Números 11
Charles Spurgeon · Citado em PreceptAustin
Números 11
Spurgeon says "He was not indifferent to what they said. He dwelt among them in the holy place, and, therefore, they insulted him to his face. He did not hear a report of it, but the language itself came into his ears. The fire of his anger which was also attended with literal burnings. Whether he viewed them in the lower or higher light, as Jacob or as Israel, he was angry with them: even as mere men they ought to have believed him; and as chosen tribes, their wicked unbelief was without excuse. The Lord doeth well to be angry at so ungrateful, gratuitous and dastardly an insult as the questioning of his power. His anger was kindled - He "burned in the nose" so to speak (as explained more below)! The Septuagint is thumoo (aorist passive) and means be provoked to angry, become angry, become enraged (used in Mt 2:16+), the related word thumos (from thúo = move impetuously, particularly as the air or wind, a violent motion or passion of the mind; move violently, rush along) describes passion (as if breathing hard) and so speaks of an agitated or "heated" anger that rushes along (impulse toward a thing). This presents a frightening picture of Yahweh, as if His anger explodes forth against His chosen people who are complaining. APPLICATION - Be wary of complaining or grumbling against the LORD! Anger (nose, nostril, wrath) (0639)(aph from anaph = to breathe hard, to be angry) is a masculine noun meaning nose, nostril, snout (pigs - Pr 11:22), face (2Sa 25:23) and anger, wrath, resentment, formally, nose, i.e., have a strong feeling of displeasure over a person or a situation, as a figurative extension of the nose as an area that can change color when blood rushes to it while one is angry (Ge 27:45). Both senses are found in Proverbs 30:22 - "For the churning of milk produces butter, and pressing the nose (aph) brings forth blood; so the churning of anger (aph) produces strife." In the first use God "breathed into (man's) nostrils the breath of life." (Ge 2:7) Aph sometimes refers to the entire e whole face (Ge 3:19), es pecially in the expression, to bow one’s face to the ground (Ge 19:1; 1Sa 24:8). To have length of nose is to be slow to wrath (Pr 14:29, 16:32). To have shortness of nose is to be quick tempered (Pr. 14:17; Jer. 15:14, 15). Aph is used in a phrase (goba aph) which means pride, arrogance, formally, high of nose, an improper haughtiness and self-confidence (Ps 10:4). Often speaks of divine anger or wrath (Ps 2:5, 2:12, 6:1, 30:5, 74:1, 77:9, 78:21) and thankfully is "Slow to anger." (Ps 103:8; 145:8, both Lxx = makrothumos = long-suffering) It is interesting that in the OT the nose plays a certain role in the description of anger: Ezek. 38:18, “my anger will rise up in my nose” (text uncertain); and Ps. 18:8f. (Eng. v. 7f.), “for he was angry; smoke rose up in his nose” (charah lo ʿalah ʿashan beʾappo). Moreover, there is a clear connection between anger and snorting, e.g., in Ex. 15:8; Ps. 18:15; Job 4:9. Kindled (or burned) (02734) (charah) means to burn or be kindled with anger, and in the Hithpael, charah is used 4x (Ps 37:1, 7,8, Pr 24:19) always meaning "to worry" and describing the agitation, irritation or vexation resulting from active worry. Charah is used in reference to the anger of both man and God. NET Note - The common Hebrew expression uses the verb חָרָה (charah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (’aph), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage (ED: WE'VE ALL SEEN PEOPLE'S NOSES FLARE WHEN THEY BECOME ANGRY!). The emphasis is superlative—“his anger raged.” And the fire of the LORD burned among them - Is this not a bit ironic? For 11 plus months the fire of God had been a source of protection for Israel at night ("pillar of fire by night" Ex 13:21-22+) and here divine fire instead of protecting, purges so to speak! "With such a response to the complaining, one must conclude that it was unreasonable. There had been no long deprivation or endured suffering; the complaining was early and showed a rebellious spirit. The “fire of the LORD” is supernatural, for it is said to come from the LORD and not from a natural source. God gave them something to complain about—something to fear. The other significant place where this “fire of the LORD” destroyed was in the case of Nadab and Abihu who brought strange fire to the altar (Lev 10:2)." (NET) Bush - The current of commentators here favor the idea of some literal and visible bursting forth of fire, either from the cloudy pillar or in a flash of lightning, which instantly consumed the offenders, as Nadab and Abihu were consumed by a similar stroke of the divine indignation....By this we are simply to understand that he is terrible in his judgments towards his adversaries. (cf Ps 78:62-63). And consumed some of the outskirts of the camp - This is a reflection of God's great mercy that the fire was only at the outskirts of the camp! The verb consumed (akal 0398) literally means to eat or devour (as when eating all of something and swallowing it down), and is here in a metaphorical sense describing the activity of fire that consumes or devours as when the burnt offering was consumed by fire into ashes (Lev. 6:10). Moses used this same verb akal later when he declared "the LORD your God is a consuming fire, a jealous God." (Dt 4:24). Oh, how we ALL need to HEAR and HEED this truth about God! Bush suggests and may be correct that the outskirts of the camp would have been more likely location of the rabble rousing "mixed multitude." Believer's Study Bible - The remainder of the account of Israel's trip to Kadesh (Nu 10:11-12:16) focuses on three incidents of complaining: at Taberah (Nu 11:1-3), at Kibroth Hattaavah (Nu 11:4-35), and at Hazeroth (Nu 12:1-16). These accounts serve as a prelude to the rejection to come in Numbers 13; 14. Israel's stay at Sinai was also preceded by three incidents of complaining: at Marah (Ex. 15:22-26+), in the Wilderness of Sin (Ex. 16:1-36+), and at Rephidim (Ex. 17:1-7+). Israel's overall spiritual character does not appear to have been altered by the revelation of God at Sinai. (THAT IS AN AMAZING STATEMENT - IT MAKES ME THINK OF FOLKS WHO HAVE SET UNDER BIBLICAL PREACHING FOR YEARS AND ARE STILL NOT SAVED! THEY WILL SUFFER A GREATER CONDEMNATION BECAUSE OF THEIR GREATER LIGHT!) Also, the two balancing sets of incidents is evidence for unity of authorship in Exodus and Numbers (Nu 14:22). The complaint of the people at Taberah, which was prompted by their ingratitude and lack of faith, displeased the Lord, and the fire of His judgment consumed some of them. Fire is a sign of God's presence and judgment (Ex. 19:18; Dt. 4:11; 1 Ki. 18:38; Ps. 11:6; Jer. 4:4; Ezek. 1:13; 2 Pe. 3:12). Mattoon - Complaining is catching! Like dogs barking in the neighborhood, or frogs croaking on the pond, one person complaining can infect an entire group of people and turn them from being positive to being pessimistic. Some folks complain all the time. I have known some folks in my lifetime that consistently complain. They never have anything good to say. To them, everything is bad or no good. The trip to the Promised Land was an eleven day journey (Deut. 1:2). The trip ended up taking just under 40 years before they enter the Promised Land. Why? The complaining and griping of the people poisoned their faith in the Lord. Beloved, God hates our griping. The book of Numbers is a chronicle of complaining. • In chapter 11—It is over misfortunes and the menu. • In chapter 14—It is over men who are gigantic and meaningful memories of Egypt. • In chapter 16—It is over Moses and Aaron's authority. • In chapter 20—It is over minimal water supplies. • In chapter 21—It is over the migration through the wilderness. George Bush Notes, Critical and Practical, on the Book of Numbers V. 1. And (when) the people complained, it displeased the Lord. Or, according to Ainsworth, “And the people as complaining (i. e. murmuring, fretting themselves) was evil in the ears of Jehovah.” It may otherwise be rendered, “And the people were (became) as murmuring evil in the ears of Jehovah.” Thus the Gr. “The people murmured evil things before the Lord.” This is favored by Horsley, who says, “The passage would be better rendered, ‘And the people murmured wickedly in the ears of Jehovah.’ ” So also Geddes, “Meanwhile the people began to mutter evil in the hearing of the Lord.” Or, finally, “And the people were as murmurers, (which was) evil in the ears of the Lord.” The original, kemithonenim, here rendered complained (lit. “were as complainers”), is in a reflexive conjugation implying, as Luther has it, that they “made themselves impatient.” They allowed their feelings to act inwardly upon themselves, working their own minds into a restless, discontented, murmuring state, which, however, was not vented so much in open complaints, as in a certain half-suppressed, obscure, and secret repining and fretting, which is conveyed by the force of the original particle, כ, k, as it were. It seems to be implied that this fretfulness did not so much express itself in the ears of men as in those of the Lord himself, and though it was, as it were, but whispered or buzzed in his ear, yet “he heard it,” heard it as though most audibly and distinctly uttered. All this is in effect comprised in the idea intended to be conveyed by the original, but it is obvious how inadequate must be any translation that does not run into a paraphrase. No special reason is given by the sacred writer for the murmuring on this occasion, but one is assigned by the Vulg., “There arose a murmuring of the people against the Lord, as it were repining at their fatigue.” It may have been that their hearts were discouraged at being obliged to take somewhat long and tiresome stages at the outset; but whatever were the causes of their discontent, we know that they had a thousandfold more occasion for thanksgiving and praise than for disaffection and complaint. But such is human nature, of which we all partake more or less, and to which we are prone to give way. Let us remember, however, that the Lord sees and takes account of these secret murmurs which are not openly uttered, and may visit them openly as truly as he hears in secret and rewards openly the prayers of the humble and penitent. The fire of the Lord burnt among them. Chald. “A fire from before the Lord.” Heb. tibar, burned, from whence was derived the name of the place, “Taberah,” burning, where this visitation occurred, v. 3. The current of commentators here favor the idea of some literal and visible bursting forth of fire, either from the cloudy pillar or in a flash of lightning, which instantly consumed the offenders, as Nadab and Abihu were consumed by a similar stroke of the divine indignation. Any fire sent by the Lord, is a fire of the Lord, and though some think it was a fire wholly supernatural; others that it was lightning; others that it was the simoom, or hot wind of the desert, yet we incline to a different opinion, and take the judgment here mentioned to be not external, but internal; supposing the fire spoken of to be what Job terms “a fire not blown,” or but another term for any kind of wasting effect of the Lord’s displeasure. In what particular form this was manifested it is now impossible to say, but it was such as to carry with it a conviction of its origin, and to lead to implore earnestly its abatement. The Psalmist, in allusion to this judgment, says, Ps. 78:21, “So a fire was kindled against Jacob, and anger also came up against Israel,” where we do not recognize the import of literal fire, any more than when we read in the language of the apostle that “Our God is a consuming fire.” By this we are simply to understand that he is terrible in his judgments towards his adversaries. This view is confirmed, if we mistake not, by general usage. Thus, Ps. 78:62, 63, “He gave his people over also unto the sword; and was wroth with his inheritance. The fire consumed their young men; and their maidens were not given in marriage.” Ps. 66:12, “Thou hast caused men to ride over our heads; we went through fire, and through water.” Ps. 97:3, “A fire goeth before him, and burneth up his enemies round about.” In all these cases fire is but another term for divine judgments. Consumed (them that were) in the uttermost parts of the camp. Heb. tokēl, ate, devoured. So also the Gr. “Devoured a part of the camp.” The extremity of the camp may be mentioned as the part of it occupied more especially by the “mixt multitude,” v. 4, with whom it is probable the murmuring more particularly prevailed. Bochart, however, has adduced considerable evidence that the original word here rendered “the uttermost parts” does not always signify an extremity, but any part, every part, in all, throughout. Probably the true idea is, therefore, that the fire consumed some in every part of the camp. Are You A Complainer? When the people complained, it displeased the Lord. —Numbers 11:1 Today's Scripture: Numbers 