In this chapter, we have, I. Orders given about the making and using of silver trumpets, which seeins to have been the last of all the commandments God gave upon mount Sinai, and one of the least, yet not without its significaucy, v. 1-10. II. The history of the removal of Israel's camp from mount Sinai, and their orderly march into the wilderness of Paran, v. 11-28. III. Moses's treaty with resting of the ark, v, 33-36.

8 And the sons of Aaron, the spriests, shall blow with the trumpets; and they shall be to you for an Hobab, his brother-in-Law, v. 29-32. IV. Moses's prayer at the removing and ordinance for ever throughout your generations.

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 jour-out of the wilderness of Sinai, and the cloud

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.

u c. 4. 24. 7. 6-8.

c. 2. 10-16.

T c. 2.9-34. a c. 2. 3, 9. I c. 1. 51.
1 c. 4.4-15. i. e. the Gershonites and the Merarites. ver. 17.
that mention is thus frequently made in this and the foregoing
chapter of the commandment of the Lord, guiding and govern-
ing them in all their travels, to obviate the calumny and reproach
which were afterward 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,
did. Note, Those that have given up themselves to the direc-
tion 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 removes 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 should never be at rest, never
at home, till we come to heaven, and all will be well there.

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.

c. 2. 18-24. y c. 2. 25-81. z Josh. 6.9. Is. 58.8. t These. a Ex. 2. 18. Reuel. b Gen. 12. 7. e Ex. 6.7, 8.

in here; it seems more probable that Hobab was the son of Jethro, alias Reuel, or Raguel, (Ex. 2. 18,) and that when the father, being aged, went to his own land, (Ex. 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 stopped 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, v. 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 for it, 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 peo

is good having fellowship with those that have fellowship with God, (1 John 1. 3,) and going with those with whom God is, Zech. 8. 23.

2. Hobab's inclination, and present resolution, to go back to his own country, v. 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, should 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 had not 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.

II. A particular draught of the order of their march, accord-ple, than this, that God hath spoken good concerning them. It ing to the late model. 1. Judah's squadron marched first, v. 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 intrusted to carry the tabernacle. As soon as ever the cloud was taken up, the tabernacle was taken down, and packed up for removing, v. 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 moveableness of that ceremonia! 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, v. 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, v. 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, (v. 22-24,) to which, some think, the Psalmist alludes, when he prays, (Ps. 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, Ps. 78. 61,) and come and save us. 6. Dan's squadron followed last, v. 25 -27. It is called the rereward, or gathering host, of all the camps, because it gathered up all that were left behind; not the women and children, those 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, (John 17. 12,) that cannot keep pace with the rest, and of all that are given him, he will lose none. See Ez. 34. 16. V. 29-36. Here is,

I. An account of what passed between Moses and Hobab, now upon this advance which the camp of Israel made toward Canaan. Some think that Hobab was the same with Jethro, Moses's father-in-law, and that the story, Ex. 18. should come VOL. I.-44

3. The great importunity Moses used with him to alter his resolution, v. 31, 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," (the cloud was to direct that,) "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 they 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 ( 345 )

31 And he said, Leave us not, I pray thee: for-Hitherto things had gone pretty well in Israel, little interruption had been given to asmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes.<

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:

But now four 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 through

d Ex. 12. 38. usted a lust. t returned and wept. 1 Cor. 10. 6. fc. 21. eye of it as the eye. g Gen. 2. 12. Ex. 16. 31. i Ex. 16. 14.

5.

3. The judgment wherewith God chastised them for this sin. The fire of the Lord burned 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, (Ps. 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. and 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, (Ps. 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.

4. Their cry to Moses, who was their tried intercessor, v. 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.

5. 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.

out 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.

k ver. 1. Is. 5. 25. / Ps. 139. 21.
o Gen. 13. 15. 26.3. p Matt. 15. 33.

m 1s. 40. 11. n Is. 49. 23. 1 Thes. 2. 7. g Ex. 18. 18. Dan. 1. 9-12,

(1.) They magnified the plenty and dainties they had had in Egypt, (v. 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 naught, as if it cost them nothing, when they paid so dear for it with their hard service? They remember the cucumbers, and the melons, and the leeks, and the onions, and the garlic, (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, v. 6. It was bread from heaven, angels' food; to show how unreasonable their complaint was, it is here described, v. 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 always fresh, not as their food, who live on shipboard. While they lived on manna, they seemed to have been 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 the 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, (Ex. 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.

