Números 11
Warren Wiersbe · Citado em PreceptAustin
Números 11
Wiersbe on rabble - Why they left Egypt isn’t explained. Some of them may have been afraid that more judgments were coming and the safest course was to go with the Jews (9:20). Some servants and slaves may have seen in Israel’s departure an opportunity to get out of Egypt while people were busy burying their dead. Others may have had good intentions, but because they had no faith in the Lord, their hearts were never changed (Heb. 4:1–2). Whatever their origin, the “mixed multitude” caused Moses and the people of Israel a great deal of trouble, and a similar group is creating problems for God’s servants and people today. In the Parable of the Tares (Matt. 13:24–30, 36–43), Jesus taught that wherever the Lord “plants” His true children, the devil comes along and plants counterfeits. Satan is an imitator and an infiltrator (Jude 4; 2 Peter 2:1–2), which explains why Paul warned the church about “false brethren” (Gal. 2:4; 2 Cor. 11:26), false ministers (v. 13ff), and a false gospel (Gal. 1:6–9). Over these many years of ministry, I’ve learned that it isn’t enemies outside the local church who do the damage but counterfeiters who get inside the church fellowship (Acts 20:28–30; 3 John 9–11). These intruders might march with the church crowd and act like they are God’s people, but they don’t have an appetite for spiritual things; and eventually their true allegiance is revealed (1 John 2:18–19). (Be Counted) NET Noteon rabble - The mixed multitude (or “rabble,” so NASB, NIV, NRSV; NLT “foreign rabble”) is the translation of an unusual word, הֲָאסַפְסֻף (ha’safsuf). It occurs in the Hebrew Bible only here. It may mean “a gathering of people” from the verb אָסַף (’asaf), yielding the idea of a mixed multitude (in line with Exod 12:38). But the root is different, and so no clear connection can be established. Many commentators therefore think the word is stronger, showing contempt through a word that would be equivalent to “riff-raff.” "Here it is asaphsooph, the collected or gathered people, the force of which can only be conveyed by such strictly analogous terms as riff-raff, or ruff-scuff. The doubling of word-forms in the Heb., as in other Eastern languages, intensifies the meaning, and makes them equivalent to superlatives. Thus adam signifies red, but in Lev. 13:19 adamdameth signifies exceeding red. So here asaphsooph implies a very large collection of what Bochart calls “populi colluvies undecunque collecta,” the dregs or scum of the people from every quarter.One of the older English versions (Rogers’) renders the clause, “And the rascal people that was among them fell a lusting.” The word denotes a mongrel horde of retainers or hangers-on, who from various motives had followed the sojourning host from Egypt, and who, having little knowledge of God or interest in his promises, were the first to feel the difficulties and privations of the way, and thence to fret and murmur." (Bush) Complaining is a communicable disease! - the Israelites joined in. -- Brian Bell (Numbers 11) George MacDonald, “The slaves of sin rarely grumble at that slavery; it is slavery to God they grumble at.” Matthew
Números 11
Wiersbe - Moses had been singing triumphantly about the Lord (10:35–36), but now he is lamenting bitterly the work God called him to do. Few things discourage God’s servants more than people criticizing them unjustly and complaining about the blessings the Lord has given. This is the first of two occasions when the attitude of the people caused Moses to sin (see 20:1–13). Knowing as we do how ungrateful and hardhearted the people of Israel were, we wonder that Moses wasn’t discouraged more often! And why have I not found favor (chen/hen; Lxx = charis = grace) in Your sight, that You have laid the burden of all this people on me - NLT renders it as a strong statement, saying “Have mercy on me!” He is implying that the LORD had not shown him grace in regard to the grumbling Israelites. This sounds a bit like what I call a "pity party." It is as if Moses feels that he is being mistreated or punished by God. This is the effect of the complaining by the people. Beware of the effect of ingratitude towards others because it can have devastating effects on them. (NIRV) on You have laid the burden of all this people on me has “Why have you loaded me down with the troubles of all these people?” Bush takes this as allusion toward his initial hesitation at his calling in Exodus - Why heardest thou not my prayer of deprecation when I so earnestly besought thee to excuse me from being placed at the head of this people? Ex. 3:11, 4:10. UBSH-Numbers adds - Moses had not wanted the leadership of the Israelites (Ex 4:10, 13) and never ceased to see it as a burden, especially at times like this when the people themselves made life difficult for him. THOUGHT - "Do you leave people elevated or devastated after you leave their presence? Do you lift them up or tear them down? Do you build up others or blow them up with your tongue? THINK, before you shoot your mouth off! Get all the facts before you say anything. How many times have we made fools of ourselves because we spoke or formed opinions of people without having all the facts." (Mattoon) Bell - Why have You afflicted Your servant? (same question Naomi ask in Ru 1:21+). - Be honest, we’ve all asked this! Our heavenly Father sends us frequent troubles to try our faith. If our faith is worth anything, it will stand the test. Gold paint is afraid of the fire, but gold is not! Costume jewelry dreads the diamond wheel, but a true jewel fears no test. We’d never know the music of the harp if the strings were left untouched; Nor enjoy the juice of the grape, if it were not trodden in the winepress; Nor discover the sweet perfume of cinnamon if it were not pressed & beaten Nor feel the warmth of the fire if the coals were not utterly consumed. [Spurgeon] "Though He slay me, yet I will trust Him!" (Job 13:15) (Numbers 11) FSB - Moses sees their complaint as a punishment from Yahweh. In Ex 5:22, he asks Yahweh the same question but with reference to the treatment of the people. Moses is upset about how he is being treated, and the impossibility of satisfying those who complain NIVSB calls Nu 11:11-15 "A prayer of distress and complaint, filled with urgency, irony and passion." NET - What Moses is claiming is that because he has been given this burden God did not show him favor. Burden (04853)(massa' from nasa' = lift up to carry or to bear) means that which is carried and thus a burden or load, focusing on the effort needed to transport something. Used also in Numbers 11:17. LASB - The Israelites complained, and then Moses complained. But God responded positively to Moses and negatively to the rest of the people. Why? The people complained to one another, and nothing was accomplished. Moses took his complaint to God, who could solve any problem. Many of us are good at complaining to each other. We need to learn to take our problems to the One who can do something about them. George Bush Notes, Critical and Practical, on the Book of Numbers Wherefore hast thou afflicted thy servant? That is, wherefore hast thou suffered thy servant to be afflicted?—recognizing a providential permission, which is the only way that the Lord ever afflicts any. He is often said in Scripture to do what he does not prevent being done, what he wisely allows. Still, 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. Comp. Jer. 18:8, Is. 45:7, Amos 3:6. Wherefore have I not found favor in thy sight, etc. Why heardest thou not my prayer of deprecation when I so earnestly besought thee to excuse me from being placed at the head of this people? Ex. 3:11, 4:10. October 7 — Morning Troubles! Trials! Afflictions! (by Spurgeon) "Why have You afflicted Your servant?" Numbers 11:11 Our heavenly Father sends us frequent troubles—to test our faith. If our faith is worth anything, it will stand the test. Gilding is afraid of fire—but gold is not. The plastic gem dreads to be touched by the diamond—but the true jewel fears no test. It is a false faith—which can only trust God when friends are true, the body full of health, and the business profitable. That alone is true faith—which clings to the Lord when friends are gone, when the body is sick, when spirits are depressed, and the light of our Father's countenance is hidden. A faith which can say, in the direst trouble, "Though He slays me—yet will I trust in Him," is heaven-born faith. The Lord afflicts His servants—to glorify Himself, for He is greatly glorified in the graces of His people, which are His own handiwork. "We rejoice in our afflictions, because we know that affliction produces endurance, endurance produces proven character, and proven character produces hope!" The Lord is honored by these growing virtues. We would never know the music of the harp—if the strings were left untouched. We would never enjoy the juice of the grape—if it were not trodden in the winepress. We would