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英文原文
Hitherto things had gone pretty well in Israel; little interruption had been given to the methods of God's favour to them since the matter of the golden calf; the people seemed teachable in marshalling and purifying the camp, the princes devout and generous in dedicating the altar, and there was good hope that they would be in Canaan presently. But at this chapter begins a melancholy scene; the measures are all broken, God has turned to be their enemy, and fights against them—and it is sin that makes all this mischief. I. Their murmurings kindled a fire among them, which yet was soon quenched by the prayer of Moses, Nu 11:1-3. II. No sooner was the fire of judgment quenched than the fire of sin breaks out again, and God takes occasion from it to magnify both his mercy and his justice. 1. The people fret for want of flesh, Nu 11:4-9. 2. Moses frets for want of help, Nu 11:10-15. Now, (1.) God promises to gratify them both, to appoint help for Moses (Nu 11:16,17), and to give the people flesh, Nu 11:18-23. And, (2.) He presently makes good both these promises. For, [1.] The Spirit of God qualifies the seventy elders for the government, Nu 11:24-30. [2.] The power of God brings quails to feast the people, Nu 11:31,32. Yet [3.] The justice of God plagued them for their murmurings, Nu 11:33-35, etc.
1-15
The Murmurings of the Israelites (1490 BC)
以色列人的怨言（公元前1490年）
¹ 百姓发怨言，他们的恶语达到耶和华的耳中；耶和华听见了，他的怒气便发作；耶和华的火在他们中间焚烧，烧毁了营的最外围。 ² 百姓向摩西哀求；摩西祈求耶和华，火就熄了。 ³ 那地方便名叫他备拉，因为耶和华的火在他们中间焚烧。
此处可见，I. 百姓的罪。他们发怨言，民11:1。他们如同发怨言的人一般。旁注如此说。他们中间有些隐秘的怨恨与不满，尚未爆发为公开的叛乱。但这小小的火种所点燃的事何其大！他们从神领受了优良的律法与条例，然而他们一离开耶和华的山，就开始与神自己争执。从此可见，1. 罪之为罪，竟藉着诫命反而更显其可憎。2. 律法因肉体而有的软弱，罗8:3。律法显明了罪，却不能除灭它；遏制了它，却不能制服它。他们发怨言。解经家们追问他们怨的究竟是什么；说实在的，当他们有如此充足的理由感恩时，人不禁奇怪他们从何处找到任何抱怨的缘由；很可能那些发怨言的人在原因上并不一致。有人或许抱怨他们离开了西奈山——他们在那里安息了那么久；另有人抱怨他们没有更早离开：有的怨天气，有的怨道路：有人也许觉得三天的行程太长，另有人觉得不够长，因为还没有把他们带进迦南。当我们想到他们的营盘如何蒙引领、蒙护卫、蒙恩眷，他们有怎样的好食物、好同伴，行军途中神对他们是何等悉心照顾——他们的脚没有肿，衣服也没有穿破（申8:4），我们不禁要问："还有什么能为一百姓做得更多，使他们安舒呢？"然而他们还是发怨言。注意，那些性情暴躁、心怀不满的人，无论其外在境遇多么有利，总能找到这样那样的事来争吵。
II. 神对这罪向他所施冒犯的公义不悦：耶和华听见了，尽管摩西似乎并未听见。注意，神熟知人心隐秘的烦躁和怨言，尽管人极力向同类隐藏。他所注意到的，他甚为不悦，他的怒气便发作。注意，虽然神恩慈地允许我们在有理由时向他诉苦（诗142:2），但若我们在没有理由时抱怨他，他便公义地被激怒，并视为大恶：下属如此对待我们，我们也必发怒。
III. 神用以惩罚他们这罪的刑罚：耶和华的火在他们中间焚烧，正如那曾烧灭拿答和亚比户的从云中射出的火焰。他们对神的怒火在他们心中焚烧（诗39:3），神怒的火便公义地落在他们身体上。我们读到他们初出埃及时曾多次发怨言，出15:1-17:16。但我们未见他们因怨言而遭受瘟疫之罚，如今却有了；因为他们如今对神的看顾已有丰富的经历，所以如今不信他更是无可推诿。如今有火向雅各发作（诗78:21），但为表明神何等不愿与他们相争，这火只落在那些在营的最外围的人身上。这样，神的审判是渐渐临到他们的，使他们可受警戒。
IV. 他们向摩西——他们经过考验的中保——哀求，民11:2。他杀他们的时候，他们才求问他，并向摩西求助，请他作他们的朋友。注意，1. 当我们无故发怨言时，神公义地使我们也有理由发怨言。2. 那些在兴盛时轻慢神之朋友的人，在遭难时倒乐于与这些朋友结交。我祖亚伯拉罕哪，打发拉撒路来。
V. 摩西为他们代求的功效：摩西祈求耶和华（他总预备站在破口防堵神的忿怒），神就顾念他和他的献祭，火就熄了。由此可见神并不以刑罚为乐，因为当他开始相争之时，也很快就被劝动而罢手。摩西是那些因信灭了烈火的猛烈的古人之一。
VI. 此地由此而得的新名，为要使发怨言之民的羞辱和公义之神的尊荣永世流传：那地方叫做他备拉——即焚烧（民11:3），使别人听见就惧怕、就受警戒，不要像他们那样犯罪，免得像他们那样受苦，林前10:10。
⁴ 他们中间的闲杂人大起贪欲的心；以色列人又哭号说："谁给我们肉吃呢？ ⁵ 我们记得在埃及的时候，不花钱就吃鱼，也记得黄瓜、西瓜、韭菜、葱、蒜。 ⁶ 现在我们的心血枯竭了；除这吗哪以外，在我们眼前并没有别的东西。" ⁷ 这吗哪仿佛芫荽子，又好像珍珠的颜色。 ⁸ 百姓周围行走，把吗哪收起来，或用磨推，或用臼捣，煮在锅中，又作成饼；滋味好像新油。 ⁹ 夜间露水降在营上，吗哪也随着降下。 ¹⁰ 摩西听见百姓各在各家的帐棚门口哭号；耶和华的怒气便大发作，摩西也不喜悦。 ¹¹ 摩西对耶和华说："你为何苦待仆人？我为何不在你眼前蒙恩，竟把这百姓的担子都加在我身上呢？ ¹² 这百姓岂是我怀的胎？岂是我生下来的呢？你竟对我说：'把他们抱在怀里，如养育之父抱吃奶的孩子，直抱到你起誓应许给他们祖宗的地去。' ¹³ 我从哪里得肉给这百姓吃呢？他们都向我哭号说：'你给我们肉吃吧。' ¹⁴ 管理这百姓的责任太重了，我独自担当不起。 ¹⁵ 你若这样待我，我求你立即杀我；我若在你眼前蒙恩，就不要叫我看见自己的苦情。"
这些经文描绘了以色列内部情形的严重失序：百姓和首领都不安。
I. 这里百姓发怒，并（如诗78:19所解）口出攻击神自己的话，尽管他为他们并在他们中间有荣耀的显现。请观察，