11:1-10 There’s a story about a farmer who was known for his negative attitude. One day a neighbor stopped by and commented on the farmer’s wonderful crop. “You must be extremely happy with this year’s harvest,” he said. The farmer grudgingly replied, “Well, yes, it looks like a pretty good one, but a bumper crop is awfully hard on the soil.” The people of Israel had the same kind of complaining attitude. God had miraculously taken care of them during their wilderness wanderings, yet they constantly complained. For example, they griped about the manna that God had so graciously provided. Remembering the fish, cucumbers, melons, leeks, onions, and garlic of Egypt, they whined, “There is nothing at all except this manna before our eyes!” (Numbers 11:6). What ingratitude! We too sometimes tend to focus on the negatives rather than the positives of life. We murmur against the Lord when we should be praising Him for His countless blessings. We let ourselves be distracted by the disappointments and deprivations that God allows for our spiritual good. Every time you want to grumble, Think of others who have less; Ask the Lord to keep you humble, Grateful for each happiness. —Marye Some people go through life standing at the complaint counter. ILLUSTRATION - Years ago, Russell Conwell told of an ancient Persian, Ali Hafed, who owned a very large farm that had orchards, grain fields, and gardens... and was a wealthy contented man. One day a wise man from the East told the farmer all about diamonds and how wealthy he would be if he owned a diamond mine. Ali Hafed went to bed that night a poor man—poor because he was discontented. Craving a mine of diamonds, he sold his farm to search for the rare stones. He traveled the world over, finally becoming so poor, broken, and defeated, that he committed suicide. One day the man who purchased Ali Hafed's farm led his camel into the garden to drink. As his camel put its nose into the brook, the man saw a flash of light from the sands of the stream. He pulled out a stone that reflected all the hues of the rainbow. The man had discovered the diamond mine of Golcanda, the most magnificent mine in all history. Had Ali Hafed remained at home and dug in his own garden, he would have had acres of diamonds instead of death in a strange land. Beloved, be content with what you have. God has given you wonderful treasures if you will only open your eyes. ILLUSTRATION Julius Caesar once threw a party for a large group of his nobility and royalty. For days before and during the feast the rains fell in Rome. Many of the people complained about the weather. Caesar told his archers to go out and shoot their arrows at the god Jupiter. They did but the arrows came down upon the many heads of the complainers who suffered from those arrows. Complaints do hurt people. ILLUSTRATION OF ISRAEL'S COMPLAINING - Illustration: A monk joined a monastery and took a vow of silence. After the first 10 yrs his superior called him in and asked, “Do you have anything to say?” The monk replied, “Food bad.” - After another 10 years the monk again had opportunity to voice his thoughts. He said, “Bed hard.” - Another 10 years went by and again he was called in before his superior. When asked if he had anything to say, he responded, “I quit.” “It doesn’t surprise me a bit. You’ve done nothing but complain ever since you got here.” C H Spurgeon - Sermon Notes - Num. 11:1—“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.” Rehearse the historical fact. Observe how the mischief began in the outskirts among the mixed multitude, and how the fire of the Lord burned in the uttermost parts of the camp. The great danger of the church lies in her camp-followers or hangers-on: they infect the true Israel. Hence the need of guarding the entrance of the church, and keeping up discipline within it. Grumbling, discontent, ungrateful complaining,—these are grievous offences against our gracious God. We shall consider the subject in a series of observations. I. A DISSATISFIED SPIRIT CAUSES DISPLEASURE TO THE LORD. 1. This we might infer from our own feelings, when dependents, children, servants, or receivers of alms are always grumbling. We grow weary of them, and angry with them. 2. In the case of men towards God it is much worse for them to murmur, since they deserve no good at his hands, but the very reverse. “Wherefore doth a living man complain, a man for the punishment of his sins?” Lam. 3:39; Ps. 103:10. 3. In that case also it is a reflection upon the Lord’s goodness, wisdom, truth, and power. See the complaint in verses 4, 5, 6. 4. The evil lusting which attends the complaining proves its injurious character. We are ready for anything when we quarrel with God. 1 Cor. 10:5–12. 5. God thinks so ill of it that his wrath burns, and chastisement is not long withheld. See verse 33 of this chapter, and other parts of Scripture. II. A DISSATISFIED SPIRIT FANCIES IT WOULD FIND PLEASURE IN THINGS DENIED IT. Israel had manna, but sighed for fish, cucumbers, melons, onions, &c. But to set an imaginary value upon that which we have not— 1. Is foolish, childish, pettish. 2. Is injurious to ourselves, for it prevents our enjoying what we already have. It leads men to slander angels’ food and call it “this light bread.” It led Haman to think nothing of his prosperity because a single person refused him reverence. Esth. 5:13. 3. Is slanderous towards God, and ungrateful to him. 4. Leads to rebellion, falsehood, envy, and all manner of sins. III. A DISSATISFIED SPIRIT FINDS NO PLEASURE FOR ITSELF EVEN WHEN ITS WISH IS FULFILLED. The Israelites had flesh in superabundance in answer to their foolish prayers, but,— 1. It was attended with leanness of soul. Ps. 106:15. 2. It brought satiety;—“until it come out at your nostrils, and it be loathsome unto you” (verse 20). 3. It caused death. He “slew the fattest of them”: Ps. 78:31. 4. It thus led to mourning on all sides. Kibroth Hattaavah, or, “the graves of lust,” was the name of this station: verse 34. IV. A DISSATISFIED SPIRIT SHOWS THAT THE MIND NEEDS REGULATING. Grace would put our desires in order, and keep our thoughts and affections in their proper places, thus:— 1. Content with such things as we have. Heb. 13:5. 2. Towards other things moderate in desire. “Give me neither poverty nor riches.” Prov. 30:8. 3. Concerning earthly things which may be lacking, fully resigned. “Not as I will, but as thou wilt.” Matt. 26:39. 4. First, and most eagerly, desiring God. “My soul thirsteth for God,” &c. Ps. 42:2. 5. Next, coveting earnestly the best gifts. 1 Cor. 12:31. 6. Following ever in love the more excellent way. 1 Cor. 12:31. HELPFUL NOTES I have read of Cæsar, that, having prepared a great feast for his nobles and friends, it fell out that the day appointed was so extremely foul that nothing could be done to the honour of their meeting; whereupon he was so displeased and enraged, that he commanded all them that had bows to shoot up their arrows at Jupiter, their chief god, as in defiance of him for that rainy weather; which, when they did, their arrows fell short of heaven, and fell upon their own heads, so that many of them were very sorely wounded. So all our mutterings and murmurings, which are so many arrows shot at God himself, will return upon our own pates, or hearts; they reach not him, but they will hit us; they hurt not him, but they will wound us therefore, it is better to be mute than to murmur; it is dangerous to contend with one who is a consuming fire. Heb. 12:29.—Thomas Brooks. God hath much ado with us. Either we lack health, or quietness, or children, or wealth, or company, or ourselves in all these. It is a wonder the Israelites found not fault with the want of sauce to their quails, or with their old clothes, or their solitary way. Nature is moderate in her desires; but conceit is insatiable.—Bp. Hall Murmuring is a quarrelling with God, and inveighing against him. “They spake against God.” Num. 21:5. The murmurer saith interpretatively that God hath not dealt well with him, and that he hath deserved better from him. The murmurer chargeth God with folly. This is the language, or rather blasphemy, of a murmuring spirit,—God might have been a wiser and a better God. The murmurer is a mutineer. The Israelites are called in the same text “murmurers” and “rebels” (Num. 17:10); and is not rebellion as the sin of witchcraft? 1 Sam. 15:23. Thou that art a murmurer art in the account of God as a witch, a sorcerer, as one that deals with the devil. This is a sin of the first magnitude. Murmuring often ends in cursing: Micah’s mother fell to cursing when the talents of silver were taken away. Judges 17:2. So doth the murmurer when a part of his estate is taken away. Our murmuring is the devil’s music; this is that sin which God cannot bear: “How long shall I bear with this evil congregation, which murmur against me?” Num. 14:27. It is a sin which whets the sword against a people; it is a land-destroying sin: “Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer.” 1 Cor. 10:10.—T. Watson. Losing our temper with God is a more common thing in the spiritual life than many suppose.—F. W. Faber. Life is a field of nettles to some men. Their fretful, worrying tempers are always pricking out through the tender skin of their uneasiness. Why, if they were set down in Paradise, carrying their bad mind with them, they would fret at the good angels, and the climate, and the colours even of the roses.—Dr. Bushnell. I dare no more fret than curse or swear.—John Wesley. A child was crying in passion, and I heard its mother say, “If you cry for nothing, I will soon give you something to cry for.” From the sound of her hand, I gathered the moral that those who cry about nothing are making a rod for their own backs, and will probably be made to smart under it. Numbers 11:1-10 Goodbye When the people complained, it displeased the Lord; for the Lord heard it, and His anger was aroused. —Numbers 11:1 When Max Lucado participated in a half-Ironman triathlon, he experienced the negative power of complaint. He said, “After the 1.2-mile swim and the 56-mile bike ride, I didn’t have much energy left for the 13.1-mile run. Neither did the fellow jogging next to me. He said, ‘This stinks. This race is the dumbest decision I’ve ever made.’ I said, ‘Goodbye.’ ” Max knew that if he listened too long, he would start agreeing with him. So he said goodbye and kept running. Among the Israelites, too many people listened too long to complaints and began to agree with them. This displeased God, and for good reason. God had delivered the Israelites from slavery, and agreed to live in their midst, but they still complained. Beyond the hardship of the desert, they were dissatisfied with God’s provision of manna. In their complaint, Israel forgot that the manna was a gift to them from God’s loving hand (Num. 11:6). Because complaining poisons the heart with ingratitude and can be a contagion, God had to judge it. This is a sure way to say “goodbye” to complaining and ingratitude: Each day, let’s rehearse the faithfulness and goodness of God to us. Lord, You have given us so much. Forgive us for our short memories and bad attitudes. Help us to remember and be grateful for all that You have provided. And help us to tell others of the good things You have done for us. Proclaiming God’s faithfulness silences discontentment. Numbers 11:2 The people therefore cried out to Moses, and Moses prayed to the LORD and the fire died out. BGT Numbers 11:2 καὶ ἐκέκραξεν ὁ λαὸς πρὸς Μωυσῆν καὶ ηὔξατο Μωυσῆς πρὸς κύριον καὶ ἐκόπασεν τὸ πῦρ NET Numbers 11:2 When the people cried to Moses, he prayed to the LORD, and the fire died out. NLT Numbers 11:2 Then the people screamed to Moses for help, and when he prayed to the LORD, the fire stopped. ESV Numbers 11:2 Then the people cried out to Moses, and Moses prayed to the LORD, and the fire died down. NIV Numbers 11:2 When the people cried out to Moses, he prayed to the LORD and the fire died down. KJV Numbers 11:2 And the people <05971> cried <06817> (08799) unto Moses <04872>; and when Moses <04872> prayed <06419> (08691) unto the LORD <03068>, the fire <0784> was quenched <08257> (08799). YLT Numbers 11:2 And the people cry unto Moses, and Moses prayeth unto Jehovah, and the fire is quenched; LXE Numbers 11:2 And the people cried to Moses: and Moses prayed to the Lord, and the fire was quenched. ASV Numbers 11:2 And the people cried unto Moses; and Moses prayed unto Jehovah, and the fire abated. CSB Numbers 11:2 Then the people cried out to Moses, and he prayed to the LORD, and the fire died down. cried: Nu 21:7 Ps 78:34,35 Jer 37:3 42:2 Ac 8:24 prayed: Nu 14:13-20 Ge 18:23-33 Ex 32:10-14,31,32 34:9 De 9:19,20 Ps 106:23 Isa 37:4 Jer 15:1 Am 7:2-6 Jas 5:16 1Jn 5:16 the fire: Nu 16:45-48 Heb 7:26 1Jn 2:1,2 Numbers 11 Resources - Multiple Sermons and Commentaries COMPLAINTS TURN TO CRYING OUT! The people therefore cried out to Moses - First they cry out against God but when God responds in anger, they cry out to Moses the mediator.