never discover the sweet perfume of cinnamon—if it were not pressed and beaten. We would never feel the warmth of fire—if the coals were not utterly consumed. The wisdom and power of the great Workman are revealed by the trials through which His vessels of mercy are permitted to pass. Present afflictions tend also to heighten future joy. There must be dark shadows in the picture—to bring out the beauty of the lights. Could we be so supremely blessed in heaven—if we had not known the curse of sin and the sorrow of earth? Will not peace be sweeter—after conflict? Will not rest be more welcome—after toil? Will not the bliss of the glorified—be enhanced the recollection of past sufferings? There are many other comfortable answers to the question with which we opened our brief meditation, let us muse upon it all day long. Numbers 11:12 "Was it I who conceived all this people? Was it I who brought them forth, that You should say to me, 'Carry them in your bosom as a nurse carries a nursing infant, to the land which You swore to their fathers'? NET Numbers 11:12 Did I conceive this entire people? Did I give birth to them, that you should say to me, 'Carry them in your arms, as a foster father bears a nursing child,' to the land which you swore to their fathers? NLT Numbers 11:12 Did I give birth to them? Did I bring them into the world? Why did you tell me to carry them in my arms like a mother carries a nursing baby? How can I carry them to the land you swore to give their ancestors? ESV Numbers 11:12 Did I conceive all this people? Did I give them birth, that you should say to me, 'Carry them in your bosom, as a nurse carries a nursing child,' to the land that you swore to give their fathers? NIV Numbers 11:12 Did I conceive all these people? Did I give them birth? Why do you tell me to carry them in my arms, as a nurse carries an infant, to the land you promised on oath to their forefathers? KJV Numbers 11:12 Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers? Carry them: Isa 40:11 Eze 34:23 Joh 10:11 as a nursing: Isa 49:15,23 Ga 4:19 1Th 2:7 the land: Ge 13:15 22:16,17 26:3 50:24 Ex 13:5 Numbers 11 Resources - Multiple Sermons and Commentaries THEY ARE YOUR PEOPLE LORD Was it I who conceived all this people? Was it I who brought them forth - Both these rhetorical questions allude to Israel being birthed as a nation. The implication is "These are not my children, but Yours. Why should I be responsible for supplying all their wants and putting up with their grumbling?" GNT renders it “I didn’t create them or bring them to birth!” Note repetition of was it I? - "A rendering that reflects this emphasis is “Did I myself conceive all these people or did I myself bring them to birth?” (similarly Buber). Of course, Moses didn’t, and he blames the LORD for placing the whole burden upon him. It was the relation between the LORD and the people of Israel that was like the relation between mother and child " (UBSH). NLT = "Did I give birth to them? Did I bring them into the world? " Moses is disputing with the LORD about who is responsible. He is saying in essence he is not the parent, that "these are your children, not mine." That You should say to me, 'Carry them in your bosom - This is a picture of carefully, tenderly, lovingly bringing them to the Promised Land. "Moses compares the Israelites to a nursing baby and himself to a wetnurse." (FSB) As a nurse carries a nursing infant - Also a picture of tender care and attention to the needs of the infant, in this case of course referring to Israel. Moses' description reminds us of Paul's tender words to the saints at Thessalonica... 1 Thessalonians 2:7; 11 But we proved to be gentle among you, as a nursing mother tenderly cares for her own children.11 just as you know how we were exhorting and encouraging and imploring each one of you as a father would his own children, to the land which You swore to their fathers - The Promised Land of Canaan. Notice how Moses distances himself from the people by saying “their ancestors” instead of “our ancestors.” Fathers would be Abraham, Isaac and Jacob who all received the covenant promise of land. NET Note- The questions Moses asks are rhetorical (ED: THAT MAY BE SO, BUT HE IS STILL FILLED WITH EMOTION AND CONFUSION AND FRUSTRATION). He is actually affirming that they are not his people, that he did not produce them, but now is to support them. His point is that God produced this nation, but has put the burden of caring for their needs on him. George Bush Notes, Critical and Practical, on the Book of Numbers Have I conceived all this people? Chald. “Am I the father of all this people? Are they my sons?” Are they my children, that I should be charged with the responsibility of supplying all their wants? Have I begotten them? Or, Heb. “Have I brought them forth?” Both terms are perhaps more intrinsically appropriate to the mother, although in spiritual generation the distinctive functions of father and mother seem not to be always very clearly marked. Thus Paul says, 1 Cor. 4:15, “Ye have not many fathers; for in Christ Jesus have I begotten you through the Gospel.” But in Gal. 4:19, he says, “My little children, of whom I travail in birth again, until Christ be formed in you.” The wording, however, of the entire verse seems intended to describe the office of a nursing-father. Carry them in thy bosom. That is, carefully, tenderly, lovingly. This Moses might be said to do in an inferior sense, but how infinitely far does he come short therein of Him of whom it is said, Is. 40:11, “He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young.” As a nursing father beareth the sucking child. Strikingly indicative of the mildness, gentleness, and love which should characterize rulers, and especially rulers in the church. Is. 49:23, “And kings shall be thy nursing fathers, and queens thy nursing mothers.” So also the apostle, 1 Thes. 2:7, 11, “We were gentle among you, even as a nurse cherisheth her children: we exhorted, and comforted, and charged every one of you, as a father doth his children.” Accordingly, Ainsworth cites from Maimonides the following rule relative to the deportment of the governors of the church:—“It is not lawful for a man to govern with stateliness over the congregation, and with haughtiness of spirit, but with meekness and fear. And every pastor that bringeth more terror upon the congregation than is for the name of God, he shall be punished, and shall not see himself to have a wise son. It is not lawful for him to govern with contemptuous carriage, although they be the common people of the land; neither may he tread upon the heads of the holy people; (for) although they be unlearned and base, they are the sons of Abraham, Isaac, and Jacob, and (are) the armies of the Lord, who brought them out of the land of Egypt by great might and by strong hand; but he must bear the toil of the congregation and their burden, as Moses, our master, of whom it is said, ‘As a nursing father beareth the sucking child.’ ” The Targum of Jon. for “nursing father” has “pedagogue,” the term used by Paul in speaking of the Law; Gal. 3:24, “The law was our school-master to bring us to Christ.” Numbers 11:13 "Where am I to get meat to give to all this people? For they weep before me, saying, 'Give us meat that we may eat!' NET Numbers 11:13 From where shall I get meat to give to this entire people, for they cry to me, 'Give us meat, that we may eat!' NLT Numbers 11:13 Where am I supposed to get meat for all these people? They keep whining to me, saying, 'Give us meat to eat!' ESV Numbers 11:13 Where am I to get meat to give to all this people? For they weep before me and say, 'Give us meat, that we may eat.' NIV Numbers 11:13 Where can I get meat for all these people? They keep wailing to me, 'Give us meat to eat!' KJV Numbers 11:13 Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh, that we may eat. Mt 15:33 Mk 8:4 9:23 Numbers 11 Resources - Multiple Sermons and Commentaries THEY WANT A BAR-B-QUE WHERE'S THE MEAT? Where am I to get meat to give to all this people? - What does this question show us about Moses' mindset? At this point he seems to have developed spiritual amnesia and lost sight of the awesome power of God which had already wrought many great miracles. When we feel afflicted by variegated circumstances, we often tend to forget what God has done for us in the past. Moses' words were echoed some fourteen hundred years later by the disciples of Jesus when they were confronted with 4000 hungry people who had no food to eat. Faced with these overwhelming odds they (like Moses) asked "Where will anyone be able to find enough bread here in this desolate place to satisfy these people?” (Mark 8:4+) For they weep before me, saying, 'Give us meat that we may eat - They are not asking but commanding (Lxx = didomi in aorist imperative = "Do it now!" is the idea) Moses to give them meat! No wonder he feels overwhelmed! They are demanding meat and God is angry. The message is be careful what you pray for!
