face or presence, in whom was all the infallible virtue of the divine name, Ex. 23:20, 21. Is. 63: 5. In accordance with this the apostle says, 1 Cor. 10: 9, "Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents." Their unbelieving hearts here find murmuring tongues. They show themselves herein lineal descendants of the generation whose carcases had fallen in the wilderness. Nothing could be more heinous in view of all the circumstances. To speak against the servant was a great offence; but to speak against the Master himself was a still greater. But the mind, once thrown off its balance by the power of sharp or long continued temptation, is prone to go even the length of "charging God foolishly" rather than of bowing submissively and saying, "I was dumb, and opened not my mouth; for thou didst it."- - For (there is) no bread, neither (is there any) water. How strangely does excited feeling discolor and distort the objects at which it looks! The fretful impatience of the people renders them incapable of seeing and acknowledging the truth of their condition. They cannot admit that they are supplied with either bread or water. The bread which the Lord gave them from heaven is not worthy the name. "As an angry child casts away that which is given him, because he hath not that he would, so these foolish Israelites; their bread is light, and their water unsatisfying, because their way displeased them. Was ever people fed with such bread, or such water? Twice hath the very rock yielded them water, and every day the heaven affords them bread. Did any one soul amongst them miscarry, either for hunger or thirst? But no bread will answer for them, save that which the earth yields; no water but that from the natural wells or rivers."-Bp. Hall.- - Our soul loatheth this light bread. Heb. kelokël, from a root signifying primarily to be light, and thence to account light, vain, vile, contemptible. Here, as the radicals are doubled, the meaning is intensified, and the idea conveyed is that of bread which is regarded as exceedingly vile and despicable. Chald. "This manna the light food." Gr. "This vain, or empty bread;" i. e., bread unsubstantial, innutritive, and worthless. This was not only a wicked disparagement of the natural gift which the Lord bestowed upon them from heaven, but it was a virtual turning away with loathing from that spiritual or heavenly manna which we are taught to recognize in the Lord, the Saviour, whose own words authenticate this interpretation. See John 6: 48-51. Comp. Ps. 78: 23, 24. "This manna rained upon them from heaven was both corporeal and spiritual food for them, a figure of the 'hidden manna' with which Christ feedeth his people unto life eternal. Rev. 2:17. So the contempt thereof was the contempt of Christ and his grace; and into this sin do all they fall that loathe and leave Christ and his gospel for the momentary pleasures of life."-Ainsworth. The Plague of Serpents and the V. 6. The Lord sent fiery serpents among the people. Heb. hannehashim hasserâphim, lit. the serpents the seraphim, i. e. as generally interpreted serpents among the people, and they bit the people; and much people of Israel died. 66 drought, where there was no water." "This description," says Mr. Kitto, "answers, to this day, with remarkable precision to these desert regions, and particularly to that part, about the head of the gulf of Akaba, where the Israelites now were. Scorpions abound in all the desert, and are particularly common here, and they inflict a wound scarcely less burning than the serpents of the same region. As to the serpents, both Burckhardt and Laborde bear witness to the extraordinary numbers which are found about the head of the gulf; but it is to be regretted that neither of these travellers speaks particu fiery or burning serpents, from sâraph, to burn, whether so called from their glowing, fiery color, or from the intense and excruciating heat and thirst produced by their bite, or finally from the red and inflamed appearance of the skin of those who had been bitten. The original term is a substantive, and not an adjective, as it is rendered in our version. It denotes some class of the serpent tribe which were ordinarily somewhat abundant in that region, although now probably miraculously multiplied to answer a special end of the divine providence. The popular idea has for some cause invested these serpents with wings; but there is noth-larly of the species. Burckhardt, who ing in the original to warrant it. The epithet is simply "fiery," not "fiery flying" serpents. The prophet Isaiah, ch. 14:29. 30: 6, makes mention of "fiery flying serpents," but even in this case it is supposed that the epithet "flying" was given from their power of leaping to a considerable distance in passing from tree to tree. Chald. "Burning serpents." Gr. 