Numbers 11:29

Numbers 11:1-35 1. And when the people complained, it displeased the Lord: and the Lord heard it; and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp. 1. Et fuit populus quasi fatiscentes, displicuit in auribus Jehovae. Audivit enim Jehova, et iratus est furor ejus, exarsitque ignis ipsius contra eos, consumpsitque extremum castrorum. 2. And the people cried unto Moses; and when Moses prayed unto the Lord, the fire was quenched. 2. Tunc clamavit populus ad Mosen, et oravit Moses Jehovam, et concidit ignis. 3. And he called the name of the place Taberah; because the fire of the Lord burnt among them. 3. Vocavitque nomen illius loci Taberah: quia accensus fuerat in eos ignis Jehovae. 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? 4. Et collectio quae erat in medio ejus, concupiverunt concupiscentia, et aversi sunt: quinetiam fleverunt filii Israel, dicentes, Quis pascet nos carnibus? 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: 5. Recordamur piscium quos comedebamus in AEgypto gratis, cucumerum, et peponum, et porrorum, et ceparum et alliorum. 6. But now our soul is dried away: there is nothing at all, beside this manna, before our eyes. 6. At nunc anima nostra arida est, nec quicquam est nisi man in oculis nostris. 7. And the manna was as coriander seed, and the color thereof as the color of bdellium. 7. Man autem sicut coriandri semen erat, et color ejus sicut color bdellii. 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. 8. Diffundebant autem se populus, et colligebant, et molebant in mola aut terebant in mortario, coquebantque in olla, faciebantque ex eo placentas, quarum sapor erat sicut sapor recentis olei: 9. And when the dew fell upon the camp in the night, the manna fell upon it. 9. Quum vero descenderat ros super castra, descendebat man super ipsum. 10. Then Moses heard the people weep throughout their families, every man in the door of his tent: and the anger of the Lord was kindled greatly; Moses was also displeased. 10. Audivit itaque Moses populum flentem per familias: quemque ad ostium tabernaculi sui: unde iratus est furor Jehovae valde, ipsi quoque Mosi displicuit. 11. And Moses said unto the Lord, Wherefore hast thou afflicted thy servant? and wherefore have I not found favor in thy sight, that thou layest the burden of all this people upon me? 11. Et dixit Moses ad Jehovam, Ut quid malefecisti servo tuo? et quare non inveni gratiam in oculis tuis, ut imponeres onus universi populi hujus super 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 sworest unto their fathers? 12. An ego concepi universum populum istum? et an ego genui eum, quod dicis mihi, Porta eum in sinu tuo, quemadmodum ferre solet nutritius infantem, in terram de qua jurasti patribus ejus? 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. 13. Unde mihi caro ut dem universo populo huic? Flent enim adversum me, dicendo, Da nobis carnes, ut comedamus. 14. I am not able to bear all this people alone, because it is too heavy for me. 14. Non possem ego solus ferre universum populum hunc: quia supra vires meas est. 15. And if thou deal thus with me, kill me, I pray thee, out of hand; if I have found favor in thy sight; and let me not see my wretchedness. 15. Quod si ita tu facis mihi, occide me quaeso occidendo, si inveni gratiam in oculis tuis, et ne videam malum meum. 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. 16. Tunc dixit Jehova ad Mosen, Congrega mihi septuaginta viros e senioribus conventionis, ut adstent ibi tecum. 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. 17. Tunc descendam, et loquar tecum ibi, et separabo de spiritu qui est in te, et ponam in eis: ut sustineant tecum onus populi: et non sustineas tu solus. 18. And say thou unto the people, Sanctify yourselves against tomorrow, and ye shall eat flesh: (for ye have wept in the ears of the Lord, saying, Who shall give us flesh to eat? for it was well with us in Egypt;) therefore the Lord will give you flesh, and ye shall eat. 18. Ad populum autem dices, Sanctificamini in crastinum, et comedetis carnes: flevistis enim in auribus Jehovae, dicendo, Quiscomedere faciet nos carnes? certe melius erat nobis in AEgypto: dedit enim Jehova vobis carnes, et comedetis. 19. Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days: 19. Non una die comedetis, neque duobus diebus, neque quinque diebus, neque decem diebus, neque viginti diebus tantum: 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? 20. Sed usque ad mensem dierum, donec egrediatur e naribus vestris, et sit vobis in abominationem: propterea quod contempsistis Jehovam, qui est in medio vestri, et flevistis coram eo, dicendo, Ut quid egressi sumus ex AEgypto? 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. 21. Et dixit Moses, Sexcentorum millium peditum est populus in cujus medio ego sum: et tu dicis, Carnem dabo eis: et comedent mensem dierum. 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? 22. Nunquid oves et boves ingulabuntur eis, et sufficient illis? an omnes pisces maris congregabuntur illis, et sufficient eis? 23. And the Lord said unto Moses, Is the Lord's hand waxed short? Thou shalt see now whether my word shall come to pass unto thee, or not. 23. Tum dixit Jehova ad Mosen, Nunquid manus Jehovae abbreviabitur? Nunc videbis utrum eveniat tibi verbum meum, annon. 