26<\/strong>. them that were written<\/em> ] i.e. registered as being of the number of the elders and officers. They were not of the number of the seventy, for Num 11:24<\/em><\/span> says that seventy were present at the Tent.<\/p>\n In the camp; <\/B>not going to the tabernacle, as the rest did; either modestly declining that high employment from a tremble sense of their own insufficiency, as Saul did, 1Sa 10:22<\/span>; or not having sufficient or seasonable notice to repair thither; or, being detained in the camp and in their dwellings, whether by uncleanness, or sickness, or some urgent occasion, not without Gods special providence, that so the miracle might be more evident, and their call and authority more unquestionable, to all the people. <\/P> Were written, <\/B>to wit, in a book or paper, by Moses, who by Gods direction nominated the fittest and worthiest persons. <\/P> <\/p>\n 26-29. But there remained two of themen in the camp<\/B>They did not repair with the rest to thetabernacle, either from modesty in shrinking from the assumption of apublic office, or being prevented by some ceremonial defilement.They, however, received the gifts of the Spirit as well as theirbrethren. And when Moses was urged to forbid their prophesying, hisanswer displayed a noble disinterestedness as well as zeal for theglory of God akin to that of our Lord (Mr9:39<\/span>).<\/P><\/p>\n But there remained two [of the] men in the camp<\/strong>,…. Of the seventy who were summoned, that came not out of the camp of Israel to the tabernacle when the rest did:<\/p>\n the name of the one [was] Eldad, and the name of the other Medad<\/strong>: who, according to the Targum of Jonathan, were brethren of Moses by his mother’s side; for it says, they were the sons of Elizaphan the son of Parnac, whom Jochebed the daughter of Levi brought forth at the time that Amram her husband dismissed her, and she was married to him before she brought forth Moses; but it is elsewhere said r, that Elizaphan married her after the death of Amram; and Eldad and Medad were born unto them:<\/p>\n and the Spirit rested upon them<\/strong>; as it did upon the rest of the seventy that came to the tabernacle; these two had the same gifts of the Spirit bestowed upon them as they had:<\/p>\n and they [were] of them that were written<\/strong>; among the seventy whose names were put down in the summons Moses gave them to attend the tabernacle; for as for the notion of the Jews about schedules and pieces of paper put into an urn to draw lots with, there is no foundation in the text:<\/p>\n but went not out unto the tabernacle<\/strong>; out of the camp to it, when they were summoned to come together; which they declined, as is commonly said, out of modesty, thinking themselves unfit for such an high office; and therefore, as Saul hid himself among the stuff when he was about to be chosen king, so did they, or something like it: the Targum of Jonathan is express for it, which adds, because they hid themselves to flee from government; but the Spirit of God found them out, and filled them with his gifts, and constrained them to prophesy, whereby they were discovered:<\/p>\n and they prophesied in the camp<\/strong>; perhaps in a private manner, it may be in their own houses; which, how it came to be known is after related: what they prophesied of cannot be said; according to the Targums of Jonathan and Jerusalem, and other Jewish writers s, they prophesied of the quails, and of the death of Moses, and the succession of Joshua, of Gog and Magog, and their armies, and of their destruction by the Messiah, and of the resurrection of the dead; but these are things not to be depended on.<\/p>\n r Shalshalet Hakabala, fol. 7. 1. s Vid. T. Bab. Sanhedrin, fol. 17. 1. Abendana in Miclol Yophi in loc.<\/p>\n 26. But there remained two of the men in the camp. It is not certain why they had not appeared amongst the others. I do not at all doubt but that they were called for by Moses; nor would they have been endued with the same grace of the Spirit as the others, if through idleness or contempt they had not come at the time appointed. We may, therefore, probably infer that they did not actually receive the invitation, because they could not be found; and hence it arose that God excused their ignorance. Still, however, it must be observed that they were kept back by the secret counsel of God, that His grace might be made known by this illustrious proof amongst the common people in general, when they were not all eye-witnesses of it: for the greater portion of them had not assembled at the Tabernacle. In order, therefore, that its fame might spread more widely, and might reach even to the most lowly, God chose that this new and extraordinary gift of His Spirit should be conspicuous in the midst of the camp, lest any of the dullest and grossest among them should pretend to be ignorant of it. In fact, it is plain that they were all aroused by the miracle; for the “young man,” who is spoken of, would not have run to bear the incredible news to Moses, unless struck by the novelty of the case. <\/p>\n 26<\/strong>. <\/strong> But there remained two <\/strong> For reasons satisfactory to the Lord, perhaps from excessive reserve and self-distrust, certainly not from obstinacy, Eldad and Medad did not go to the tabernacle, though they <\/strong> were of them that were written <\/strong> in the roll of the elect seventy. But the Spirit found them out and endowed them. The fire shut up in their bones finds a vent through their lips. <\/p>\n Went not out unto the tabernacle <\/strong> This is by no means a proof that the tabernacle was at this time outside of the camp. “If a gentleman goes out of his yard into his house, it does not follow that his house is not in the yard. The camp, considered as the abode of the people, had its limits within as well as without. An open space, such as reverence required, separated the tents of the people from the tent of God; and this must be traversed in passing from one to the other. It was