Bible Commentary (1871–1879 Edition) (continued)
The Princes Offerings. NUMBEKS VIII. Consecration of the Levitet,
9.) 89. And when Moses was gone into the taber* nacle of the congregation to speak with hini—As a king gives private audience to his minister, so special license was granted to Moses, who, though not a priest, was admitted into the sanctuary to receive instructions from his heavenly King as occasion demanded, tlien he Iieard the voice of one speaking to hiin—Though Standing on the outer side of the veil, he could distinctly hear it, and the mention of this circumstance is Important as the fulfilment, at the dedication of the tabernacle, of a special promise made by the Lord Christ himself, the Angelof the Covenant, commanding its erection. (Exodus 25.22.) It was the reward of Moses' zeal and obedience; and, in like manner, to all who love Him and keep His commandments He will manifest Himself. (John 14.21.)
Its costliness, to have been furnished not from his own private means, but from the general contributions of each tribe. Some parts of the offering, as the animals for sacriflce, -were for the ritual service of the day, the peace offerings being by much the most numerous, as the princes and some of the people joined with the priests afterwards in celebrating tlie occasion with festive rejoicing. Hence the feast of dedication became afterwards an anniversary festival. Other parts of the offering were intended for permanent use, as utensils necessary in the service of the sanctuary, as an immense platter and bowl (Exodus 25. 29), which, being of silver, were to be employed at the altar of burnt offering, or in the court, not in the holy place, all the furniture of which was of solid or plated gold; and a golden spoon, the contents of which show its destination to have been the altar of incense. The word rendered "spoon" means a hollow cup, in the shape of a hand, with which the priests on ordinary occasions might lift a quantity from the incense-box to throw on the altar-fire, or into the censers ; but on the ceremonial on the day of the annual atonement no instrument was allowed but the high priest's own hands. (Leviticus
CHAPTEE VIII.
Ver. 1-4. How the Lamps are to be Lighted. 1. The liord spake unto Moses—The order of this chapter suggests the idea that the following instructions were given to Moses while lie was within the tabernacle of the congregation, after the princes had completed their offering. But from the tenor of the instructions, it is more likely that they were given immediately after the Levites had been given to the priests (see on chaps. 3., 4.), and tliat the record of these instructions had been postponed till the narrative of other transactions in the camp had been made. [Patrick.] 2. Speak unto Aaron, &c.—Tlie candlestick, which was m.ade of one solid, massy piece of pure gold, with six lamps supported on as many branches, a seventh in the centre surmounting the shaft itself (Exodus 25.31; 37. 17), and completed according to the pattern shown in the mount, was now to be lighted, when the other things in the sanctuary began to be applied to religious service. It was Aaron's personal duty, as the servant of God, to light His house, which, being without windows, required the aid of lights. (2 Peter 1. 19.) And Hie course he was ordered to follow was first to light the middle lamp from the altar-fire, and then the other lamps from each other—a course symbolical of all the light of heavenly truth being derived from Clirist, and difiused by his ministers throughout the world. (Revelation 1.5.) tlte seven lamps sliall give light over against tlie candlestick, &c.— The candlestick stood close to the boards of the sanctuary, on the south side, in full view of the table of showbread on the north (Exodus 26. 35), having one set of its lamps turned towards the east, and another towards the west; so that all parts of the tabernacle were thus lighted up.
