Verse 29
Moses said unto Hobab - For a circumstantial account of this person see the notes on [Exo 2:15], [Exo 2:16] (note), [Exo 2:18] (note); [Exo 3:1]; [Exo 4:20] (note), [Exo 4:24] (note); and for the transaction recorded here, and which is probably out of its place, see [Exo 18:5] (note), where the subject is discussed at large.
We are journeying - God has brought us out of thraldom, and we are thus far on our way through the wilderness, travelling towards the place of rest which he has appointed us, trusting in his promise, guided by his presence, and supported by his power. Come thou with us, and we will do thee good. Those who wish to enjoy the heavenly inheritance must walk in the way towards it, and associate with the people who are going in that way. True religion is ever benevolent. They who know most of the goodness of God are the most forward to invite others to partake of that goodness. That religion which excludes all others from salvation, unless they believe a particular creed, and worship in a particular way, is not of God. Even Hobab, the Arab, according to the opinion of Moses, might receive the same blessings which God had promised to Israel, provided he accompanied them in the same way.
The Lord hath spoken good concerning Israel - The name Israel is taken in a general sense to signify the followers of God, and to them all the promises in the Bible are made. God has spoken good of them, and he has spoken good to them; and not one word that he hath spoken shall fail. Reader, hast thou left thy unhallowed connections in life? Hast thou got into the camp of the Most High? Then continue to follow God with Israel, and thou shalt be incorporated in the heavenly family, and share in Israel's benedictions.
Verse 30
I will not go; but I will depart to mine own land, and to my kindred - From the strong expostulations in [Num 10:31] and [Num 10:32], and from [Jdg 1:16]; [Jdg 4:11], and [1Sam 15:6], it is likely that Hobab changed his mind; or that, if he did go back to Midian, he returned again to Israel, as the above scriptures show that his posterity dwelt among the Israelites in Canaan. Reader, after having been almost persuaded to become a Christian, to take Christ, his cross, his reproach, and his crown, for thy portion, art thou again purposing to go back to thy own land, and to thy kindred? Knowest thou not that this land is the place of destruction - that the children of this world, who are not taking God for their portion, are going to perdition? Up, get thee hence, for the Lord will destroy this place by fire; and all who are not of the kindred and family of Christ shall perish at the brightness of his appearing!
Verse 31
Thou mayest be to us instead of eyes - But what need had they of Hobab, when they had the pillar and fire continually to point out their way? Answer: The cloud directed their general journeys, but not their particular excursions. Parties took several journeys while the grand army lay still. (See Numbers 13, 20, 31, 32, etc). They therefore needed such a person as Hobab, who was well acquainted with the desert, to direct these particular excursions; to point them out watering places, and places where they might meet with fuel, etc., etc. What man cannot, under the direction of God's providence, do for himself, God will do in the way of especial mercy. He could have directed them to the fountains and to the places of fuel, but Hobab can do this, therefore let Hobab be employed; and let Hobab know for his encouragement that, while he is serving others in the way of God's providence, he is securing his own best interests. On these grounds Hobab should be invited, and for this reason Hobab should go. Man cannot do God's work; and God will not do the work which he has qualified and commanded man to perform. Thus then the Lord is ever seen, even while he is helping man by man. See some valuable observations on this subject in Harmer, vol. ii., 286. Instead of, And thou mayest be to us instead of eyes, the Septuagint translate the passage thus: Και εσῃ εν ἡμιν πρεσβυτης, And thou shalt be an elder among us. But Moses probably refers to Hobab's accurate knowledge of the wilderness, and to the assistance he could give them as a guide.
Verse 33
The ark - went before them - We find from [Num 10:21] that the ark was carried by the Kohathites in the center of the army; but as the army never moved till the cloud was taken up, it is said to go before them, i. e., to be the first to move, as without this motion the Israelites continued in their encampments.
