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utmost part of the camp. And the people cried out unto Moses, and Moses prayed unto Jehovah, and the fire sunk down. And he called the name of that place Taberah, because the fire of Jehovah burnt among them. And the mixed multitude that was among them lusted with lust, and the sons of Israel also returned and wept; and said, Who shall give us flesh to eat? We remember the fish which we did eat in Egypt for nought: the cucumbers, and the melons, and the leeks, and the onions, and the garlick. * But now our soul is dried away, there is nothing at all, only our VER. 2.-SUNK DOWN,] That is, went out, or, was quenched; in Gr. ceased. Their seeking to the Lord in their afflictions, and his mercies towards them, are mentioned in Psal. lxxviii. 34-38.

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VER. 3.-HE CALLED,] That is, Moses called: or, as the Gr. translateth, the name of that place was called: see the notes on Gen. xvi. 14. TABERAH,] That is, burn. ing which name was given to imprint a memorial of their sin and of God's judgments in their hearts, as Moses after mentioneth them, in Deut. ix. 7, 22, 24.

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VER. 4. THE MIXED MULTITUDE,] Or, the gathered multitude; so called in Heb. of gathering; in Gr. and Chald. of mixture: and in the Chald. said to be Jonathans, they are called, the strangers that were gathered among them. These were that mixed people' that came up with Israel out of Egypt, mentioned in Exod. xii. 38. LUSTED WITH LUST,] That is, lusted greatly and greedily. RETURNED AND WEPT,] That is, again wept, the Gr. saith, they sat and wept. The Israelites that a little before complained, were punished, and repented; now again, by the example of the strangers among them, return to their sinful course. Chazkuni here saith, "After that (the sons of Israel) had murmured already themselves alone, (ver. 1,) they turned and murmured with the mixed multitude, and wept for desire of flesh." So this was another mutiny, differing from that forespoken of; though in time and place near together. WHO SHALL GIVE,] A wish, meaning, O that some would give us flesh: and a tentation, as not believing that God could do it. This their lusting is rehearsed, in Psal. cvi. 14; lxxviii. 18-20, they tempted God in their heart, asking meat for their soul (or lust:) and they spake against God, they said, Can God furnish a table in the wilderness? Behold he smote the rock, and the waters gushed out, and streams overflowed: can he give bread also? or can he prepare flesh for his people?

VER. 5.-WE REMEMBER,] They stirred and inflamed their lust with remembrance of their former Egyptian diet. FOR NOUGHT,] This may be referred to the fish' which

they had for nought,' without price, getting them out of the rivers freely; or, for nought, that is, for very little, very cheap; as nothing is used for very little, Acts xxvii. 33; John xviii. 20, none for very few, Jer. viii. 6; 1 Cor. ii. 8. It may also have reference to the former, we remember for nought, that is, in vain: so the Heb. chinnam, and Gr. dorean, sometimes signifieth a thing done or spoken in vain and without effect, as Prov. i. 17; Ezek. vi. 10; Gal. ii. 21. GARLIC,] These gross meats used to be eaten by the poorer sort in Egypt, and by the Israelites when they were slaves there, they now remember, (forgetting their slavery ;) and prefer before the manna which God gave them from heaven, which was both pleasant and wholesome. Of the things here spoken of, and other the like, the Hebs. themselves say: "Some meats are exceeding evil, and it is not meet that a man should ever eat of them, as great fishes that are salted and old, &c. and some meats are evil, but not so bad; therefore it is not meet for a man to eat of them, save a little and very seldom; and he may not use to make them his meat, or to eat them with his meat continually, as great fishes, cheese, &c. and leeks, and onions, and garlic, &c. these meats are naught, which a man should eat of but a very little, and in winter days; but in summer not at all," Maim, in Misn. tom. i. in Degnoth, chap. iv. sect. 9.

VER. 6. OUR SOUL IS DRIED,] The soul is often put for the body, or whole man, and for the appetite or desire of meat, drink, and other things: so here they complain that they had no nourishment by the wheat of heaven' (as mauna is called, Psal. lxxviii. 24,) nei. ther was their appetite satisfied: and hereupon it is said, they asked meat for their souls,' Psal. lxxviii. 18, to satisfy their fleshly lust. OUR EYES ARE,] Or, our eyes behold only the manna; that is, we see no other food; neither can we expect for any other, but depend upon manna only. For the eyes unto' any, signify hope and expectation, as Psal. xxv. 15; cxli. 8. Manna was unto them both a corporal food, and a spiritual, figuring Christ himself, with his word and

eyes are unto the manna.