1. 谁是罪魁。(1)闲杂人带头，他们大起贪欲，民11:4。这是那随他们出埃及的乌合之众，他们只盼望应许之地，却不盼望在通往应许之地的路上有试炼的阶段。他们是附从者，抓住犹太人的衣襟，与他们同行，只是因为他们不知如何在本国安身，便想要（如我们所说的）到外乡去碰运气。这些就是那感染羊群的病羊，那使全团都发起来的酵。注意，少数煽动是非、心怀不满、性情恶劣的人，若不大力遏阻，便能在最好的社团中造成极大的祸害。这样的人是弯曲的世代，我们当智慧地救自己脱离他们，徒2:40。(2) 连以色列人也受了感染，如民11:4所告。圣洁的种类竟与这些可憎的百姓结交。此处所论的闲杂人并不被算在以色列人中，而是被搁置一旁，视为神所不顾的民；然而以色列人竟忘了自己的身分和与众不同，与他们混杂，学他们的道，仿佛营中最下贱的弃民竟成了其隐密的谋士。以色列人——那亲近神、大蒙恩眷的百姓——竟被引诱背叛他！哦，神在这世上所得的尊荣何其少，连他为自己所造、要述说他美德的百姓，竟也如此使他蒙羞！所以不要以为外在的认信和特权能保障他们免受撒但引人犯罪的试探，也不能免受神为罪而降的刑罚。参 林前10:1,2,12。
2. 罪是什么：他们贪欲妄求并发怨言。尽管他们近日才因这罪受罚，其中许多人如神倾覆所多玛、蛾摩拉一般被推翻，火的气味还留在他们鼻中，他们却仍回到这罪里。参 箴27:22。(1) 他们夸大在埃及曾有的丰裕与美味（民11:5），仿佛神把他们从那里带出来是对他们大不公平。他们在埃及时曾因重担叹息，因他们因苦工使生活变为苦楚；然而如今他们谈及埃及时，却好像他们在那里都如君王一般度日——这正可作为他们现今不满的借口。但他们怎能厚着脸皮说在埃及不花钱吃鱼呢，仿佛那不算什么似的——他们岂不是用苦役为那些鱼付了极大的代价吗？他们记得黄瓜、西瓜、韭菜、葱、蒜（真是何等珍贵的东西，竟值得这样贪恋！），却不记得砖窑和督工的，不记得压迫者的声音和鞭打的痛楚。不，这些都被这些忘恩负义的人遗忘了。(2) 他们厌弃神为他们所预备的美好供应，民11:6。那是从天而降的粮，是天使的食物。为表明他们的抱怨何其无理，此处特别加以描述，民11:7-9。它好作食物，悦人眼目，每一粒都如东方珍珠；它是健康而滋养的食物；不可称为干粮，因为它尝起来像新油；它是可口的（犹太人说，《所罗门智训》xvi.20），合乎每个人的口味，他想要什么滋味就有什么滋味；尽管它始终如一，但藉着不同的烹制方法，能给他们以可口的变化；它不费他们一文钱，也不费他们一份心，因为它在夜间他们安睡之时降下；收取它所需的劳力更不足挂齿；他们靠白吃的供应过活，却还在谈埃及的便宜和在那里白吃的鱼。不仅如此，比这一切更有价值的是：吗哪出自神直接的大能与丰盛的恩赐，不是普通的护理，而是特别的恩眷。它如神的怜悯，每早晨都是新的，总是新鲜的，不像在船上度日之人的食物。他们吃吗哪度日，似乎免去了罪加于人的咒诅——必汗流满面才得糊口。然而他们却如此轻蔑地谈论吗哪，仿佛它不配作猪的食粮：我们的心血枯竭了。他们说话如同神苦待他们，不给他们更好的食物。起先他们惊叹它（出16:15）：这是什么？——"这是何等奇妙宝贵之物！"如今他们却轻看它。注意，乖僻不满的心，即便那物毫无瑕疵——只因对他们而言太好，也要挑三拣四。低估神的恩惠、在我们的寻常恩典上加个"但是"，是极惹神怒的。只有吗哪！那些本可十分快乐的人，常因自己的不满而使自己极为痛苦。(3) 他们非有肉吃就不能满足。他们带着大量的牛群羊群出埃及；但他们或是贪心，舍不得宰杀，免得减少自己的牲畜（他们要肉像粮一样便宜，否则就不高兴）；或是讲究口味，牛肉羊肉不能使他们满意，必须吃更精美更可口的东西，像他们在埃及所吃的鱼那样。食物不够，他们要的是筵席。他们曾藉着平安祭与神同享筵席；但看来神所摆的桌子对他们来说还不够好，他们要比亚伦坛上所献的更精美的食物。注意，当我们力求将一切感官的愉悦与满足推到极点时，这正是肉体之心作主的明证。不要贪恋美食，箴23:1-3。若神赐我们合宜的饮食，我们就当感恩，即便我们并不吃肥喝甘。(4) 他们怀疑神的大能与恩典不足以供给他们所需：谁给我们肉吃呢？——他们以此默认神不能。这问题在诗78:19,20如此被注释：他能预备肉吗？尽管他曾按他所看为合宜的时候，一度随粮给他们肉吃（出16:13），他们本可指望他若见他们祈求而非发怨言，也必再次怜悯而行。注意，让我们的欲望越过我们的信心，乃是得罪神。(5) 他们在欲望上急切而强求；他们大起贪欲——原文如此，意思是大大的、贪婪地贪求，直到他们因懊恼而哭泣。以色列的孩子们何等幼稚、何等任性，因为没有得到他们想要的东西、在想要的时候得不到，就哭号起来。他们不把这愿望献与神，反而宁可求助于别人也不愿求他。我们不可放纵任何不能凭信心化为祷告的欲望——当我们为情欲而求时，便不能如此，诗78:18。因这罪，耶和华的怒气便向他们大发作；这写在经上为要警戒我们，叫我们不要贪恋恶事，像他们那样贪恋，林前10:6。(6) 肉本是好食物，本来可以合法地吃；然而他们却被说成贪恋恶事。本身合法的事，若不是神所分给我们的，而我们却热切地贪求，就对我们成了恶。
II. 摩西本人，虽然如此柔和善良，这次也心绪不安：摩西也不喜悦。如今，1. 必须承认，这次的惹动实在很大。他们的怨言大大羞辱了神，摩西也把加在自己身上的指责放在心上；他们明知他已尽己所能为他们谋益处，他也既不行、也不能作任何事除非出于神的吩咐；然而这样无理而忘恩的百姓如此不断地搅扰他、向他喧嚷，甚至摩西自己的性情也难以承受。神顾念了这一点，所以我们不见他因此责备摩西的不安。2. 然而摩西在这种惹动之下的发言，确有失他当有的本分，在这些质问中，无论对神、对以色列都有亏欠。(1) 他低估了神所赐的尊荣——使他成为神大能与恩典的杰出器皿，来拯救并引导那独特的百姓；这本足以抵消其负担。(2) 他对一个可感受的苦情抱怨过甚，把一点喧嚷和疲乏看得太重。他若不能忍受治理之劳——那不过是与步行的人同跑——又怎能忍受战争的恐怖——那可是与马匹较力呢？他本可轻易为自己备足理由，足以使他轻看他们的喧嚷，视若无物。(3) 他夸大自己的功劳——这百姓的担子都加在我身上；其实神自己实际上已经为他卸下了一切的担子。摩西无需为他们安排住处或粮食操心；神都作了。若遇任何难解之事，他也无需困惑，因为他有神谕可求问，其中有神的智慧引导他，有神的权柄扶持他，有全能的大能赏善罚恶。(4) 他对自己因受神委任与命令而当为百姓尽力的本分认识不够——他竟暗示说，因为他们不是他肉身所生的，所以他就不必以父亲之心照管他们，尽管神——可随意使用他——已经立他作他们的父亲。(5) 他过分揽权——他问说：我从哪里得肉给这百姓吃呢（民11:13），仿佛他是管家，而不是神。摩西并没有赐给他们那粮，约6:32。神也未指望他给他们肉吃，除非作为神手中的器皿；若他的意思是"神从哪里为他们得肉呢？"那就太限制了以色列圣者的大能。(6) 他对神圣的恩典发言不疑——他绝望地说自己不能担当这百姓，民11:14。若那工作小得多，凭他自己的力量他也无法完成；但若那工作大得多，靠神加力他也能作成。(7) 最糟的是，他激情地求死，想要立即被杀，只因恰在此时他的生活变得稍有不安，民11:15。这是摩西吗？这是地上最柔和的人吗？最好的人也有他们的软弱，有时也在他们最擅长的恩赐的操练上失败。但神恩慈地未追究摩西此时的激动，所以我们在评论上也不可过严，只当祷告说：主啊，不叫我们遇见试探。
英文原文
The Murmurings of the Israelites (1490 BC)
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.
² And the people cried unto Moses; and when Moses prayed unto the LORD, the fire was quenched.
³ And he called the name of the place Taberah: because the fire of the LORD burnt among them.