Números 11
Wiersbe - It’s sad to see a great man of God ask God to take his life because he feels that his divine calling is a heavy burden by which God has afflicted him and made him wretched. Moses lost his perspective and got his eyes off the Lord and on himself, something that’s easy to do in the difficult experiences of life. His “I am not able” (11:14) reminds us of when God called Moses and assured him of His help (Ex. 3:11–12). But at least Moses took his burden to the Lord and accepted God’s counsel (1 Peter 5:7). (Be Counted) Gilbrant - Our prayers are not always answered, for which we may be thankful. Elijah also thought that death was the only way out (1 Ki. 19:4). It wasn’t. In the words of Annie J. Flint’s hymn (see below), “After we have exhausted our store of endurance, he giveth and giveth and giveth again.” But God gave Moses help for the further task. (CBL) THOUGHT- Beloved do you feel like Moses as you read these notes, feeling as if you "have exhausted (your) store of endurance"? Then, you might take a moment and sing this great old hymn taking care to truly ponder the wonderful words of promise.... HE GIVETH MORE GRACE He giveth more grace when the burdens grow greater, He sendeth more strength when the labors increase; To added affliction He addeth His mercy, To multiplied trials, His multiplied peace. When we have exhausted our store of endurance, When our strength has failed ere the day is half done, When we reach the end of our hoarded resources, Our Father's full giving is only begun. His love has no limit, His grace has no measure; His power no boundary known unto men; For out of His infinite riches in Jesus He giveth and giveth and giveth again. And do not let me see my wretchedness - NET = "then do not let me see my trouble." “my own ruin” (NIV). Bush - "Heb. “Let me not see my evil.” That is, let me not live to become a miserable creature. To “see good” is to enjoy it; to “see evil” is to suffer it. So also to “see death” is to die, Ps. 50:23, 89:49, 91:16, Luke 2:26. Comp. the speech of Elijah, 1 Kings 14:4. " Guzik on do not let me see my wretchedness - This was a prayer God would not answer. God wanted Moses to see his wretchedness—his inability to fix this problem—apart from the mighty hand of God. When Moses sees his wretchedness—his weakness, then he can be strong in God’s strength. As Paul learned: God’s strength is made perfect in weakness (2 Corinthians 12:9). NET Note - The word “trouble” here probably refers to the stress and difficulty of caring for a complaining group of people." Wiersbe - One of the sad results of carnality among God’s people is discouragement on the part of the leaders (v. 10ff). Now Moses himself complained to God! Notice how often he said “I” and “my” and “me” in his prayer, for his concern was himself and not God’s glory. Moses should have known that the same God who delivered them, led them, and provided for them, would give them flesh in the wilderness; but, as often happens, self-centered praying killed his faith. Finally, Moses was about to give up: “I am not able!” (v. 14). See what his father-in-law said back in Ex. 18:18. Of course, in himself, Moses was not able to lead Israel, but with God leading him, he could do the impossible. Yet Moses was so discouraged that he even asked to be killed! (Wiersbe's Expository Outlines) George Bush Notes, Critical and Practical, on the Book of Numbers And if thou deal thus with me. If thou still leavest me to bear the whole of this burden. It is remarkable that the word “thou” here addressed to the Most High is in the original in the feminine instead of the masculine gender—at instead of attâh. A similar usage occurs Deut. 5:27, where the people, terrified with the divine majesty in the delivery of the Law, said unto Moses, “Speak thou (Heb. at) unto us.” The reason of the peculiarity is mere matter of conjecture. The Rabbins say it was owing to a special trepidation and confusion which interfered with disdinct utterance. Kennicott and others suppose an error in the manuscripts. We must leave it undetermined. Kill me, I pray thee, out of hand. That is, forthwith, immediately. “Out of hand” is an old English phrase, equivalent to “outright.” The original for “kill” is reduplicated, “killing kill me,” in order to express more forcibly the vehemence of the desire. It is as if he should say, I shall take it as the greatest kindness if thou wilt at once remove me from the world—an expression of impatience which cannot be justified even in view of the sorest trials to which he was subjected. Let me not see my wretchedness. Heb. “Let me not see my evil.” That is, let me not live to become a miserable creature. To “see good” is to enjoy it; to “see evil” is to suffer it. So also to “see death” is to die, Ps. 50:23, 89:49, 91:16, Luke 2:26. Comp. the speech of Elijah, 1 Kings 14:4. We feel for the vexations of Moses, but we recognize at the same time his infirmity in asking for release from his troubles in such a disorderly way. His language is probably equivalent to that used in Ex. 32:32, “Blot me out of the book which thou hast written,” but is susceptible of a more favorable construction than is often put upon it; q. d. “Lord, if thy decree against this people may not be reversed; if justice demand their utter extermination; let my eyes be first closed in peace. Subject me not to the severe mortification of surviving all my nation, and of enduring the insults and scorn of our enemies. In mercy take me first out of the world, where I should only lead a life of sorrow and regret, heavier than death itself.” The opposite meaning which some would elicit from the words may be thus expressed:—“Lord, grant the pardon of this people to the prayers of thy servant, who would rather submit to everlasting misery than fail to obtain his request.” The sentiment implied in this language finds no warrant either in the letter or the spirit of the teachings of the Scriptures. Numbers 11:16 The LORD therefore said to Moses, "Gather for Me seventy men from the elders of Israel, whom you know to be the elders of the people and their officers and bring them to the tent of meeting, and let them take their stand there with you. NET Numbers 11:16 The LORD said to Moses, "Gather to me seventy men of the elders of Israel, whom you know are elders of the people and officials over them, and bring them to the tent of meeting; let them take their position there with you. NLT Numbers 11:16 Then the LORD said to Moses, "Gather before me seventy men who are recognized as elders and leaders of Israel. Bring them to the Tabernacle to stand there with you. ESV Numbers 11:16 Then the LORD said to Moses, "Gather for me seventy men of the elders of Israel, whom you know to be the elders of the people and officers over them, and bring them to the tent of meeting, and let them take their stand there with you. NIV Numbers 11:16 The LORD said to Moses: "Bring me seventy of Israel's elders who are known to you as leaders and officials among the people. Have them come to the Tent of Meeting, that they may stand there with you. KJV Numbers 11:16 And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee. seventy: Ge 46:27 Ex 4:29 24:1,9 Eze 8:11 Lu 10:1,17 officers: De 1:15 16:18 31:28 Numbers 11 Resources - Multiple Sermons and Commentaries TENT OF MEETING Logos.com JEHOVAH COMES TO THE AID OF MOSES The story of the seventy elders begins in Nu 11:16-17 and picks back up again in Nu 11:24-25. Brian Bell - The Lord tended to His weary servant before addressing the ingratitude of the people. How important for all leaders to have the Spirit be upon them to rightly lead His people! (Numbers 11) Keep in mind that Jethro, Moses' father-in-law had encouraged him to assign other leaders to help with the load of judging the people (Ex 18:13-26). Now Yahweh provides spiritual help for Moses. The LORD therefore said to Moses, "Gather for Me seventy men from the elders of Israel, whom you know to be the elders of the people and their officers - These were men that were known elders and known to be leaders among the people and therefore presumably were godly men. The Lxx translates "elders" with the Greek word grammateus which in the NT was on skilled in the Jewish law and hear conveys the sense of them be chief officers much like grammateus is used in Acts 19:35. Bush- We read no rebuke of Moses on this occasion, for although his conduct was faulty, yet the Lord’s forbearance was such that he was willing to pass by his offence as far as any outward manifestation was concerned. Currid on 70 - The number ‘seventy’ is often used of such a group of elders (see Exod. 24:9), and it is a symbolic number that reflects totality and completeness. (Numbers Evangelical Press Study