16. 12.) 18. On the second, Nethaneel, prince of Issachar, did offer—This tribe being stationed on the right side of Judah, offered next through its representative; then Zebulun, which was on the leftside; and so on in orderly succession, every tribe making the same kind of offering and in the same amount, to show that, as each was under equal obligation, each rendered an equal tribute. Although each offering made was the same in quantity as well as qualitj-, a separate notice is given of each, as a separate day was appointed for the presentation, that equal honour might be conferred on each, and none appear to be overlooked or slighted. And as the sacred books were frequently read in public, posterity, in each successive age, would feel a livelier interest in the national worship, from the permanent recognition of the offerings made by the ancestors of the respective tribes. But while this was done in one respect, as sulyects offering tribute to their king, it was in another respect, a purely religious act. The vessels offered were for a sacrificial use—the animals brought were clean and fit for sacrifice, both symbolically denoting, that while God was to dwell amongst them as their Sovereign, they were a holy people, who by this offering dedicated themselves to God. 48. On tlie seventh day—Surprise has been expressed by some that this work of presentation was continued on the Sabbath. But assuming tlint the seventh dajreferred to was a Saljbath (which is uncertain), tlic work was of a directly religious cliaracter, and perfectly in accordance with the design of the sacred day. 84-88. This was the dedication of the altar—The inspired historian* here sums up the separate Items detailed in the preceding narrative, and the aggregate amount Is as follows: 121 silver chargers, each weigliing i:!0 shekels = 15(i0; 12 silver bowls, each 70 shekels = 8J0: total weight. A sliver charger at 130 shekels, reduced to troy weight, made 75 oz., 9 dwts., 16 8.31 gr. ; and a silver bowl at 70 shekels amounts to 40 oz., 12 dwts., 21 21.31 gr. The total weight of the 12 chargers Is therefore 905 oz., 16 dwts., 3 3.11 gr., and that of the 12 bowls 487 oz., 14 dwts., 20 4.31 gr.; making
5-22. The Consecration OF THE Levites. Take the I.evltes and cleanse thein—This passage describes the consecration of the Levites. Although the tribe was to be devoted to the Divine service, their hereditary descent alone was not a sufficient qualification forcnteringon theduties of the sacred' office. They were to be set apart b.v a special ceremony, which, however, was much simpler than that appointed for the priests; neither washing nor anointing, nor investiture with official robes, was necessary. Their purification consisted, along with the offering of the requisite sacrifices (Leviticus 1.4 ; 3. 2; 1. 4), in being sprinkled by water mixed with the ashes of a red heller (ch.19. 9), and shaved all over, and their clothes washed—a combination of symbolical acts which wixs Intended to remind them of the mortification of carnal and worldly desires, and the maintenance of that purity In heart and tlie total weight of silver vessels 1,393 oz., 10 dwts., 23 7.31 gr. ; which, at 5s. per oz., is equal to £383 Is. SJd. The 12 golden spoons, allowing eacli to be 5 oz., 16 dwts., 3.31 gr., amount to 69 oz., 3 dwts., 13 5.31 gr., which, !it .C4 per oz., is equal to £320 148. lOld., and added to the amount of tlio silver makes a total of £703 lOs. 6W. Besides these the oll'ermgs comprised 12 bullocks, 12 rams, 12 lambs, 21 goats, 60 rams, 00 he-goats, 60 lambs—amounting in all to life which became the servants of God. 0. Thou shult gather the whole assembly of the children of Israel together, Ac—As 1 1 was plainly impossible that the whole multitude of the Israelites could do this, a select portion of them must be meant. This part.v, who laid their hands upon the Levites, are supposed l).v some to have been the fiist-born, who by tliat act, transferred tlieir peculiar privilege of acting as God's ministers to the I,evltlcal tribe; and by others, to have been the princes, who thus blessed them. It appears, from this passage, that the Imposition of hands was a ceremon.v used In consecrating persons to holy offices In the ancient, as, from the example
210. Ho large a collection of cattle offered for sacrifice on one occasion proves both the large fiocks of the Israelites and tlie abundance of pastures which were then, and still are, found in the valleys that Ho between tlie .Slnaitlc Mountains. All travellers attest the luxuriant verdure of those extensive wadys; and that the.v were eqilly or BtlU more rich In pasture anciently, Is confirmed by th« inimorons fiocks of the Amalekltes, as well as of Nabal, Which were fed in the wilderness of I'arau (1 .Samuel 15. 100
Passover Enjoined. NUMBERS IX, X. A Cloud Ouideih the Tsraeliiei,
Some persons wlio were in this situation at the arrival of the first paschal anniversary, beiijn; painfully perplexed about the course of duty, because uiey were temporarily disqualified at the proper season, and having no opponunity of supplying their want, were liable to a total privation of all their privileges, laid their case before Moses. Jewish writers assert that these men were the persons who had carried out the dead bodies of Nadaband Abiliu.