Números 11
Spurgeon - Though they would not wait God's will, they are hot to have their own. When the most suitable and pleasant food was found them in abundance, it did not please them long, but they grew dainty and sniffed at angel's food, and must needs have flesh to eat, which was unhealthy diet for that warm climate, and for their easy life. This desire of theirs they dwelt upon till it became a mania with them, and, like a wild horse, carried away its rider. For a meal of meat they were ready to curse their God and renounce the land which floweth with milk and honey. What a wonder that the Lord did not take them at their word! It is plain that they vexed him greatly, In the place where they were absolutely dependent upon him and were everyday fed by his direct provision, they had the presumption to provoke their God. They would have him change the plans of his wisdom, supply their sensual appetites, and work miracles to meet their wicked unbelief: these things the Lord would not do, but they went as far as they could in trying to induce him to do so. They failed not in their wicked attempt because of any goodness in themselves, but because God "cannot be tempted, "—temptation has no power over him, he yields not to man's threats or promises. BAD MEMORY Recall they were slaves, so it is unlikely their fare was fantastic even in Egypt. But when the lusts of the flesh "kicks in" memories of past experiences can often be a bit distorted or garbled. I like how Guzik phrases it "Israel here is engaging in “creative memory,” choosing to remember certain things about Egypt, and exaggerating those things, while at the same time choosing to forget other things. We often think of our memory as a mechanical “photographing” process, which impartially records the facts and then impartially retrieves those records. It isn’t like that at all! Memory, both in recording and retrieving, is a creative process—and “memories” can be created of events that never happened. This is much to the pain of families that have been wounded by “False Memory Syndrome,” where childhood memories of abuse and such are created. Memory often romanticizes the past; one may long for a return to the spiritual environment of one’s youth, when everyone seemed more right with God and more on fire. Yet, this is often confused with a simple longing for our youth—when things seemed so much more simple, our responsibilities were fewer, and everything was newer.Israel fell in love with an illusion from the past (how great Egypt was), instead of looking for what God had for them in the future—the Promised Land, which was truly a land of milk and honey—all the great food they could ever want! God’s best for us is always ahead, never behind us." God’s best for us is always ahead, never behind us! -- David Guzik Bush - There was in reality no lack of food or water for them; but they had become dainty; they had taken a surfeit of the manna; their soul loathed “this light food,” as they slightingly call it on another occasion, and they longed for the fish, the flesh, and the vegetables of Egypt. We remember the fish which we used to eat free in Egypt, the cucumbers and the melons and the leeks and the onions and the garlic - The remembered the good but forgot the bad. As George Bush says "They stirred up and inflamed their lust by studiously calling to mind the dainties they formerly enjoyed in Egypt. But even in this they imposed upon themselves, for, as
Números 11
Spurgeon - Such a marvel ought to have rendered unbelief impossible: when clouds become granaries, seeing should be believing, and doubts should dissolve. opened the doors of heaven. The great storehouse doors were set wide open, and the corn of heaven poured out in heaps. Those who would not believe in such a case were hardened indeed; and yet our own position is very similar, for the Lord has wrought for us great deliverances, quite as memorable and undeniable, and yet suspicions and forebodings haunt us. He might have shut the gates of hell upon us, instead of which he has opened the doors of heaven; shall we not both believe in him and magnify him for this? rained down manna upon them to eat. There was so much of it, the skies poured with food, the clouds burst with provender. It was fit food, proper not for looking at but for eating; they could eat it as they gathered it. Mysterious though it was, so that they called it manna, or "what is it?" yet it was eminently adapted for human nourishment; and it was both abundant and adapted, so also was it available! They had not far to fetch it, it was nigh them, and they had only to gather it up. O Lord Jesus, thou blessed manna of heaven, how all this agrees with Thee! We will even now feed on Thee as our spiritual meat, and will pray Thee to chase away all wicked unbelief from us. Our fathers ate manna and doubted; we feed upon Thee and are filled with assurance. And gave them food from heaven. It was all a gift without money and without price. Food which dropped from above, and was of the best quality, so as to be called heavenly corn, was freely granted them. The manna was round, like a coriander seed, and hence was rightly called corn; it did not rise from the earth, but descended from the clouds, and hence the words of the verse are literally accurate. The point to be noted is that this wonder of wonders left the beholders, and the feasters, as prone as ever to mistrust their Lord. Man did eat angel's food. The delicacies of kings were outdone, for the dainties of angels were supplied. Bread of the mighty ones fell on feeble man. Those who are lower than the angels fared as well. It was not for the priests, or the princes, that the manna fell; but for all the nation, for every man, woman, and child in the camp: and there was sufficient for them all, He sent them food in abundance. God's banquets are never stinted; he gives the best diet, and plenty of it. Gospel provisions deserve every praise that we can heap upon them; they are free, full, and preeminent; they are of God's preparing, sending, and bestowing. He is well fed whom God feeds; heaven's meat is nourishing and plentiful. If we have ever fed upon Jesus we have tasted better than angel's food; for When the dew fell on the camp at night, the manna would fall with it - See Spurgeon's description above. George Bush Notes, Critical and Practical, on the Book of Numbers And when the dew fell upon the camp, etc. Heb. “Descended.” Pool and Ainsworth, by comparing Ex. 16:13, 14, suppose there was a double fall of dew, and that the manna was imbedded, as it were, between the two layers, whence it is called, Rev. 2:17, “hidden manna.” But this suggestion takes for granted that the final clause, “the manna fell upon it,” implies the falling of the manna upon the dew, whereas, it may as properly mean that it fell upon the camp, which, it must be remembered, covered a vast extent of ground—ten or twelve miles square at least. It is probable that the true idea is conveyed by the Vulg. which renders the verse, “And when the dew fell in the night upon the camp, the manna also fell with it.” In the morning, when the sun’s rays began to act, the dew would naturally be exhaled, and the manna, as a residuum, would remain spread over the surface of the earth. It is indeed said in the parallel account in Exodus (16:13) that “in the morning the dew lay round about the host,” but in the nature of the case this must be understood with some kind of qualification, as otherwise, those whose tents were pitched near the centre of the camp would have had several miles to travel every morning to obtain it. We may reasonably suppose that in a region so broken and rocky, the host would encamp more or less in groups, and the manna might fall “round about” the camping ground of these several groups, and yet at the same time fall over the whole extent of the camp, just as it is evident the quails did when they were sent in such numbers by the Lord previous to the first fall of the manna, Ex. 16:13. C. H. MacINTOSH. And when the dew fell upon the camp in the night, the manna fell upon it The manna was so pure and delicate that it could not bear contact with earth. It fell upon the dew, and had to be gathered ere the sun was up. Each one, therefore, had to rise early and seek his daily portion. So it is with the people of God now. The heavenly manna must be gathered fresh every morning. Yesterday’s manna will not do for to-day, or to-day’s for to-morrow. We must feed upon Christ every day, with fresh energy of the spirit, else we shall cease to grow. Moreover, we must make Christ our primary object. We must seek Him “early.” Numbers 11:10 Now Moses heard the people weeping throughout their families, each man at the doorway of his tent; and the anger of the LORD was kindled greatly, and Moses was displeased. NET Numbers 11:10 Moses heard the people weeping throughout their families, everyone at the door of his tent; and when the anger of the LORD was kindled greatly, Moses was also displeased. NLT Numbers 11:10 Moses heard all the families standing in the doorways of their tents whining, and the LORD became extremely angry. Moses was also very aggravated. ESV Numbers 11:10 Moses heard the people weeping throughout their clans, everyone at the door of his tent. And the anger of the LORD blazed hotly, and Moses was displeased. NIV Numbers 11:10 Moses heard the people of every family wailing, each at the entrance to his tent. The LORD became exceedingly angry, and Moses was troubled. weeping throughout: Nu 14:1,2 16:27 21:5 Ps 106:25 the anger: Nu 11:1 De 32:22 Ps 78:21,59 Isa 5:25 Jer 17:4 Moses: Nu 12:3 20:10-13 Ps 106:32,33 139:21 Mk 3:5 10:14 Numbers 11 Resources - Multiple Sermons and Commentaries WHINING INGRATES ANGER GOD AND DISPLEASE MOSES Whining is a good description for this verb describes a sustained, high pitched, plaintive sound, as when one is complaining, which they clearly were doing! They were like a bunch of whining brats! Jensen - From doorway to doorway of the tents throughout the camps Moses heard the cries of complaint over the diet of manna cakes. Now Moses heard the people weeping throughout their families, each man at the doorway of his tent - NLT = "Moses heard all the families standing in the doorways of their tents whining." Two million people continually wailing over God's provision of manna, moaning about the menu! Weeping (01058) see note on bakah. The Septuagint has klaio which expresses strong inner emotion, to the point of bewailing and the present tense indicates the people expressed this emotional response continually throughout the entire camp! And the anger (see word study above) of the LORD was kindled greatly - God was furious with His people's ungratefulness and griping. Our griping still anger's Him today. This is the second time Yahweh's anger had been kindled (see comments on Nu 11:1) but here Moses adds "greatly!" The first kindling resulted in consuming on the outskirts of the camp. This kindling would also have severe consequences as explained in the comments on Numbers 11:33. and Moses was displeased - Heb "it was evil in the eyes of Moses." The Septuagint has poneros which speaks of active evil, evil that does harm. NET Note - Moses begins to feel the burden of caring for this people, a stubborn and rebellious people. His complaint shows how contagious their complaining has been. It is one thing to cry out to God about the load of ministry, but it is quite another to do it in such a way as to reflect a lack of faith in God’s provision. God has to remind the leader Moses that he, the LORD, can do anything. This is a variation on the theme from Exodus—“who am I that I should lead.