Commentary) And bring them to the tent of meeting, and let them take their stand there with you - Exodus 33:9–11+ describes Moses at the tent to hear from Yahweh. So this was in preparation for an encounter with Yahweh in preparation for service. If we compare Nu 11:26+ this tent of meeting seems to be the tent of meeting that was outside the camp and therefore in this case was not synonymous with the Tabernacle in the center of the camp. NET Note - The LORD provides Spirit-empowered assistance for Moses. Here is another variation on the theme of Moses’ faith. Just as he refused to lead alone and was given Aaron to share the work, so here he protests the burden and will share it with seventy elders. If God’s servant will not trust wholeheartedly, that individual will not be used by God as he or she might have been. Others will share in the power and the work. Probably one could say that it was God’s will for others to share this leadership—but not to receive it through these circumstances. Related Resource: Who were the seventy elders of Israel? | GotQuestions.org George Bush Notes, Critical and Practical, on the Book of Numbers The Appointment of seventy Elders as Assistants to Moses Gather unto me seventy men of the elders of Israel. Chald. “Gather before me.” Targ. Jon. “Gather in my name seventy worthy men.” We read no rebuke of Moses on this occasion, for although his conduct was faulty, yet the Lord’s forbearance was such that he was willing to pass by his offence as far as any outward manifestation was concerned. The inward reproach of his own conscience he might still be left to feel. It is a matter of considerable debate among commentators, whether this body of seventy elders was one of mere occasional creation and temporary duration, or whether it was hence forward perpetual, and the same in fact with the Sanhedrim or great national council of the Jews, of which we read in the New Testament. The Jewish writers generally, and many Christian writers of eminence are of the latter opinion. The former appears, however, the more probable hypothesis, as no mention is made of the existence of such a council in all the Old Testament, and this silence cannot well be accounted for consistently with the actual existence of such a body. Add to this, that the Sanhedrim was a judicial institution having control of matters of justice and cases of appeal. The present appears to have been simply a kind of senate formed to aid Moses in bearing the burdens and responsibilities of the station to which he was elevated, and which we can easily apprehend must have been extremely arduous and onerous. Whom thou knowest to be the elders of the people. That is, men of mature age, of grave and exemplary deportment, of ripened wisdom, who would know how best to use the authority committed to them; men who should be elders in fact as well as in name. It is evident from Ex. 24:1, that there was already existing a class of persons called “elders,” and that out of these a selection was to be made on the present occasion. And officers over them. Heb. soterauv, his officers, the same as the soterim mentioned Ex. 5:6, on which see Note. Targ. Jon. “That had been set over them in Egypt;” as if their sufferings there in behalf of their brethren had entitled them to this distinction. “Among the persons that appear in the Israelitish Diet, besides those already mentioned, we find the soterim, or scribes. They were different from the judges; for Moses had expressly ordained (Deut. 16:18) that in every city there should be appointed, not only judges, but soterim likewise. It is very certain that Moses had not originally instituted these officers, but already found them among the people while in Egypt. For when the Israelites did not deliver the required tale of bricks, the soterim were called to account, and punished, Ex. 5:6–14. Now, as satar in Arabic, signifies to write; and its derivative, mastir, a person whose duty it is to keep accounts, and collect debts, I am almost persuaded that these soterim must have been the officers who kept the genealogical tables of the Israelites, with a faithful record of births, marriages, and deaths; and, as they kept the rolls of families, had, moreover, the duty of apportioning the public burdens and services on the people individually. An office exactly similar, we have not in our governments, because they are not so genealogically regulated; at least we do not institute enumerations of the people by families. But among a people whose notions were completely clannish, and among whom all hereditary succession, and even all posthumous fame, depended on genealogical registers, this must have been an office fully as important as that of a judge. In Egypt, the Levites had not yet been consecrated and set apart from the rest of the tribes; there, of course, the soterim must have been chosen either out of every family, or, perhaps, merely according to the opinion entertained of their fitness for the office. In the time of the kings, however, we find them generally taken from the tribe of Levi, 1 Chron. 23:4, 2 Chron. 19:8–11, 34:13. This was a very rational procedure, as the Levites devoted themselves particularly to study; and among husbandmen and unlearned people, few were likely to be so expert at writing, as to be intrusted with the keeping of registers so important. Add to this, that in later times, the genealogical tables were kept in the temple. We find these soterim mentioned in many other passages besides those quoted above. In Num. 11:16, they are the persons of respectability from among whom the supreme senate of Seventy is chosen. In Deut. 1:15, mention is made of soterim appointed by Moses in the wilderness, although the people had previously had such magistrates in Egypt; most probably he only filled the places of those who were dead. In Deut. 20:5, we see them charged with orders to those of the people that were selected to go to war; which is perfectly suited to my explanation of the nature of their office. In Deut. 29:10, 31:28, Josh. 8:33, 23:2, we find them as representatives of the people in the Diets, or when a covenant with God is entered into. In Josh. 1:10, they appear as the officers who communicated to the people the general’s orders respecting military affairs; and this, again, corresponds to the province of muster-masters. In 2 Chron. 26:11, we have the chief soter, under whose command the whole army stands after the general, if indeed he himself be not so. In 1 Chron. 27:1, the name of the office alone is mentioned.”—Michaelis. Bring them unto the tabernacle of the congregation. Heb. “Take them unto the tabernacle.” That they might there be, as it were, consecrated to the Lord in the most public manner, so that there should be no doubt among the people as to their authority. That they may stand there with thee. Heb. ve-hithyatzebu, and they shall make themselves to stand, they shall present themselves. The Hebrew writers give a peculiar emphasis to the phrase “with thee” in this connection, as if it imported that they were to be men of like wisdom, weight, and estimation with Moses, though in an inferior degree. Numbers 11:17 "Then I will come down and speak with you there, and I will take of the Spirit who is upon you, and will put Him upon them; and they shall bear the burden of the people with you, so that you will not bear it all alone. NET Numbers 11:17 Then I will come down and speak with you there, and I will take part of the spirit that is on you, and will put it on them, and they will bear some of the burden of the people with you, so that you do not bear it all by yourself. NLT Numbers 11:17 I will come down and talk to you there. I will take some of the Spirit that is upon you, and I will put the Spirit upon them also. They will bear the burden of the people along with you, so you will not have to carry it alone. ESV Numbers 11:17 And I will come down and talk with you there. And I will take some of the Spirit that is on you and put it on them, and they shall bear the burden of the people with you, so that you may not bear it yourself alone. NIV Numbers 11:17 I will come down and speak with you there, and I will take of the Spirit that is on you and put the Spirit on them. They will help you carry the burden of the people so that you will not have to carry it alone. KJV Numbers 11:17 And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone. I will come: Nu 11:25 12:5 Ge 11:5 18:21 Ex 19:11,20 Ex 34:5 Joh 3:13 speak with: Nu 12:8 Ge 17:3,22 18:20-22,33 I will take: Nu 27:18 1Sa 10:6 2Ki 2:9,15 Ne 9:20 Isa 44:3 59:20,21 Joe 2:28 Joh 7:39 Ro 8:9 1Co 2:12 12:4-11 1Th 4:8 1Pe 1:22 Jude 1:19 they shall: Ex 18:22 Ac 6:3,4 Numbers 11 Resources - Multiple Sermons and Commentaries Related