of onr Lord and his apostles, it has heen perpetuated In the Christian Church. 11-13. Aaron shall offer tlie Levlt«s—/fe6., as a wave ottering ; and it has been thought probable that the high priest, in bringing the Levitos one l>y one lo the altar, directed theni to make some simple movements of their persons, analogous to what was done at the presentation of the wave ott'erings before the Lord. Thus were they first devoted as an offering to God, and by him surrendered to the priests to be employed in his ser-
8. Moses said unto them, Stand still, I will hear %vhat the Liord will command concerning you—A solution of the difficulty was soon obtained, it being enacted, by Divine authority, that to those who might be disqualified, l.iy the occurrence of a death in their family circle, or unable by distance to keep the passover on the anniversary day, a special license was granted of observing it by themselves on the same day and hour of the following month, under a due attendance to all the solemn formalities. (See on 2 Chronicles 30. 2.) But the observance was imperative on vice. The consecration ceremonial was repeated in the case of every Levlte who was taken, as at a later period was done, to assist the priests in the tabernacle and temple. (See on 2 Chronicles 29. 34.) 14. The Levitts shall bemlue—t. e., exempt from all military duty or secular work—free from all pecuniar,v imposition, and wholly devoted to the custody and service of the sanctuary. 15. Alter that, the Levltes shall go in to do the service of the tabernacle of the congregation—into the court, to assist the priests; and at removal into the tabernacle all who did not labour under these impediments. 14. If a sti'anger shall sojourn among you and will keep the passover—Gentile converts, or proselytes, as they were afterwards called, were admitted, if circumcised, to the s.ame privileges as native Israelites, and were liable to excommunication if they neglected the passover. But circumcision was an indispensable condition; and whoever did not submit to that rite, was prohibited, under the sternest penalties, from eating the passover.
t. e., the door of It—to receive the covered furniture. 19. to make an atonement for the children of Israel, &c. to aid the priests in that expiatory work ; or, as the words may be rendered, "to make redemption for," the Levites being exchanged or substituted for the first-born for this important end, that thei-e might be a sanctified body of men appointed to guard the sanctuary, and not allow the people to approach or presumptuouslj' meddle with holy things, which would expose them to the angry judgments of Heaven. fH. From twenty-flve years old, &c.—(cf. ch. 4. 3.) They entered on their work in their 2.5th year, as pupils and probationers, under the superintendence and direction of their senior bretliren ; ami at 30 they were admitted to thefuU discharge of their official functions. 35. From the age of fifty they shall cease waiting upon the service thereof, &c. i.e., on the laborious and exhausting parts of their work. 20. But shall minister ^vltli their brethren—in the performance of easier and higher duties, instructing and directing the young, or superintending important trusts. " They also serve who only wait." [Milton.]
1.5-23. A Cloud Guidetii the Israelites. The cloitd covered tlse tabernacle—The inspired historian here enters on an entirely new subject, which might properly have formed a separate chapter, Ijeginning at tliis verse and ending at v. 29 of the following chapter. [Calmet.] The cloud was a visible token of God's special presence and guardian care of the Israelites. (Exodus 14. 20; Psalm lOo. 39.) It was easily distinguishable from all other clouds by its peculiar form and its fixed position; for from tlie day of the completion of the tabernacle it rested by day as a dark, by night as a fiery, column on that part of the sanctuary which contained the ark of the testimony. (Leviticus 16. 2.) 17. Wlien the cloud was taken up— i. e., rose to a higher elevation, so as to be conspicuous at the remotest extremities of the camp. That was a signal for removal ; and, accordingly, it is properly called (v. !>) " the commandment of the Lord." It was a visible token of the presence of God; and from it, as a glorious throne. He gave the order. So that its motion regulated the commencement and termination of all the journeys of the Israelites. (See on Exodus 14. 19.) 19, Wlien tlie cloud tarried long upon the tabernacle, . . .then Israel kept the charge of the Liord and journeyed not—A desei t
CHAPTER IX.
Ver. 1-5. The Passover Enjoined. 2. L,et the children of Israel olso keep the passover at his appointed season, &c.—Tlie date of this command to keep the passover in the wilderness was given shortly after the ei-ection and consecration of the tabernacle, and preceded the numbering of the people by a month. (Cf. v. 1 witli ch. 1.