Verse 35
Rise up, Lord, and let thine enemies be scattered - If God did not arise in this way and scatter his enemies, there could be no hope that Israel could get safely through the wilderness. God must go first, if Israel would wish to follow in safety.
Verse 36
Return, O Lord, unto the many thousands of Israel - These were the words spoken by Moses, at the moment the divisions halted in order to pitch their tents. In reference to this subject, and the history with which it is connected, the 68th Psalm seems to have been composed, though applied by David to the bringing the ark from Kirjath-jearim to Jerusalem. See the notes on Psalm 68 (note). Many thousands, literally the ten thousand thousands. Unless the ark went with them, and the cloud of the Divine glory with it, they could have neither direction nor safety; unless the ark rested with them, and the cloud of glory with it, they could have neither rest nor comfort. How necessary are the word of God and the Spirit of God for the direction, comfort, and defense of every genuine follower of Christ! Reader, pray to God that thou mayest have both with thee through all the wilderness, through all the changes and chances of this mortal life: if thou be guided by his counsel, thou shalt be at last received into his glory.
Introduction
The people complain, the Lord is displeased, and many of them are consumed by fire, [Num 11:1]. Moses intercedes for them, and the fire is quenched, [Num 11:2]. The place is called Taberah, [Num 11:3]. The mixed multitude long for flesh, and murmur, [Num 11:4-6]. The manna described, [Num 11:7-9]. The people weep in their tents, and the Lord is displeased, [Num 11:10]. Moses deplores his lot in being obliged to hear and bear with all their murmurings, [Num 11:11-15]. He is commanded to bring seventy of the elders to God that he may endue them with the same spirit, and cause them to divide the burden with him, [Num 11:16], [Num 11:17]. He is also commanded to inform the people that they shall have flesh for a whole month, [Num 11:18-20]. Moses expresses his doubt of the possibility of this, [Num 11:21], [Num 11:22]. The Lord confirms his promise, [Num 11:23]. The seventy men are brought to the tabernacle, [Num 11:24]; and the spirit of prophecy rests upon them, [Num 11:25]. Eldad and Medad stay in the camp and prophesy, [Num 11:26], [Num 11:27]. Joshua beseeches Moses to forbid them, [Num 11:28]. Moses refuses, [Num 11:29], [Num 11:30]. A wind from the Lord brings quails to the camp, [Num 11:31], [Num 11:32]. While feeding on the flesh, a plague from the Lord falls upon them, and many of them die, [Num 11:33]. The place is called Kibroth-hattaavah, or the graves of lust, [Num 11:34]. They journey to Hazeroth, [Num 11:35].
Verse 1
And when the people complained - What the cause of this complaining was, we know not. The conjecture of St. Jerome is probable; they complained because of the length of the way. But surely no people had ever less cause for murmuring; they had God among them, and miracles of goodness were continually wrought in their behalf.
It displeased the Lord - For his extraordinary kindness was lost on such an ungrateful and rebellious people. And his anger was kindled - Divine justice was necessarily incensed against such inexcusable conduct.
And the fire of the Lord burnt among them - Either a supernatural fire was sent for this occasion, or the lightning was commissioned against them, or God smote them with one of those hot suffocating winds which are very common in those countries.
And consumed - in the uttermost parts of the camp - It pervaded the whole camp, from the center to the circumference, carrying death with it to all the murmurers; for we are not to suppose that it was confined to the uttermost parts of the camp, unless we could imagine that there were none culpable any where else. If this were the same with the case mentioned [Num 11:4], then, as it is possible that the mixed multitude occupied the outermost parts of the camp, consequently the burning might have been confined to them.
Verse 2
The fire was quenched - Was sunk, or swallowed up, as in the margin. The plague, of whatever sort, ceased to act, and the people had respite.