Passage: Exodus 18:21-22 (JETHRO SPEAKING) ““Furthermore, you (MOSES) shall select out of all the people able men who fear God, men of truth, those who hate dishonest gain; and you shall place these over them as leaders of thousands, of hundreds, of fifties and of tens. Let them judge the people at all times; and let it be that every major dispute they will bring to you, but every minor dispute they themselves will judge. So it will be easier for you, and they will bear the burden with you. SPIRIT EMPOWERED ASSISTANTS Then I will come down and speak with you there (fulfilled in Nu 11:25), and I will take of the Spirit who is upon you, and will put Him upon them - The Spirit is distributed recalling 1 Cor 12:11 that there is "one and the same Spirit works all these things, distributing to each one individually just as He wills." At Pentecost we see the Spirit "distributed" Luke writing "And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them." (Acts 2:3+). THOUGHT- Don't misunderstand. A portion of the Holy Spirit upon Moses was not taken and given to each man for He is One God, one Who is able to manifest His power everywhere (which is a praise the Lord, for that means the same Spirit is in every believer and has access to the full power of the Spirit to live the Christian life, not just part of His power! cf Eph 5:18+). Currid - "That verb (take) in Hebrew can mean ‘to withdraw’, or ‘take from’, and can therefore have the idea of God’s taking some of the spirit from Moses and giving it to the others. But the verb can also bear the sense of ‘to reserve’. That translation would mean that the same type of spirit would be put on the seventy as was placed on Moses. Either interpretation is possible. The spirit that is placed on these men relates to the special and extraordinary operations that come from a divine endowment. It is a gift of the Spirit to be able to rule the people in a godly and righteous manner." (Numbers Evangelical Press Study Commentary) Even as a flame of fire increases as it reaches out and embraces further objects, so the Holy Spirit is not diminished by His extension to others’ lives, but rather is made more effective. -- Irving Jensen Guzik on and they shall bear the burden of the people with you, so that you will not bear it all alone - The elders were there to help Moses carry the spiritual load—to help him care for and minister to the people, and to be a support for him in the ministry. God’s help was going to come to Moses through the support of godly men. This is a customary way for God to meet our needs. NET Note- Moses would be relieved of some of the responsibility when these others were given the grace to understand and to resolve cases. George Bush Notes, Critical and Practical, on the Book of Numbers I will come down. Chald. “I will reveal myself.” Targ. Jon. “I will reveal myself in the glory of my majesty.” From v. 25 it appears that this revelation or descent was in connection with the cloudy pillar, which might have been at the same time lowered somewhat nearer to the surface of the earth. And talk with thee there. It is clear from what follows that the Lord, in the symbol of his presence, came down and communed with Moses, according to his promise, but what he said is not made known. And I will take of the spirit which is upon thee, and will put it upon them. Heb. âtzalti, I will separate, set apart, keep, reserve, of the spirit which is upon thee, etc. That is, he would endow them with the same spirit of government, or with those gifts of wisdom, judgment, counsel, courage, etc., which were bestowed upon Moses, though not to the same degree. They were to be partners, but not equals, in the divine donation. “Spirit” is often used for gifts of the Holy Spirit, or spiritual gifts (charismata), for “there are diversities of gifts, but the same Spirit.” So “spirits” is used to denote spiritual gifts, 1 Cor. 12:4, “The spirits of the prophets are subject to the prophets.” The communication of the spirit of Moses to the seventy elders does not imply any diminution as it respected him. The Jewish writers illustrate the matter by saying that “Moses in that hour was like unto the lamp that was left burning on the candlestick (in the sanctuary); from which all the other lamps were lighted, yet the light thereof was not lessened a whit.” In point of strict truth, however, there was not any thing actually taken from Moses. It is merely the language of appearance, founded upon the similarity of the phenomena. In like manner it is said that the Lord God formed Adam of the dust of the ground, not that he was really so formed, for in the original it is, he “formed him dust of the ground,” that is, to be of the same material with the dust, so that when he died, he might be said to be resolved into it. So the spiritual gifts evinced by these elders were of the same kind with those of Moses, and therefore they are said to be taken from him. The inference is very plain, that divine gifts and qualifications are indispensable for those who are called to act as leaders and superintendents in the Lord’s church, and that those who are not possessed of these qualifications are not called. And they shall bear the burden of the people with thee. Heb. “They shall bear with thee in the burden.” The preposition “in,” however, does not affect the sense, as appears from the usage in Ezek. 18:19, 20, “The son shall not bear the iniquity of the father,” where the literal rendering is, “shall not bear in the iniquity of the father.” The allusion is to the complaint of Moses in vs. 11, 14, and an assurance given that the men now selected shall take part in the burdensome cares and fatigues growing out of the government of an unruly people. Question - What was the role of the Holy Spirit in the Old Testament? Answer: The role of the Holy Spirit in the Old Testament is much like His role in the New Testament. When we speak of the role of the Holy Spirit, we can discern four general areas in which the Holy Spirit works: 1) regeneration, 2) indwelling (or filling), 3) restraint, and 4) empowerment for service. Evidence of these areas of the Holy Spirit’s work is just as present in the Old Testament as it is in the New Testament. The first area of the Spirit’s work is in the process of regeneration. Another word for regeneration is “rebirth,” from which we get the concept of being “born again.” The classic proof text for this can be found in John’s gospel: “I tell you the truth, no one can see the kingdom of God unless he is born again” (John 3:3). This begs the question: what does this have to do with the Holy Spirit’s work in the Old Testament? Later on in His dialogue with Nicodemus, Jesus has this to say to him: “You are Israel’s teacher…and do you not understand these things?” (John 3:10). The point Jesus was making is that Nicodemus should have known the truth that the Holy Spirit is the source of new life because it is revealed in the Old Testament. For instance, Moses told the Israelites prior to entering the Promised Land that “The LORD your God will circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and live” (Deuteronomy 30:6). This circumcision of the heart is the work of God’s Spirit and can be accomplished only by Him. We also see the theme of regeneration in Ezekiel 11:19-20 and Ezekiel 36:26-29. The fruit of the Spirit’s regenerating work is faith (Ephesians 2:8). Now we know that there were men of faith in the Old Testament because Hebrews 11 names many of them. If faith is produced by the regenerating power of the Holy Spirit, then this must be the case for Old Testament saints who looked ahead to the cross, believing that what God had promised in regard to their redemption would come to pass. They saw the promises and “welcomed them from a distance” (Hebrews 11:13), accepting by faith that what God had promised, He would also bring to pass. The second aspect of the Spirit’s work in the Old Testament is indwelling, or filling. Here is where the major difference between the Spirit’s roles in the Old and New Testaments is apparent. The New Testament teaches the permanent indwelling of the Holy Spirit in believers (1 Corinthians 3:16-17; 6:19-20). When we place our faith in Christ for salvation, the Holy Spirit comes to live within us. The Apostle Paul calls this permanent indwelling the “guarantee of our inheritance” (Ephesians 1:13-14). In contrast to this work in the New Testament, the indwelling in the Old Testament was selective and temporary. The Spirit “came upon” such Old Testament people as Joshua (Numbers 27:18), David (1 Samuel 16:12-13) and even Saul (1 Samuel 10:10). In the book of Judges, we see the Spirit “coming upon” the various judges whom God raised up to deliver Israel from their