…” Rod Mattoon - On one uncharacteristically awful afternoon during the 1950's, the Yankee superstar, Mickey Mantle, struck out three times in a row, and he was deeply depressed. Mantle said, "When I got back to the clubhouse, I sat down on my stool and held my head in my hands as if I was going to weep. I heard someone come up to me. It was little Tommy Berra, Yogi's boy, who stood next to me. Tommy tapped me on the knee, nice and soft, and I figured he was going to say something nice to me like, 'Hang in there' or something like that. But all he did was look at me and then he said in his little kid's voice, 'You stink!'" As we begin this portion of Scripture, we find Moses and Israel suffering from a bout of "Stinkin Thinkin." Life was stinking for Moses. We will find him discouraged, depressed, and in despair. George Bush Notes, Critical and Practical, on the Book of Numbers Moses heard the people weep throughout their families. Heb. “By, or according to, their families;” from which it would appear that the spirit of disaffection had spread very extensively among the people. Every man in the door of his tent. Therefore openly, and not covertly, as would have been the case had they indulged their murmurs within doors. Moses also was displeased. Heb. “And in the eyes of Moses (it was) evil.” He had done for the people the best in his power, and as he could do nothing without the divine appointment, he could not but feel extremely vexed in view of the ungrateful conduct of the people. Acting all along for the Lord, he would naturally feel with him in the present provocation. Help for a Heavy Load [The men] shall bear the burden of the people with you, that you may not bear it yourself alone. —Numbers 11:17 Today's Scripture: Numbers 11:4-17 It’s amazing what you can haul with a bicycle. An average adult with a specialized trailer (and a bit of determination) can use a bicycle to tow up to 300 pounds at 10 mph. There’s just one problem: Hauling a heavier load means moving more slowly. A person hauling 600 pounds of work equipment or personal possessions would only be able to move at a pace of 8 miles in one hour. Moses carried another kind of weight in the wilderness—an emotional weight that kept him at a standstill. The Israelites’ intense craving for meat instead of manna had reduced them to tears. Hearing their ongoing lament, an exasperated Moses said to God, “I am not able to bear all these people alone, because the burden is too heavy for me” (Num. 11:14). On his own, Moses lacked the resources necessary to fix the problem. God responded by telling him to select 70 men to stand with him and share his load. God told Moses, “[The men] shall bear the burden of the people with you, that you may not bear it yourself alone” (v. 17). Who has come alongside you? Have you thanked them? God’s help is only a prayer away. Numbers 11:11 So Moses said to the LORD, "Why have You been so hard on Your servant? And why have I not found favor in Your sight, that You have laid the burden of all this people on me? NET Numbers 11:11 And Moses said to the LORD, "Why have you afflicted your servant? Why have I not found favor in your sight, that you lay the burden of this entire people on me? NLT Numbers 11:11 And Moses said to the LORD, "Why are you treating me, your servant, so harshly? Have mercy on me! What did I do to deserve the burden of all these people? ESV Numbers 11:11 Moses said to the LORD, "Why have you dealt ill with your servant? And why have I not found favor in your sight, that you lay the burden of all this people on me? NIV Numbers 11:11 He asked the LORD, "Why have you brought this trouble on your servant? What have I done to displease you that you put the burden of all these people on me? KJV Numbers 11:11 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? Nu 11:15 Ex 17:4 De 1:12 Jer 15:10,18 20:7-9,14-18 Mal 3:14 2Co 11:28 why have: Job 10:2 Ps 130:3 143:2 La 3:22,23,39,40 Numbers 11 Resources - Multiple Sermons and Commentaries MOSES OVERWHELMED So - Moses is the mediator and here he is caught in the middle between a grumbling greedy people and the great anger of the LORD! Bell - "Moses was displeased at the self-pity bawling he heard out of every tent!" (Numbers 11) Rod Mattoon - The complaining of the people was very stressful for Moses. Complaining and griping exerts great pressure on leaders. A church can destroy a pastor with harshness, ingratitude, griping, complaining, criticizing, or putting expectations upon him that he cannot fulfill. Good men, very good men, have left the pastorate because the griping of the people burned them out on pastoring. Those people will be held accountable. Moses said to the LORD, "Why have You been so hard on Your servant? -Even though Moses is angry and very frustrated, he remains respectful to the LORD by referring to himself indirectly as Your servant. ESV = "Why have you dealt ill with your servant?" NLT = "Why are you treating me, your servant, so harshly?" "The word hard means "to break into pieces" or "to make good for nothing." Moses was asking the Lord, "Why are you shattering me? I feel good for nothing." Can you relate to him? Have you ever felt this way?" (Mattoon) Jensen - That Moses’ despair was not a sin of murmuring like his people’s is clearly indicated by the Lord’s immediate response, which was not a rebuke but an offer of help. Bush - on the literal rendering 'Why hast Thou done evil to Thy servant? (Nu 11:11YLT)" - Though we can sympathize in the grievances of Moses, we cannot justify the tone of his remonstrances in what follows. It is to be observed that the literal rendering of this clause is, “Why hast thou done evil to thy servant?” The evil, however, which is to be attributed to the Lord, is not the evil of sin, but merely the evil of trouble and affliction with which he sees fit to exercise the graces of his people. Cp. Jer. 18:8, Is. 45:7, Amos 3:6.
Números 11
Spurgeon - To question the ability of one who is manifestly Almighty, is to speak against him. These people were base enough to say that although their God had given them bread and water, yet he could not properly order or furnish a table. He could give them coarse food, but could not prepare a feast properly arranged, so they were ungrateful enough to declare. As if the manna was a mere makeshift, and the flowing rock stream a temporary expedient, they ask to have a regularly furnished table, such as they had been accustomed to in Egypt (ED: BUT I DOUBT THEY HAD A LAVISH SPREAD AS SLAVES!). Alas, how have we also quarrelled with our mercies, and querulously pined for some imaginary good, counting our actual enjoyments to be nothing because they did not happen to be exactly conformed to our foolish fancies. They who will not be content will speak against providence even when it daily loadeth them with benefits. THOUGHT - Are you content with the Lord's provision? See Christian Contentment and Contentment-Devotional MOSES FAILS TO SEE WITH EYES OF FAITH From the psalm above we see that Moses' "belief" was not that different from the Israelites -- is God able? Should flocks and herds be slaughtered for them, to be sufficient for them? Clearly they would deplete their livestock quickly. So the answer is of course "No." Or should all the fish of the sea be gathered together for them, to be sufficient for them - Now Moses is getting closer to the sort of thing Yahweh could do. He made the sea and the fish and could gather them for Israel if that was His will. George Bush Notes, Critical and Practical, on the Book of Numbers Shall all the fish of the sea be gathered together for them? That is, gathered together in shoals. Harmer’s note on this passage is worthy of being transcribed. “When Moses mentioned Israel’s being fed with fish, collected from the Red Sea, he seems to have supposed something of an extraordinary kind; but analogous to what had happened to several people, in small companies, not any thing miraculous. In answer to the divine declaration, Moses proposed a difficulty in accomplishing this promise, in the natural course of things, not as imagining it could not be done by a miracle; he could not but know, that he that rained down manna, could, by a miracle, gorge them with flesh; but in the common course of things, or in the natural, though more unusual operation of Providence, could it be brought about? That was what puzzled Moses. Some flocks, and a few oxen, they had with them for the solemnities of sacrifice; but could a part of them, with any addition that might be procured from the people on the skirts of the desert, be sufficient to support them a whole month? Fish might be obtained from the Red Sea, from which, it seems, they were not very distant, but could it be expected they would come in such numbers to the shore, within their reach, as fully to satisfy the cravings of their appetites, day after day, for a whole month?—‘We remember the fish we did eat in Egypt freely,’ was a part of their moan, Num. 11:5. If Moses knew what the common people of Egypt now know, and which their sages in ancient days must, at least, have remarked, he could be no stranger to that change of place that may be observed as to fish, and their crowding together at certain times; and to some such a natural, but surprising and unknown occurrence, as to the inhabitants of this sea, the words of Moses seem to point: ‘Shall the flocks and herds be slain for them?… or shall all the fish of the sea be gathered together,’ by some natural impulse, to this place, for a month or more, which none of us have had any notion of, nor received any information about, to suffice them? Such is, I apprehend, the spirit of these words.” To suffice them. Heb. u-mâtzâ làhem, and shall one find for them? For parallel instances of this usage, see Josh. 17:16, Judg. 21:14, with my Note upon each passage. The remark of Philip, John 6:7, 9, implies a similar staggering of faith:—“Two hundred pennyworth of bread is not sufficient for them (the great multitude) that every one of them may take a little.” In both cases, however, the doubts were soon silenced. Numbers 11:23 The LORD said to Moses, "Is the LORD'S power limited? Now you shall see whether My word will come true for you or not." NET Numbers 11:23 And the LORD said to Moses, "Is the LORD's hand shortened? Now you will see whether my word to you will come true or not!" NLT Numbers 11:23 Then the LORD said to Moses, "Has my arm lost its power? Now you will see whether or not my word comes true!" ESV Numbers 11:23 And the LORD said to Moses, "Is the LORD's hand shortened? Now you shall see whether my word will come true for you or not." NIV Numbers 11:23 The LORD answered Moses, "Is the LORD's arm too short? You will now see whether or not what I say will come true for you." Is the Lord's: Ge 18:14 Ps 78:41 Isa 50:2 Isa 59:1 Mic 2:7 Mt 19:26 Lu 1:37 shall: Nu 23:19 2Ki 7:2,17-19 Jer 44:28,29 Eze 12:25 24:14 Mt 24:35 Numbers 11 Resources - Multiple Sermons and Commentaries Related Passages: Genesis 18:14 “Is anything too difficult for the LORD? At the appointed time I will return to you, at this time next year, and Sarah will have a son.” Isaiah 50:2 “Why was there no man when I came? When I called, why was there none to answer? Is My hand so short that it cannot ransom? Or have I no power to deliver? Behold, I dry up the sea with My rebuke, I make the rivers a wilderness; Their fish stink for lack of water And die of thirst. Isaiah 59:1 Behold, the LORD’S hand is not so short That it cannot save; Nor is His ear so dull That it cannot hear. Matthew 19:26 And looking at them Jesus said to them, “With people this is impossible, but with God all things are possible.” IS THE LORD'S POWER LIMITED? The LORD said to Moses, "Is the LORD'S power limited? - Literally "Is the LORD's hand shortened?" That is, "Is the power of the Lord diminished?" This is divine rhetoric! Of course the omnipotent God's power is never limited. In short (pun intended) God’s reach is long enough to effect what he has promised. That power which has been so signally displayed on your behalf, and which is as unchangeable as it is unlimited.