1,2.) But it is narrated after that transaction, in order to introduce the notice of a particular case, for which a law was provided to meet the occasion. This was the first observance of the passover since the exodus; and without a positive injunction, the Israelites were under no obligation to keep it till their settlement in tlie land of Canaan. (Exodus 12. 2o.) The anniversary was kept on the exact day of the year on which they, twelve months before, liad departed from Egypt; and It was marked by all the peculiar rites—the he-lamb and the unleavened bread. The material would be easily procured—the lambs from their numerous (locks, and the meal for the unleavened bread, by the aid of Jethro, from the land of Midian, which was acljoinlng their camp. (Exodus .3.1.) But their girded loins, their sandalled feet, and their staff in their hand, being mere circumstances attending a hurried departure, and not essential to the rite, were not repeated. It is supposed to have been the only observance of the feast during their 40 years' wandering; and .lewish writers say that, as none coukl eat the passover except they were circumcised (Kxod us 12. 43, 44, 48), and circumcision was not practised in the wilderness, there could be no renewal of the paschal solemnity. A SecomPassover Allowed. Ver. 6-14. There were eertain men wl»o were defiled by the dead body of a man—To discharge the last offices to the remains of deceased relatives was imperative; and yet attendance on B funeral entailed ceremonial defilement, which led to exclusion Irom all society and from the camp for seven days.
life has its attractions, and constant movements create a passionate love of change. Many incidents sliow tliat the Israelites had strongly imbil)ed this nomad hal)it, and were desirous of hastening to Canaan. But still tlie phases of the cloud indicated the command of God: and whatsoever irksomeness they might have felt in rem.aining long stationary in camp, "when the cloud tarried upon the tabernacle many days, they kept the charge of the Lord, and journeyed not." Happy for them had they always exhibited this .spirit of obedience! and happy for all if, through the wilderness of this world, we implicitly follow the leadings of God's providence and the directions of God's word
CHAPTER X.
Ver. 1-36. The Use of the Silver Trumpets. 3. Make thee two trumpets of sliver—These trumpets were of a long form. In opposition to that of the p;gyptian trumpets, with which the people were convened to the worship of Osiris, and which were curved like rams' horns. Those which Moses made, as described by Josephus, and represented on the arch of Titus, were straight, a cubit or more in length, the tubes of the tliickness of « flute, and both extremities bore a close resemblance to those In use amongst us. They were of solid silver—so as, from the purity of the metal, to give a shrill, distliict sound ; and there were two of them, probably bocaus*
of the Silver Ti umpets. NUMBERS XI. The Order qf the Israelites.
through the embouchure of the mountains. The marching order is described (ch. 2.); but, as the vast horde are represented here in actual migration, it may be proper to notice the extraordinary care that was taken for ensuring the safe conveyance of the holy things. In the rear of Judah, which, with the tribes of Issachar and Zebulun. led the van, followed the Gerslioiiites and Merarites with the heavy and coarser materials of the tabernacle. Next in order were set in motion the flank divisions of Reuben and Ephraim; and then came the Kohathites, who occupied the centre of the moving mass, bearing the .sacred utensils on their shoulders, and were so far behind the other portions of the Levitical body, that these would have time at the new encampment to rear the framework of the tabernacle ere the Kohathtiiere were only two sons of Aaron ; but at a later period the number was greatly increased. (Joshua 6. 8; 2 Chronicles .5. 12.) And althoifgh the camp comprehended 2,500,000 of people, two trumpets would be quite sufficient, for sound is conveyed easily through the pure atmosphere and reverberated strongly amongst the valleys of the Kinaitic hills. 3. wlien tliey gliall blow wItU them There seem to have been signals made by a difference in ihe loudness and variety in the notes, suited for ditf'erent occasions, and which experience made the Israelites easily distinguish. A simple uniform sound by both trumpets summoned a general assembly of the people; the blast of a single trumpet convoked the princes to consult on public affairs; notes of some other kind were made to sound an alarm, whether for journeying or for war. One alarm was the recognized signal for the eastern division of the camp—viz., the tribes of Judah, Issachar, and Zebulun—to march; two alarms gave the signal for the southern to move; and, though it is not in our present Hebrew text, the Septuagint has, that on three alarms being sounded, those on the west; while on four blasts, those on the north decamped. Thus the greatest order and discipline were established in the Israelitish camp no military march could be better regulated. 