6. A new name given hereupon to the place, to perpetuate the shame of a murmuring people, and the honour of a righ-favour. It was, as God's compassion, new every morning, teous God; the place was called Taberah, a burning, (v. 3,) that others might hear and fear, and take warning not to sin as they did, lest they should smart as they did, 1 Cor. 10. 10. V. 4-15. These verses represent things sadly unhinged, and out of order, in Israel: both the people and the prince un

easy.

I. Here is the people fretting, and speaking against God himself, (as it is interpreted, Ps. 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, v. 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 minded to seek their fortunes (as we say) abroad. These (3.) They could not be satisfied unless they had flesh to eat. were the disordered sheep that infected the flock, the leaven They brought flocks and herds with them in great abundance that leavened the whole lump. Note, A few factious, discon- out of Egypt; but either they were covetous, and could not find tented, ill-natured people, may do a great deal of mischief in in their hearts to kill them, lest they should lessen their flocks; the best societies, if great care be not taken to discountenance (they must have flesh as cheap as they had bread, or they would them. Such as these are an untoward generation, from which not be pleased;) or else they were curious, beef and mutton it is our wisdom to save ourselves, Acts 2. 40. (2.) Even the would not please them, they must have something more nice and children of Israel took the infection, as we are informed, v. 4. delicate, like the fish they did eat in Egypt. Food would not The holy seed joined themselves to the people of these abo-serve, they must be feasted; they had feasted with God upon minations. The mixed multitude here spoken of were not the peace-offerings, which they have their share of; but it numbered with the children of Israel, but were set aside as a seems God did not keep a table good enough for them, they must people God made no account of, and yet the children of Israel, have daintier bits than any that came to his altar. Note, It is forgetting their own character and distinction, herded them- an evidence of the dominion of the carnal mind, when we are selves with them, and learned their way; as if the scum and solicitous to have all the delights and satisfactions of sense outcasts of the camp were to be the privy-counsellors of it. wound up to the height of pleasurableness. Be not desirous The children of Israel, a people near to God, and highly privi- of dainties, Prov. 23. 1-3. If God give us food convenient, we leged, yet drawn into rebellion against him! O how little ought to be thankful, though we do not eat the fat, and drink honour has God in the world, when even the people which he the sweet. 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 1 Cor. 10. 1, 2, 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 See Prov, 27. 22.

to it.

(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, Ps. 78. 19, 20. Can he give flesh also? Though he had given them flesh with their bread once, when he saw fit, (Ex. 16. 13,) and they might have expected that he would have done 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;

15 And if thou deal thus with me, kill me, I pray, Who shall give us flesh to eat? for it was well with thee, out of hand, if I have found favour in thy sight; us in Egypt; therefore the LORD will give you flesh, and let me not see my wretchedness. and ye shall eat.

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, 1 Kings 19. 4. Jon. 4. 3. Ex. 24. 1, 9. t ver. 25. Gen. 11. 5, 18. 21. Ex. 19. u 2 Kings 2. 9, 15. Is. 44. 3. Joel 2. 28. v Ex, 19. 10.

20.

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, 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, Ps. 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, 1 Cor. 10. 6.

(6.) Flesh is good food, and may lawfully be eaten, yet they are said to lust after evil things; what is lawful of itself becomes evil to us, when it is what God does not allot to us, and yet we eagerly desire it.

II. Moses himself, though so meek and good a man, is uneasy upon this occasion. Moses also was displeased. Now,

1. It must be confessed that the provocation was very great. These murmurings of theirs reflected great dishonour upon God, and Moses laid to heart the reproaches cast on him. They also created great vexation to himself; they knew that he did his utmost for their good, and that he did nothing, nor could, 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 chid him for his uneasiness.