'Deadly serpents." Syr. "Direful serpents." Arab. "Serpents of burning bites." Bochart, Michaelis, and others have undertaken to identify the species, but as all attempts of this kind can lead only to conjectural results, we shall waive them entirely, confining our re-journeyed from Mount Hor, by the way marks to points capable of being satis- of the Red Sea, to compass the land of factorily illustrated. The most impor- Edom, and when the 'Lord sent fiery tant lessons to be derived from the serpents among the people.' ('Tour narrative are of a practical nature, and in the Peninsula of Sinai,' p. 499.) . . . . these do not depend upon the kind of It would thus appear that no creation serpent alluded to. In Deut. 8: 15, it of serpents for this occasion was reis said of the region through which the quired, but that they were collected Israelites wandered, probably with a perhaps in extraordinary numbers, and reference to this particular part, "The endued probably with a stronger progreat and terrible wilderness wherein pensity than usual to assault all persons were fiery serpents, and scorpions, and who fell in their way, until it pleased at the time of making this observation did himself not see much of the head of the gulf, and was only on the western coast, nearly opposite the spot where the Israelites appear to have been thus visited, says: Ayd told me that serpents are very common in these parts; that the fishermen were much afraid of them, and extinguished their fires in the evening before they went to sleep, because the light was known to attract them. As serpents then are so numerous on this side, they are probably not deficient towards the head of the gulf on its opposite shore, where it appears that the Israelites passed when they God, through an agency which would have been wholly inoperative but through Him, to heal those who had been wounded and were dying of their wounds."-Pict. Bible. The evidence, then, is conclusive, that the route of Israel lay over a region infested by venomous serpents, and it must be ascribed to the protecting care of the divine providence that they had not hitherto received harm from this source. But the time had now come when they had justly rendered themselves obnoxious to the plague, and when we may conceive the Lord as saying, "I will command the serpent, and he shall bite them," Am. 9: 3.- -¶And they bit the people; and much people of Israel died. The remark of one of the Jewish writers in this connection, as to a certain analogy between their sin and their punishment is worthy of being repeated. This sin, he observes, was a virtual calumniation of the divine providence; but calumny is at once suggestive of the bite of a serpent. Ps. 140: 3, "They have sharpened their tongues like a serpent; adders' poison is under their lips." Comp. Eccl. 10:11. Ps. 58: 4. Jer. 8:17. The divine protection being now withdrawn, these ministers of the Lord's displeasure were sent to do their work of death amidst the guilty congregation. They inflicted upon them their terrible bites. Being surcharged with poison, the effects produced made the wretched sufferer feel as though the current of his blood was changed into tides of fire in his veins, causing the anguish of intolerable fever and thirst. Life was corrupted at the fountain; the blood ran polluted from the heart, and spread its defilement over the whole frame, until the victim sank beneath his malady; "and much people of Israel died." In this we behold a most striking similitude with the deadly agency of that "old serpent" who aimed at the life of man from the beginning, and whose venom has slain so many thousands of our race. The fatal fang of these serpents of the desert was but an emblem of the far more fearful wound inflicted by the serpent of Eden. "The sting of death is sin," and this is a sting which entails perdition to both body and soul. And as no unguent or medicine, no appliance of human device could heal the bite of the fiery serpents that now wrought such devastation in the camp of Israel, so the remedy for the moral poison which has corrupted the life of the soul can be supplied by the Lord alone. His alone it is to administer the balm of Gilead, for he alone is the physician there. But he will order his interposition in such a manner that it shall be appreciated and sought for before it is enjoyed. V. 7. We have sinned, etc. In the extremity that was now upon them, what could the people do? It was in vain that antidotes were sought, and as to arming themselves against the danger, this was impossible, for they were assailed on every side, and the assaults were irresistible. The course pursued was the only right and reasonable one. They apply themselves to him, who alone was able to deliver. They humble themselves before God, and entreat Moses to intercede for them. If the Lord had not mercy on them, they must all perish. The very first step in conciliating the forfeited favor of heaven is the penitent confession of our offences, for "he that confesseth and forsaketh sin shall find mercy." Such had been the people's course on former occasions, and always with a happy result, and to this fact we have allusion Ps. 78: 34, "When he slew them, then they sought him; and they returned and inquired early after God." Past experience prompts them to the same course now, and with like results; for though the plague was not immediately removed, yet an effectual antidote was graciously provided.¶ Pray unto the Lord, that he take away the serpents from us. Heb. "And let him take away the serpent from us," col. sing. for plur. as in multitudinous instances elsewhere. "They had spoken against God and Moses, and now they humbly speak to Moses, that he would pray to God for them. Now the people are glad to seek to Moses unbidden. Ever heretofore they have been wont to be sued to and entreated for without their own entreaty; now their misery makes them importunate; there needs no solicitor where there is sense of smart. It were pity men should want affliction, since it sends them to their prayers and confessions. All the persuasions of Moses could not do that which the serpents have done for him."