Números 11
Spurgeon - Numbers 11:23 Which of his people have found the riches of his grace drained dry? Which of his children has had to mourn that the unsearchable riches of Christ had failed to supply his need? In grace, as well as in providence and nature, the unanimous verdict is that God is still Almighty, that he does as he wills, and fulfils all his promises and his counsels. How is it, then, that such a question as this ever came from the lips of God himself? Who suggested it? What suggested it? What could there have been that should lead him or any of his creatures to say, “Is the Lord’s hand waxed short?” We answer, there is but one creature that God has made that ever doubts him. The little birds doubt not: though they have no barn nor field, yet they sweetly sing at night as they go to their roosts, though they know not where tomorrow’s meal shall be found. The very cattle trust him; and even in days of drought, ye have seen them when they pant for thirst, how they expect the water; how the very first token of it makes them show in their very animal frame, by some dumb language, that they felt that God would not leave them to perish. The angels never doubt him, nor the devils either: devils believe and tremble. But it was left for man, the most favoured of all creatures, to mistrust his God. This high, this black, this infamous sin, of doubting the power and faithfulness of Jehovah, was reserved for the fallen race of rebellious Adam, and we alone, out of all the beings that God has ever fashioned, dishonour him by unbelief, and tarnish his honour by mistrust. C H Spurgeon - Morning and Evening —Numbers 11:23 God had made a positive promise to Moses that for the space of a whole month he would feed the vast host in the wilderness with flesh. Moses, being overtaken by a fit of unbelief, looks to the outward means, and is at a loss to know how the promise can be fulfilled. He looked to the creature instead of the Creator. But doth the Creator expect the creature to fulfil his promise for him? No; he who makes the promise ever fulfils it by his own unaided omnipotence. If he speaks, it is done—done by himself. His promises do not depend for their fulfilment upon the co-operation of the puny strength of man. We can at once perceive the mistake which Moses made. And yet how commonly we do the same! God has promised to supply our needs, and we look to the creature to do what God has promised to do; and then, because we perceive the creature to be weak and feeble, we indulge in unbelief. Why look we to that quarter at all? Will you look to the north pole to gather fruits ripened in the sun? Verily, you would act no more foolishly if ye did this than when you look to the weak for strength, and to the creature to do the Creator’s work. Let us, then, put the question on the right footing. The ground of faith is not the sufficiency of the visible means for the performance of the promise, but the all-sufficiency of the invisible God, who will most surely do as he hath said. If after clearly seeing that the onus lies with the Lord and not with the creature, we dare to indulge in mistrust, the question of God comes home mightily to us: “Has the Lord’s hand waxed short?” May it happen, too, in his mercy, that with the question there may flash upon our souls that blessed declaration, “Thou shalt see now whether my word shall come to pass unto thee or not.” Robert Hawker - Poor Man's Evening Portion —Numbers 11:23 God had made a positive promise to Moses that for the space of a whole month he would feed the vast host in the wilderness with flesh. Moses, being overtaken by a fit of unbelief, looks to the outward means, and is at a loss to know how the promise can be fulfilled. He looked to the creature instead of the Creator. But doth the Creator expect the creature to fulfil his promise for him? No; he who makes the promise ever fulfils it by his own unaided omnipotence. If he speaks, it is done—done by himself. His promises do not depend for their fulfilment upon the co-operation of the puny strength of man. We can at once perceive the mistake which Moses made. And yet how commonly we do the same! God has promised to supply our needs, and we look to the creature to do what God has promised to do; and then, because we perceive the creature to be weak and feeble, we indulge in unbelief. Why look we to that quarter at all? Will you look to the north pole to gather fruits ripened in the sun? Verily, you would act no more foolishly if ye did this than when you look to the weak for strength, and to the creature to do the Creator’s work. Let us, then, put the question on the right footing. The ground of faith is not the sufficiency of the visible means for the performance of the promise, but the all-sufficiency of the invisible God, who will most surely do as he hath said. If after clearly seeing that the onus lies with the Lord and not with the creature, we dare to indulge in mistrust, the question of God comes home mightily to us: “Has the Lord’s hand waxed short?” May it happen, too, in his mercy, that with the question there may flash upon our souls that blessed declaration, “Thou shalt see now whether my word shall come to pass unto thee or not.” Numbers 11:24 So Moses went out and told the people the words of the LORD. Also, he gathered seventy men of the elders of the people, and stationed them around the tent. NET Numbers 11:24 So Moses went out and told the people the words of the LORD. He then gathered seventy men of the elders of the people and had them stand around the tabernacle. NLT Numbers 11:24 So Moses went out and reported the LORD's words to the people. He gathered the seventy elders and stationed them around the Tabernacle. ESV Numbers 11:24 So Moses went out and told the people the words of the LORD. And he gathered seventy men of the elders of the people and placed them around the tent. NIV Numbers 11:24 So Moses went out and told the people what the LORD had said. He brought together seventy of their elders and had them stand around the Tent. gathered: Nu 11:16,26 Numbers 11 Resources - Multiple Sermons and Commentaries So Moses went out and told the people the words of the LORD - Moses now obeys the divine command of verse 16: he comes out of the tabernacle, where he had been speaking with God, and gathers the elders outside the tent. Also, he gathered seventy men of the elders of the people, and stationed them around the tent - In preparation for a divine encounter. Norman Geisler - When Critics Ask - NUMBERS 11:24—Was the tabernacle outside the camp of Israel or inside it? PROBLEM: Numbers 2 places the tabernacle inside the camp, but here in Numbers 11:24 (cf. 12:4) it is said to be outside the camp. SOLUTION: It was both. The twelve tribes were camped around the tabernacle (Num. 2:3, 10, 18, 25), with a space between them and the tabernacle in the center (Num. 2:2). Hence, to get to the tabernacle they would have to go “outside” their camping area. And yet the tabernacle was literally “in the middle” of them. George Bush Notes, Critical and Practical, on the Book of Numbers And Moses went out. But whether from his own tent or the sanctuary is uncertain. The Targ. Jon. renders it, “He went out from the tent of the Shekinah,” into which it may be supposed he had gone to pour out his prayers into the Lord’s bosom. He no doubt “went out” also in the person of the emissaries who were dispatched to various parts of the camp to gather in the seventy elders, and as they were convened at the Tabernacle of the congregation, the presumption is that it was thence that Moses is said to have gone out. The place of their congress was the place of his egress. Set them round about the tabernacle. Heb. “Made them to stand.” All important assemblies were wont to meet at the Tabernacle. Comp. ch. 27:2. James Smith - Handfuls of Purpose - SPIRIT-POSSESSED MEN -- Numbers 11:24–30 “O Comforter, the Holy Ghost! Before Thee mortal may not boast; I grasp Thy Name of Paraclete, But find Thee strong as well as sweet; But more—Thy presence felt so near, The eyes of faith makes bright and clear; My glad heart bursts into song, By Thy presence still kept strong.” The Lord does not deal with all in the same way. Moses prayed that he might be relieved from the “burden of all the people,” and the Lord granted him according to his request (vs. 11–17). Paul prayed that the thorn in the flesh might be taken away, but instead of that he got grace sufficient to bear it (2 Cor. 12:7–10), and to glory in it. In the one case Moses was the loser (v. 17), in the other Paul was the gainer. Let us take good heed how we treat our thorns and our burdens. From this portion we may learn— 1. The possibilities of a believer’s life. On Moses there rested a spiritual influence enough for seventy men (vs. 24, 25). Is there any limit as to the measure of wisdom and power God is able to communicate to a meek and faithful servant? The Spirit was given to Christ, our great High Priest, without measure, so that this holy anointing oil might flow down to the skirts of His garments—the whole body of His people. 2. Spirit-possessed men are separated men. “Gather the seventy and set them round about the tabernacle” (v. 24). These men were called out, set aside, and their names written (v. 26) before the Holy Spirit was put upon them. The one hundred and twenty in the upper room were separated and set aside for this definite purpose before they were all filled with the Spirit. Come ye yourselves apart at God’s bidding, and ye shall receive the power of the Holy Ghost coming upon you. 3. There are degrees of Spirit filling. “The Lord took the Spirit that was upon Moses, and gave unto the elders” (v. 25). After this Moses would not have the same measure of the Spirit upon him. This was not needed, because he had not the same amount of work to do. The measure of our Spirit-filling depends much upon the measure of our faith and service for the Lord. The Lord does not give His penny to idlers in the market place. Carey’s motto was good, “Attempt much for God, and expect much from God.” 4. Spirit-possessed men cannot be hid. “Eldad and Medad prophesied in the camp, and there ran a young man and told Moses” (vs. 26, 27). The power of the Holy Spirit is fire from Heaven, it cannot be hid. If it is put under a bushel, then so much the worse for the bushel. Christ could not be hid. When He lives in us by the Holy Ghost there is no hiding of Him. When those who have hitherto been dumb for Christ begin to prophesy it is sure to create some excitement. “There ran a young man and said Eldad and Medad do prophesy.” There is nothing like the mighty power of the Holy Spirit to make young men run, and to waken them up out of the sloth of spiritual indifference. When a man gets endued with the Spirit his life will tell. 5. Spirit-possessed men are not to be hindered. “Joshua said, my lord Moses forbids them; Moses said, Would God that all the Lord’s people were prophets” (vs. 28, 29). Perhaps Joshua himself was that young man who was so suddenly startled by this innovation as to run with the tidings of it. Such men are needed, and Moses’ gladness at the hearing of it shows the largeness and meekness of his unenvious heart. Every Spirit-filled man rejoices in others being endued with power from on high for Christ and His kingdom’s sake. “Would God that all the Lord’s people were prophets,” as all might be (1 Cor. 14:5). The Holy Ghost has been given