Numeri 11:25 Kommentar

Hitherto things had gone pretty well in Israel; little interruption had been given to the methods of God's favour to them since the matter of the golden calf; the people seemed teachable in marshalling and purifying the camp, the princes devout and generous in dedicating the altar, and there was good hope that they would be in Canaan presently. But at this chapter begins a melancholy scene; the measures are all broken, God has turned to be their enemy, and fights against them - and it is sin that makes all this mischief. I. Their murmurings kindled a fire among them, which yet was soon quenched by the prayer of Moses (Num 11:1-3). II. No sooner was the fire of judgment quenched than the fire of sin breaks out again, and God takes occasion from it to magnify both his mercy and his justice. 1. The people fret for want of flesh (Num 11:4-9). 2. Moses frets for want of help (Num 11:10-15). Now, (1.) God promises to gratify them both, to appoint help for Moses (Num 11:16, Num 11:17), and to give the people flesh (Num 11:18-23). And, (2.) He presently makes good both these promises. For, [1.] The Spirit of God qualifies the seventy elders for the government (Num 11:24-30). [2.] The power of God brings quails to feast the people (Num 11:31, Num 11:32). Yet [3.] The justice of God plagued them for their murmurings (Num 11:33, etc.).

INTRODUCTION TO NUMBERS 11 This chapter informs us of the complaints of the people of Israel, which brought the fire of the Lord upon them, and consumed many of them; and which, at the intercession of Moses, was quenched, and the place from thence called Taberah, Num 11:1; and of the lusting of the mixed multitude after flesh, to increase which, they called to mind their food in Egypt; and to show their folly and ingratitude in so doing, the manna is described, Num 11:4; and of the uneasiness of Moses, and his complaints of the heavy burden of the people upon him, Num 11:10; and to make him easy, it is promised, that seventy of the elders of Israel should partake of his spirit, and assist in bearing the burden, Num 11:16; and that the people should have flesh to serve them a whole month, Num 11:18; at which last Moses expressed some degree of unbelief, Num 11:21; however God fulfilled his promise with respect to both. Some of the spirit of Moses was taken and given to seventy elders, who prophesied, and two men are particularly taken notice of, who did so, Num 11:24; quails in great numbers were brought by a wind to the people; but while they were eating them wrath came upon them, and they were smitten with a plague, whence the place was called Kibrothhattaavah, Num 11:31; and from thence they removed to Hazeroth, Num 11:35.

And the Lord came down in a cloud,.... In a cloud of glory, or a glorious one, as the Targums; either in the same that went before the people in the wilderness, or in one distinct from it, and only used on this occasion, as a visible token of the presence of God: and spake unto him; to Moses, talked with him, as he said he would, Num 11:17, and took of the Spirit which was upon him, and gave it unto the seventy elders; See Gill on Num 11:17, and it came to pass that when the Spirit rested upon them they prophesied; either they sung the praises of God, which is sometimes the sense of prophesying, Ch1 25:1; blessing God for the honour done them, and the gift bestowed on them; or they opened and explained the laws of God, in virtue of the gifts they had received, according to which they were to assist Moses in the government of the people, or they foretold things come: the Jews say they prophesied of the quails, but that is not very likely: and did not cease; from prophesying; the spirit of prophecy continued with them, which, in some cases, might be necessary: or, they ceased not to prophesy all that day, though they afterwards did: and in the Hebrew text it is, "they added not" (q), that is, to prophesy, and Jarchi says they only prophesied that day, as it is interpreted in an ancient book of theirs, called Siphre: wherefore this spirit of prophecy is thought only to be given them as a temporary thing, for the confirmation of their having received the spirit of government, or gifts qualifying them for that, and to make them respectable among the people, and to show that they were appointed it by divine authority, and that this was not a device of Moses to ease himself. (q) "et non addiderunt", Pagninus, Montanus, Drusius; "et non am lin", Junius & Tremellius, Piscator.

This Spirit descended upon the seventy elders in Moses’ day. My object is to prove that he knew all things and worked according to his will. The seventy elders were chosen: “The Lord then came down in the cloud, and taking some of the spirit that was on Moses, he bestowed it on the seventy elders.” It was not that the Spirit was divided, but his gifts were distributed according to the vessels and the capacity of the recipients. Now there were sixty-eight present, and they prophesied. Eldad and Medad were not present. To make it clear that it was not Moses who bestowed the gift but the Spirit who wrought, Eldad and Medad, who had been called but had not yet presented themselves, also prophesied.

The people are exhorted to obedience from a consideration of God's goodness to their fathers in Egypt, Deu 11:1-4, and what he did in the wilderness, Deu 11:5, and the judgment on Dathan and Abiram, Deu 11:6, and from the mercies of God in general, Deu 11:7-9. A comparative description of Egypt and Canaan, Deu 11:10-12. Promises to obedience, Deu 11:13-15. Dissuasives from idolatry, Deu 11:16, Deu 11:17. The words of God to be laid up in their hearts, to be for a sign on their hands, foreheads, gates, etc., Deu 11:18, taught to their children, made the subject of frequent conversation, to the end that their days may be multiplied, Deu 11:19-21. If obedient, God shall give them possession of the whole land, and not one of their enemies shall be able to withstand them, Deu 11:22-25. Life and death, a blessing and a curse, are set before them, Deu 11:26-28. The blessings to be put on Mount Gerizim and the curses on Mount Ebal, Deu 11:29, Deu 11:30. The promise that they should pass over Jordan, and observe these statutes in the promised land, Deu 11:31, Deu 11:32.

When the spirit rested upon them, they prophesied - By prophesying here we are to understand their performing those civil and sacred functions for which they were qualified; exhorting the people to quiet and peaceable submission, to trust and confidence in the goodness and providence of God, would make no small part of the duties of their new office. The ideal meaning of the word נבא naba is to pray, entreat, etc. The prophet is called נביא nabi, because he prays, supplicates, in reference to God; exhorts, entreats, in reference to man. See on Gen 20:7 (note).

MANNA LOATHED. (Num. 11:1-35) When the people complained it displeased the Lord, &c.--Unaccustomed to the fatigues of travel and wandering into the depths of a desert, less mountainous but far more gloomy and desolate than that of Sinai, without any near prospect of the rich country that had been promised, they fell into a state of vehement discontent, which was vented at these irksome and fruitless journeyings. The displeasure of God was manifested against the ungrateful complainers by fire sent in an extraordinary manner. It is worthy of notice, however, that the discontent seems to have been confined to the extremities of the camp, where, in all likelihood, "the mixed multitude" [see on Exo 12:38] had their station. At the intercession of Moses, the appalling judgment ceased [Num 11:2], and the name given to the place, "Taberah" (a burning), remained ever after a monument of national sin and punishment. (See on Num 11:34).

when the spirit rested upon them, they prophesied, and did not cease--As those elders were constituted civil governors, their "prophesying" must be understood as meaning the performance of their civil and sacred duties by the help of those extraordinary endowments they had received; and by their not "ceasing" we understand, either that they continued to exercise their gifts uninterruptedly the first day (see Sa1 19:24), or that these were permanent gifts, which qualified them in an eminent degree for discharging the duty of public magistrates.