8. Tlie ites arrived. Last of all, Dan, with the associated tribes, brought up the rereward of the immense caravan. Each tribe was marshalled under its prince or chief, and in all their movements rallied around its own standard. 39. Hobab, the son of Raguel the Midiaikite—called also Reuel, the same as Jethro. Hobab, the son of this Midianite chief, and brother-in-law to Moses, seems to have sojourned among the Israelites during the whole period of their encampment at Sinai, and now on their removal proposed returning to his own abode. Moses urged him to remain, both for his own benefit, in a religious point of view, and from the useful services his nomad habits could enable him to render. 31. Leave us not, I pray thee . . . and tikou mayest be to ns instead of «'yes The earnest importunity of Moses to secure the attendance of this man, when he enjoyed the benefit of tlie directing cloud, has surprised many. But it should be recollected that the guidance of the cloud, though It showed the general route to be taken through the tracksoits of Aaron the priests shall hlow with the trumpets, &c.—Neither the Levites nor any in the common ranks of the people could be employed in this oflice of signal-giving. In order to attract greater attention and more faithful observance, it was reserved to the priests alone, as the Lord's ministers; and as anciently in Persia an<l other Eastern countries the alarm trumpets were sounded from the tent of the sovereign, so were they blown from the tabernacle, the visible residence of Israel's King. 9. If ye go to war—In the land of Canaan, either when attacked by foreign invaders, or when they went to take possession according to the Divine promise, ye— i. €., the priests—shall blow an alarm. This advice was accordingly acted upon (ch. 31.6; 2 Chronicles 13. 12) less desert, would not be so special and minute as to point out the places where pasture, shade, and water were to be obtained, and which were often hid in obscure sjiots by the shifting sands. Besides, several detachments were sent ofi' from the main body; the services of Hobab, not as a single Arab, but as a prince of a powertul clan, would have been exceedingly useful. 3ri. If thou go with na and in the circumstances it was an act of devout confidence in God. A solemn and religious act on the eve of a battle has often animated the hearts of those who felt they were engaged in a good and Just cause; and so the blowing of the trumpet, being an ordinance of God, produced tliat effect on the minds of the Israelites. But more is meant by the words—viz., that God would, as it were, be aroused by the trumpet to bless with His presence and aid. 10. Also in tike ilays of your gladness, an<1 ilk your solemn «lay8— i. c, festive and thanksgiving occasions were to be ushered in with the trumpets, as all. . . what goodness the l>ord will show unio iks, the same will we do unto thee—A strong inducement is here held out; but it seems not to have changed the young man's purpose, for he departed and settled in his own district. (See on Judges 1. l(i; 1 Samuel 1.5. 6.) 33. They departed three days' Journey i. e., the first day's progress being very small, about IS or '20 miles, nrk of the covenant went before theiik—It was carried in the centre, and hence some eminent commentators thini: the passage should be rendered, "the ark went in their presence," the cloud above upon it being conspicuous in their feasts afterwards were (I'salm 81. 3; 2 Clironicles 21). 27), to intimate the joyous .and deliglited feelings with which they eng.aged in the service of God. 11. It came to pass on the twentieth day of tlie second montik ilk tike second year. &c.—Tlie Israelites had lain encamped in Wady-Er-lliihah and the neighbouring valleys of the eyes. But it is probable that the cloudy pillar, which, while stationary, n-sted upon the ark, precedi'd them in the march-as, when in luolion at one time (Exodus 11.
finaitic range for the space of 11 months 2i) days. (Cf. Exodus 19. 1.) Besides the ndigious i)urposcs of the high-
10), it is expressly said to have shifted its place. 3.'>, 3r>. When tliv ark set forward, Moses «ai<l. Rise ui>. Lord, and let llilne enemies be scattered—Moses, as the organ est Importance to which their long .sojourn at Sinai was subservient, the Israelites, after the hardshijis and oppression of the Egyptian servitude, reciuired an interval of repose and refreslun(nit. They were neither pliysicof the pcojilc, uttered an approiiriate prayer both at the commencement and the end of each journey. Thus all the journeys were sanctllled by devotion; and so should our prayer be, "If thy presence go not with us, carry us not houce."
nlly nor morally Irt a condition to enter the lists with the warlike people they had to encounter before ol)tainlng possession of Canaan. But the wondrous transact ions at Sinai—the arm of Jehovah so visibly disjilayed in their favour—tlie covenant entered Into, and the special l)less-
CHAPTER XI.