' And the manna was as coriander seed, and the colour of it as the colour of bdellium. 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 the best moisture of oil. 9 And when the dew fell down upon the camp in the night, the manna fell down upon it. 10 And Moses heard the people weeping throughout their families; every man in the door of his tent; and the anger of Jehovah was kindled greatly, and in the eyes of Moses it was evil.

"And Moses said unto Jehovah, Wherefore hast thou done evil to thy servant? and wherefore have I not found grace in thine eyes, that thou layest the burden of all this people upon me?

grace, John vi. 31-33; 1 Cor. x. 3. So the loathing of manna, and longing for the meats of Egypt, figured the rejecting of Christ and his graces, for to have nourishment and life by the works and righteousness of men, Gal. iii. 3, 10; iv. 9. Such men's 'eyes' cannot see the 'manna which is hid,' Rev. ii. 17.

VER. 7.-MANNA,] In Heb. man: the reason of this name, see in the notes on Exod. xvi. 14. Chazkuni on that place saith, "Man, in the Egyptian tongue, is as mah, (that is, what) in the Heb.: and they asked one of another, man, that is, what is this?" CORIANDER,] Of it, see Exod. xvi. 31. These are the words of Moses, condemning the people's ingratitude, by the description of manna, which they disdained. THE COLOUR,] Heb. the eye, that is, the colour, or appearance, as the Gr. and Chald. explain it so eye is used for colour, &c. in Lev. xiii. 55; Ezek. i. 16; viii. 2; x. 9. BDELLIUM,] In Heb. bdolach, in Gr. (and by Sol. Jarchi's exposition) crystal: which is white and transparent: so manna is said to be 'white,' Exod. xvi. 31. Of bdellium, see Gen. ii. 12.

VER. 8.-WENT ABOUT,] Or, went to and fro, to search, find, espy, as in Jer. v. 1; Amos viii. 12; Dan. xii. 4, therefore this word is applied sometimes to the eye, as in 2 Chron. xvi. 9. It figured the labour and diligence that men should use to get the meat which endureth unto eternal life,' John vi. 27. GROUND IT,] The grinding and beating of it, &c. figured also the afflictions of Christ, whereby he was prepared to be for us the bread of life, John vi. 48-51; Heb. ii. 9, 10; 1 Pet. iii. 18. But though the manna was thus hard as wheat to be ground, yet it used to melt as it lay on the earth, with the heat of the sun, that they gathered it only in the morning, Exod. xvi. 21. BAKED,] Or, boiled, cooked; the word is sometimes used for baking, as in 2 Sam. xiii.

8, though usually it signifieth to boil. THE BEST MOISTURE OF OIL,] Fresh oil, which hath no rank favour. The Heb. leshad, is the best oily moisture in man's body, Ps. xxxii. 4, so here it is the best sweet moisture of oil, which is the uppermost part. It had also the taste of wafers with honey,' Exod. xvi. 31. And here the Gr. translatetb it wafers of oil,' and the Chald. paste, (or cakes) with oil.' So it was both pleasant and wholesome food, and the taste of oil' and 'honey' figured the sweetness of grace, which we by faith perceive in Christ the true manna, Ps. cxix. 103; Song v. 16; 1 Pet. ii. 3.

VER. 9.-FELL DOWN UPON IT,] And upon the manna fell dew again, which when it was drawn up by the sun, then the manna appeared, Exod. xvi. 13, 14, so the manna lay as it were hidden between two dews. But after was manifested, and given them of God freely every day, a wheat which they sowed not, nor laboured for, but had for the taking up, a meat which they knew not, neither had their fathers known it: whereby they were taught, that man liveth not by bread only, but by every word that proceedeth out of the mouth of the Lord, Deut. viii. 3.

VER. 10.-THROUGHOUT,] Or, by their families; so the sin was generally spread among the people. IN THE DOOR,] That is, openly; and sinned not in secret only, but as it were proclaimed their iniquity, and stirred up themselves, and one another, to follow their lusts.