Here is, I. The people's sin. They complained, Nu 11:1. They were, as it were, complainers. So it is in the margin. There were some secret grudgings and discontents among them, which as yet did not break out in an open mutiny. But how great a matter did this little fire kindle! They had received from God excellent laws and ordinances, and yet no sooner had they departed from the mount of the Lord than they began to quarrel with God himself. See in this, 1. The sinfulness of sin, which takes occasion from the commandment to be the more provoking. 2. The weakness of the law through the flesh, Ro 8:3. The law discovered sin, but could not destroy it; checked it, but could not conquer it. They complained. Interpreters enquire what they complained of; and truly, when they were furnished with so much matter for thanksgiving, one may justly wonder where they found any matter for complaint; it is probable that those who complained did not all agree in the cause. Some perhaps complained that they were removed from Mount Sinai, where they had been at rest so long, others that they did not remove sooner: some complained of the weather, others of the ways: some perhaps thought three days' journey was too long a march, others thought it not long enough, because it did not bring them into Canaan. When we consider how their camp was guided, guarded, graced, what good victuals they had and good company, and what care was taken of them in their marches that their feet should not swell nor their clothes wear (De 8:4), we may ask, "What could have been done more for a people to make them easy?" And yet they complained. Note, Those that are of a fretful discontented spirit will always find something or other to quarrel with, though the circumstances of their outward condition be ever so favourable.
II. God's just resentment of the affront given to him by this sin: The Lord heard it, though it does not appear that Moses did. Note, God is acquainted with the secret frettings and murmurings of the heart, though they are industriously concealed from men. What he took notice of his was much displeased with, and his anger was kindled. Note, Though God graciously gives us leave to complain to him when there is cause (Ps 142:2), yet he is justly provoked, and takes it very ill, if we complain of him when there is no cause: such conduct in our inferiors provokes us.
III. The judgment wherewith God chastised them for this sin: The fire of the Lord burnt among them, such flashes of fire from the cloud as had consumed Nadab and Abihu. The fire of their wrath against God burned in their minds (Ps 39:3), and justly does the fire of God's wrath fasten upon their bodies. We read of their murmurings several times, when they came first out of Egypt, Ex 15:1-17:16. But we do not read of any plagues inflicted on them for their murmurings, as there were now; for now they had had great experience of God's care of them, and therefore now to distrust him was so much the more inexcusable. Now a fire was kindled against Jacob (Ps 78:21), but, to show how unwilling God was to contend with them, it fastened on those only that were in the uttermost parts of the camp. Thus God's judgments came upon them gradually, that they might take warning.
IV. Their cry to Moses, who was their tried intercessor, Nu 11:2. When he slew them, then they sought him, and made their application to Moses to stand their friend. Note, 1. When we complain without cause, it is just with God to give us cause to complain. 2. Those that slight God's friends when they are in prosperity would be glad to make them their friends when they are in distress. Father Abraham, send Lazarus.
V. The prevalency of Moses's intercession for them: When Moses prayed unto the Lord (he was always ready to stand in the gap to turn away the wrath of God) God had respect to him and his offering, and the fire was quenched. By this it appears that God delights not in punishing, for, when he has begun his controversy, he is soon prevailed with to let it fall. Moses was one of those worthies who by faith quenched the violence of fire.
VI. A new name given hereupon to the place, to perpetuate the shame of a murmuring people and the honour of a righteous God; the place was called Taberah, a burning (Nu 11:3), that others might hear, and fear, and take warning not to sin as they did, lest they should smart as they did, 1Co 10:10.
⁴ And the mixt multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat?
⁵ We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick:
⁶ But now our soul is dried away: there is nothing at all, beside this manna, before our eyes.
⁷ And the manna was as coriander seed, and the colour thereof as the colour of bdellium.
⁸ And the people went about, and gathered it, and ground it in mills, or beat it in a mortar, and baked it in pans, and made cakes of it: and the taste of it was as the taste of fresh oil.
⁹ And when the dew fell upon the camp in the night, the manna fell upon it.
¹⁰ Then Moses heard the people weep throughout their families, every man in the door of his tent: and the anger of the LORD was kindled greatly; Moses also was displeased.
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?
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?
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.
¹⁴ I am not able to bear all this people alone, because it is too heavy for me.
¹⁵ And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness.
These verses represent things sadly unhinged and out of order in Israel, both the people and the prince uneasy.
I. Here is the people fretting, and speaking against God himself (as it is interpreted, Ps 78:19), notwithstanding his glorious appearances both to them and for them. Observe,
1. Who were the criminals. (1.) The mixed multitude began, they fell a lusting, Nu 11:4. The rabble that came with them out of Egypt, expecting only the land of promise, but not a state of probation in the way to it. They were hangers on, who took hold of the skirts of the Jews, and would go with them only because they knew not how to live at home, and were disposed to seek their fortunes (as we say) abroad. These were the scabbed sheep that infected the flock, the leaven that leavened the whole lump. Note, A few factious, discontented, ill-natured people, may do a great deal of mischief in the best societies, if great care be not taken to discountenance them. Such as these are an untoward generation, from which it is our wisdom to save ourselves, Ac 2:40. (2.) Even the children of Israel took the infection, as we are informed, Nu 11:4. The holy seed joined themselves to the people of these abominations. The mixed multitude here spoken of were not numbered with the children of Israel, but were set aside as a people God made no account of; and yet the children of Israel, forgetting their own character and distinction, herded themselves with them and learned their way, as if the scum and outcasts of the camp were to be the privy-counsellors of it. The children of Israel, a people near to God and highly privileged, yet drawn into rebellion against him! O how little honour has God in the world, when even the people which he formed for himself, to show forth his praise, were so much a dishonour to him! Therefore let none think that their external professions and privileges will be their security either against Satan's temptations to sin or God's judgments for sin. See 1Co 10:1,2,12.
2. What was the crime: they lusted and murmured. Though they had been lately corrected for this sin, and many of them overthrown for it, as God overthrew Sodom and Gomorrah, and the smell of the fire was still in their nostrils, yet they returned to it. See Pr 27:22. (1.) They magnified the plenty and dainties they had had in Egypt (Nu 11:5), as if God had done them a great deal of wrong in taking them thence. While they were in Egypt they sighed by reason of their burdens, for their lives were made bitter to them with hard bondage; and yet now they talk of Egypt as if they had all lived like princes there, when this serves as a colour for their present discontent. But with what face can they talk of eating fish in Egypt freely, or for nought, as if it cost them nothing, when they paid so dearly for it with their hard service? They remember the cucumbers, and the melons, and the leeks, and the onions, and the garlick (precious stuff indeed to be fond of!), but they do not remember the brick-kilns and the task-masters, the voice of the oppressor and the smart of the whip. No, these are forgotten by these ungrateful people. (2.) They were sick of the good provision God had made for them, Nu 11:6. It was bread from heaven, angels' food. To show how unreasonable their complaint was, it is here described, Nu 11:7-9. It was good for food, and pleasant to the eye, every grain like an orient pearl; it was wholesome food and nourishing; it was not to be called dry bread, for it tasted like fresh oil; it was agreeable (the Jews say, Wisd. xvi. 20) to every man's palate, and tasted as he would have it; and, though it was still the same, yet, by the different ways of dressing it, it yielded them a grateful variety; it cost them no money, nor care, for it fell in the night, while they slept; and the labour of gathering it was not worth speaking of; they lived upon free quarter, and yet could talk of Egypt's cheapness and the fish they ate there freely. Nay, which was much more valuable than all this, the manna came from the immediate power and bounty of God, not from common providence, but from special favour. It was, as God's compassion, new every morning, always fresh, not as their food who live on shipboard. While they lived on manna, they seemed to be exempted from the curse which sin has brought on man, that in the sweat of his face should he eat bread. And yet they speak of manna with such scorn, as if it were not good enough to be meat for swine: Our soul is dried away. They speak as if God dealt hardly with them in allowing them no better food. At first they admired it (Ex 16:15): What is this? "What a curious precious thing is this!" But now they despised it. Note, Peevish discontented minds will find fault with that which has no fault in it but that it is too good for them. It is very provoking to God to undervalue his favours, and to put a but upon our common mercies. Nothing but manna! Those that might be very happy often make themselves very miserable by their discontents. (3.) They could not be satisfied unless they had flesh to eat. They brought flocks and herds with them in great abundance out of Egypt; but either they were covetous, and could not find in their hearts to kill them, lest they should lessen their flocks (they must have flesh as cheap as they had bread, or they would not be pleased), or else they were curious, beef and mutton would not please them; they must have something more nice and delicate, like the fish they did eat in Egypt. Food would not serve; they must be feasted. They had feasted with God upon the peace-offerings which they had their share of; but it seems God did not keep a table good enough for them, they must have daintier bits than any that came to his altar. Note, It is an evidence of the dominion of the carnal mind when we are solicitous to have all the delights and satisfactions of sense wound up to the height of pleasurableness. Be not desirous of dainties, Pr 23:1-3. If God gives us food convenient, we ought to be thankful, though we do not eat the fat and drink the sweet. (4.) They distrusted the power and goodness of God as insufficient for their supply: Who will give us flesh to eat? taking it for granted that God could not. Thus this question is commented up on, Ps 78:19,20, Can he provide flesh also? though he had given them flesh with their bread once, when he saw fit (Ex 16:13), and they might have expected that he would do it again, and in mercy, if, instead of murmuring, they had prayed. Note, It is an offence to God to let our desires go beyond our faith. (5.) They were eager and importunate in their desires; they lusted a lust, so the word is, lusted greatly and greedily, till they wept again for vexation. So childish were the children of Israel, and so humoursome, that they cried because they had not what they would have and when they would have it. They did not offer up this desire to God, but would rather be beholden to any one else than to him. We should not indulge ourselves in any desire which we cannot in faith turn into prayer, as we cannot when we ask meat for our lust, Ps 78:18. For this sin the anger of the Lord was kindled greatly against them, which is written for our admonition, that we should not lust after evil things as they lusted, 1Co 10:6. (6.) Flesh is good food, and may lawfully be eaten; yet they are said to lust after evil things. What is lawful of itself becomes evil to us when it is what God does not allot to us and yet we eagerly desire it.