Ver. l-.*?'). Manna T,oatii1':d. 1. When the people complaiiked It displeased the Lord, Ac.—ITnaccnstomed liigs guaranteed, began a course of moral and religious education which moulded the character of this people made them acqnaliited with their high destiny, and inspired them with those noble principles of Divine truth and righteousness wlilitli alone make a great nation.
to the fatigues of travel, and wandering into Ihe depths of a desert, less mountainous, but lar more gloomy and
than that of Sinai, without any near prospect of the rich country that had been promised, they tell U>to a state of vehement discontent, which was vented at 1l.»«e Irksome and fruitless journcyiiigs. The displeasure of God was manifested against the ungrateful complalne)* by lire sent In an extraordinary ni Miuier. It is worthy
I'i. Wilderness of Paran— It stretched from the base
Of the KInalMc group, or from Et-Tyh, over that extensive plateau to the .southwestirii borders of I'alestlne. 13-aT. The children of Israel took their Journey by the hand of Moses—It Is probable that Moses, on the breaking up of the encampnunt, stationed himof notice, however, that the discontent seems to have been coullned to the extremities of the camp, where, ia self on some eminence to seo the ranks dettlo iu order
ANCIENT MILITARY W]-;AP0NS.
MSCIPLINED TliOOPS UF 'I'lIE TIME OF TUE XVIllTU iUVXASTY. From Wilkiusou.
Manna L oathed, NUMBERS XI. Seventy Elders Appointed.
how deeply they had Ijpen debased and demora Iiz(>d Ly long oppression ; while /it* reveals a state of mind agonized and almost overwhelmed by a sense of the undivided responsibilities of his ollice. 1<», 17. The Lord said unto nioses. Gather unto me seveitty men of the eltters (Exodus 3. 16; 5. ti; 2t. 9; 18. 21, 21; Leviticus 4.1.5.) An order of seventy was to be created, either by a selection from the existing staff of elders, or by the appointment of new ones, empowered to assist him by their collidive wisdom and experience in the onerous cares of government. The Jewish writers say that this was the origin of the Sanhedrim, or supreme appellate court of their nation. But there is every reason to believe that it was only a temporary expedient, adopted to meet a trying exigency. 17. 1 will come down— i. e., not in a visible manner, or by local descent, but by the tokens of the Divine presence and operations. And take of tlie spirit wlilch is upon all likelihood, "the mixed multitude" had their station. At the intercession of Moses, tlie appalling juilgnieut ceased, and the nauip given to the place, "Taberah" (a burning), remained ever alter a monument of national sin and punishment. (See on v. 31, 3o.) 4. Tl»e mixed miiltltndv tliat was among tliem fell a lusting—These consisted of Egyptians. To dream of banquets and plenty of animal food in the desert becomes a disease of llie iinagination; and to this excitement of the appetite no people are more liable than the natives of Egj pt. But the
Israelites participated in the same feelings, and expressed dissatisfaction witli the manna on which they had hitherto been supported, in comparison witli the vegetable luxuries with which they had been regaled in Egypt. 5. We rcmemS>er tike lisli wliicli we did eat in Egypt freely—See on Exodus 7. 21. The people of Egypt are accustomed to an almost exclusive diet of tish, cither tliee—The spirit means the gilt.s and inllueiices of the Spirit (ch. 27. IS; Joel 2. 2S; John 7. 39; 1 Corinthians U. 12), and by "taking the spirit of Moses, and putting it upon them," is not to be understood that the ciualitics of the great leader were to be in any degree imijaired, but that the elders would be endowed with a portion of the same fresh or sun-dried, during the hot sea-son in April and May—the very season when the Israelites were travelling in this desert. Lower Egypt, where were the In ick-liilns in which they were employed, afforded great facilities for obtaining fish in the Mediterranean, the lakius and the canals of the Nile, cucumbers—The Egyptian species gifts, especially of projjhecy (v. 25) i. e., an extraordinary penetration in discovering hidden and settling difficult things. 18-20. Say thou unto the people, Sanctity yourselves against to-morroAV, antl ye slinll eat flesh —i. e., "prepare yourselves," by repentance and submissi<m, to receive to-morrow the ttesh you clamour for. But
IS smooth, of a cylindrical form, and about a foot in length. It is highly esteemed by tlie natives, and when in season is liberally partaken of, being greatljmellowed by the influence of the sun. melons—The watermelons are meant, which grow on the deep loamy soil alter the subsidence of the Nile; and as they aflbrd a juicy and cooling fruit, all classes make use of them for meat, drink, and medicine, leeks—by some said to be a species of grass cresses, which is much relished as a kind of seasoning, onionii—the same as ours; but instead of being nauseous, and affecting the eyes, they are sweet to the it is evident that the tenor of the language implied a severe rebuke, and that the blessing promised would prove a curse, ai-23. Moses said, The people among whom I am, are six hundred thousand, . . . sliail the flocks and herds be slain for them, to suffice them 1 The great leader, struck with a promise so astonishing as that of suddenly furnishing, in the midst of the desert, more than two millions of people v/ith flesh for a whole month, betrayed an incredulous spirit, surprising in one who ha<l witnessed .so many stupendous miracles. But it taste, good lor the stomach, and form to a large extent ^he aliment of the labouring classes, garlic—is now nearly