oppressors. The Holy Spirit came upon these individuals for specific tasks. The indwelling was a sign of God’s favor upon that individual (in the case of David), and if God’s favor left an individual, the Spirit would depart (e.g., in Saul’s case in 1 Samuel 16:14). Finally, the Spirit “coming upon” an individual doesn’t always indicate that person’s spiritual condition (e.g., Saul, Samson, and many of the judges). So, while in the New Testament the Spirit only indwells believers and that indwelling is permanent, the Spirit came upon certain Old Testament individuals for a specific task, irrespective of their spiritual condition. Once the task was completed, the Spirit presumably departed from that person. The third aspect of the Spirit’s work in the Old Testament is His restraint of sin. Genesis 6:3 would seem to indicate that the Holy Spirit restrains man’s sinfulness, and that restraint can be removed when God’s patience regarding sin reaches a "boiling point." This thought is echoed in 2 Thessalonians 2:3-8, when in the end times a growing apostasy will signal the coming of God’s judgment. Until the preordained time when the “man of lawlessness” (v. 3) will be revealed, the Holy Spirit restrains the power of Satan and will release it only when it suits His purposes to do so. The fourth and final aspect of the Spirit’s work in the Old Testament is the granting of ability for service. Much like the way the spiritual gifts operate in the New Testament, the Spirit would gift certain individuals for service. Consider the example of Bezalel in Exodus 31:2-5 who was gifted to do much of the artwork relating to the Tabernacle. Furthermore, recalling the selective and temporary indwelling of the Holy Spirit discussed above, we see that these individuals were gifted to perform certain tasks, such as ruling over the people of Israel (e.g., Saul and David). We could also mention the Spirit’s role in creation. Genesis 1:2 speaks of the Spirit “hovering over the waters” and superintending the work of creation. In a similar fashion, the Spirit is responsible for the work of the new creation (2 Corinthians 5:17) as He is bringing people into the kingdom of God through regeneration. All in all, the Spirit performs much of the same functions in Old Testament times as He does in this current age. The major difference is the permanent indwelling of the Spirit in believers now. As Jesus said regarding this change in the Spirit’s ministry, “But you know him, for he lives with you and will be in you” (John 14:17).(Source: GotQuestions.org) Related Resources: What does the Holy Spirit do? When / How do we receive the Holy Spirit? What is the meaning of the Hebrew word ruach? What does it mean to walk in the Spirit? Who is the Holy Spirit? Numbers 11:18 "Say to the people, 'Consecrate yourselves for tomorrow, and you shall eat meat; for you have wept in the ears of the LORD, saying, "Oh that someone would give us meat to eat! For we were well-off in Egypt." Therefore the LORD will give you meat and you shall eat. NET Numbers 11:18 "And say to the people, 'Sanctify yourselves for tomorrow, and you will eat meat, for you have wept in the hearing of the LORD, saying, "Who will give us meat to eat, for life was good for us in Egypt?" Therefore the LORD will give you meat, and you will eat. NLT Numbers 11:18 "And say to the people, 'Purify yourselves, for tomorrow you will have meat to eat. You were whining, and the LORD heard you when you cried, "Oh, for some meat! We were better off in Egypt!" Now the LORD will give you meat, and you will have to eat it. ESV Numbers 11:18 And say to the people, 'Consecrate yourselves for tomorrow, and you shall eat meat, for you have wept in the hearing of the LORD, saying, "Who will give us meat to eat? For it was better for us in Egypt." Therefore the LORD will give you meat, and you shall eat. NIV Numbers 11:18 "Tell the people: 'Consecrate yourselves in preparation for tomorrow, when you will eat meat. The LORD heard you when you wailed, "If only we had meat to eat! We were better off in Egypt!" Now the LORD will give you meat, and you will eat it. Consecrate yourselves: Ge 35:2 Ex 19:10,15 Jos 7:13 you have wept in the ears Nu 11:1,4-6 Ex 16:3-7 Jud 21:2 For we were well-off in Egypt.: Nu 11:4,5 14:2,3 Ac 7:39 Numbers 11 Resources - Multiple Sermons and Commentaries SETTING APART THE PEOPLE Say to the people, 'Consecrate yourselves for tomorrow - While consecrate or setting apart can be a positive thing (Lev 11:44,etc), here it was a setting apart for punishment, much like the setting apart in Joshua 7:13 at the sin of Achan. NN - "The Hitpael is used to stress that they are to prepare for a holy appearance. The day was going to be special and so required their being set apart for it. But it is a holy day in the sense of the judgment that was to follow." Consecrate yourselves 8x in 8v - Lev. 11:44; Lev. 20:7; Num. 11:18; Jos. 3:5; Jos. 7:13; 1 Sam. 16:5; 1 Chr. 15:12; 2 Chr. 29:5 And you shall eat meat - This sounds like God was going to bless them, by giving them the desire of their heart. Unfortunately their desire was greedy, selfish and sinful and so God's answer turned out to be punishment, because they denied and doubted the goodness of God’s plentiful provision of manna. Sometimes the LORD chastises us by giving us what we ask for— what our intense craving cries out for. -- Guzik for - Explains why God would give them meat. you have wept in the ears of the LORD, saying, "Oh that someone would give us meat to eat! - Note they got what they asked for. For we were well-off in Egypt - They are delusional. They were not well-off in Egypt. Read Exodus 1:8-14ff+. See notes above on their bad memory! Therefore the LORD will give you meat and you shall eat - Clearly Moses had heard from the LORD that He would grant their request for meat. George Bush Notes, Critical and Practical, on the Book of Numbers Sanctify yourselves against tomorrow. Chald. “Prepare yourselves.” On the import of this phrase see Note on Ex. 19:10. It denotes preparation in the sense of superinducing upon their minds a state of devout reflection, and external abstinence from whatever would interfere with the sanctity which they were then required to study. So, to “sanctify a war,” as in Jer. 6:4, 51:28, Joel 3:9, is to engage in a war with holy motives, to enter into it in such a state of mind, have such an eye to the divine glory, that it should be a consecrated war. Alas! how totally unlike the great mass of wars that have been waged among men! The reason why this sanctification was now commanded probably was, that if they duly repented of the sin of their rebellion, and thus approached the Lord in a humble and contrite frame, the promised flesh might not prove a judgment and a curse to them, but a lawful comfort and luxury. Otherwise the command, “Sanctify yourselves” would be equivalent to, “Prepare to meet thy God, O Israel;” i. e. in a way of judgment, and not of mercy. Ye have wept in the ears of the Lord. The parallel clause in v. 20 is, “ye have wept before” the Lord, as the Chald. also renders it here. All unreasonable complaints and murmurings, though vented ostensibly against the Lord’s ministers, or addressed to no one in particular, are in reality uttered towards the Lord himself, and come up into his ears. The Lord will give you flesh, and ye shall eat. This was indeed a compliance with the desires of the people, but of the same nature with that which is spoken of at a subsequent period, when he is said to have “given them a king in his anger.” A significant allusion to this kind of indulgence occurs also, Ps. 106:16, “He gave them them their request, but sent leanness into their souls.” The prayers of the wicked may be answered, but in such a way that nothing shall be more to be dreaded. The divine promises to the evil are virtual threatenings. Numbers 11:19 'You shall eat, not one day, nor two days, nor five days, nor ten days, nor twenty days, About a year before this, the people had been thus feasted for one day (Ex 16:13); but now such plenty was to be afforded them for a whole month, and they should use it so greedily, that at last they should entirely loathe the food for which they had so inordinately craved. Numbers 11 Resources - Multiple Sermons and Commentaries PLENTIFUL SUPPLY FOR A PLAGUE You shall eat, not one day, nor two days, nor five days, nor ten days, nor twenty days - This passage is the negative aspect of exceeding abundantly beyond all you can ask or think! (cf Eph 3:20+). Their full plate would turn into a full plague! George Bush Notes, Critical and Practical, on the Book of Numbers Ye shall not eat one day, nor two days, etc. As they did about a year before, Ex. 16:12, 13, when the people had been