II. Moses himself, though so meek and good a man, is uneasy upon this occasion: Moses also was displeased. Now, 1. It must be confessed that the provocation was very great. These murmurings of theirs reflected great dishonour upon God, and Moses laid to heart the reproaches cast on himself; they knew that he did his utmost for their good, and that he neither did nor could do any thing without a divine appointment; and yet to be thus continually teased and clamoured against by an unreasonable ungrateful people would break in upon the temper even of Moses himself. God considered this, and therefore we do not find that he chided him for his uneasiness. 2. Yet Moses expressed himself otherwise than became him upon this provocation, and came short of his duty both to God and Israel in these expostulations. (1.) He undervalues the honour God had put upon him, in making him the illustrious minister of his power and grace, in the deliverance and guidance of that peculiar people, which might have been sufficient to balance the burden. (2.) He complains too much of a sensible grievance, and lays too near his heart a little noise and fatigue. If he could not bear the toil of government, which was but running with the footman, how would he bear the terrors of war, which was contending with horses? He might easily have furnished himself with considerations enough to enable him to slight their clamours, and make nothing of them. (3.) He magnifies his own performances, that all the burden of the people lay upon him; whereas God himself did in effect ease him of all the burden. Moses needed not to be in care to provide quarters for them, or victuals; God did all. And, if any difficult case happened, he needed not to be in any perplexity, while he had the oracle to consult, and in it the divine wisdom to direct him, the divine authority to back him and bear him out, and almighty power itself to dispense rewards and punishments. (4.) He is not so sensible as he ought to be of the obligation he lay under, by virtue of the divine commission and command, to do the utmost he could for his people, when he suggests that because they were not the children of his body therefore he was not concerned to take a fatherly care of them, though God himself, who might employ him as he pleased, had appointed him to be a father to them. (5.) He takes too much to himself when he asks, Whence should I have flesh to give them (Nu 11:13), as if he were the housekeeper, and not God. Moses gave them not the bread, Joh 6:32. Nor was it expected that he should give them the flesh, but as an instrument in God's hand; and if he meant, "Whence should God have it for them?" he too much limited the power of the Holy One of Israel. (6.) He speaks distrustfully of the divine grace when he despairs of being able to bear all this people, Nu 11:14. Had the work been much less, he could not have gone through it in his own strength; but had it been much greater, through God strengthening him, he might have done it. (7.) It was worst of all passionately to wish for death, and desire to be killed out of hand, because just at this time his life was made a little uneasy to him, Nu 11:15. Is this Moses? Is this the meekest of all the men on the earth? The best have their infirmities, and fail sometimes in the exercise of that grace for which they are most eminent. But God graciously overlooked Moses's passion at this time, and therefore we must not be severe in our animadversions upon it, but pray, Lord, lead us not into temptation.
16-23
Assistance Provided for Moses (1490 BC)
为摩西所预备的助手（主前1490年）
¹⁶ 耶和华对摩西说："你招聚以色列的长老中的七十人，就是你所知道作百姓长老和官长的，把他们领到会幕前，使他们和你一同站在那里。
¹⁷ 我要在那里降临与你说话；我也要把那降在你身上的灵，分赐给他们；他们就要与你同当这管百姓的重任，免得你独自担当。
¹⁸ 又要对百姓说：'你们应当自洁，预备明天吃肉；因为你们在耶和华耳中哭号说：谁给我们肉吃呢？我们在埃及很好。所以耶和华必给你们肉吃，你们就必吃肉。
¹⁹ 你们不只吃一天、两天、五天、十天、二十天，
²⁰ 乃要吃整整一个月，直到肉从你们鼻孔里喷出来，使你们厌恶了；因为你们厌弃那住在你们中间的耶和华，在他面前哭号说：我们为何出了埃及呢？'"
²¹ 摩西说："这与我同住的百姓，步行的男丁有六十万；你曾说：'我要给他们肉吃，使他们可以吃整整一个月。'
²² 难道要把羊群牛群都宰了，足以使他们吗？或是把海里一切的鱼都聚拢了，足以使他们吗？"
²³ 耶和华对摩西说："耶和华的手臂缩短了吗？现在你要看见我的话向你应验不应验。"
此处我们看见神对前述两桩怨言的恩惠回答——他的良善借人的不善反倒更显为辉煌。
I. 为摩西所抱怨的难处预备了救济之法。他若觉得治理的重担过于沉重——虽然他的进言略嫌激烈——他必得轻省；并非因他被革去治理之职（若神要严格追讨他失言之处，本可如此），而是借着他得着助手的设立——这些助手正如使徒所说（林前12:28）"帮助人的、治理事的"（即治理上的帮助），毫不减损或掩盖他的尊荣，却使他的工作更易，并与他同担管百姓的重任。为使这一安排既合宜又真正有效：
1. 摩西受指示亲自指名选人（民11:16）。百姓太过激烈、急躁、喧嚣，不能把选举之事托付给他们；摩西当按己意拣选，免得他事后抱怨。他所当选的人数是七十人——与下埃及的人数相同。他要选自己所知道确是长老的人，就是有智慧、有经验的人。那些在"千夫长、百夫长"（出18:25）之任上表现得最好的人，如今便"为自己得着美好的地步"。"你要选你所知道确是名副其实的长老，是尽责履职的官长。"我们读到过同样数目的长老（出24:1）曾与摩西同上西奈山，但他们只为那一次场合而被分别出来，而这次却是为常设之用；按照这一建制，犹太人的公会（Sanhedrim，即他们后来世代在耶路撒冷设立的、他们中间最高的审判法庭）便由七十人组成。我们的救主似乎正是以此为念，拣选了七十个门徒，作使徒的助手（路10:1-24）。
2. 神应许赐他们资格。他们若不见得适任，便要被造成适任，否则对摩西可能反而是拦阻多于帮助（民11:17）。摩西虽对神说话过于放肆，神却不因此断绝与他的交通；他向我们多所宽容，我们也当彼此宽容："我要降临"（神说）"与你说话"——等你较为平静安稳之时；"我也要把那降在你身上的灵"——智慧、敬虔、勇敢之灵——"分赐给他们"。这并非说摩西因他们分享而有所减少，也并非说他们因此与他相等；摩西仍然无与伦比（申34:10）；只是他们被披上与他们职位相称的治理之灵，并被赐予预言之灵以证明他们的蒙召是出于神——因为这治理乃是神治。注意：(1.) 神所雇用于任何服侍的人，神必赐他相应的资格；那在自己身上毫无相当资格的人，不能以为自己已正当蒙召。(2.) 一切美好的资格都来自神；"各样美善的恩赐……都是从上头来的，从众光之父降下来的。"
II. 连那些心怀不满之百姓的私欲，神也要满足，好塞住各人的口。他们受命"自洁"（民11:18），就是把自己置于领受神能力证据的姿态之中——这证据既是怜悯的记号，也是审判的记号。"以色列啊，当预备迎见你的神"（摩4:12）。
1. 神应许——倒不如说是警告——他们必得饱足肉食：整整一个月之久，他们不仅得以吃饱，而且得以盛宴，除了每日的吗哪之外还有肉食；他们若不能对自己现在的胃口作更好的节制，就必因之而胀满不适（民11:19、20）："你们要吃直到肉从你们鼻孔里喷出来，使你们厌恶了。"请看：(1.) 一切感官之乐的虚空；它们令人腻烦，却不能满足人；属灵的喜乐则恰恰相反。"这世界和其上的情欲都要过去"（约一2:17）。人所贪求的，不久便成为人所厌恶。(2.) 贪食醉酒是何等禽兽不如（且更甚于禽兽）的罪；它们强加于天性之上，把本该使身体健康的事变为身体的疾病；这些罪本身便是自己的刑罚，然而还不是其中最坏的。(3.) 神使那些人所贪求无度之物成为可憎，是何等公义。神既能使他们厌恶肉食，正如他们曾厌恶吗哪一样。
2. 摩西提出这话难以成全的疑虑（民11:21、22）。这疑虑正如门徒们所提的（可8:4）："*人从哪里能得饼饱足这些人呢？"有人在此为摩西开脱，把他所说的解释为只是一种谦逊的询问——这供应要从何而来；但其中所含的不信和疑惑过多，难以称为合理。他以百姓的人数庞大为由，仿佛那为他们众人预备粮食的，不能借着同样的无限大能也预备肉食。他以为必是牲畜或鱼类的肉，因为它们是最为笨大的动物，万万没想到飞鸟之肉——小小的鸟——竟能成事。神的看法不像人看，他的意念高过我们的意念。他又以"足以使他们"一词道出百姓欲望之贪婪。注意：连真实伟大的信徒，有时也在第二因的挫折之下难以信靠神，"在无可指望的时候，因信仍有指望"。当"神能在旷野摆设筵席吗"已成为普遍的呼喊之时，连摩西自己也几乎忍不住这样想。无疑这是他的软弱。