-Bp. Hall. They seem to be conscious of their own unworthiness, and therefore crave the intercession of one who they believed had more power with God than themselves. "How soon is their tone altered! They who had just before quarrelled with Moses as their worst enemy, now make their court to him as their best friend, and choose him as their advocate with God. Afflictions often change men's sentiments concerning God's people, teach them to value those 8 And the LORD said unto Moses, Make thee a fiery ser prayers, which at a former period they had scorned.”—Henry.—¶ And Moses prayed for the people. Heb. yithpallël, in the Hithpael or reflexive form, implying that he interposed himself and prayed as a mediator. The meekness, patience, and forgiving spirit of Moses appeared conspicuous on this occasion. Though so often the subject of their reproaches and provocations, yet upon the slightest evidence of repentance and amendment, he turns with a parental yearning towards them, and virtually says in the language of Samuel on a like occasion, 1 Sam. 12:19, 23, "As for me, God forbid that I should sin against the Lord in ceasing to pray for you; but I will teach you the good and the right way." The V. 8. Make thee a fiery serpent. This is expressed in the Heb. by a single word saraph, sâraph, or burner, rendered by the Gr. a serpent. As appears from the following verse it was a “serpent of brass,” i. e., the brazen image of a serpent, which was now to be constructed, and elevated as a signal in the sight of the congregation. material ordered was no doubt well adapted to represent the fiery quality of the serpents, as it is said of the cherubim seen in Ezekiel's vision, ch. 1:7, that "they sparkled like burning brass." This will be seen to be still more apropos if we bear in mind, the brass of the Scriptures is supposed to have been really copper, the livid hue of which comes still nearer to that of poisonous serpents. Such was the device of the divine wisdom and goodness. Misery here gives occasion for mercy. A remedy is pointed out equal and suitable to the disease. Had the serpents been merely removed, accord pent, and set it upon a pole: and it shall come to pass, that ing to the prayer of the people, yet that would not have healed the wounded. A remedy was to be provided that should also recover the dying, and save the living. Such a remedy is provided in the brazen serpent now ordered to be set up. Its efficacy as a means of healing was not inherent in itself. Obviously there was nothing in the representative semblance that could possibly tend to effect a cure. Its potency in this respect was due entirely to the divine appointment. This fact is thus wisely recognized and discoursed upon in the apocryphal book, entitled "The Wisdom of Solomon," ch. 16:5-8, "For when the horrible fierceness of beasts came upon them, they perished with the stings of crooked serpents. But they were troubled for a small season, that they might be admonished, having a sign of salvation, to put them in remembrance of the commandment of thy law. For he that turned himself toward it, was not saved by the thing that he saw, but by thee that art the Saviour of all. And in this thou madest thine enemies confess, that it is thou who deliverest from all evil."- And set it upon a pole. Heb. o nës, signifying properly a banner-staff. It is often used in the Prophets and Psalms in the sense of an ensign or banner, as a signal for the assembling of the people, and which, with a view to its being more conspicuous, was frequently erected on the summit of a hill. So it may be presumed in the present case, that the standard-pole, surmounted by the appointed symbol, was elevated in some position which made it visible to the greatest extent throughout the camp. The object of this appointment is announced in what follows.- Every one that is bitten, when he looketh upon every one that is bitten, when he looketh upon it, shall live. it, shall live. Targ. Jon. "He shall look upon it and live, if his heart be intent upon the name of the Word of the Lord." It is evident, to the most superficial glance, that the remedy, viewed in itself, was entirely inadequate to the effect to be produced. As Bp. Hall well remarks, "A serpent of brass could no more heal than sting them. What could a serpent of cold brass prevail against a living and fiery serpent?" Yet although neither Moses nor the wounded Israelites had any suitable conceptions of the full import of the divine ordination here recorded, still with the light afforded to us in regard to its typical bearings, we can recognize a wonderful adaptedness in the measure to the ends to be attained by it. The healing of the body was designed to be an emblem of the healing of the soul, and as this moral cure was to be compassed by means such as human reason would never have devised, so it was fitting that the symbolical recovery should be effected by a process equally strange, extraordinary, and incredible. If a resort had been ordered to the virtues of herbs or balsams, the divine power would have been apt to have been lost sight of in the natural properties and operations of the remedies. Had the serpents been removed at the solicitation of the people, the mercy of heaven would indeed have been conspicuous, but no intimation would have been given of that hatred of sin and that delight in holiness which were figuratively displayed in the suspension on the pole, corresponding to the Saviour's suspension on the cross. The representation, or typical relation, between the lifting up of the serpent in the wilderness and the lifting up of Christ upon the cross is expressly af |