two things they quarrelled with Moses about: -

(1.) About his marriage: some think a late marriage with a Cugotcha2e or Arabian; others because of Zipporah, whom on this occasion they called, in scorn, an Ethiopian woman, and who, they insinuated, had too great an influence upon Moses in the choice of these seventy elders. Perhaps there was some private falling out between Zipporah and Miriam, which occasioned some hot words, and one peevish reflection introduced another, till Moses and Aaron came to be interested.

(2.) About his government; not the mismanagement of it, but the monopolizing of it (Num_12:2): “Hath the Lord spoken only by Moses? Must he alone have the choice of the persons on whom the spirit of prophecy shall come? Hath he not spoken also by us? Might not we have had a hand in that affair, and preferred our friends, as well as Moses his?” They could not deny that God had spoken by Moses, but it was plain he had sometimes spoken also by them; and that which they intended was to make themselves equal with him, though God had so many ways distinguished him. Note, Striving to be greatest is a sin which easily besets disciples themselves, and it is exceedingly sinful. Even those that are well preferred are seldom pleased if others be better preferred. Those that excel are commonly envied.

II. The wonderful patience of Moses under this provocation. The Lord heard it (Num_12:2), but Moses himself took no notice of it, for (Num_12:3) he was very meek. He had a great deal of reason to resent the affront; it was ill-natured and ill-timed, when the people were disposed to mutiny, and had lately given him a great deal of vexation with their murmurings, which would be in danger of breaking out again when thus headed and countenanced by Aaron and Miriam; but he, as a deaf man, heard not. When God's honour was concerned, as in the case of the golden calf, no man more zealous than Moses; but, when his own honour was touched, no man more meek: as bold as a lion in the cause of God, but as mild as a lamb in his own cause. God's people are the meek of the earth (Zep_2:3), but some are more remarkable than others for this grace, as Moses, who was thus fitted for the work he was called to, which required all the meekness he had and sometimes more. And sometimes the unkindness of our friends is a greater trial of our meekness than the malice of our enemies. Christ himself records his own meekness (Mat_11:29, I am meek and lowly in heart), and the copy of meekness which Christ has set was without a blot, but that of Moses was not.― Henry

Num 12:1-15 -
Miriam, as a prophetess (compare Exo_15:20-21) no less than as the sister of Moses and Aaron, took the first rank among the women of Israel; and Aaron may be regarded as the ecclesiastical head of the whole nation. But instead of being grateful for these high dignities they challenged the special vocation of Moses and the exclusive authority which God had assigned to him. Miriam was the instigator, from the fact that her name stands conspicuously first Num_12:1, and that the punishment Num_12:10 fell on her alone. She probably considered herself as supplanted, and that too by a foreigner. Aaron was misled this time by the urgency of his sister, as once before Exo. 32 by that of the people.

Num_12:1
The Ethiopian woman whom he had married - (Hebrew, “Cugotcha2e,” compare Gen_2:13; Gen_10:6) It is likely that Zipporah Exo_2:21 was dead, and that Miriam in consequence expected to have greater influence than ever with Moses. Her disappointment at his second marriage would consequently be very great. - Barnes

 

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The marriage of Moses with a woman descended from Ham was not prohibited, so long as she was not of the stock of Canaan (compare Exo_34:11-16); but it would at any time have been offensive to that intense nationality which characterized the Jews. The Christian fathers note in the successive marriage of Moses with a Midianite and an Ethiopian a foreshadowing of the future extension to the Gentiles of God’s covenant and its promises (compare Psa_45:9 ff; Son_1:4 ff); and in the complaining of Miriam and Aaron a type of the discontent of the Jews because of such extension: compare Luk_15:29-30.

Num_12:2
Hath the Lord ... - i. e. Is it merely, after all, by Moses that the Lord hath spoken?

Num_12:3
The man Moses was very meek - In this and in other passages in which Moses no less unequivocally records his own faults (compare Num_20:12 ff; Exo_4:24 ff; Deu_1:37), there is the simplicity of one who bare witness of himself, but not to himself (compare Mat_11:28-29). The words are inserted to explain how it was that Moses took no steps to vindicate himself, and why consequently the Lord so promptly intervened.

Num_12:8
Mouth to mouth - i. e. without the intervention of any third person or thing: compare the marginal references.

Even apparently - Moses received the word of God direct from Him and plainly, not through the medium of dream, vision, parable, dark saying, or such like; compare the marginal references.
The similitude of the Lord shall he behold - But, “No man hath seen God at any time,” says John (Joh_1:18 : compare 1Ti_6:16, and especially Exo_33:20 ff). It was not therefore the Beatific Vision, the unveiled essence of the Deity, which Moses saw on the one hand. Nor was it, on the other hand, a mere emblematic representation (as in Eze_1:26 ff, Dan_7:9), or an Angel sent as a messenger. It was the Deity Himself manifesting Himself so as to be cognizable to mortal eye. The special footing on which Moses stood as regards God is here laid down in detail, because it at once demonstrates that the supremacy of Moses rested on the distinct appointment of God, and also that Miriam in contravening that supremacy had incurred the penalty proper to sins against the theocracy.