3. 神用一句反问给这疑虑作了简短而充分的回答："耶和华的手臂缩短了吗？"（民11:23）。摩西若记得"至高者右手之年"，便不会提出这一切难处；所以神提醒他，暗示这疑虑是对神能力的反讽——而他自己正是这能力常常的见证人，更是其器皿。难道他忘记了那能力为这百姓所行的奇事——降下埃及的灾殃、分开海水、击开磐石、从天降粮吗？那能力衰减了吗？神比从前软弱了吗？还是他因所作之事而疲倦了？无论我们不信的心会提出何种相反的 suggestion，可以确定的是：(1.) 神的手并不短；他的能力除他自己的旨意外，没有任何东西能加以拦阻；在他没有难成的事。那以掌心量诸水、以虎口量苍天（赛40:12）、以拳头抓捕风（箴30:4）的手，并不短。(2.) 它也没有缩短。他与历来一样强壮——"并不疲乏，也不困倦"。这就足以在我们用尽手段时塞住我们一切的不信："耶和华岂有难成的事吗？"神在此把摩西带回这首要原理，把他放回功课的起点，去学神那古旧的名字——"主全能的神"——并把证明交在结果上："你要看见我的话向你应验不应验。"这就把神的话高举在他一切名号之上：他的作为从不落后于他的话语。他一开口，事便成就。
英文原文
Assistance Provided for Moses (1490 BC)
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.
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.
¹⁸ And say thou unto the people, Sanctify yourselves against to morrow, and ye shall eat flesh: for ye have wept in the ears of the LORD, saying, Who shall give us flesh to eat? for it was well with us in Egypt: therefore the LORD will give you flesh, and ye shall eat.
¹⁹ Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days;
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?
²¹ And Moses said, The people, among whom I am, are six hundred thousand footmen; and thou hast said, I will give them flesh, that they may eat a whole month.
²² Shall the flocks and the herds be slain for them, to suffice them? or shall all the fish of the sea be gathered together for them, to suffice them?
²³ And the LORD said unto Moses, Is the LORD's hand waxed short? thou shalt see now whether my word shall come to pass unto thee or not.
We have here God's gracious answer to both the foregoing complaints, wherein his goodness takes occasion from man's badness to appear so much the more illustrious.
I. Provision is made for the redress of the grievances Moses complains of. If he find the weight of government lie too heavy upon him, though he was a little too passionate in his remonstrance, yet he shall be eased, not by being discarded from the government himself, as he justly might have been if God had been extreme to mark what he said amiss, but by having assistants appointed him, who should be, as the apostle speaks (1Co 12:28), helps, governments (that is, helps in government), not at all to lesson or eclipse his honour, but to make the work more easy to him, and to bear the burden of the people with him. And that this provision might be both agreeable and really serviceable,
1. Moses is directed to nominate the persons, Nu 11:16. The people were too hot and heady and tumultuous to be entrusted with the election; Moses must please himself in the choice, that he may not afterwards complain. The number he is to choose is seventy men, according to the number of the souls that went down into Egypt. He must choose such as he knew to be elders, that is, wise and experienced men. Those that had acquitted themselves best, as rulers of thousands and hundreds (Ex 18:25), purchase to themselves now this good degree. "Choose such as thou knowest to be elders indeed, and not in name only, officers that execute their office." We read of the same number of elders (Ex 24:1) that went up with Moses to Mount Sinai, but they were distinguished only for that occasion, these for a perpetuity; and, according to this constitution, the Sanhedrim, or great council of the Jews, which in after ages sat at Jerusalem, and was the highest court of judgment among them, consisted of seventy men. Our Saviour seems to have had an eye to it in the choice of seventy disciples, who were to be assistants to the apostles, Lu 10:1-24
2. God promises to qualify them. If they were not found fit for the employ, they should be made fit, else they might prove more a hindrance than a help to Moses, Nu 11:17. Though Moses had talked too boldly with God, yet God does not therefore break off communion with him; he bears a great deal with us, and we must with one another: I will come down (said God) and talk with thee, when thou art more calm and composed; and I will take of the same spirit of wisdom, and piety, and courage, that is upon thee, and put it upon them. Not that Moses had the less of the Spirit for their sharing, nor that they were hereby made equal with him; Moses was still unequalled (De 34:10), but they were clothed with a spirit of government proportionable to their place, and with a spirit of prophecy to prove their divine call to it, the government being a Theocracy. Note, (1.) Those whom God employs in any service he qualifies for it, and those that are not in some measure qualified cannot think themselves duly called. (2.) All good qualifications are from God; every perfect gift is from the Father of lights.
II. Even the humour of the discontented people shall be gratified too, that every mouth may be stopped. They are ordered to sanctify themselves (Nu 11:18), that is, to put themselves into a posture to receive such a proof of God's power as should be a token both of mercy and judgment. Prepare to meet thy God, O Israel, Am 4:12.
1. God promises (shall I say?)—he threatens rather, that they shall have their fill of flesh, that for a month together they shall not only be fed, but feasted, with flesh, besides their daily manna; and, if they have not a better government of their appetites than now it appears they have they shall be surfeited with it (Nu 11:19,20): You shall eat till it come out at your nostrils, and become loathsome to you. See here, (1.) The vanity of all the delights of sense; they will cloy, but not satisfy: spiritual pleasures are the contrary. As the world passes away, so do the lusts of it, 1Jo 2:17. What was greedily coveted in a little time comes to be nauseated. (2.) What brutish sins (and worse than brutish) gluttony and drunkenness are; they put a force upon nature, and make that the sickness of the body which should be its health; they are sins that are their own punishments, and yet not the worst that attend them. (3.) 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.