VER. 11.-DONe evil to thy sERVANT,] That is, afflicted me: for evil when it cometh from God, meaneth trouble and affliction wherewith he chastiseth his servants, and exerciseth their faith and patience; as Jer. xviii. 8; Is. xlv. 7; Amos iii. 6. THAT THOU LAYEST,] Heb. for to lay, or to put: so it hath reference to the former part of the speech. See the notes on Gen. vi. 19. THE

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12 Have I conceived all this people? have I begotten them, that
thou shouldest say unto me, Bear 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 myself alone to bear all this people,
for it is too heavy for me. 15 And if thou do thus unto me, kill

BURDEN,] The weighty care and charge: so in Deut. i. 12. The Gr. here translateth it anger; but after in ver. 17, violence, or assault. This showeth the great charge that lieth upon governors: so Paul mentioneth 'the care of all the churches,' which came upon him daily, 2 Cor. xi. 28.

VER. 12.-HAVE I CONCEIVED,] So also the Gr. translateth it; but the Chald. saith, "Am I the father of all this people? are they my sons?" BEGOTTEN THEM,] Heb. begotten it; or, brought it forth; speaking of the people, as of one man, begotten, as by a father; or brought forth, as by a mother. So the apostle applieth both similes to himself, saying to the Corinthians, 'Ye have not many fathers; for in Christ Jesus I have begotten you through the gospel,' 1 Cor. iv. 15, and to the Gal. My children of whom I travel in birth again, until Christ be formed in you,' Gal. iv. 19. In this complaint of Moses, the weakness of the law is signified, which begetteth no children to God, Rom. vii. 4, 5, &c.; viii. 3, but by the word of truth, the gospel, and by belief in Christ, we are born of God, Jam. i. 18; 1 Pet. i. 23 -25; 1 John v. 1. IN THY BOSOM,] That is, lovingly, tenderly, carefully: which Moses the lawgiver could not do as is done by Christ, of whom it is said, 'He shall feed his flock like a shepherd, he shall gather his lambs with his arm, and bear them in his bosom, he shall gently lead those that are with young,' Is. xl. 11. A NURSING FATHER,] This showeth the love, mildness, gentleness which should be in governors; and so it is said unto the church, Kings shall be thy nursing fathers,' &c. Is. xlix. 23. And the apostle saith, We were gentle among you, even as a nurse cherisheth her children; we exhorted, and comforted, and charged every one of you, as a father doth his children,' 1 Thes. ii. 7, 11. Accordingly the Hebs. have this rule for all governors of the church, "It is unlawful for a man to govern with stateliness over the congregation, and with haughtiness of spirit, but with meekness and fear. And every pastor that bringeth more terror upon the congregation than is for the name of God, he shall be punished, and shall not see himself to have a learned wise son: as it is said, (in Job xxxvii. 24,) 'Men do

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therefore fear him; he respecteth not any that are wise of heart.' And so it is not lawful for him to govern them with contemptuous carriage; although they be the (com. mon) people of the land: neither may he tread upon the heads of the holy people, although they be unlearned and base, they are the sons of Abraham, Isaac and Jacob, and the armies of the Lord that brought them out of the land of Egypt by great might, and by strong hand; but he must bear the toil of the congregation, and their burden; as Moses our master, of whom it is said, 'As a nursing father beareth the sucking child,""&c. Maim. in Misn. tom. 4, in Sanhedrin, chap. xxv. sect. 1, 2. That which Moses speaketh of a nursing father,' the Chald. that goeth in the name of Jonathan, and Targum Jerusalemy, calleth pedagoga, which word Paul useth, when he saith, the law was our pedagogue (or schoolmaster) unto Christ,' Gal. iii. 24, whose graces were figured by that land whither Moses now was to lead them; as is showed in the annot. on Gen. xii. 5.

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VER. 13.-FLESH TO GIVE,] By these complaints Moses showeth his insufficiency to govern this people, and to supply their wants: neither indeed could he bring them into the promised land, but died ere they came thither, Deut. xxxiv. whereby the impossibility of the law was signified, that it could not bring men unto God, or satisfy, or restrain the lusts that reign in our members, though the law itself is holy,' Rom. vii. 5 -12. But what the law could not do, in that it was weak through the flesh, God (hath done) sending his own Son,' Rom. viii. 3, who giveth us not flesh to satisfy our carnal lusts, but his own flesh to be the food of our souls, which he hath given for the life of the world,' and which whoso eateth, hath eternal life, John vi. 51, 54.

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VER. 15.-IF THOU DO THUS,] To leave the whole burden upon me still. Here the word thou, spoken to God, is of the feminine gender, contrary to common rule of speech, at, for attah: which some think doth intimate Moses' trouble of mind, as if he could not perfectly utter his words: and the like is in Deut. v. 27, where the people, terrified with the majesty of God when he gave his law, said unto Moses, Speak thou (at) unto us.'

me I pray thee, kill me, if I have found grace in thine eyes, and let me not see mine evil.