that every believer might have this power, and the command is, “Be filled with the Spirit” (Eph. 5:18). Numbers 11:25 Then the LORD came down in the cloud and spoke to him; and He took of the Spirit who was upon him and placed Him upon the seventy elders. And when the Spirit rested upon them, they prophesied. But they did not do it again. NET Numbers 11:25 And the LORD came down in the cloud and spoke to them, and he took some of the Spirit that was on Moses and put it on the seventy elders. When the Spirit rested on them, they prophesied, but did not do so again. NLT Numbers 11:25 And the LORD came down in the cloud and spoke to Moses. Then he gave the seventy elders the same Spirit that was upon Moses. And when the Spirit rested upon them, they prophesied. But this never happened again. ESV Numbers 11:25 Then the LORD came down in the cloud and spoke to him, and took some of the Spirit that was on him and put it on the seventy elders. And as soon as the Spirit rested on them, they prophesied. But they did not continue doing it. NIV Numbers 11:25 Then the LORD came down in the cloud and spoke with him, and he took of the Spirit that was on him and put the Spirit on the seventy elders. When the Spirit rested on them, they prophesied, but they did not do so again. came down: Nu 11:17 12:5 Ex 34:5 40:38 Ps 99:7 Lu 9:34,35 took: Nu 11:17 2Ki 2:15 Jas 1:17 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, and to trust and confidence in the providence of God. 1Sa 10:5,6,10 19:20-24 Jer 36:5,6 Joe 2:28,29 Ac 2:17,18 Ac 11:28 21:9-11 1Co 11:4,5 14:1-3,32 2Pe 1:21 Numbers 11 Resources - Multiple Sermons and Commentaries JEHOVAH CAME DOWN AND GAVE THE SPIRIT TO 70 ELDERS Then the LORD came down in the cloud and spoke to him - This phrase the LORD came down (see below) often describes a divine manifestation, in this context, a manifestation of His mercy and grace to Moses, but in the next occurrence in Nu 12:5+ signifying judgment (as in Ge 11:5). Presumably all the elders heard Yahweh speak to Moses. The LORD came down brings to mind the Lord Jesus coming down from Heaven to be born as a Man and be sacrificed as a Lamb. NIVSB adds "In a sense every theophany (appearance of God) is a picture and promise of the grand theophany, the incarnation of Jesus, both in grace and in judgment." The LORD came down - 5x in 5v in the OT - Ge 11:5; Ex 19:20; Nu 11:25; Nu 12:5; Jdg. 5:13 And He took of the Spirit who was upon him and placed Him upon the seventy elders - Yahweh fulfills His promise of Nu 11:17. God always keeps His Word. Jewish interpreters misinterpret the Spirit here as Moses’ human spirit rather than the Holy Spirit, which would not even make sense in the context (i.e., the 70 prophesying). And when the Spirit rested upon them, they prophesied - (see comparable experience of Saul in 1 Sa. 10:9–11) The fact that they prophesied was clear evidence that they also had the power of the Spirit and could assist Moses in this spiritual task. How this clear supernatural sign would have served to encourage a downcast, disillusioned Moses! The Hebrew word for rested is nuach/nuah (as when Noah's ark settled down on Aarat in Ge 8:4) and is translated in the Lxx with the verb epanapauomai which is fascinating as this is the same (relatively rare -12x) verb used by Peter writing " If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests (epanapauomai) on you.." (1 Peter 4:14+). THOUGHT - The Spirit empowered Othniel (Jdg 3:10+) to deliver his people, as he did Gideon (Jdg 6:34+), Jephthah (Jdg 11:29+), Samson (Jdg 14:6, 19+)—and also David (1 Sa 16:13). God used Spirit empowered men to deliver His people from evil in the OT. Who would He use to deliver His people from the evil influences of a society such as America which is rapidly decaying before our very eyes! Spirit filled believers! (Eph 5:18+, cf Jude 1:23+). NET Note - The text may mean that these men gave ecstatic utterances, much like Saul did when the Spirit came upon him and he made the same prophetic utterances (see 1 Sam 10:10–13). But there is no strong evidence for this (see K. L. Barker, “Zechariah,” EBC 7:605–6). In fact there is no consensus among scholars as to the origin and meaning of the verb “prophesy” or the noun “prophet.” It has something to do with speech, being God’s spokesman or spokeswoman or making predictions or authoritative utterances or ecstatic utterances. It certainly does mean that the same Holy Spirit, the same divine provision that was for Moses to enable him to do the things that God had commanded him to do, was now given to them. It would have included wisdom and power with what they were saying and doing—in a way that was visible and demonstrable to the people! The people needed to know that the same provision was given to these men, authenticating their leadership among the clans. And so it could not simply be a change in their understanding and wisdom. But they did not do it again - Literally “they did not add” It was a one-time spiritual experience associated with their installation. Now some writers say this indicates that God’s bestowal of the Holy Spirit was temporary. To be sure the Holy Spirit was not given as a permanent gift to men in the OT, but this does not necessarily mean these men did not have spiritual power from the Spirit's presence as they assisted Moses. All the text says is that they did not prophesy again. Related Resource: Holy Spirit in the OT - Craig Blomberg (top 1/3 of the article is Spirit in OT, remainder is Spirit in the NT). George Bush Notes, Critical and Practical, on the Book of Numbers And the Lord came down in a cloud. Or, perhaps better, “in the cloud.” The manifestation in this case was no doubt similar to that mentioned Ex. 33:9, “And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and (the Lord) talked with Moses,” where see my Note. Comp. also Ps. 99:7, “He spake to them in the cloudy pillar.” When the spirit rested upon them, they prophesied. Heb. yithnabbe-u, were made or impelled to prophesy, the Hithpael, or reflexive conjugation having here the same signification as the Niphal or passive, except that in the Hithpael the idea is more distinctly of an impulsive power within the subject, and the Niphal of one without. It is therefore peculiarly applicable to that state of possession, or spiritual excitation, which prompts extraordinary utterances. Prophesying, in this sense, was one of the special gifts or operations of the Lord’s Spirit in its illapse upon the minds of men. The usual word for prophet in the original Hebrew is nâbi, which is really of a passive import, implying one who speaks from a divine impulse, and utters things entirely beyond the scope of his own unassisted ability. He is not so much a speaker as one spoken through. Thus it is said, Joel 2:29, “Upon the handmaids in those days I will pour out my Spirit,” that is, Acts 2:18, “I will pour out my Spirit, and they shall prophesy.” So Acts 19:6, “And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied.” In like manner, when Saul was anointed king, it was said to him, 1 Sam. 10:6, “The Spirit of the Lord will come upon thee, and thou shalt prophesy, and shalt be turned into another man.” Accordingly it is added, v. 10, “And the Spirit of God came upon him, and he prophesied.” The term evidently is not restricted to the sense of foretelling future events, but implies also any kind of utterance prompted by a divine influence, and especially the unfolding the meaning of the sacred Word. Thus Paul, 1 Cor. 14:3, “He that prophesieth speaketh unto men to edification, and exhortation, and comfort.” Analogous to the elders here appointed were the “helps and governments,” spoken of by Paul (1 Cor. 12:28) as established in the early Christian church. And did not cease. Heb. lo yâsâphu, did not add, that is, did not continue to prophesy in that manner after that day. In like manner it is said, Deut. 5:22, that God pronounced the ten commandments, and “added no more” (Heb. lo yâsŏph), by which is to be understood, that he spake no more to the people in that peculiar manner. So also it is said of Saul, 1 Sam. 10:13, “And when he had made an end of prophesying, he came,” etc. The gift indicated was probably designed to be of merely temporary duration. Gr. “And they added no more.” And Sol. Jarchi, a noted Jewish commentator says, “They did not add;” i. e. they “prophesied not save that day only.” This would be sufficient to afford an attestation that they were moved by a divine impulse, and this testimony it was important the people should have. With this coincides the comment of Theodoret, “The seventy did not prophesy beyond this day, because God promoted them not to prophesy, but to govern, which St. Paul also reckons among other gifts bestowed upon Christians,” 1 Cor. 12:26. It is, however, to be remarked, that this rendering is not uniform. The Chald, exhibits a sense directly opposite,—“And they ceased not,” and this is the sense adopted by our translators, unless indeed we suppose with Patrick that the true idea which they attached to the phrase is, “They did not cease all that day while they stood round about the tabernacle.” After all, a shade of doubt as to the genuine import of the phrase will still hang over it. Numbers 11:26 But two men had remained in the camp; the name of one was Eldad and the name of the other Medad. And the Spirit rested upon them (now they were among those who had been registered, but had not gone out to the tent), and they prophesied in the camp. NET Numbers 11:26 But two men remained in the camp; one's name was Eldad, and the other's name was Medad. And the spirit rested on them. (Now they were among those in the registration, but had not gone to the tabernacle.) So they prophesied in the camp. NLT Numbers 11:26 Two men, Eldad and Medad, had stayed behind in the camp. They were listed among the elders, but they had not gone out to the Tabernacle. Yet the Spirit rested upon them as well, so they prophesied there in the camp. ESV Numbers 11:26 Now two men remained in the camp, one named Eldad, and the other named Medad, and the Spirit rested on them. They were among those registered, but they had not gone out to the tent, and so they prophesied in the camp. NIV Numbers 11:26 However, two men, whose names were Eldad and Medad, had remained in the camp. They were listed among the elders, but did not go out to the Tent. Yet the Spirit also rested on them, and they prophesied in the camp. had remained in the camp Ex 3:11 4:13,14 1Sa 10:22 20:26 Jer 1:6 36:5 Numbers 11 Resources - Multiple Sermons and Commentaries "UNOFFICIAL PROPHESYING" But two men had remained in the camp; the name of one was Eldad and the name of the other Medad. And the Spirit rested upon them - Why there were not with the other 68 is not stated. One writer suggests "To show that the bestowal of the Spirit was an act of God unrelated to Moses’ presence, the LORD placed the Spirit on two men … Eldad and Medad, who had not joined the others at the tabernacle" (BKC) (now they were among those who had been registered, but had not gone out to the tent) - That is they were number 69 and 70. and they prophesied in the camp - The effect of the Spirit was no different on them. George Bush Notes, Critical and Practical, on the Book of Numbers But there remained two (of the) men in the camp. That is, two out of the seventy elders before designated. This, however, does not appear in the wording of the original