2. Moses objects the improbability of making good this word, Nu 11:21,22. It is an objection like that which the disciples made, Mk 8:4, Whence can a man satisfy these men? Some excuse Moses here, and construe what he says as only a modest enquiry which way the supply must be expected; but it savours too much of diffidence and distrust of God to be justified. He objects the number of the people, as if he that provided bread for them all could not, by the same unlimited power, provide flesh, too. He reckons it must be the flesh either of beasts or fishes, because they are the most bulky animals, little thinking that the flesh of birds, little birds, should serve the purpose. God sees not as man sees, but his thoughts are above ours. He objects the greediness of the people's desires in that word, to suffice them. Note, Even true and great believers sometimes find it hard to trust God under the discouragements of second causes, and against hope to believe in hope. Moses himself could scarcely forbear saying, Can God furnish a table in the wilderness? when this had become the common cry. No doubt this was his infirmity.
3. God gives a short but sufficient answer to the objection in that question, Has the Lord's hand waxed short? Nu 11:23. If Moses had remembered the years of the right hand of the Most High, he would not have started all these difficulties; therefore God reminds him of them, intimating that this objection reflected upon the divine power, of which he himself had been so often, not only the witness, but the instrument. Had he forgotten what wonders the divine power had wrought for that people, when it inflicted the plagues of Egypt, divided the sea, broached the rock, and rained bread from heaven? Had that power abated? Was God weaker than he used to be? Or was he tired with what he had done? Whatever our unbelieving hearts may suggest to the contrary, it is certain, (1.) That God's hand is not short; his power cannot be restrained in the exerting of itself by any thing but his own will; with him nothing is impossible. That hand is not short which measures the waters, metes out the heavens (Isa 40:12), and grasps the winds, Pr 30:4. (2.) That it has not waxed short. He is as strong as ever he was, fainteth not, neither is weary. And this is sufficient to silence all our distrusts when means fail us, Is any thing too hard for the Lord? God here brings Moses to this first principle, sets him back in his lesson, to learn the ancient name of God, The Lord God Almighty, and puts the proof upon the issue: Thou shalt see whether my word shall come to pass or not. This magnifies God's word above all his name, that his works never come short of it. If he speaks, it is done.
24-30
God Promises the People Flesh; The Case of Eldad and Medad (1490 BC)
神应许百姓肉食；伊利达与米达的事（公元前1490年）
²⁴ 摩西出去，将耶和华的话告诉百姓，又招聚百姓的七十个长老，使他们站在会幕的四围。 ²⁵ 耶和华在云中降临，对摩西说话，把降与他身上的灵分赐那七十个长老。灵停在他们身上的时候，他们就受感说话，以后却没有再止息。 ²⁶ 但有两个人仍在营里，一个名叫伊利达，一个名叫米达。灵停在他们身上，他们本是在被录的人中，却没有出到会幕那里，就在营里受感说话。 ²⁷ 有个少年人跑来告诉摩西说，伊利达和米达在营里受感说话。 ²⁸ 摩西的帮手、嫩的儿子约书亚，就是摩西所拣选的少年人中的一个，回答说，请我主摩西禁止他们。 ²⁹ 摩西对他说，你为我的缘故嫉妒么？惟愿耶和华的百姓都受感说话，愿耶和华把他的灵降在他们身上。 ³⁰ 于是摩西和以色列的长老都回到营里去了。
此处我们看见神对摩西所说之话的应验——他必在治理以色列的事上得着帮助。
I. 这里是七十位谋士总体的情况。摩西虽因百姓的喧嚷略受搅扰，却因与神的相交得以完全平复，很快又恢复了常态。于是按先前所安排的：1. 摩西尽了自己的本分；他把七十位长老带到耶和华面前，使他们站在会幕四围（民11:24），好叫他们在神显现之处恭候领受恩典，也使百姓得以见证他们郑重的蒙召。须知，凡盼望从神得恩的人，必须谦卑地将自己和自己的事奉献在他面前。2. 神也并未疏于尽他的本分。他把赐给自己的灵分赐给那七十位长老（民11:24-25），使那些原本在才干与学识上与四邻无异的人，忽然能说出、做出超乎寻常的事，证明他们确系受神圣灵感动：他们受感说话，那一整日没有止息（有人认为只在那一日如此）。他们向百姓讲论属神的事，或许用极其清晰、丰足、流畅、贴切的言辞，把方才领受的律法加以阐释；凡听见的人都可以看出并承认神真是在他们中间；参林前14:24-25。此后许久，扫罗也因一日一夜受感说预言的恩赐，被标记为治理的人（撒上10:6、11）。当摩西领以色列出埃及时，亚伦被指定作他的先知（出7:1）；但如今神既已召亚伦另有所司，摩西便有七十位先知替代他，随侍在侧。须知，在神的以色列中最适合治理的，乃是那些熟谙属神之事、善于教导以造就人的人。
II. 这里是其中二人特别的情形，就是伊利达与米达，或许是兄弟二人。
1. 他们被摩西提名作治理的助手，却没有像其他人那样出到会幕那里（民11:26）。加尔文揣测说，召他们的通告已经发出，却没有寻见他们，因他们正不在场；所以他们虽在被录的名中，却没有被召来。多半人则认为，他们因过分谦卑与自卑而没有到会幕那里；他们既察觉自己的软弱与不配，便不愿出来担任治理之职。他们的存心是可称赞的，但他们不顺从命令的作法却是他们的过失。
2. 神的灵却在营中把他们寻见——他们原隐藏在杂物之间——他们就在那里受感说话，就是说，在某个私下的帐棚里操练他们祷告、讲道、颂赞神的恩赐。须知，神的灵并不受会幕的限制，乃如风随意而吹（约3:8）。我们从这灵能往哪里去呢？这二人不在场一事，实有神特殊的护理：如此便显明感动长老们的确是神的灵，赐下这灵的不是摩西，乃是神自己。他们谦让不肯就任，神却把职分强加于他们；不但如此，他们还被记下名字，这是其余的人所没有的荣誉：因为凡自甘谦卑的必被升高，凡最不贪慕权位的，正最适于治理。
3. 这事被告知于摩西（民11:26-27）：伊利达和米达在营里受感说话；某帐棚里有了聚会，伊利达和米达在那里讲论，不在摩西的监督与统率之下，也不与其余长老相交。无论报信的是谁，他似乎都把这事看作越规之举。
4. 约书亚动议要叫他们闭口：我主摩西，禁止他们（民11:28）。约书亚自己大概也是七十人中之一，这使他更因本阶层的尊荣而心怀忌惮。他认定他们并非受任何不可抗拒的感动所驱使，因为先知的灵原是顺服先知的，所以他要求他们要么完全不发预言，要么到会幕那里与其余的人一同说预言。他并不想因他们已行的加以惩罚，只想今后加以制止。他这动议出于善意，并非因私嫌恶待伊利达和米达，乃因热心维护他所认为的教会合一，并关切神与摩西的尊荣。
5. 摩西驳回这动议，并责备提出的人（民11:29）：你为我的缘故嫉妒么？你并不晓得自己是怎样的心。约书亚虽是摩西的密友与心腹，他这话虽出于对摩西的尊敬——他很不愿看见摩西的尊荣因召这些长老而被削减——摩西仍责备他，并藉他责备一切存这种心的人。(1.) 我们不可暗暗因别人的恩赐、恩典与功用而忧愁。约翰的门徒曾因基督的尊荣掩盖了他们夫子而嫉妒，这便是他们的过失（约3:26-36等）。(2.) 我们不可因别人的软弱与过失就怒不可遏。就算伊利达和米达确有越规之处，约书亚对他们也太急躁、太激烈了。我们的热心必须常以智慧温柔的灵调和：神的义不需要人的怒（雅1:20）。(3.) 我们不可把最优秀、最有用的人拿来作党派的首领。保罗不愿人借他的名去袒护一个派别（林前1:12-13）。(4.) 我们不可轻易定罪、禁绝那些与我们见解不同的人，仿佛他们不跟从基督，只因他们不与我们一同跟从他（可9:38）。基督所接纳的人，我们难道要弃绝么？只因人并非凡事与我们同心，就要禁止他行善么？摩西却是另一种心肠：他非但没有叫这二人闭口、熄灭他们里头的灵，反倒巴不得耶和华的百姓都受感说话，就是愿神把他的灵降在他们身上。这并非说他要人未受合宜资格便擅作先知，也不是他期望说预言的灵能如此普及；他乃是这样表达他对耶和华一切百姓的爱与敬重，表达他对别人恩赐的喜乐，以及他何等不因伊利达和米达不在他眼前监督之下发预言而恼怒。这样优良的心肠，蒙福的保罗也有：他因基督被传开而欢喜，即便传的人意在加增他捆锁的苦楚（腓1:16）。只要神得服事、得荣耀，善事得成，哪怕我们自己和我们的道路因此失了光彩，我们也当欢喜。
6. 这些方才受按立的长老，随即就上任尽职（民11:30）；他们的蒙召既因受感说预言而充分得着印证，他们便与摩西同回营中，着手办事。他们既领受了恩赐，便作好管家彼此服事。如今摩西因有这么多人分担他的工与他的尊荣而喜乐。(1.) 愿摩西的见证被那些渴慕掌权的人所信服——治理乃是一种重担。对那些以良心尽本分的人来说，治理是忧虑与烦扰的重担；对那些不尽本分的人，到了审判之日，这重担更为沉重，那时他们必落在那又恶又懒、把银子埋藏之仆人的定罪之下。(2.) 愿在位者效法摩西的榜样；不要轻看别人的忠告与协助，倒要渴慕它、为此感恩，不要妄想独揽智慧与权柄。谋士众多，人便安稳。
英文原文
God Promises the People Flesh; The Case of Eldad and Medad (1490 BC)
²⁴ And Moses went out, and told the people the words of the LORD, and gathered the seventy men of the elders of the people, and set them round about the tabernacle.