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? z ver. 4, 5. • month of days. y Ps. 78. 29. 106. 15. z Ex. 12. a 2 Kings 7. 2. Mark 8. 4. John 6. 7, 9.

w Ex. 16. 7.
37. c. 1. 46.

V. 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, (1 Cor. 12. 28,) helps, governments, that is, helps in government, not at all to lessen 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, v. 16. The people were too hot and heady and tumultuous to be intrusted with the election; Moses must please himself in the choice, that he may not afterward complain. The number he is to choose is 70 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, (Ex. 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, (Ex. 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 afterages 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, Luke 10.

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 conduct 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 2. God promises to qualify them. If they were not found fatigue. If he could not bear the toil of government, which fit for the employ, they should be made fit, else they might was but "running with the footman," how would he bear the prove more a hinderance than a help to Moses, v. 17. Though terrors of war, which was "contending with horses?" He Moses had talked too boldly with God, yet God does not theremight easily have furnished himself with considerations enough fore break off communion with him; he bears a great deal with to enable him to slight their clamours, and make nothing of them. us, and we must with one another; I will come down (said God) (3.) He magnifies his own performances, that all the burden of and talk with thee, when thou art more calm and composed; and the people lay upon him; whereas God himself did in effect I will take of the same spirit of wisdom, and piety, and courage, case him of all the burden. Moses needed not to be in care that is upon thee, and put it upon them. Not that Moses had the to provide quarters for them, or victuals; God did all. And if less of the Spirit for their sharing, nor that they were hereby any difficult case happened, he needed not to be in any perplex-made equal with him; Moses was still unequalled, (Deut. 34. ity, while he had the oracle to consult, and, in it, the divine 10,) but they were clothed with a spirit of government proporwisdom to direct him, the divine authority to back him and tionable to their place, and with a spirit of prophecy to prove bear him out, and almighty power itself to dispense rewards their divine call to it, the government being a Theocracy. and punishments. (4.) He is not so sensible as he ought to Note, (1.) Those whom God employs in any service, he quabe of the obligation he lay under, by virtue of the divine com- lifies for it, and those that are not in some measure qualified, mission and command, to do the utmost he could for his people, cannot think themselves duly called. (2.) All good qualificawhen he suggests that because they were not the children of tions are from God; every perfect gift is from the Father of his body, therefore he was not concerned to take a fatherly care lights. 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, (v. 13,) as if he were the housekeeper, and not God. Moses gave them not the bread, John 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 1. God promises, (shall I say?) he threatens rather, that God have it for them?" he too much limited the power of the they should have their fill of flesh; that for a month together they Holy One of Israel. (6.) He speaks distrustfully of the divine should not only be fed, but feasted with flesh, beside their daily grace, when he despairs of being able to bear all this people, v. 14. manna; and if they had not a better government of their appeHad the work been much less, he could not have gone through it tites than now it appeared they had, they should be surfeited in his own strength: but had it been much greater, through with it, (v. 19, 20,) Ye shall eat till it come out at your nostrils, God strengthening him, he might have done it. (7.) It was and become loathsome to you. See here, (1.) The vanity of all worst of all, passionately to wish for death, and desire to the delights of sense; they will cloy but not satisfy: spiritual be killed out of hand, because just at this time his life was made pleasures are the contrary. As the world passes away, so a little uneasy to him, v. 15. Is this Moses? Is this the meek-do the lusts of it, 1 John 2. 17. What was greedily coveted, in est of all the men on the earth? The best have their infirmities, a little time comes to be nauseated. (2.) What brutish sins and fail sometimes in the exercise of that grace, which they are (and worse than brutish) gluttony and drunkenness are: they most eminent for. But God graciously overlooked Moses's put a force upon nature, and make that the sickness of the body passion at this time, and therefore we must not be severe in our which should be its health; they are sins that are their own animadversions upon it, but pray, Lord, lead us not into temp- punishments, and yet not the worst that attend them. (3.) tation. What a righteous thing it is with God, to make that loathsome

II. Even the humour of the discontented people shall be gratified too, that every mouth may be stopped. They are bid to sanctify themselves, (v. 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, Am. 4. 12.