24. And Moses went out, and told the people the words of the Lord, and gathered the seventy men of the elders of the people, and set them round about the tabernacle. 24. Egressus est autem Moses, et retulit ad populum verba Jehovae: congregavitque septuaginta viros e senioribus populi, quos statuit in circuitu tabernaculi. 25. And the Lord came down in a cloud, and spoke unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, red did not cease. 25. Tunc descendit Jehova in nube, et loquutus est ad eum: et seorsum accepit de Spiritu qui erat super eum, posuitque super septuaginta viros seniores: et fuit ut requiescente in eis Spiritu prophetaverint: et non addiderunt. 26. But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested Upon them, (and they were of them that were written, but went not out unto the tabernacle,) and they prophesied in the camp. 26. Remanserunt autem duo viri in castris, nomen unius Eldad, et nomen alterius Medad: super quos etiam requievit Spiritus (erant vero inter scriptos, sed non egressi fuerant ad tabernaculum) et prophetare eoeperunt in castris. 27. And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp. 27. Et cucurrit puer quidam, et nuntiavit Mosi, dixitque: Eldad et Medad prophetant in castris. 28. And Joshua the son of Nun, the servant of Moses, one of his young men, answered and said, My lord Moses, forbid them. 28. Tunc respondit Jehosua filius Nun minister Mosis ex juvenibus ejus, et dixit, Domine mi Moses probibe eos. 29. And Moses said unto him, Enviest thou for my sake? Would God that all the Lord's people were prophets, and that the Lord would put his Spirit upon them! 29. Cut respondit Moses, Nunquid aemularis tu propter me? et utinam universus populus Jehovae prophetae essent! atque ut daret Jehova Spiritum suum super eos. 30. And Moses gat him into the camp, he and the elders of Israel. 30. Recepit autem se Moses ad castra, ipse et seniores Israel. 31. And there went forth a wind from the Lord, and brought quails from the sea, and let them fall by the camp, as it were a day's journey on this side, and as it were a day's journey on the other side, round about the camp, and as it were two cubits high upon the face of the earth. 31. Et ventus egressus est a Jehova, adduxitque coturnices e mari, et demisit ad castra: quasi itinere diei hinc, et itinere diei illinc, per circuitum castrorum, et fere ad duos cubitos per faciem terrae. 32. And the people stood up all that day, and all that night, and all the next day, and they gathered the quails: he that gathered least gathered ten homers; and they spread them all abroad for themselves round about the camp. 32. Tunc surrexit populus toto die illo, et tota nocte, totoque die sequenti, et collegerunt sibi coturnices: qui pauciores collegit, collegit decem cumulos: et expanderunt sibi expandendo per circuitus castrorum. 33. And while the flesh was yet between their teeth, ere it was chewed, the wrath of the Lord was kin-died against the people; and the Lord smote the people with a very great plague. 33. Caro adhuc erat inter dentes eorum antequam concisa esset: tum furor Jehovae exarsit in populum, percussitque Jehova populum plaga magna admodum. 34. And he called the name of that place Kibroth. hattaavah: because there they buried the people that lusted. 34. Et vocatum est nomen loci illius Cibroth-hathaavah: quia ibi sepelierunt populum concupiscentem. 35. And the people journeyed from Kibroth-hattaavah unto Hazeroth; and abode at Hazeroth. 35. De Cibroth-hathaavah profecti sunt populus in Haseroth, et substiterunt in eo loco. 1. And when the people complained, it displeased the Lord. [11] The ambiguous signification of the participle [12] causes the translators to twist this passage into a variety of meanings. Since the Hebrew root 'vn, aven, is sometimes trouble and labor, sometimes fatigue, sometimes iniquity, sometimes falsehood, some translate it, "The people were, as it were, complaining or murmuring." Others (though this seems to be more beside the mark) insert the adverb unjustly; as if Moses said, that their complaint was unjust, when they expostulated with God. Others render it, "being sick, (nauseantes,") but this savors too much of affectation; others, "lying, or dealing treacherously." Some derive it from the root tv'nh, thonah, and thus explain it, "seeking occasion," which I reject as far fetched. To me the word fainting (fatiscendi) seems to suit best; for they failed, as if broken down with weariness. It is probable that no other crime is alleged against them than that, abandoning the desire to proceed, they fell into supineness and inactivity, which was to turn their back upon God, and repudiate the promised inheritance. This sense will suit very well, and thus the proper meaning of the word will be retained. Thus, Ezekiel calls by the name t'nym, theunim, those fatigues, whereby men destroy and overwhelm themselves through undertaking too much work. Still, I do not deny that, when they lay in a state of despondency, they uttered words of reproach against God; especially since Moses says that this