²⁵ And the LORD came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease.
²⁶ But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested upon them; and they were of them that were written, but went not out unto the tabernacle: and they prophesied in the camp.
²⁷ And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp.
²⁸ And Joshua the son of Nun, the servant of Moses, one of his young men, answered and said, My lord Moses, forbid them.
²⁹ And Moses said unto him, Enviest thou for my sake? would God that all the LORD's people were prophets, and that the LORD would put his spirit upon them!
³⁰ And Moses gat him into the camp, he and the elders of Israel.
We have here the performance of God's word to Moses, that he should have help in the government of Israel.
I. Here is the case of the seventy privy-counsellors in general. Moses, though a little disturbed by the tumult of the people, yet was thoroughly composed by the communion he had with God, and soon came to himself again. And according as the matter was concerted, 1. He did his part; he presented the seventy elders before the Lord, round the tabernacle (Nu 11:24), that they might there stand ready to receive the grace of God, in the place where he manifested himself, and that the people also might be witnesses of their solemn call. Note, Those that expect favour from God must humbly offer themselves and their service to him. 2. God was not wanting to do his part. He gave of his Spirit to the seventy elders (Nu 11:25), which enabled those whose capacities and education set them but on a level with their neighbours of a sudden to say and do that which was extraordinary, and which proved them to be actuated by divine inspiration: they prophesied, and did not cease all that day, and (some think) only that day. They discoursed to the people of the things of God, and perhaps commented upon the law they had lately received with admirable clearness, and fulness, and readiness, and aptness of expression, so that all who heard them might see and say that God was with them of a truth; see 1Co 14:24,25. Thus, long afterwards, Saul was marked for the government by the gift of prophecy, which came upon him for a day and a night, 1Sa 10:6,11. When Moses was to fetch Israel out of Egypt, Aaron was appointed to be his prophet, Ex 7:1. But, now that God had called Aaron to other work, in his room Moses has seventy prophets to attend him. Note, Those are fittest to rule in God's Israel that are well acquainted with divine things and are apt to teach to edification.
II. Here is the particular case of two of them, Eldad and Medad, probably two brothers.
1. They were nominated by Moses to be assistants in the government, but they went not out unto the tabernacle as the rest did, Nu 11:26. Calvin conjectures that the summons was sent them, but that it did not find them, they being somewhere out of the way; so that, though they were written, yet they were not called. Most think that they declined coming to the tabernacle out of an excess of modesty and humility; being sensible of their own weakness and unworthiness, they desired to be excused from coming into the government. Their principle was their praise, but their practice in not obeying orders was their fault.
2. The Spirit of God found them out in the camp, where they were hidden among the stuff, and there they prophesied, that is, they exercised their gift of praying, preaching, and praising God, in some private tent. Note, The Spirit of God is not tied to the tabernacle, but, like the wind, blows where he listeth, Joh 3:8. Whither can we go from that Spirit? There was a special providence in it that these two should be absent, for thus it appeared that it was indeed a divine Spirit which the elders were actuated by, and that Moses gave them not that Spirit, but God himself. They modestly declined preferment, but God forced it upon them; nay, they have the honour of being named, which the rest have not: for those that humble themselves shall be exalted, and those are most fit for government who are least ambitious of it.
3. Information of this was given to Moses (Nu 11:27): "Eldad and Medad do prophesy in the camp; there is a conventicle in such a tent, and Eldad and Medad are holding forth there, from under the inspection and presidency of Moses, and out of the communion of the rest of the elders." Whoever the person was that brought the tidings, he seems to have looked upon it as an irregularity.
4. Joshua moved to have them silenced: My lord Moses, forbid them, Nu 11:28. It is probable that Joshua himself was one of the seventy, which made him the more jealous for the honour of their order. He takes it for granted that they were not under any necessitating impulse, for the spirit of the prophets is subject to the prophets, and therefore he would have them either not to prophesy at all or to come to the tabernacle and prophesy in concert with the rest. He does not desire that they should be punished for what they had done, but only restrained for the future. This motion he made from a good principle, not out of any personal dislike to Eldad and Medad, but out of an honest zeal for that which he apprehended to be the unity of the church, and concern for the honour of God and Moses.
5. Moses rejected the motion, and reproved him that made it (Nu 11:29): "Enviest thou for my sake? Thou knowest not what manner of spirit thou art of." Though Joshua was Moses's particular friend and confidant, though he said this out of a respect to Moses, whose honour he was very loth to see lessened by the call of those elders, yet Moses reproves him, and in him all that show such a spirit. (1.) We must not secretly grieve at the gifts, graces, and usefulness of others. It was the fault of John's disciples that they envied Christ's honour because it shaded their master's, Joh 3:26-36, etc. (2.) We must not be transported into heats against the weaknesses and infirmities of others. Granting that Eldad and Medad were guilty of an irregularity, yet Joshua was too quick and too warm upon them. Our zeal must always be tempered with the meekness of wisdom: the righteousness of God needs not the wrath of man, Jam 1:20. (3.) We must not make even the best and most useful men heads of a party. Paul would not have his name made use of to patronise a faction, 1Co 1:12,13. (4.) We must not be forward to condemn and silence those that differ from us, as if they did not follow Christ because they do not follow him with us, Mk 9:38. Shall we reject those whom Christ has owned, or restrain any from doing good because they are not in every thing of our mind? Moses was of another spirit; so far from silencing these two, and quenching the Spirit in them, he wished all the Lord's people were prophets, that is, that he would put his Spirit upon them. Not that he would have any set up for prophets that were not duly qualified, or that he expected that the Spirit of prophecy should be made thus common; but thus he expresses the love and esteem he had for all the Lord's people, the complacency he took in the gifts of others, and how far he was from being displeased at Eldad and Medad's prophesying from under his eye. Such an excellent spirit as this blessed Paul was of, rejoicing that Christ was preached, though it was by those who therein intended to add affliction to his bonds, Php 1:16. We ought to be pleased that God is served and glorified, and good done, though to the lessening of our credit and the credit of our way.
6. The elders, now newly ordained, immediately entered upon their administration (Nu 11:30); when their call was sufficiently attested by their prophesying, they went with Moses to the camp, and applied themselves to business. Having received the gift, they ministered the same as good stewards. And now Moses was pleased that he had so many to share with him in his work and honour. And, (1.) Let the testimony of Moses be credited by those who desire to be in power, that government is a burden. It is a burden of care and trouble to those who make conscience of the duty of it; and to those who do not it will prove a heavier burden in the day of account, when they fall under the doom of the unprofitable servant that buried his talent. (2.) Let the example of Moses be imitated by those that are in power; let them not despise the advice and assistance of others, but desire it, and be thankful for it, not coveting to monopolize wisdom and power. In the multitude of counsellors there is safety.