16 And Jehovah said unto Moses, Gather unto me seventy men

Sol. Jarchi here saith, "The strength of Moses became feeble as a woman, when the holy blessed (God) showed him the punishments that he would bring upon them (the people) for this he said before him, 'If thus, kill me first.""

KILL ME,] Or, killing me: that is, kill me quite, and out of hand; the word is doubled, for more vehemency and speed. SEE MINE EVIL,] That is, my misery and affliction. By seeing evil,' is meant the feeling or suffering of misery; as to see death,' is to die, Luke ii. 26; Ps. lxxxix. 49, and as on the contrary, to see the salvation of God,' meaneth the fruition or enjoying thereof, Ps. 1. 23; xci. 16. Compare with this, Elijah's speech, 1 Kings xix. 4.

VER. 16.-GATHER UNTO ME,] In Chald. gather before me; and Thargum Jonathan explaineth it, gather in my name seventy worthy men. This is answerable to the number of the seventy souls of the house of Israel, which went down into Egypt, Gen. xlvi. 27; Exod. i. 5; Deut. x. 22, and to the seventy elders which went up unto the Lord at mount Sinai, Exod. xxiv. 1, 9. From hence the Hebs. in their commonwealth, continued their chiefest senate in Jerusalem of seventyone elders, as here there were seventy, and Moses the prince. So they record in Talmud Bab. in Sanhedrin, chap. i. and Maim. in Sanhedrin, chap. i. sect. 3-5, explaineth it thus; "there was in Israel, first a great court (or judgment hall) in the sanctuary; and that was called the great Synedrion, and their number was seventy-one, as it is written, Gather to me seventy men,' &c. and Moses was chief over them, as it is said, 'And let them stand there with thee,' Num. xi. 16, lo here are seventy-one. The greatest in wisdom among them all, they set him for head over them, and he was called Nasi (the prince) in every place, and he stood instead of Moses our master. And they placed the greatest among the seventy, next unto the head, and he sat on his right hand, and was called Abbethdin (the father of the judgment hall.) And the residue of the seventy sat before him, according to their years and according to their dignity: whosoever was in wisdom greater than his fellow, was nearer unto the prince on his left hand. And they sat as in the form of an half circle round, so that the prince, with the father of the court, might see them all. Moreover they set two judgment halls, each of twentythree judges, the one at the door of the court (of the sanctuary,) the other at the door of

the temple. And in every city of Israel wherein were 120, (fathers of families) or more, they set a lesser Synedrion, which sat in the gate of the city, as it is written, And establish judgment in the gate,' (Amos v. 15.) And their number was twenty-three judges, and the wisest among them was head of them; and the residue sat in a round-like half a circle, that he which was head might see them all. If it were a city which had not 120 men in it, they set therein three judges, for there is no judgment hall of less than three, that there might be more or fewer, if there happened to be among them dissension in judgment. But every city which had not in it two wise men, the one fit to teach the whole law, and the other skilful to hear, and skilful to demand and make answer; they set no synedrion therein, although it had in it two thousand Israelites," &c. THE OFFICERS,] In Gr. the scribes; and Thargum Jonathan addeth, “in Egypt:" as if these were such as are mentioned in Exod. v. 14, and of them Sol. Jarchi also understandeth it. What these officers' were after in the commonwealth of Israel, is noted on Deut. xvi. 18. Here it seemeth to be meant of such elders and officers as wore well known and had approved themselves for wisdom and good carriage, for which they might with comfort be preferred to this high senate: for they that have ministered well, (as the apostle saith,) purchase to themselves a good degree,' 1 Tim. iii. 13. Afterwards in Israel about the choice of these chief magistrates, it is thus recorded; "Our wise men have said, that from the great synedrion they sent into all the land of Israel, and made diligent inquiry; whomsoever they found to be wise, and afraid to sin, and meek, &c. they made him a judge in his city. And from thence they preferred him to the gate of the mountain of the house (of the Lord:) and from thence they promoted him to the gate of the court (of the sanctuary,) and from thence they advanced him to the great judgment-hall," Maim. in Sanhedrin, chap. ii. sect. 8. STAND THERE,] Or, present themselves there with thee. They were to stand before the tabernacle, to present themselves unto God, and to receive authority from him; and with Moses, who was to be chief over them. The Hebs. from the word with, gather a likeness unto Moses, saying, "They constitute none in the synedrion but priests, Levites and Israelites whose genealogy is known, &c. as it is said (in Num. xi. 16,) with thee;' which are like thee in

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of the elders of Israel, whom thou knowest, that they are the elders of the people and the officers of them, and take them unto the tent of the congregation, that they may stand there with thee.