Hebrew, which has simply, “And there remained two men.” To intimate the true sense our translators have inserted the words “of the” before “men.” The reason of their withholding themselves from the meeting at the Tabernacle is not stated, but whatever it were, the circumstance gave occasion for a manifestation of the Lord’s good pleasure, with which we should not otherwise have been favored. It is not improbable that as Saul, when the appointment was about to be made, withdrew and “hid himself among the stuff,” so the persons here mentioned were kept back by a similar reserve or repugnancy. But the Lord by his Spirit found them out, and the divine influence soon showed its effects upon them. Though among “them that were written,” that is, designated, nominated, for the purpose, yet refusing to come they were seized with the spirit of prophecy and gave vent to it in the midst of the camp. James Hastings - ELDAD AND MEDAD 1. The Israelites had been once more displaying suspicion and ingratitude. Turning with loathing from the manna, they whimpered, like spoilt children, for the fish and flesh they had enjoyed in Egypt, and murmured against God and against Moses. The patience of their leader completely broke down under this new provocation, so that he went so far as to accuse God Himself of being a hard taskmaster, who had laid too much upon him. With infinite forbearance allowance was made for the manner in which Divine counsel was graciously fulfilled: “Cast thy burden upon the Lord, and he shall sustain thee: he shall never suffer the righteous to be moved.” God dealt with His servant as a father at his best will deal with his child who runs to him, hurt and bruised, in a passion of tears. Instead of beginning with an angry rebuke, help and relief are first given, and then in a few calm words the needed counsel is proffered. It was in a spirit of patient love that God appointed seventy-two elders from among the people to help His over-wrought servant and share his heavy burden. 2. Seventy of the men thus appointed came together promptly, and were ranged in a semicircle before the tabernacle. Then, in the sight of all the people, the cloud descended, wrapped them all in impenetrable mist, as a sign that the chosen men were being mysteriously baptized with the Spirit, and when again they emerged they began to prophesy. It was the ancient counterpart of the day of Pentecost, when the disciples met, and the Spirit came upon them as a mighty, rushing wind, and they began to speak with other tongues, as men chosen and inspired by God. ¶ In the 25th verse of the eleventh chapter of Numbers, it is said that “the Lord took of the spirit that was upon Moses, and gave it unto the seventy elders,” Some conclude from this statement that, as a punishment for his intemperate prayer, the wisdom of Moses was thus lessened, while others were enriched at his expense. But wisdom, and all gifts similar to it, are not diminished by distribution. If we impart information, we do not lessen our own store of knowledge. If we give of our love lavishly, yet affection is not lessened by such outpouring. The spread of fire over what is inflammable increases its intensity. Though we light a thousand candles from one which burned alone at first, it still burns brightly as before. So is it with the Spirit of whose fulness we all receive. No Christian man is poorer because his brother is enriched with grace, nor was Moses. “There is that scattereth, and yet increaseth.” 3. Two men, Eldad and Medad, although summoned with their brethren, did not come to the assembly at the tabernacle. For some reason unknown to us, they failed to put in an appearance at the critical time, when others of the elect were receiving the mysterious but efficient grace of the Spirit. Yet, at one and the same moment, they also were inspired while walking together, as they probably were doing, in some far-off part of the camp. To the amazement of the people, and doubtless to their own amazement too, they suddenly began to prophesy. Joshua exhibited some jealousy and suspicion, and would have silenced them, because the blessing had not come through Moses; but the great lawgiver, with characteristic insight and generosity, would not heed the request—“My lord Moses, forbid them.” Calmly, yet decisively, the answer rang out, “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.” Three things are contained in these words (1) By his reply to Joshua, Moses showed his true greatness of soul. He loves his people better than himself. The cause he has really at heart is the cause of Israel, not his own honour and dignity. In the “kingdom of priests” the more kings the better. What Moses was—a man filled with God’s Holy Spirit—that he desired all his people might be. The less he was separated from them by greater wisdom and goodness, the better he was pleased. The man of little mind works for his own advancement: he helps forward a cause, but it is partly that he may be known to have helped it, that he may become famous. He is envious of rivals, and wants to put a distance between himself and others. Not so Moses. He wants to draw up others to his own level. He would prefer to be one of many, rather than one above many. He is indifferent to his own renown, and anxious only for the well-being of his own people. He is willing to efface himself in his work. Hence his words contain a lesson to us all—a lesson to think of others more than of ourselves, to sink self in a common work, to strive for the success of the work rather than for personal fame. ¶ Dr. McLaren frequently referred to John the Baptist’s answer to the question “Who art thou?” “l am a voice,” as being the model for all time. Most truly he took to himself the advice he gave: “We must efface ourselves if we would proclaim Christ.” ¶ The most touching thing that has ever befallen me is the conduct of the Cambridge man who hoped to have been made Professor, when I was taken. He had for five years been preparing himself for it, and had written a book for the purpose. He is a simple student whose one aim in life it was, and who has no other prospect. All this I did not know at the time; but he wrote to me immediately on my appointment, and I asked him to come and see me. He took to me, and has now formed a strong friendship for me. So far from bearing me a grudge, he says that my coming to Cambridge will be a greater boon to him than the Professorship. Where else are people so good and so unselfish? Still more wonderful, his wife agrees with him, and we are all fast friends. (2) The man who is jealous of any infringement of his office when uncertified allies come into the field is convicted at once of I thinking more of the distinction which office confers than of the work for the promotion of whose interests all office is constituted. Office is just the little circle of space made round a man, so that he may have elbow-room for the exercise of his gift. Office presupposes a gift, and a gift presupposes a work for the furtherance of which it has been bestowed. In God’s plan, office exists for the sake of the gift, and the gift exists for the sake of the work; so that office is the least important thing of the three. The living organism always comes before the mere shell it inhabits. It is not the office that precedes and begets the gift, but the gift that creates the office; and both alike exist for the far-reaching ends that wait to be achieved. To discover, encourage, and attest a gift where it exists comes within the legitimate authority of the Church and its leaders; and perhaps in nine cases out of ten that is done. But in the tenth case the Church withholds its warranty and approval where the genuine gift exists, and in the next tenth case it certifies where there is no gift at all, and then claims that the mere empty shell of office must be respected for its own sake. ¶ A sixth hindrance is what I may call officialism, that is, a dependence for our work not on our subjective fitness, but upon official powers. It is certain that, as the objective is over-valued, the subjective is under-valued. It is curious that in the Anglican body, High Churchmen are dry, and Low Churchmen exalt their own persons. In the Catholic Church all priests are High Churchmen. And there is a danger of official assumption. But for this we should not have had the hatred and contempt of sacerdotalism. I am sorry to say that even good priests sometimes swagger; they think to magnify their office, but they be little themselves. This has been the cause of endless troubles in hospitals and workhouses. Unfortunately even good priests are not always refined, and they resent any hindrances in the way of their sacred office with want of self-control, which gains nothing, and often loses everything. The main contention is lost in a personal dispute. I have often said that our priests are always booted and spurred like cavalry officers in time of war. But they will not fight worse for being chivalrous and courteous. (3) But the words are also notable in themselves, especially the second half of them: “Would that the Lord would put his spirit upon them.” In the gift of this Spirit Moses perceives the highest well-being. When may we say that a man has received the Spirit of God? When he seems to us in all humility, and at however infinite a distance, to be like God; that is, when he is good and loving and wise. They who have the Divine Spirit are according to the highest Biblical teaching righteous and faithful, pious and understanding. Therefore the prayer of Moses may be the prayer for us all: “Would that the Lord would put his spirit upon them.” Numbers 11:27 So a young man ran and told Moses and said, "Eldad and Medad are prophesying in the camp." NET Numbers 11:27 And a young man ran and told Moses, "Eldad and Medad are prophesying in the camp!" NLT Numbers 11:27 A young man ran and reported to Moses, "Eldad and Medad are prophesying in the camp!" ESV Numbers 11:27 And a young man ran and told Moses, "Eldad and Medad are prophesying in the camp." NIV Numbers 11:27 A young man ran and told Moses, "Eldad and Medad are prophesying in the camp." Numbers 11 Resources - Multiple Sermons and Commentaries So a young man ran and told Moses and said, "Eldad and Medad are prophesying in the camp - So they too manifested evidence of the power of the Holy Spirit. And notice they were not disciplined for not being with the 68, so they clearly were not out of the Lord's will. Exactly why they were separate is not clear. Numbers 11:27-29 Dr. Woodrow Kroll -- Zealous for What? How easy it is to misplace our zeal. Around 1420 A.D., "golfe" or "the Gouf" became so popular that King James II of Scotland feared the pastime placed the country at risk in its ongoing war with England. He reasoned that his men were spending too much time chasing the "golfe" ball and too little time practicing archery. Consequently the king persuaded his government to pass an act of parliament banning "golfe." Obviously, his zeal was misplaced, not to mention ineffective. Joshua also had a misplaced zeal. As the assistant to Moses, he considered it his responsibility to make sure his master's power and influence were not threatened. Since part of Moses' authority stemmed from the fact that God spoke through him, the thought of others prophesying or speaking for the Lord disturbed Joshua. In his enthusiasm to protect his master's position, he was ready to hinder