displeased the ears of God, and not His eyes; yet the origin of the evil was, as I have stated, that they fainted with weariness, so as to refuse to follow God any further. And the Lord heard it. He more plainly declares that the people broke forth into open complaints; and it is probable that they even east reproaches upon God, as we infer from the heaviness of this punishment. Although some understand the word fire metaphorically for vengeance, it is more correct to take it simply according to the natural meaning of the word, i.e., that a part of the camp burnt with a conflagration sent from God. Still a question arises, what was that part or extremity of the camp which the fire seized upon? for some think that the punishment began with the leaders themselves, whose crime was the more atrocious. Others suppose that the fire raged among the common people, from the midst of whom the murmuring arose. But I rather conjecture, as in a matter of uncertainty, that God kindled the fire in some extreme part, so as to awaken their terror, in order that there might be room for pardon; since it is presently added, that tie was content with the punishment of a few. It must, however, be remarked, that because the people were conscious of their sin, the door was shut against their prayers. Hence it is, that they cry to Moses rather than to God; and we may infer that, being devoid of repentance and faith, they dreaded to look upon God. This is the reward of a bad conscience, to seek for rest in our disquietude, and still to fly from God, who alone can allay our trouble and alarm. From the fact that God is appeased at the intercession of Moses, we gather that temporal punishment is often remitted to the wicked, although they still remain exposed to the judgment of God. When he says that the fire of the Lord was sunk down, [13] for this is the proper signification of the word sq, shakang, he designates the way in which it was put out, and in which God's mercy openly manifested itself; as also, on the other hand. it is called the fire of God, as having been plainly kindled by Him, lest any should suppose that it was an accidental conflagration. A name also was imposed on the place, which might be a memorial to posterity both of the crime and its punishment; for Tabera is a burning, or combustion. 4. And the mixed multitude that was among them. A new murmuring of the people is here recorded: for we gather from many circumstances that this relation is different from that which precedes: although, as evil begets evil, it is probable that after they had begun to be affected by the disease of impatience, they spitefully invented grounds for increased tedium and annoyance. Yet there was something monstrous in this madness, that, when they had just been so severely chastised, and part of' the camp was even yet almost smoking, and when God was hardly appeased, they should have given way to the indulgence of lust, whereby they brought upon themselves a still more severe punishment. Unquestionably, when they again provoked God by their iniquity, the remains of the fire were still before their eyes; whence it appears how greatly they were blinded by their obstinate wickedness. He states, indeed, that the murmuring first began among the strangers, or mixed multitude, who had mingled themselves with the Israelites, as we have seen elsewhere; but he adds that the whole people also were led into imitation of their ungodly complainings. Hence we are taught, that the wicked and sinful should be avoided, lest they should corrupt us by their bad example; since the contagion of vice easily spreads. At the same time also, we are warned, that it does not at all avail to excuse us, that others are the instigators of our sin; since it by no means profited the Israelites, that they fell through the influence of others, inasmuch as it was their own lust; which carried them away. In the first place, therefore, we must beware that our corrupt desires do not tempt us, and we must put a restraint upon ourselves; and then that the profane despisers of God do not add fuel to the fire. A question here occurs, whether it is sinful to long for flesh; for if so, all our appetites must. likewise be condemned. I answer, that God was not wroth because the desire of flesh affected the Israelites; but, first, their disobedience displeased Him, because they longed to eat; flesh, as it were, against His will, when He would have them content with the manna alone; and then their intemperance and violent passion. For this reason Moses says that they "lusted a lust," [14] indicating that they abandoned all self-control, so as to go beyond all bounds. In the third place, their ingratitude displeased Him, which is here adverted to, but openly condemned in the Psalm, where the Prophet reproves them, for that God "had commanded the clouds from above, and opened the doors of heaven," so as to supply them with the "corn of heaven," and the bread "of angels," ( Psalm 78:23-25 ;) and yet, even so they were not restrained from despising so excellent a benefit, and abandoning themselves to lawless intemperance. The rule of moderation, and of a sober and frugal life, which Paul prescribes, is well known; that