31-35
The Quails (1490 BC)
鹌鹑（公元前1490年）
³¹ 有风从耶和华那里刮起，把鹌鹑由海面刮来，飞散在营的四围；这边那边都有，环绕营的四围，离地面约有二肘。 ³² 百姓起来，那一整日、那一整夜、并次日，都捕捉鹌鹑；至少的也聚了十贺梅珥，为自己摆在营的四围。 ³³ 肉在他们牙齿之间，尚未嚼烂，耶和华的怒气就向百姓发作，用极重的灾殃击打了百姓。 ³⁴ 那地方便名叫基博罗哈他瓦，因为他们在那里葬了那起贪欲之心的人。 ³⁵ 百姓从基博罗哈他瓦起行到哈洗录，就住在哈洗录。
神既借赐给摩西治理的同工，成就了他对摩西的应许——以此显明他借自己的灵在人之灵上所有的权能——便在此借赐给百姓肉食，成就了他对百姓的应许，以此显明他在下等受造之物上所有的权能，以及他在自然之国中的治权。请看：1. 百姓如何丰足地得着肉食满足：有风（据诗78:26 所记，是东南风）把鹌鹑刮来（民11:31）。这些究竟是什么活物，并不确定；诗篇称之为有翅膀的飞鸟。博学的佩特里克主教赞同某些近代作者的看法，以为它们是蝗虫——那是当地人所熟知的佳肴，因它们随风而来，堆成堆，又在日头下晒干备用。无论是什么，总达到了目的，可作以色列一月之筵席——可见神对他这悖逆之家何等慈父般的宽容。蝗虫曾作肥美埃及的灾殃，蚕食其果子；如今在荒凉的旷野却成了祝福，因它们自己被作食物。2. 他们对神所赐的肉何等贪婪。他们贪恋掠物，欲壑难填，全不顾摩西从神所告诉他们的话——他们必因之腻烦（民11:32）。他们两天一夜捕取肉食，直到每个家长至少带回了十贺梅珥（就是十驴驮）。大卫渴想伯利恒井里的水，但既得着，因它是冒险得来的，便不肯喝；以色列人更有理由拒绝这肉——这肉是借发怨言得来的，他们也可从摩西的话中易见，是在怒中赐给他们的；然而受属肉体之心管辖的人，必求其私欲得逞，纵然这要叫他们宝贵的灵魂必定受损、必定败亡。3. 到了算账的时候，他们为这筵席付了何等代价：耶和华用极重的灾殃击打了他们（民11:33）——大概是身体的疾病，多半因他们暴食所致，成为许多人的死因，而这些人大概正是叛乱中的头目。须知，神常因爱赐给他自己百姓所愿。他将他们所求的赐给他们，却使他们的心灵软弱（诗16:15，参106:15）。虽对他们说了这一切话，他们却不因自己的私欲转回，所以肉还在他们口中，神的怒气就向他们发作（诗78:30-31）。我们纵情贪求之物，若果得着（我们大可担忧），必在某种方式上成为我们的忧愁与十字架。神先叫他们吃饱，而后降罚：(1.) 是为保全他自己权能的尊荣，免得有人说："他若是能供应他们，便不会剪除他们。"(2.) 是要借此向我们显明罪人亨通之真意——那是他们为毁灭所作的准备，正如牛被喂肥了为宰杀之用。末了，这事记念在那地方的名字上（民11:34）。摩西称那地为基博罗哈他瓦——贪欲者之坟或贪欲之坟。若以色列的贪欲之坟，竟成了以色列贪欲的坟茔，那是何等好；这警告原意在此，却未达其当有的功效，因为下文（诗78:32）记着：虽是这样，他们仍旧犯罪。
英文原文
The Quails (1490 BC)
³¹ And there went forth a wind from the LORD, and brought quails from the sea, and let them fall by the camp, as it were a day's journey on this side, and as it were a day's journey on the other side, round about the camp, and as it were two cubits high upon the face of the earth.
³² And the people stood up all that day, and all that night, and all the next day, and they gathered the quails: he that gathered least gathered ten homers: and they spread them all abroad for themselves round about the camp.
³³ And while the flesh was yet between their teeth, ere it was chewed, the wrath of the LORD was kindled against the people, and the LORD smote the people with a very great plague.
³⁴ And he called the name of that place Kibroth-hattaavah: because there they buried the people that lusted.
³⁵ And the people journeyed from Kibroth-hattaavah unto Hazeroth; and abode at Hazeroth.
God, having performed his promise to Moses by giving him assessors in the government, thereby proving the power he has over the spirits of men by his Spirit, he here performs his promise to the people by giving them flesh, proving thereby his power over the inferior creatures and his dominion in the kingdom of nature. Observe, 1. How the people were gratified with flesh in abundance: A wind (a south-east wind, as appears, Ps 78:26) brought quails, Nu 11:31. It is uncertain what sort of animals they were; the psalmist calls them feathered fowl, or fowl of wing. The learned bishop Patrick inclines to agree with some modern writers, who think they were locusts, a delicious sort of food well known in those parts, the rather because they were brought with a wind, lay in heaps, and were dried in the sun for use. Whatever they were, they answered the intention, they served for a month's feast for Israel, such an indulgent Father was God to his froward family. Locusts, that had been a plague to fruitful Egypt, feeding upon the fruits, were a blessing to a barren wilderness, being themselves fed upon. 2. How greedy they were of this flesh that God sent them. They flew upon the spoil with an unsatiable appetite, not regarding what Moses had told them from God, that they would surfeit upon it, Nu 11:32. Two days and a night they were at it, gathering flesh, till every master of a family had brought home ten homers (that is, ten ass-loads) at least. David longed for the water of the well of Bethlehem, but would not drink it when he had it, because it was obtained by venturing; much more reason these Israelites had to refuse this flesh, which was obtained by murmuring, and which, they might easily perceive, by what Moses said, was given them in anger; but those that are under the power of a carnal mind will have their lusts fulfilled, though it be to the certain damage and ruin of their precious souls. 3. How dearly they paid for their feasts, when it came into the reckoning: The Lord smote them with a very great plague (Nu 11:33), some bodily disease, which probably was the effect of their surfeit, and was the death of many of them, and those, it is likely, the ringleaders in the mutiny. Note, God often grants the desires of his own people in love. He gave them their request, but sent leanness into their soul, Ps 16:15. By all that was said to them they were not estranged from their lusts, and therefore, while the meat was in their mouths, the wrath of God came upon them, Ps 78:30,31. What we inordinately desire, if we obtain it (we have reason to fear), will be some way or other a grief and cross to us. God satiated them first, and then plagued them, (1.) To save the reputation of his own power, that it might not be said, "He would not have cut them off had he been able to supply them." And, (2.) To show us the meaning of the prosperity of sinners; it is their preparation for ruin, they are fed as an ox for the slaughter. Lastly, The remembrance of this is preserved in the name given to the place, Nu 11:34. Moses called it Kibroth-hattaavah, the graves of lusters or of lust. And well it had been if these graves of Israel's lusters had proved the graves of Israel's lust: the warning was designed to be so, but it had not its due effect, for it follows (Ps 78:32), For all this, they sinned still.
民数记第十一章
直到此时，以色列中的事务尚算顺利；自金牛犊事件以来，神的恩典之道几乎未曾受到什么干扰。百姓在编列与洁净营盘的事上似乎可教，众首领在奉献祭坛时虔诚慷慨，因此大有盼望他们不久即可抵达迦南。然而本章却揭开了忧伤的一幕：一切秩序俱被打乱，神转而成为他们的仇敌，亲自攻击他们——而正是罪造成了这一切祸患。
I. 他们的怨言在他们中间点燃了烈火，但这火却因摩西的祷告很快熄灭，民 11:1-3。
II. 审判之火刚熄灭，罪恶之火又再次燃起，神便借此彰显他的怜悯与公义。
于是，（1）神应许同时满足这两方面的需要：为摩西设立帮手（民 11:16,17），并将肉赐给百姓（民 11:18-23）。
（2）他随即履行了这两项应许。因为，
[1.] 神的灵装备了七十位长老，使他们能承担治理之责，民 11:24-30。
[2.] 神的大能带来鹌鹑，使百姓饱餐，民 11:31,32。
然而 [3.] 神的公义因他们的怨言而击打他们，民 11:33-35 等。