If not altogether extinct in Egypt, although it seems to have grown anci* ntly in great abundance. The herbs now mentioned form a diet very grateful in warm countries, where vegetables and other fruits of the season are much more used than with us. We can scarcely wonder tliat both the Egyptian hanger,s-on, and the general body of the Israelites, incited l)y their clamours, also complained bitterly of the want of the refreshing viands in their toilsome wanderings. But after all their experience of the bounty and care of God, their vehement longing for the luxuries of Egypt was an impeachment of the Divine arrangements ; and if it was the sin that beset them in the desert, it became them mare strenuously to repress a rebellious spirit, as dishonouring to God, and anhecoming their relation to Him as a chosen people. 6-9. But now there is nothing but this manna—Daily familiarity had disgusted them with the sight and taste of the monotonous food; and, ungrateful for tlie heavenly is probable that it was only a feeling of the moment—at all events, the incredulous doubt was uttered only to himself—and not, as afterwards, publicly and to the scandal of the people. (See on ch. 20. 10.) It was, therefore, sharjily reproved, but not punished. 34. Moses gathered the seventy men of tlie elders of the people, Ac-That place was chosen for the convocation, because, as it was there God manifested Himself, there His spirit would be directly imparted—there the minds of the elders themselves would be inspired with reverential awe, and their office invested with greater respect in the eyes of the people. 25. Wlien the Spirit rested upon them, they prophesied, and did not cease—As those elders were constituted civil governors, their "prophesying" must bt understood as meaning the performance of their civil and sacred duties, by the help of those extraordinary endowments they had received, and by their not "ceasing," either that they continued to exercise their gifts uninterruptedly the first day (see I Samuel 19. 2-1), or that these were permanent gifts, which qualified them in an eminent degree for discharging the duty of public magistrates. 20-39. But there remained two of the men in tlie camp—They did not repair with the rest to the tabernacle, either from modesty in shrinking from the assumption of a public office, or being prevented by some ceremonial defilement. They, however, received the gifts of the Spirit as well as their brethren; and when Moses was urged to forbid their prophesying, his answer displayed a noble disinterestedness as well as zeal for the glory of God akin to that of our Lord. (Mark 9. 39.) 3135. There went forth a wind from tlie Lord, and brought quails from the sea, &c.—These migratory birds (see on Exodus 16. ll) were on their Jourm y from Egypt, when "the wind from the Lord," an cast wind (Psalm 78. 26), forcing them to change their course, wafted them over the Red Sea to the camp of Israel. Let them fall a day's Journey—If the .(ourney of an individual is meant, this space might be thirty miles; if the inN))ired historian referred to the whole host, ten miles would bo gift, they longed for a change of fare. It may be noticed that the resemblance of (he manna to coriander seed was not in the colour, but in the size and figure; and from its comparison to bdellium, which is either a drop of white gum or a white pearl, we are enabled to form a better idea of it. Moreover, it is evident, from the process of baking Into cakes, that it could not have been the natural manna of the Arabian desert, for that is too gummy or unctuous to admit of being ground into meal. In taste it is said (Exodus 16. 31), to have been like "wafers made with honey," and here to have the taste of fresh oil. The discrepancy in these statements is only apparent ; for in the former the manna is described in its raw state; in the latter, after it was ground and baked. The minute description given hereof its nature and use was designed to Bhow the great sinfulness of the people in being dissatisfied with such excellent food, furnished so plentil'ully and gratuitously. 10-1.5. Moses said unt4> the Lord, Wherefore hast thou atntcted thy servant, <fcc.—It is imposible not to sympathize with his feelings, although the tone and language of his remonstrances to God cannot be
Justified. He was In a most distressing situation—having a mighty multitude under his care, with no means of atlsfying thi!irclamorousdemands. 27iei? conduct shows