we should "know both how to be full and to be hungry, both to abound and to suffer need." ( Philippians 4:12 .) Well known, too, is his admonition, that we should "make not provision for the flesh, to fulfil the lusts thereof." ( Romans 13:14 .) All improper longing is, therefore, to be repressed, so that we should desire nothing which is not lawful; and, secondly, that our appetites should not be excessive. Hence, when he refers elsewhere to this occurrence, ( 1 Corinthians 10:6 ,)he warns us to fear the judgment of God; "to the intent we should not lust after evil things," thus distinguishing wild and uncontrolled appetites from such as are moderate and well regulated. When they ask, "Who shall give us flesh to eat?" they seek to have it elsewhere than from God, who abundantly supplied them with food, though it was of a different kind. We see, then, that they rebelled with a brutal and blind impetuosity; for necessity was laid upon them by God, that they should eat nothing but manna; against this they struggled like fierce and stubborn beasts, as if they would make God the servant of their lust. 5. We remember the fish which we did eat in Egypt. By this comparison with the former mode of living, they depreciate the present grace of God: and yet they enumerate no delicacies, when they speak of leeks, and onions, and garlic. Some, therefore, thus explain it, When such great abundance and variety was commonly to be met with, how painful and grievous must it be to us to be deprived of greater delicacies! My own opinion is, that these lowly people, who had been used to live on humble fare, praised their accustomed food, as if they had been the greatest luxuries. Surely rustics and artisans value as much their pork and beef, their cheese and curds, their onions and cabbage, as most of the rich do their sumptuous fare. Scornfully, therefore, do the Israelites magnify things which, in themselves, are but of little value, in order the more to stimulate their depraved appetite, already sufficiently excited. Still there is no doubt but that those who had been accustomed to a diet of herbs and fish, would think themselves happy with that kind of food. Moreover, to make the matter more invidious, they say in general, that they ate gratis [15] of that, which cost them but little: although such a phrase is common in all languages. For even profane writers testify that all that sea-shore abounds with fish. [16] The fisheries of the Nile also are very productive, and a part: of the wealth of Egypt: whilst the country is so well watered, that it produces abundance of vegetables and fruits. [17] 6. But now our soul is dried away. They complain that they are almost wasted away with famine and hunger, whilst they are abundantly supplied with manna; in the same way as they had just been loudly declaring that they had lived in Egypt for a very little money; as if they were affected by a great dearth of provisions, when, by the pure liberality of God, a kind of food was provided for them, more easy to prepare than any other, and so actually prepared without trouble or cost. But such is the malignity and ingratitude of men, that they count all God's bounty for nothing, whilst they are brooding over their own importunate lusts. Many in their gluttony consume, and bring to naught whatever God bestows upon them: others, in their avarice, dry up the fountain of His liberality, which else would be inexhaustible. But these, in the midst of their abundance, say that they are dry, because insatiable cupidity inflames them, so that God's blessing, however ample, cannot satisfy them. Thus the rain, washing the hard rock, wets it not within, neither tempers its dryness by its moisture. Since, therefore, a contempt of God's blessings withers them all, like a hot blast, let us learn to assign them their due honor, that they may be supplied to us in sufficiency. Thus will be fulfilled in our ease: "The righteous shall flourish like the palm-tree: he shall grow like a cedar in Lebanon. Those that be planted in the house of the Lord shall flourish in the courts of our God. They shall still bring forth fruit in old age; they shall be fat and flourishing." ( Psalm 92:12-14 .) For Scripture does not so often declare in vain that God satisfies the longing souls, and filleth the hungry with food. They complain that there is nothing before their eyes but manna: as if their loathing of this one excellent and abundant kind of food was actual famine. 