thus feasted for one day. Numbers 11:20 but a whole month, until it comes out of your nostrils and becomes loathsome to you; because you have rejected the LORD who is among you and have wept before Him, saying, "Why did we ever leave Egypt?"' " NET Numbers 11:20 but a whole month, until it comes out your nostrils and makes you sick, because you have despised the LORD who is among you and have wept before him, saying, "Why did we ever come out of Egypt?"'" NLT Numbers 11:20 You will eat it for a whole month until you gag and are sick of it. For you have rejected the LORD, who is here among you, and you have whined to him, saying, "Why did we ever leave Egypt?" '" ESV Numbers 11:20 but a whole month, until it comes out at your nostrils and becomes loathsome to you, because you have rejected the LORD who is among you and have wept before him, saying, "Why did we come out of Egypt?"'" NIV Numbers 11:20 but for a whole month--until it comes out of your nostrils and you loathe it--because you have rejected the LORD, who is among you, and have wailed before him, saying, "Why did we ever leave Egypt?" ' " KJV Numbers 11:20 But even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have despised the LORD which is among you, and have wept before him, saying, Why came we forth out of Egypt? month: Ex 16:8,13 and it: Nu 21:5 Ps 78:27-30 106:15 Pr 27:7 rejected: 1Sa 2:30 2Sa 12:10 Mal 1:6 Ac 13:41 1Th 4:8 Numbers 11 Resources - Multiple Sermons and Commentaries REJECTION OF JEHOVAH! but a whole month, God says, "You want flesh? Ok, I'll give you some flesh! I won't give it to you for 1,2,5,10, or even 20 days. I'll give it to you for a month!" until it comes out of your nostrils and becomes loathsome to you - "The expression לְזָרָה (lézarah) has been translated “ill” or “loathsome.” It occurs only here in the Hebrew Bible. The Greek text interprets it as “sickness.” It could be nausea or vomiting (so G. B. Gray, Numbers [ICC], 112) from overeating." (NET Note) Loathsome is zara found only here in OT, and translated in Lxx with the Greek noun cholera (guess what English word that gives us?) which LSJM says is "a disease in which the humours of the body are violently discharged by vomiting and stool." (See the "fulfillment of this prophecy" in Nu 11:33+ below! Cholera is a wasting disease - see the WHO report from 2019 which has this bullet point "Researchers have estimated that each year there are 1.3 million to 4.0 million cases of cholera, and 21 000 to 143 000 deaths worldwide due to cholera." because - Term of explanation. Explains it is their own fault! NET Note - The explanation is the interpretation of their behavior—it is in reality what they have done, even though they would not say they despised the LORD. They had complained and shown a lack of faith and a contempt for the program, which was in essence despising the LORD. You have rejected the LORD who is among you and have wept before Him - The word rejected is translated despised in the NET and KJV. In English reject means to refuse to accept, submit to, believe or make use of. Despise is (to me) stronger for it means to regard with contempt or scorn, to dislike intensely, even to loathe or to scorn! Amazing! The Septuagint translates rejected with the verb apeitheo which means to be disobedient, to disbelieve, to refuse to believe, in this case it describes Israel refusing to believe Yahweh, His presence, His power, His provision! Amazing! Rejected, (cast off, despised) (03988)(ma'as) means to reject, to despise, to abhor, to refuse. The primary idea is to treat as loathsome (that which is repulsive, detestable, causing disgust). The first use in Lev 26:15 (Lev 26:43 - Lxx = prosochthizo = to be offended, very upset over something someone has done) is of Israel who is warned not to "reject My statutes." And yet later God says "when they are in the land of their enemies, I will not reject them, nor will I so abhor them as to destroy them, breaking My covenant with them; for I am the LORD their God." (Lev 26:44) Ma'as is used of men rejecting God's law, ordinances or statutes (2Ki 17:15, Lev 26:15, 43, Isa 5:24, Ezek 5:6, 20:13, 16, 24, Amos 2:4. Saul rejected God's word - 1Sa 15:26. Isa 30:12, cp Hos 4:6), of rejecting Him (1Sa 10:19), the promised land by the first generation (Nu 14:31, cp Ps 106:23). God told Samuel "they have not rejected you, but they have rejected Me from being king over them." (1Sa 8:7) 2Ki 17:20 says Jehovah "rejected all the descendants of Israel." (cp Hos 9:17) Used of Jehovah saying He would "cast off Jerusalem." (2Ki 23:27 contrast Jer 31:38-40) We are not to "despise the discipline of the Almighty." (Job 5:17, Pr 3:11, 15:32) After Job sees God, he says "therefore I retract and I repent in dust and ashes." (Job 42:6) Used of a reprobate (Ps 15:4). In a clear Messianic prophecy Psalms 118:22 = "The stone which the builders rejected (apodokimazo - regard as unworthy after testing) Has become the chief corner stone." Evil should be refused or rejected (Isa 7:15, 16). Saying, "Why did we ever leave Egypt - Out of their mouth came that which filled their heart! The heart was filled with disbelief and thus they question everything that Jehovah had done for them over the past 12+ months! Amazing! Amazingly short memories and hard hearts! FSB - The anger Yahweh feels toward Israel is not because of their longing for meat, but because, in their craving, they long for Egypt and thus reject the goodness, provision, and power of Yahweh. NIVSB - you have rejected the LORD. The principal issue was not meat at all, but a failure to demonstrate proper gratitude to the Lord, who was in their midst and who was their constant source of good. NET Note "The use of the demonstrative pronoun here (“why is this we went out …”) is enclitic, providing emphasis to the sentence: “Why in the world did we ever leave Egypt?”" George Bush Notes, Critical and Practical, on the Book of Numbers Until it come out at your nostrils. Denoting a nausea and surfeit. “What does this mean? Is it not a figurative expression, to show that they were to eat till fully satisfied? Bishop Patrick says, ‘Till you be glutted and cloyed with it.’ Is it not a striking illustration that this figure of speech is used at this day to convey the same meaning? A host says to his guests, ‘Now friends, eat mookamattam, to the nose,’ literally, to eat till they are full up to the nose. ‘O, sir, how can I eat any more? I am full to the nose, I have no more room.’ Of a glutton, it is said, ‘That fellow always fills up to the nose!’ ”—Roberts. Bp. Patrick’s note is this:—“Till you be glutted with it, and vomit it up so violently, that it shall come not only out at your mouth, but at your nostrils.” This is perhaps somewhat favored by the original zârâ, in the ensuing clause, which several of the versions render, “in dispersionem,” for a scattering, deriving it from zârâh, to be diffused, or spread abroad. And it be loathsome unto you. Heb. “And it shall be unto you for a loathing.” Gr. “It shall be unto you for a cholera (εις χολεραν), which Hesychius defines as a violent disorder of the bowels. The effect, we may presume, to have been what we should now express by cholera morbus. Chald. “It shall be unto you for an offence.” “What a righteous thing it is with God to make that loathsome to men which they have inordinately lusted after. God could make them despise flesh as much as they had despised manna.”—Henry. Because that ye have despised the Lord. Heb. meastem, contemptuously refused, or set at nought. Chald, “Ye have rejected the Word of the Lord.” Gr. “Ye have disobeyed the Lord.” The word in the Heb. is the same with that which occurs 1 Sam. 8:7, “For they have not rejected thee, but they have rejected me.” It is a serious reflection that our complaining of the divine dispensations amounts, in the Lord’s sight, to a positive contempt of him. Which is among you. That is, by the visible symbol of his presence. Chald. “Whose divine majesty dwells among you.” Their sin, therefore, was a kind of spiritual lese-majesty. Numbers 11:21 But Moses said, "The people, among whom I am, are 600,000 on foot; yet You have said, 'I will give them meat, so that they may eat for a whole month.' Nu 1:46 2:32 Ge 12:2 Ex 12:37 38:26 Numbers 11 Resources - Multiple Sermons and Commentaries MOSES BEGINS TO DOUBT GOD'S PROVISION But Moses said, "The people, among whom I am, are 600,000 on foot; yet You have said, 'I will give them meat, so that they may eat for a whole month - The 600,000 is a round number. Moses was overwhelmed and in his state forgot Who God was and what miracles He had already performed (miraculous bread and water!) When we forgot what He has accomplished, we often fail to see what He can accomplish.