Num_12:12
As one dead - leprosy was nothing short of a living death, a poisoning of the springs, a corrupting of all the humors, of life; a dissolution little by little of the whole body, so that one limb after another actually decayed and fell away. Compare the notes at Lev. 13.

Num_12:13
Heal her now, O God, I beseech thee - Others render these words: “Oh not so; heal her now, I beseech Thee.”

Num_12:14
If her father ... - i. e. If her earthly parent had treated her with contumely (compare Deu_25:9) she would feel for a time humiliated, how much more when God has visited her thus? – Barnes

Num 12:4-9 -
Moses did not resent the injury done him, nor complain of it to God, nor make any appeal to him; but God resented it. He hears all we say in our passion, and is a swift witness of our hasty speeches, which is a reason why we should resolutely bridle our tongues, that we speak not ill of others, and why we should patiently stop our ears, and not take notice of it, if others speak ill of us. I heard not, for thou wilt hear, Psa_38:13-15. The more silent we are in our own cause the more is God engaged to plead it. The accused innocent needs to say little if he knows the judge himself will be his advocate.

I. The cause is called, and the parties are summoned forthwith to attend at the door of the tabernacle, Num_12:4, Num_12:5. Moses had often shown himself jealous for God's honour, and now God showed himself jealous for his reputation; for those that honour God he will honour, nor will he ever be behind-hand with any that appear for him. Judges of old sat in the gate of the city to try causes, and so on this occasion the shechinah in the cloud of glory stood at the door of the tabernacle, and Aaron and Miriam, as delinquents, were called to the bar.

II. Aaron and Miriam were made to know that great as they were they must not pretend to be equal to Moses, nor set up as rivals with him, v. 6-8. Were they prophets of the Lord? Of Moses it might be truly said, He more.

1. It was true that God put a great deal of honour upon the prophets. However men mocked them and misused them, they were the favourites and intimates of heaven. God made himself known to them, either by dreams when they were asleep or by visions when they were awake, and by them made himself known to others. And those are happy, those are great, truly great, truly happy, to whom God makes himself known, Now he does it not by dreams and visions, as of old, but by the Spirit of wisdom and revelation, who makes known those things to babes which prophets and kings desired to see and might not. Hence in the last days, the days of the Messiah, the sons and daughters are said to prophesy (Joe_2:28), because they shall be better acquainted with the mysteries of the kingdom of grace than even the prophets themselves were; see Heb_1:1, Heb_1:2.

2. Yet the honour put upon Moses was far greater (Num_12:7): My servant Moses is not so, he excels them all. To recompense Moses for his meekly and patiently bearing the affronts which Miriam and Aaron gave him, God not only cleared him, but praised him; and took that occasion to give him an encomium which remains upon record to his immortal honour; and thus shall those that are reviled and persecuted for righteousness' sake have a great reward in heaven, Christ will confess them before his Father and the holy angels. (1.) Moses was a man of great integrity and tried fidelity. He is faithful in all my house. This is put first in his character, because grace excels gifts, love excels knowledge, and sincerity in the service of God puts a greater honour upon a man and recommends him to the divine favour more than learning, abstruse speculations, and an ability to speak with tongues. This is that part of Moses's character which the apostle quotes when he would show that Christ was greater than Moses, making it out that he was so in this chief instance of his greatness; for Moses was faithful only as a servant, but Christ as a son, Heb_3:2, Heb_3:5, Heb_3:6. God entrusted Moses to deliver his mind in all things to Israel; Israel entrusted him to treat for them with God; and he was faithful to both. He said and did every thing in the management of that great affair as became an honest good man, that aimed at nothing else but the honour of God and the welfare of Israel. (2.) Moses was therefore honoured with clearer discoveries of God's mind, and a more intimate communion with God, than any other prophet whatsoever. He shall,

[1.] Hear more from God than any other prophet, more clearly and distinctly: With him will I speak mouth to mouth, or face to face (Exo_30:11), as a man speaks to his friend, whom he discourses with freely and familiarly, and without any confusion or consternation, such as sometimes other prophets were under; as Ezekiel, and John himself, when God spoke to them. By other prophets God sent to his people reproofs, and predictions of good or evil, which were properly enough delivered in dark speeches, figures, types, and parables; but by Moses he gave laws to his people, and the institution of holy ordinances, which could by no means be delivered by dark speeches, but must be expressed in the plainest and most intelligible manner.