" And I will come down and will speak with thee there, and I will take of the spirit which is upon thee, and will put it upon them, and they shall bear with thee the burden of the people, and thou shalt not bear it 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 Jehovah, saying, Who shall give us flesh to eat? for it was well with us in Egypt; therefore Jehovah will give you flesh, and ye shall eat. nor two days, nor five days, nor ten days, nor twenty days. 19 Ye shall not eat one day, til a month of days, until it come out at your nostrils, and it be 20 Ununto you loathsome, because that you have despised Jehovah who is among you, and have wept before him, saying, Wherefore now came we forth out of Egypt? amongst whom I am, are six hundred thousand footmen; and thou 21 And Moses said, The people hast said, I will give them flesh, and they shall eat it a month of days. 22 Shall the flocks and the herds be slain for them to suffice wisdom, religion, and genealogy," Maim. in Sanhedrin, chap. ii. sect. 1.

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VER. 17.-I WILL COME DOWN,] To wit, in sign or apparition; as the Chald. translateth, I will reveal myself; and Thargum Jonathan addeth, I will reveal myself in the glory of my majesty ;" this was in the cloud, ver. 25. I WILL TAKE,] Or, will separate; in Chald. will increase of the spirit that is on thee; meaning, the gifts of the Spirit, as prophecy,' ver. 25, and other meet for their charge: for there are diversities of gifts, but the same Spirit,' I Cor. xii.

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Sospirits' are named for 'spiritual gifts,' 1 Cor. xiv. 12, 32, and the Holy Spirit,' for the gifts of the Holy Spirit, John vii. 39; Acts xix. 2, 6. Thus the 'spirit of Elijah rested on Elisha,' 2 Kings ii. 15, when he had the same gifts and power of prophecy, miracles, &c. Neither was Moses'

spirit hereby diminished; for as Sol. Jarchi saith, "Moses in that hour was like unto the lamp that was left (burning) on the candlestick, (in the sanctuary) from which all the other lamps were lighted, yet the light thereof was not lessened any whit." God showed hereby, that none without gifts of his Spirit, are fit for office and government, Exod. xviii. 21; Deut. i. 13; Acts vi. 3. have this rule, The Hebs. Any synedrion, king, or governor, that shall set up a judge for Israel, that is not fit, and is not wise in the wisdom of the law, and meet to be a judge; although he be wholly amiable, and have in him other good things, yet he that setteth him up,

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transgresseth," & Maim. in Sanhedrin, chap. iii. sect. 8.

VER. 18. SANCTIFY,] In Chald. prepare yourselves: so to 'sanctify war,' is to prepare therefore, Jer. vi. 4; li. 28. It meaneth an holy preparation to receive the gifts that they desired. Sol. Jarchi expoundeth it, " Prepare yourselves for vengeance; and so he saith (in Jer. xii. 3,) Sanctify (that is, prepare) them for the day of slaughter:" the twentieth verse showeth that this may be implied. WEPT IN THE EARS,] In ver. 20, 'wept before' the Lord; and so the Chald. turneth it here. It meaneth, that the Lord had seen and heard their complaint: for weeping is often joined with lifting up the voice, or crying out; as Gen. xxvii. 39; Judg. ii. 4; xxi. 2; 1 Sam. xi. 4; xxiv. 16; xxx. 4.

VER. 20.-UNTIL A MONTH OF DAYS,] To wit, ye shall eat, as the Gr. expresseth. Meaning a whole month;' as a year of days' is an whole year, 2 Sam. xiv. 28. in Gen. xxix. 14. LOATHSOME,] Heb. to So loathsomeness or alienation; which the Gr. translateth to choler; the Chald. to offence, that is, offensive. HAVE DESPISED,] Or, contemptuously refused, set at nought; which the Gr. translateth, disobeyed the Lord; the Chald. rejected the word of the Lord. W HO Is,] The Chald. saith, whose majesty (or divine presence) remaineth among you.

VER. 22-TO SUFFICE THEM,] So the Gr. and Chald. expound the Heb. matsa, which usually signifieth to find; but here is used for obtaining that which sufficient: so

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