Números 11
Wiersbe - Joshua was upset about their receiving the Spirit but Moses was grateful. He seems to have regained his usual composure and attitude of generosity when he said, “Would God that all the Lord’s people were prophets, and that the Lord would put His Spirit upon them!” Moses wasn’t the only servant of God to face this problem of “spiritual exclusiveness.” John the Baptist faced it (John 3:26–30), and so did Jesus (Luke 9:46–50) and Paul (Phil. 1:15–18). However, Joshua felt that Moses and God were losing something by allowing these two men to receive the Spirit. The first time we meet Joshua in Scripture, he is leading the army of Israel in victory over the Amalekites (Ex. 17:8–16). Then we see him on Mount Sinai with Moses (Ex 24:13; 32:17), and now we learn that he is Moses’ servant (Num. 11:28). Later, he will become Moses’ successor. George Bush Notes, Critical and Practical, on the Book of Numbers And Joshua the son of Nun, the servant of Moses, (one) of his young men, answered, etc. Heb. mibbehoorauv, of his chosen ones. It is probable he was one of the “able men” whom Moses chose at the suggestion of Jethro to preside over certain classified portions of the people, Ex. 18:25. The term there employed is yibhar, chose, and mibbehoor, chosen, is from the same root. My lord Moses, forbid them. Targ. Jon. “My lord Moses, request mercy from before the Lord, and forbid them the spirit of prophecy.” Joshua, it would seem, spoke from a commendable zeal for the honor of Moses, but rashly and precipitately. He no doubt thought that these men’s prophesying or teaching in the camp tended to make those gifts common, and thus disparage Moses in the eyes of the people; or, he may have thought the proceeding was schismatic, as being calculated to divert the people from the Tabernacle, the appointed place of meeting, where the rest of the seventy elders were assembled. The prompting under which he acted seems to have been very similar to that which moved the disciples in forbidding one to cast out devils in Christ’s name because he followed not with them, Luke 9:49, 50, Mark 9:50. And it would appear from the answer both of Moses and of our Lord, that some degree of jealousy rested in the heart of Joshua, as well as of the disciples. Numbers 11:29 But Moses said to him, "Are you jealous for my sake? Would that all the LORD'S people were prophets, that the LORD would put His Spirit upon them!" NET Numbers 11:29 Moses said to him, "Are you jealous for me? I wish that all the LORD's people were prophets, that the LORD would put his Spirit on them!" NLT Numbers 11:29 But Moses replied, "Are you jealous for my sake? I wish that all the LORD's people were prophets and that the LORD would put his Spirit upon them all!" ESV Numbers 11:29 But Moses said to him, "Are you jealous for my sake? Would that all the LORD's people were prophets, that the LORD would put his Spirit on them!" NIV Numbers 11:29 But Moses replied, "Are you jealous for my sake? I wish that all the LORD's people were prophets and that the LORD would put his Spirit on them!" Are you jealous: 1Co 3:3,21 13:4 Php 2:3 Jas 3:14,15 4:5 5:9 1Pe 2:1 would: Ac 26:29 1Co 14:5 Php 1:15-18 that the: Mt 9:37,38 Lu 10:2 Numbers 11 Resources - Multiple Sermons and Commentaries MISPLACED LOYALTY OF JOSHUA But Moses said to him, "Are you jealous for my sake? - We see a similar mistaken reaction by Jesus' disciples James and John and Jesus had to rebuke them, John answered and said, “Master, we saw someone casting out demons in Your name; and we tried to prevent him because he does not follow along with us.” But Jesus said to him, “Do not hinder him; for he who is not against you is for you.” (Lk.9:49,50+) NET Note - The Piel participle מְקַנֵּא (méqanne’) serves as a verb here in this interrogative sentence. The word means “to be jealous; to be envious.” That can be in a good sense, such as with the translation “zeal,” or it can be in a negative sense as here. Joshua’s apparent “zeal” is questioned by Moses—was he zealous/envious for Moses sake, or for some other reason? Wiersbe - Moses manifested no envy toward the two men empowered by the Spirit to prophesy. This is the sign of a great man. Moses certainly had his days of discouragement, as we all do, but he was a man of God in spite of his failings. (Wiersbe's Expository Outlines) Would that all the LORD'S people were prophets, that the LORD would put His Spirit upon them - "Moses expresses here the wish that the whole nation would have that portion of the Spirit. The new covenant, of course, would turn Moses’ wish into a certainty." Currid - Moses then speaks, using an optative clause (a mood expressing wish or desire): ‘Would that …!’ He truly desires that all God’s people should have the divine spirit upon them. Thus Moses is humble about his leadership position and he does not lord it over the people (see Nu 12:3). (Numbers Evangelical Press Study Commentary) LASB - Moses was looking forward to the day when all God's people would experience the pouring out of God's Spirit. The prophet Joel recorded God's promise to pour out his Spirit on all believers (Joel 2:28, 29), and this was fulfilled at Pentecost (Acts 2:16-21). Believers today can be sure that they have the Holy Spirit when they become Christians (Romans 8:9). We also can pray to live by the Holy Spirit's power (Galatians 5:16-26). If you wish to have the Holy Spirit's power, pray for him to fill your life with his presence and strengthen you to follow Christ. Brian Bell - Remember at this time in Israel’s history, Moses was the only prophet among the people.. The change was a great relief to Moses, but not to his aide, Joshua.. In his eyes, those 2 elders prophesying in the camp represented a challenge to Moses leadership. But Moses looked on God’s activity in the lives of others with Joy rather than Jealousy & was grateful for the mercy God had shown them. (Numbers 11) George Bush Notes, Critical and Practical, on the Book of Numbers Enviest thou for my sake? Rather, “Art thou jealous, or zealous, for my sake?” This is the force of the original term which is employed to signify a fervent or highly excited state of jealous, envious, or indignant feeling. Moses knew the men better, and was aware of the true source of their inspiration; consequently he designed to administer a gentle rebuke to Joshua for giving way to too earnest a spirit of zealous or jealous regard for his honor. He intimates, therefore, that the number, be it ever so great, of those who were possessed of such extraordinary endowments was so far from being a source of uneasiness to him that he rejoiced in it, and heartily wished there were more of them. We derive from the words of Moses the practical intimation that we are not secretly to grieve at the gifts, graces, or usefulness of others; that we are not to be unduly excited at the weaknesses or infirmities of others; and that we are not to be forward to condemn and silence those that differ from us, as if they did not follow the Lord because they do not follow him with us. “Shall we reject those whom Christ hath owned, or restrain any from doing good because they are not in every thing of our mind?”—Henry. That the Lord would put his spirit upon them. That is, the gifts of his spirit. Chald. “His spirit of prophecy.” Paul, in like manner, wished that all the church could “prophesy,” saying, “Follow after charity, and desire spiritual gifts, but rather that ye may prophesy,” 1 Cor. 14:1. F B