[2.] He shall see more of God than any other prophet: The similitude of the Lord shall behold, as he hath seen it in Horeb, when God proclaimed his name before him. Yet he saw only the similitude of the Lord, angels and glorified saints always behold the face of our Father. Moses had the spirit of prophecy in a way peculiar to himself, and which set him far above all other prophets; yet he that is least in the kingdom of heaven is greater than he, much more does our Lord Jesus infinitely excel him, Heb_3:1, etc.

Now let Miriam and Aaron consider who it was that they insulted: Were you not afraid to speak against my servant Moses? Against my servant, against Moses? so it runs in the original. “How dare you abuse any servant of mine, especially such a servant as Moses, who is a friend, a confidant, and steward of the house?” How durst they speak to the grief and reproach of one whom God had so much to say in commendation of? Might they not expect that God would resent it, and take it as an affront to himself? Note, We have reason to be afraid of saying or doing any thing against the servants of God; it is at our peril if we do, for God will plead their cause, and reckon that what touches them touches the apple of his eye. It is a dangerous thing to offend Christ's little ones, Mat_18:6. Those are presumptuous indeed that are not afraid to speak evil of dignities, 2Pe_2:10.

III. God, having thus shown them their fault and folly, next shows them his displeasure (Num_12:9): The anger of the Lord was kindled against them, of which perhaps some sensible indications were given in the change of the colour of the cloud, or some flashes of lightning from it. But indeed it was indication enough of his displeasure that he departed, and would not so much as hear their excuse, for he needed not, understanding their thoughts afar off; and thus he would show that he was displeased. Note, The removal of God's presence from us is the surest and saddest token of God's displeasure against us. Woe unto us if he depart; and he never departs till we by our sin and folly drive him from us. – Henry

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Num 12:10-16 -
Here is, I. God's judgment upon Miriam (Num_12:10): The cloud departed from off that part of the tabernacle, in token of God's displeasure, and presently Miriam became leprous; when God goes, evil comes; expect no good when God departs. The leprosy was a disease often inflicted by the immediate hand of God as the punishment of some particular sin, as on Gehazi for lying, on Uzziah for invading the priest's office, and here on Miriam for scolding and making mischief among relations. The plague of the leprosy, it is likely, appeared in her face, so that it appeared to all that saw her that she was struck with it, with the worst of it, she was leprous as snow; not only so white, but so soft, the solid flesh losing its consistency, as that which putrefies does. Her foul tongue (says bishop Hall) is justly punished with a foul face, and her folly in pretending to be a rival with Moses is made manifest to all men, for every one sees his face to be glorious, and hers to be leprous. While Moses needs a veil to hide his glory, Miriam needs one to hide her shame. Note, Those distempers which any way deform us ought to be construed as a rebuke to our pride, and improved for the cure of it, and under such humbling providences we ought to be very humble. It is a sign that the heart is hard indeed if the flesh be mortified, and yet the lusts of the flesh remain unmortified. It should seem that this plague upon Miriam was designed for an exposition of the law concerning the leprosy (Lev. 13), for it is referred to upon the rehearsal of that law, Deu_24:8, Deu_24:9. Miriam was struck with a leprosy, but not Aaron, because she was first in the transgression, and God would put a difference between those that mislead and those that are misled. Aaron's office, though it saved him not from God's displeasure, yet helped to secure him from this token of his displeasure, which would not only have suspended him for the present from officiating, when (there being no priests but himself and his two sons) he could ill be spared, but it would have rendered him and his office mean, and would have been a lasting blot upon his family. Aaron as priest was to be the judge of the leprosy, and his performing that part of his office upon this occasion, when he looked upon Miriam, and behold she was leprous, was a sufficient mortification to him. He was struck through her side, and could not pronounce her leprous without blushing and trembling, knowing himself to be equally obnoxious. This judgment upon Miriam is improvable by us as a warning to take heed of putting any affront upon our Lord Jesus. If she was thus chastised for speaking against Moses, what will become of those that sin against Christ?

II. Aaron's submission hereupon (Num_12:11, Num_12:12); he humbles himself to Moses, confesses his fault, and begs pardon. He that but just now joined with his sister in speaking against Moses is here forced for himself and his sister to make a penitent address to him, and in the highest degree to magnify him (as if he had the power of God to forgive and heal) whom he had so lately vilified. Note, Those that trample upon the saints and servants of God will one day be glad to make court to them; at furthest, in the other world, as the foolish virgins to the wise for a little oil, and the rich man to Lazarus for a little water; and perhaps in this world, as Job's friend to him for his prayers, and here Aaron to Moses. Rev_3:9. In his submission,

1. He confesses his own and his sister's sin, Num_12:11. He speaks respectfully to Moses, of whom he had spoken slightly, calls him his lord, and now turns the reproach upon himself, speaks as one ashamed of what he had said: We have sinned, we have done foolishly. Those sin, and do foolishly, who revile and speak evil of any, especially of good people or of those in authority. Repentance is the unsaying of that which we have said amiss, and it had better be unsaid than that we be undone by it.