just as natural to distinguish the camp from the sacred enclosure of the tabernacle as it is for a person in New York city to speak of driving out to Central Park, which is nevertheless within the city limits.” Dr. W.H. Green. <\/em> There was, for a short time, at the foot of Mount Sinai, a tabernacle without the camp. See Exo 33:7-11<\/span>. This was because the sin of the golden calf ruptured the covenant and put an end to all proceedings under it. Without going on to construct the tabernacle according to the specifications given him, Moses sets before the eyes of the people a visible sign of their altered relation to Jehovah by pitching a provisional tabernacle some distance outside the camp, signifying that he would not dwell in the midst of them. But when THE TABERNACLE was built out of the gifts of Israel it was located in the midst of the camp. How wide of the truth is the assertion of Professor W.R. Smith, that Ezekiel paved the way for the sanctuary being located in the midst of the people! <\/p>\n They prophesied in <\/strong> the camp <\/strong> This was deemed an irregularity and an infraction of good order. The unity of the Church in the wilderness was in danger of destruction by this independent centre of prophetic inspiration and authority separate from Moses and the tabernacle.<\/p>\n Num 11:26<\/span><\/em><\/strong>. <\/strong>Eldad, andMedad: and the spirit rested upon them, <\/em><\/strong>&c.<\/strong> Mr. Saurin observes, that this prophecy of Eldad and Medad has given handle to an impostor to forge a work under the name of the former: the author of the Book of Hermes says, he borrowed an oracle from thence. Witsius is of opinion, that St. James had the answer of Moses, Num 11:29<\/span> in view, when he made use of those difficult expressions in his epistle, ch. Num 4:5-6<\/span>. Do ye<\/em> think that the Scripture saith in vain, the spirit that dwelleth in us lusteth to envy? but he giveth more grace. <\/em>Witsius cannot find, in any part of the Scripture, these words, unless in the case we are now upon; and he thus paraphrases St. James’s words: “Do you imagine that the Spirit, which regenerates us, stirs us up to envy, or other passions of the like nature?On the contrary, it affords us fresh occasion of thankfulness, and inspires us with new pleasure, when our neighbours receive its gifts as well as we: of this Moses is an instance, when he said, Art thou jealous on my account? I<\/em> wish that all the Lord’s people were prophets.”<\/em> <\/p>\n Observe, that those persons were written, that is appointed to this service, and then the blessing is the same. It is very precious to have our names enrolled among the LORD’S people. See what a distinguishing mark of approbation the Redeemer puts on this, Luk 10:20<\/span> .<\/p>\n Num 11:26 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.<\/p>\n Ver. 26. But there remained two of the men.<\/strong> ] Being stayed by some lawful occasion, as in 1Sa 20:26<\/span> Jer 36:5<\/span> , or haply out of sense of their own insufficiency, as in 1Sa 10:22<\/span> . Howsoever, hereby it appeared to all the people that these seventy seniors were set apart by God for the service. <\/p>\n <\/p>\n And they prophesied in the camp.<\/strong> ] Hermas, in his book called “Pastor” (chap. ii.), mentioneth a book of their prophesy, and citeth these words, “The Lord is near to all those that turn unto him, as it is written in Eldad and Medad, who prophesied in the wilderness to the people.” But this book of Hermas is of small credit.<\/p>\n men. Hebrew, plural of ‘ish or ‘enosh. App-14. <\/p>\n them = the seventy. <\/p>\n written = enrolled. See note on Exo 17:14. <\/p>\n went not out. Compare 1Sa 10:22. <\/p>\n in the camp. Compare Psa 139:7. <\/p>\n The Graves of Lust <\/p>\n Num 11:26-35<\/p>\n It is delightful to note the proof of the nobility of Moses nature in the answer he gave to the tidings concerning Eldad and Medad. They might not be of the designated group of elders, and might not have gone out to the Tabernacle, as in Num 11:16. They remind us of the unordained and simple disciples of Act 11:19, etc. But there was no envy in Moses nature. He would have been only thankful if all had reached a degree of grace even beyond his own attainment.<\/p>\n The quails came. They flew in prodigious flocks, which darkened the air. Exhausted by their long flight, they hovered within three feet of the ground, and so were easily captured. But the passionate haste in eating brought its own terrible nemesis to the Israelites. The story became engraved in the very name given to their halting place, Psa 106:15. My soul, beware lest thou also be precipitated by thy passionate desires into that gravel Gal 5:17.<\/p>\n went not out: Exo 3:11, Exo 4:13, Exo 4:14, 1Sa 10:22, 1Sa 20:26, Jer 1:6, Jer 36:5 <\/p>\n Reciprocal: Num 11:24 – gathered 1Sa 19:20 – when they 2Ch 20:14 – came the Spirit Isa 11:2 – the Spirit Eze 2:2 – General Eze 11:5 – the Spirit Mar 9:38 – Master Joh 3:26 – he that 1Pe 4:14 – for Rev 11:3 – two<\/p>\n Num 11:26. In the camp Not going to the tabernacle, as the rest did, either not having seasonable notice to repair thither, or, being detained in the camp by sickness, or some urgent occasion, not without Gods special providence, that so the miracle might be more evident. They were of them that were written In a book or paper by Moses, who, by Gods direction, nominated the fittest persons.<\/p>\n 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. 26. them that were … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 11:26”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4059","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4059","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4059"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4059\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4059"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4059"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4059"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"