Verse 4
The mixed multitude - האספסף hasaphsuph, the collected or gathered people. Such as came out of Egypt with the Israelites; and are mentioned [Exo 12:38]. This mongrel people, who had comparatively little of the knowledge of God, feeling the difficulties and fatigues of the journey, were the first to complain; and then we find the children of Israel joined them in their complainings, and made a common cause with these demi-infidels.
Verse 5
We remember, etc. - The choice aliments which those murmurers complained of having lost by their leaving Egypt, were the following: fish, cucumbers, melons, leeks, onions, and garlic. A European may smile at such delicacies; but delicacies they were in that country. Their fish is excellent; their cucumbers and water melons highly salubrious and refreshing; and their onions, garlic, etc., exquisitely flavoured, differing as much from vegetables of the same species in these northern climes as a bad turnip does from a good apple. In short, this enumeration takes in almost all the commonly attainable delicacies in those countries.
Verse 7
The manna was as coriander seed - Probably this short description is added to show the iniquity of the people in murmuring, while they had so adequate a provision. But the baseness of their minds appears in every part of their conduct. About the bdellium of the ancients the learned are not agreed; and I shall not trouble the reader with conjectures. See the note on [Gen 2:12]. Concerning the manna, see the notes on Exodus 16 (note). [Num 11:11-15]. The complaint and remonstrance of Moses in these verses serve at once to show the deeply distressed state of his mind, and the degradation of the minds of the people. We have already seen that the slavery they had so long endured had served to debase their minds, and to render them incapable of every high and dignified sentiment, and of every generous act.
Verse 17
I will take of the spirit which is upon thee - From this place Origen and Theodoret take occasion to compare Moses to a lamp, at which seventy others were lighted, without losing any of its brightness. To convince Moses that God had sufficiently qualified him for the work which he had given him to do, he tells him that of the gifts and graces which he has given him he will qualify seventy persons to bear the charge with him. This was probably intended as a gracious reproof. Query. Did not Moses lose a measure of his gifts in this business? And is it not right that he whom God has called to and qualified for some particular office, should lose those gifts which he either undervalues or refuses to employ for God in the way appointed? Is there not much reason to believe that many cases have occurred where the spiritual endowments of particular persons have been taken away and given to others who made a better use of them? Hence the propriety of that exhortation, [Rev 3:11] : Hold that fast which thou hast, that no man take thy crown. The gracious God never called a man to perform a work without furnishing him with adequate strength; and to refuse to do it on the pretense of inability is little short of rebellion against God. This institution of the seventy persons to help Moses the rabbins consider as the origin of their grand council called the Sanhedrin. But we find that a council of seventy men, elders of Israel, had existed among the people a year before this time. See [Exo 24:9] (note); see the advice given to Jethro to Moses, [Exo 18:17] (note), etc., and the notes there.
Verse 22
Shall the flocks and the herds be slain - There is certainly a considerable measure of weakness and unbelief manifested in the complaints and questions of Moses on this occasion; but his conduct appears at the same time so very simple, honest, and affectionate, that we cannot but admire it, while we wonder that he had not stronger confidence in that God whose miracles he had so often witnessed in Egypt.
Verse 23
Is the Lord's hand waxed short? - Hast thou forgotten the miracles which I have already performed? or thinkest thou that my power is decreased? The power that is unlimited can never be diminished.
Verse 25
When the spirit rested upon them, they prophesied - By prophesying here we are to understand their performing those civil and sacred functions for which they were qualified; exhorting the people to quiet and peaceable submission, to trust and confidence in the goodness and providence of God, would make no small part of the duties of their new office. The ideal meaning of the word נבא naba is to pray, entreat, etc. The prophet is called נביא nabi, because he prays, supplicates, in reference to God; exhorts, entreats, in reference to man. See on [Gen 20:7] (note).
Verse 27
Eldad and Medad do prophesy, etc. -
Eldad, they said, and Medad there,
Irregularly bold,
By Moses uncommission'd, dare
A separate meeting hold!
And still whom none but heaven will own.
Men whom the world decry,
Men authorized by God alone,