11 The punishment of the murmurers stopt by the prayer of Moses, Num 11:1-3.
The fresh murmuring of the people, Num 11:4-6.
The description of manna, Num 11:7-9.
The murmuring of Moses, Num 11:10-16.
God's answer, Num 11:16-23.
The appointment of the seventy elders, Num 11:24-30.
Quails sent with a plague, Num 11:31-35.

11:25 Rested on them - Not only moved them for a time, but took up his settled abode with them, because the use and end of this gift was perpetual.They prophesied - Discoursed of the word and works of God in a marvellous manner, as the prophets did. So this word is used, Num 10:5-6 Joe 2:28 Co1 14:3. Yet were they not herebyconstituted teachers, but civil magistrates, who together with the spirit of government, received also the spirit of prophesy, as a sign and seal both to themselves and to the people, that God had called them to that employment.They did not cease - Either for that day, they continued in that exercise all that day, and, it may be, all the night too, as it is said of Saul, Sa1 19:24, or, afterwards also, to note that this was a continuedgift conferred upon them to enable them the better to discharge their magistracy; which was more expedient for them than for the rulers of other people, because the Jews were under a theocracy or the government of God, and even their civil controversies were decided out of that word of God which the prophets expounded.

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 God's special providence, that so the miracle might be more evident. Were written - In a book or paper by Moses, who by God's direction nominated the fittest persons.

11:27 Told Moses - Fearing lest his authority should be diminished by their prophesying; and thereby taking authority to themselves without his consent.

11:28 One of his young men - Or, one of his choice ministers, which may be emphatically added, to note that even great and good men may mistake about the works of God. Forbid them - He feared either schism, or sedition, or that by their usurpation of authority, independently upon Moses, his power and esteem might be lessened.

11:29 Enviest thou for my sake - Art thou grieved because the gifts and graces of God are imparted to others besides me? Prophets - He saith prophets, not rulers, for that he knew was absurd and impossible.So we ought to be pleased, that God is glorified and good done, tho' to the lessening of our own honour.

5 

5:1 Come now, ye rich - The apostle does not speak this so much for the sake of the rich themselves, as of the poor children of God, who were then groaning under their cruel oppression. Weep and howl for your miseries which are coming upon you - Quickly and unexpectedly. This was written not long before the siege of Jerusalem; during which, as well as after it, huge calamities came on the Jewish nation, not only in Judea, but through distant countries. And as these were an awful prelude of that wrath which was to fall upon them in the world to come, so this may likewise refer to the final vengeance which will then be executed on the impenitent.

5:2 The riches of the ancients consisted much in large stores of corn, and of costly apparel.

5:3 The canker of them - Your perishing stores and motheaten garments. Will be a testimony against you - Of your having buried those talents in the earth, instead of improving them according to your Lord's will. And will eat your flesh as fire - Will occasion you as great torment as if fire were consuming your flesh. Ye have laid up treasure in the last days - When it is too late; when you have no time to enjoy them.

5:4 The hire of your labourers crieth - Those sins chiefly cry to God concerning which human laws are silent. Such are luxury, unchastity, and various kinds of injustice. The labourers themselves also cry to God, who is just coming to avenge their cause. Of sabaoth - Of hosts, or armies.

5:5 Ye have cherished your hearts - Have indulged yourselves to the uttermost. As in a day of sacrifice - Which were solemn feast - days among the Jews.

5:6 Ye have killed the just - Many just men; in particular, "that Just One," Act 3:14. They afterwards killed James,surnamed the Just, the writer of this epistle. He doth not resist you - And therefore you are secure. But the Lord cometh quickly, Jam 5:8.

9 

9:38 And John answered him - As if he had said, But ought we to receive those who follow not us? Master, we saw one casting out devils in thy name - Probably this was one of John the Baptist's disciples, who believed in Jesus, though he did not yet associate with our Lord's disciples. And we forbad him, because he followeth not us - How often is the same temper found in us?How readily do we also lust to envy? But how does that spirit become a disciple, much more a minister of the benevolent Jesus!St. Paul had learnt a better temper, when he rejoiced that Christ was preached, even by those who were his personal enemies. But to confine religion to them that follow us, is a narrowness of spirit which we should avoid and abhor. Luk 9:49.

9:39 Jesus said - Christ here gives us a lovely example of candour and moderation. He was willing to put the best construction on doubtful cases, and to treat as friends those who were not avowed enemies. Perhaps in this instance it was a means of conquering the remainder of prejudice, and perfecting what was wanting in the faith and obedience of these persons.Forbid him not - Neither directly nor indirectly discourage or hinder any man who brings sinners from the power of Satan to God, because he followeth not us, in opinions, modes of worship, or any thing else which does not affect the essence of religion.

9:40 For he that is not against you, is for you - Our Lord had formerly said, he that is not with me, is against me: thereby admonishing his hearers, that the war between him and Satan admitted of no neutrality, and that those who were indifferent to him now, would finally be treated as enemies. But here in another view, he uses a very different proverb; directing his followers to judge of men's characters in the most candid manner; and charitably to hope that those who did not oppose his cause wished well to it. Upon the whole, we are to be rigorous in judging ourselves, and candid in judging each other.

9:41 For whosoever shall give you a cup - Having answered St. John, our Lord here resumes the discourse which was broken off at the 37th verse. Mar 9:37. Mat 10:42.

9:42 On the contrary, whosoever shall offend the very least Christian. Mat 18:6; Luk 17:1.

9:43 And if a person cause thee to offend - (The discourse passes from the case of offending, to that of being offended) if one who is as useful or dear to thee as a hand or eye, hinder or slacken thee in the ways of Cod, renounce all intercourse with him. This primarily relates to persons, secondarily to things. Mat 5:29; Mat 18:8.