the proclamation of God's Word. Over the centuries, God has used many instruments to proclaim His Word. Sometimes these instruments possessed questionable motives. The apostle Paul noted that some "preach Christ from selfish ambition, not sincerely" (Phil. 1:16). His conclusion? "What then? Only that in every way, whether in pretense or in truth, Christ is preached; and in this I rejoice, yes, and will rejoice" (v. 18). Our zeal must primarily focus on the message, not the messenger. If the Word of God is being faithfully proclaimed, let's rejoice. God sometimes chooses the least likely to speak for Him. If someone is not a true spokesman for Him, God will take care of that. We need not worry. Be zealous for the message; God will judge the messenger. Numbers 11:28 Then Joshua the son of Nun, the attendant of Moses from his youth, said, "Moses, my lord, restrain them." NET Numbers 11:28 Joshua son of Nun, the servant of Moses, one of his choice young men, said, "My lord Moses, stop them!" NLT Numbers 11:28 Joshua son of Nun, who had been Moses' assistant since his youth, protested, "Moses, my master, make them stop!" ESV Numbers 11:28 And Joshua the son of Nun, the assistant of Moses from his youth, said, "My lord Moses, stop them." NIV Numbers 11:28 Joshua son of Nun, who had been Moses' aide since youth, spoke up and said, "Moses, my lord, stop them!" Joshua: Ex 17:9 My lord: Mk 9:38,39 Lu 9:49,50 Joh 3:26 Numbers 11 Resources - Multiple Sermons and Commentaries JOSHUA THE SERVANT OF MOSES Then Joshua the son of Nun, the attendant of Moses from his youth, said, "Moses, my lord, restrain them - Joshua's request reminds us of Jesus' disciples in Mark 9 John said to Him, “Teacher, we saw someone casting out demons in Your name, and we tried to prevent him because he was not following us.” 39 But Jesus said, “Do not hinder him, for there is no one who will perform a miracle in My name, and be able soon afterward to speak evil of Me. 40 “For he who is not against us is for us. 41 “For whoever gives you a cup of water to drink because of your name as followers of Christ, truly I say to you, he will not lose his reward. (Mark 9:38-41+) NET Note - The effort of Joshua is to protect Moses' prerogative as leader by stopping these men in the camp from prophesying. Joshua did not understand the significance in the LORD's plan to let other share the burden of leadership. LASB - The disciples wanted Jesus to forbid others to drive out demons because they were not part of the disciples' group. But this type of narrow attitude was condemned by both Moses and Jesus. Beware of putting limits on God-he can work through whomever he chooses.
Números 11
Spurgeon - He gave them their request - Prayer may be answered in anger and denied in love. That God gives a man his desire is no proof that he is the object of divine favour, everything depends upon what that desire is. But sent leanness into their soul. Ah, that "but!" It embittered all. The meat was poison to them when it came without a blessing; whatever it might do in fattening the body, it was poor stuff when it made the soul lean. If we must know scantiness, may God grant it may not be scantiness of soul: yet this is a common attendant upon worldly prosperity. When wealth grows with many a man his worldly estate is fatter, but his soul's state is leaner. To gain silver and lose gold is a poor increase; but to win for the body and lose for the soul is far worse. How earnestly might Israel have unprayed her prayers had she known what would come with their answer! The prayers of lust will have to be wept over. We fret and fume till we have our desire, and then we have to fret still note because the attainment of it ends in bitter disappointment. GOD SENT A SEVERE PLAGUE! While the meat was still between their teeth, before it was chewed - This was not "food poisoning" because they did not even have time to swallow. This was a supernatural manifestation of the anger of Jehovah! THOUGHT - Don't miss the principle clearly taught here -- many times when God judges people or a nation, He allows them to have their own way, allowing them to "satisfy" the lusts of their flesh. We see this is Romans 1 (see Ro 1:24, 26, 28) where three times God gave them over to their sinful desires! I personally fear for America, that God may be on the verge of allowing Romans 1 to take effect in our society which is becoming increasingly anti-God. You might take a few moments to read Ro 1:16-32 and pay special attention to Romans 1:28, the third divine "giving over." What do the people do in that passage? What is God's response? What is a depraved mind? Read the description of a depraved mind in Ro 1:28b, and Ro 1:29-32 and ask God to give you a continuing strong desire to pray for a Spirit wrought, Word centered, God glorifying, Christ exalting revival to America while there is still time. In Jesus' Name. Amen. the anger of the LORD was kindled against the people - This is the third time the anger of the LORD is kindled against His chosen people (see Nu 11:1+, Nu 11:10+). He show no partiality when it comes to sin. Someone must pay and pay they did with a severe plague! and the LORD struck the people with a very severe plague - Literally "a stroke." In fulfillment of His Words in Nu 11:20. John Currid - In an ironic sense, this ‘plague’ is to remind Israel of Egypt. A cognate of this word is used specifically of the ten plagues in Egypt (Exod. 3:20; 9:15; 1 Sam. 4:8). The Israelites are craving Egypt (Nu 11:4–6), and so God is giving it to them! (Numbers Evangelical Press Study Commentary) Brian Bell - God’s mercy to Moses, was tempered with judgment when it came to the complainers. You want meat...I’ll give you meat! Wind-borne quail blew in from the sea. A 36 hour quail bash! While the meat was still in their teeth - i.e. Before it was chewed.1. A plague hit the people who rejected Yahweh. Here a principle emerges which is of perpetual application & importance! There are times when God grants an unwarranted request, in order that men may learn through experience the folly of their desires. We as parents have done the same to teach our children an important lesson. We may get what we wanted, but it doesn’t satisfy. (Numbers 11) Henry
Números 11
Spurgeon - He caused an east wind to blow in the heaven. He is Lord Paramount, above the prince of the power of the air: storms arise and tempests blow at his command. Winds sleep till God arouses them, and then, like Samuel, each one answers, "Here am I, for thou didst call me." And by his power he brought in the south wind. Either these winds followed each other, and so blew the birds in the desired direction, or else they combined to form a south east wind; in either case they fulfilled the design of the Lord, and illustrated his supreme and universal power. If one wind will not serve, another shall; and if need be, they shall both blow at once. We speak of fickle winds, but their obedience to their Lord is such that they deserve a better word. If we ourselves were half as obedient as the winds, we should be far superior to what we are now. He rained flesh also upon them as dust. First he rained bread and then flesh, when he might have rained fire and brimstone. The words indicate the speed, and the abundance of the descending quails. And feathered fowls like as the sand of the sea; there was no counting them. By a remarkable providence, if not by miracle, enormous numbers of migratory birds were caused to alight around the tents of the tribes. It was, however, a doubtful blessing, as easily acquired and super abounding riches generally are. The Lord save us from meat which is seasoned with divine wrath. So they did eat, and were well filled. They greedily devoured the birds, even to repletion. The Lord shewed them that he could "provide flesh for his people, "even enough and to spare. He also shewed them that when lust wins its desire it is disappointed, and by the way of satiety arrive at distaste. First the food satiates, then it nauseates. For he gave them their own desire. They were filled with their own ways. The flesh meat was unhealthy for them, but as they cried for it they had it, and a curse with it. O my God, deny me my most urgent prayers sooner than answer them in displeasure. Better hunger and thirst after righteousness than to be well filled with sin's dainties. And he let it fall in the midst of their camp. They had no journey to make; they had clamoured for flesh, and it almost flew into their mouths, round about their habitations. This made them glad for the moment, but they knew not that mercies can be sent in anger, else they had trembled at sight of the good things which they had lusted after. They were not estranged from their lust. Lust grows upon that which it feeds on. If sick of too much flesh, yet men grow not weary of lust, they change the object, and go on lusting still. When one sin is proved to be a bitterness, men do not desist, but pursue another iniquity. If, like Jehu, they turn from Baal, they fall to worshipping the calves of Bethel. But while their meat was yet in their mouths, before they could digest their coveted meat, it turned to their destruction. The wrath of God came upon them before they could swallow their first meal of flesh. Short was the pleasure, sudden was the doom. The festival ended in a funeral. And slew the fattest of them, and smote down the chosen men of Israel. Perhaps these were the ringleaders in the lusting; they are first in the punishment. God's justice has no respect of persons, the strong and the valiant fall as well as the weak and the mean. What they ate on earth they digested in hell, as many have done since. How soon they died, though they felt not the edge of the sword! How terrible was the havoc, though not amid the din of battle! My soul, see here the danger of gratified passions; they are the janitors of hell. When the Lord's people hunger God loves them; Lazarus is his beloved, though he pines upon crumbs; but when he fattens the wicked he abhors them; Dives is hated of heaven when he fares sumptuously every day. We must never dare to judge men's happiness by their tables, the heart is the place to look at. The poorest starveling believer is more to be envied than the most full fleshed of the favourites of the world. Better be God's dog than the devil's darling. GRAVES OF ONES WHO CRAVED So the name of that place was called Kibroth-hattaavah - "Graves of craving" ("Graves of Lust!") THOUGHT - How many men and women have been buried in the "graves of lust?" Sadly this is rhetorical question, because the answer is FAR TOO MANY! because - Explains both the Hebrew name and the reason for the name. there they buried the people who had been greedy - Paul gives an excellent "commentary" stating "Now these things happened as examples for us, so that we would not crave evil things as they also craved." (1 Cor.10:6) The minds of the Israelites were governed by their bellies. They were "set on the flesh" as Paul would later write in Romans. For the mind set on the flesh is death, but the mind set on the Spirit is life and peace. -- Romans 8:6+ This passage reminds me of Paul's words in Philippians 3 For many walk, of whom I often told you, and now tell you even weeping, that they are enemies of the cross of Christ, 19whose end is destruction, whose god is their appetite, and whose glory is in their shame, who set their minds on earthly things. (Php 3:18-19+) Henry