7. And the manna was as coriander seed. Moses had already adverted to this in Exodus 16 ; [18] but he now repeats it, in order more fully to condemn their perverse desire; for what could be more unseemly and intolerable than thus to eschew a food delightful both in appearance and taste v. For the same reason the Prophet, in Psalm 78 , records that men were not satisfied with "angels' food," and "corn from heaven." Here, instead of saying that it was white, he calls it the color of Bedola, [19] a precious stone, whether a pearl, or some other kind. Its very appearance, then, was calculated to give them pleasure; and, since without much labor, either by grinding or crushing it, they might make it into various sorts of food, and all of a sweet and pleasant taste;. the baser was their ingratitude in complaining, as if God treated them with but little liberality as to their food. 10. Then Moses heard the people weep. Wonderful indeed, and almost prodigious was the madness of the people, thus all of them to mourn as if reduced to the extremity of despair. What would they have done in actual famine? what if they had to gnaw bitter roots, almost without any juice in them? What if they had had to live on tasteless and unwholesome bread? We see, therefore, how by the indulgence of their depraved lusts men make themselves wretched in the very midst of prosperity. Let us, then, learn to bridle our excessive passions, that we may not bring upon ourselves troubles and inconveniences, and all sorts of painful feelings; for if the cause be duly weighed, when men afflict themselves with sorrow and lamentation, we shall generally find that, whereas the evil might be lightened by endurance, its pain is increased by preposterous imaginations. But here a gross instance of luxury is set before us, when, in their satiety, they weep as if long abstinence threatened them with death. It was an effect of holy and praiseworthy zeal, that this great perverseness should displease Moses; but he was not without error in carrying it to excess; for he unjustly expostulates with God, complaining that He had laid too heavy a burden upon him, when tie knew all the time that he was sustained by His power. His charge was indeed difficult and laborious; but in that he had experienced God's wondrous aid, whenever he had groaned beneath his burden, there was no room for complaint; besides, since he had been dignified by a peculiar honor, it was ungrateful to brand with disgrace the good gift of God. He reputes it his greatest evil that the charge of governing the people had been intrusted to him; whereas all his senses ought rather to have been ravished with astonishment, that God had condescended to choose him to be the redeemer of His people, and the minister of His wondrous power. This, too, was very inconsiderate, to ask whether he had begotten or brought forth the people; as if his calling by God did not lay him sufficiently under obligation, or as if there were no other ties than those of nature. God, indeed, has inspired parents with such love towards their offspring, that they willingly undergo incredible troubles on their account; but Moses was bound by another kind of piety, for by God's command he was father of the people. Wherefore he ought not to have only regarded nature, but the obligation of his office also. 13. Whence should I have flesh to give to all this people? Justly, indeed, does he accuse the people, and deny that he is possessed of flesh wherewith to satisfy so great a multitude; but he is wrong in expostulating with God, as if he were burdened beyond his strength; for, since God knew that he was unequal to so many difficulties, He supported him by the influence of His Spirit. But he sinned most grossly in the conclusion of his complaint, requesting God to kill him. In these words we see how far even the best of God's servants may be carried, when they give too great indulgence to their passions. For it is the longing of despair to seek that we may be removed from the world, so that death may bring our troubles to an end. Since the impetuosity of his grief hurried away Moses God's most chosen servant to this, what might not happen to us, if impatience should hold dominion over our hearts? Let us, then, learn to put a stop to this disease in good time. 16. And the Lord said unto Moses, Gather unto me seventy men. God complies with the request of Moses, by associating with him seventy companions, by whose care and assistance he may be relieved from some part of his labor; yet not without some signs of indignation, for, by taking from him some portion of His Spirit to distribute amongst the others, He inflicts upon him that mark of disgrace which he deserved. I know that some [20] regard it differently, and think that nothing was taken away from Moses, but that the others were endued with new grace, such as Moses had been preeminent for possessing alone before. But, since the words expressly declare that God will make them partakers of that grace which He will take from Moses himself, I by no means admit the truth of this subtle exposition. The passage in Genesis 27:36 is quoted, in which it is said, "Hast thou not reserved a blessing for me?" but, when God expressly says, "I will separate [21] of the Spirit which is upon thee," there can be no question but that a diminution is indicated. For, as long as Moses alone was appointed to rule the people, he was so supplied with the necessary gifts of the Spirit, as that his ability should not be inferior to the greatness of the labor. God now promises that the others shall be his companions in such sort, as that He divides His gifts among them all. I have no doubt, then, but that this division comprehends punishment in it; and from hence we may gather a useful piece of instruction, viz., that the greater the difficulty is which God imposes upon any one, the greater is the liberality with which He treats him, in order that he