2. He begs Moses's pardon: Lay not this sin upon us. Aaron was to bring his gift to the altar, but, knowing that his brother had something against him, he of all men was concerned to reconcile himself to his brother, that he might be qualified to offer his gift. Some think that this speedy submission which God saw him ready to make was that which prevented his being struck with a leprosy as his sister was.

3. He recommends the deplorable condition of his sister to Moses's compassionate consideration (Num_12:12): Let her not be as one dead, that is, “Let her not continue so separated from conversation, defiling all she touches, and even to putrefy above ground as one dead.” He eloquently describes the misery of her case, to move his pity.

III. The intercession made for Miriam (Num_12:13): He cried unto the Lord with a loud voice, because the cloud, the symbol of his presence, was removed and stood at some distance, and to express his fervency in this request, Heal her now, O Lord, I beseech thee. By this he made it to appear that he did heartily forgive her the injury she had one him, that he had not accused her to God, nor called for justice against her; so far from this that, when God in tenderness to his honour had chastised her insolence, he was the first that moved for reversing the judgment. By this example we are taught to pray for those that despitefully use us; and not to take pleasure in the most righteous punishment inflicted either by God or man on those that have been injurious to us. Jeroboam's withered hand was restored at the special instance and request of the prophet against whom it had been stretched out, 1Ki_13:6. So Miriam here was healed by the prayer of Moses, whom she had abused, and Abimelech by the prayer of Abraham, Gen_20:17. Moses might have stood off, and have said, “She is served well enough, let her govern her tongue better next time;” but, not content with being able to say that he had not prayed for the inflicting of the judgment, he prays earnestly for the removal of it. This pattern of Moses, and that of our Saviour, Father, forgive them, we must study to conform to.

IV. The accommodating of this matter so as that mercy and justice might meet together. 1. Mercy takes place so far as that Miriam shall be healed; Moses forgives her, and God will. See 2Co_2:10. But, 2. Justice takes place so far as that Miriam shall be humbled (Num_12:14): Let her be shut out from the camp seven days, that she herself might be made more sensible of her fault and penitent for it, and that her punishment might be the more public, and all Israel might take notice of it and take warning by it not to mutiny. If Miriam the prophetess be put under such marks of humiliation for one hasty word spoken against Moses, what may we expect for our murmurings? If this be done in a green tree, what shall be done in the dry? See how people debase and diminish themselves by sin, stain their glory, and lay their honour in the dust. When Miriam praised God, we find her at the head of the congregation and one of the brightest ornaments of it, Exo_15:20. Now that she quarrelled with God we find her expelled as the filth and off-scouring of it. A reason is given for her being put out of the camp for seven days, because thus she ought to accept of the punishment of her iniquity. If her father, her earthly father, had but spit in her face, and so signified his displeasure against her, would she not be so troubled and concerned at it, and so sorry that she had deserved it, as to shut herself up for some time in her room, and not come into his presence, or show her face in the family, being ashamed of her own folly and unhappiness? If such reverence as this be owing to the fathers of our flesh, when they correct us, much more ought we to humble ourselves under the mighty hand of the Father of spirits, Heb_12:9. Note, When we are under the tokens of God's displeasure for sin, it becomes us to take shame to ourselves, and to lie down in that shame, owning that to us belongs confusion of face. If by our own fault and folly we expose ourselves to the reproach and contempt of men, the just censures of the church, or the rebukes of the divine Providence, we must confess that our Father justly spits in our face, and be ashamed.

V. The hindrance that this gave to the people's progress: The people journeyed not till Miriam was brought in again, Num_12:15. God did not remove the cloud, and therefore they did not remove their camp. This was intended,

1. As a rebuke to the people, who were conscious to themselves of having sinned after the similitude of Miriam's transgression, in speaking against Moses: thus far therefore they shall share in her punishment, that it shall retard their march forward towards Canaan. Many things oppose us, but nothing hinders us in the way to heaven as sin does.

2. As a mark of respect to Miriam. If the camp had removed during the days of her suspension, her trouble and shame had been the greater; therefore, in compassion to her, they shall stay till her excommunication be taken off, and she taken in again, it is probable with the usual ceremonies of the cleansing of lepers. Note, Those that are under censure and rebuke for sin ought to be treated with a great deal of tenderness, and not be over-loaded, no, not with the shame they have deserved, not counted as enemies (2Th_3:15), but forgiven and comforted, 2Co_2:7. Sinners must be cast out with grief, and penitents taken in with joy. When Miriam was absolved and re-admitted, the people went forward into the wilderness of Paran, which joined up to the south border of Canaan, and thither their next remove would have been if they had not put a bar in their own way. - Henry