may be sufficient for his charge. Thus it is in His power to work with equal efficiency by one man, as by a hundred, or a thousand; for He has no need of a multitude (of agents,) but, as He pleases, He executes His works sometimes without the aid of men, sometimes by their hands. In sum, God indirectly reproves the gross ingratitude of Moses, whereby he depreciated that marvelous grace which had hitherto shone forth in him; and He declares that he shall not be hereafter so great as he was, in regard to the excellency he derived from the Spirit; inasmuch as he had in a manner thrown away the gifts of the Spirit, by refusing to bear the trouble imposed upon him. Our modesty, indeed, is praiseworthy, if through consciousness of our own weakness we recoil from arduous charges; but it is too absurd for us to withdraw ourselves under this pretext from our duty, and, despising the calling of God, to shake off the yoke. The word Spirit is here, as frequently elsewhere, applied to the gifts themselves; as if He had said, I had deposited with thee gifts sufficing for the government of the people; but now, since thou refusest, I will distribute his due measure to each of the seventy, so that the grace of the Spirit, which dwelt in thee alone, shall be manifestly dispersed among many. It is now asked how Moses separated the seventy, whether according to his own judgment only, or by the election of the people. It is generally agreed that six were chosen from each tribe, and thus that they were seventy-two; but that for the sake of brevity two were omitted, as amongst the Romans, [22] they spoke of the Centumviri, although they were a hundred and five; for they appointed three for each of the thirty-five tribes. Since the opinion is probable, I leave it undecided; but at the same time I retain the conjecture which I have elsewhere made, [23] viz., that, since the race of Abraham had been increased in an incredible manner in two hundred and twenty years, lest so astonishing a miracle should ever be forgotten, the seventy were elected in accordance with the number of the fathers who had gone down into Egypt with Jacob. And, in fact, this seems to have been with them, as it were, a sacred number; as recalling to their memory that little band from which they had derived their origin. For, before the Law was promulgated, Moses was commanded to take with him seventy to accompany him to the mount, and to be eye-witnesses of God's glory. Meanwhile, I do not deny that there were two more than the number seventy; but I only point out why God fixed upon this number, viz., to equalize the leaders and heads of the people with the family of Jacob, which was the source of their race and name. In truth, from the fact that, when Hoses went up into Mount Sinai to receive the Tables from the hand of God, he took with him seventy officers, we infer that the number of those who should excel in honor, was already fixed at this, although the charge of governing, which is here spoken of, was not yet committed to them. And it is probable that these same persons who had been appointed leaders, were called to this new and unwonted office, as the words themselves imply. It is indeed certain, that when the Jews returned from the Babylonish captivity, because they were not permitted to appoint a king, they followed the example here set them in the establishment of their Sanhedrim; only this honor was paid to the memory of David and their rings, that from their race they chose their seventy rulers in whom the supreme power was vested. And this form of government continued down to Herod, [24] who abolished the whole council by which he had been condemned, and destroyed the lives of them all. Still, I think that he was not impelled to commit the massacre only out of vengeance, but also lest the dignity of the royal race should be an obstacle to his tyranny. It must, however, be observed that, although God promises new grace to the seventy men, he would not have them taken indiscriminately from the people in general, but expressly commands them to be chosen from the order of the elders, and heads of the people, being such as were already possessed of authority, and had given proofs of their diligence and virtue. Thus, also, now-a-days, when he calls both the pastors of the Church and magistrates to their office, although He furnishes them with new gifts, still He would not have them raised to their honorable stations promiscuously as they may come first, but chooses rather with reference to their spiritual endowments, wherewith He distinguishes, and commends those whom He has destined to any exalted office. In short, He commands the most fitting to be chosen; but, after they have been elected, tie promises that He will add what is wanting. For this reason He commands that they should station themselves at the door of the tabernacle, that He may there display His grace. Although I think that two other reasons were likewise taken into consideration, viz., that they might know that the office was intrusted to them by God, and mi

And Moses said unto him, Enviest thou for my sake? would God that all the LORD's people were prophets, and that the LORD would put his spirit upon them!

And Moses said unto him, Enviest thou for my sake? would God that all the LORD’S people were prophets, [and] that the LORD would put his spirit upon them! That all the Lord’s people. — This is not meant of a sacrifically teaching others, but a political discoursing unto others. See Trapp on " Numbers 11:25 "

Enviest thou; art thou grieved because the gifts and graces of God are imparted to others besides me? Compare John 3:26 . He saith prophets, not rulers , for that he knew was absurd and impossible.

Moses said unto him, enviest thou for my sake?.... Lest his authority should be weakened, and his honour lessened, because they began not to prophesy in his presence, and at the tabernacle, and among the rest of the elders, and so seemed not to have received of the Spirit that was upon him, and to be independent of him: would God that all the Lord's people were prophets; this is not to he understood in the most absolute sense, as if Moses wished that every individual person among the people of Israel were prophets, as the word may signify a set and order of men, and an office in the church or state, as ministers of the word extraordinary or ordinary; for then there would be none to prophesy to, or to teach and instruct; and so likewise not rulers, or helps and assistants in government, for then there would be none to be governed; but it is to be taken comparatively, and is designed to show how far Moses was from an envious spirit at the gifts of others, that he could wish, if it was the will of God, and consistent with the order of things, that every man had as great or greater gifts than he had, qualifying them for public service and usefulness; such was the modesty and meekness of Moses: there is a sense indeed, in which all the Lord's people, all good men, are and should be prophets, and for which by the grace of the Spirit of God they are qualified; and should act as such, by praying and singing praises, which are sometimes meant by prophesying, and by spiritual conferences in private with one another, building up each other on their most holy faith, and by teaching and instructing all under their care in their families: and that the Lord would put his Spirit upon them; the gifts of it, which are necessary to fit men for public service in church or state, or for private usefulness, 1 Corinthians 12:7 .

We have here the fulfilment of God's word to Moses, that he should have help in the government of Israel. He gave of his Spirit to the seventy elders. They discoursed to the people of the things of God, so that all who heard them might say, that God was with them of a truth. Two of the elders, Eldad and Medad, went not out unto the tabernacle, as the rest, being sensible of their own weakness and unworthiness. But the Spirit of God found them in the camp, and there they exercised their gift of praying, preaching, and praising God; they spake as moved by the Holy Ghost. The Spirit of God is not confined to the tabernacle, but, like the wind, blows where He listeth. And they that humble themselves shall be exalted; and those who are most fit for government, are least ambitious of it. Joshua does not desire that they should be punished, but only restrained for the future. This motion he made out of zeal for what he thought to be the unity of the church. He would have them silenced, lest they should occasion a schism, or should rival Moses; but Moses was not afraid of any such effects from that Spirit which God had put upon them. Shall we reject those whom Christ has owned, or restrain any from doing good, because they are not in every thing of our mind? Moses wishes all the Lord's people were prophets, that he would put his Spirit upon all of them. Let the testimony of Moses be believed by those who desire to be in power; that government is a burden. It is a burden of care and trouble to those who make conscience of the duty of it; and to those who do not, it will prove a heavier burden in the day of account. Let the example of Moses be followed by those in power; let them not despise the advice and assistance of others, but desire it, and be thankful for it. If all the present number of the Lord's people were rendered prophets, or ministers, by the Spirit of Christ, though not all agreed in outward matters, there is work enough for all, in calling sinners to repentance, and faith in our Lord Jesus.

26-29. But there remained two of the men in the 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 (Mr 9:39).

Enviest thou for my sake? - (Compare Mark 9:38 ff) The other members of the Seventy had been with Moses (compare Numbers 6:16 , Numbers 6:24-25 ) when the gift of prophecy was bestowed on them. They received "of the spirit that was upon him," and exercised their office visibly through and for him. Eldad and Medad prophesying in the camp seemed to Joshua to be acting independently, and so establishing a separate center of authority.