2 And the people cried to Moses; and Moses prayed to Jehovah -- and the fire abated.
And the people came to Moses and said, We have sinned, in that we have spoken against Jehovah, and against thee: pray to Jehovah that he take away the serpents from us. And Moses prayed for the people.
Confess therefore your offences to one another, and pray for one another, that ye may be healed. [The] fervent supplication of the righteous [man] has much power.
Get you up from the midst of this assembly, and I will consume them in a moment. And they fell on their faces. And Moses said to Aaron, Take the censer, and put fire thereon from off the altar, and lay on incense, and carry it quickly to the assembly, and make atonement for them; for there is wrath gone out from Jehovah: the plague is begun. And Aaron took as Moses had said, and ran into the midst of the congregation; and behold, the plague had begun among the people; and he put on incense, and made atonement for the people. And he stood between the dead and the living; and the plague was stayed.
And Zedekiah the king sent Jehucal the son of Shelemiah, and Zephaniah the son of Maaseiah the priest to the prophet Jeremiah, saying, Pray now unto Jehovah our God for us.
If any one see his brother sinning a sin not unto death, he shall ask, and he shall give him life, for those that do not sin unto death. There is a sin to death: I do not say of that that he should make a request.
For such a high priest became us, holy, harmless, undefiled, separated from sinners, and become higher than the heavens:
And Simon answering said, Supplicate *ye* for me to the Lord, so that nothing may come upon me of the things of which ye have spoken.
And it came to pass, when they had wholly eaten the grass of the land, that I said, O Lord Jehovah, forgive, I beseech thee! How shall Jacob arise? for he is small. Jehovah repented for this: It shall not be, said Jehovah. Thus did the Lord Jehovah shew unto me; and behold, the Lord Jehovah called to contend by fire; and it devoured the great deep, and ate up the inheritance. Then said I, O Lord Jehovah, cease, I beseech thee! How shall Jacob arise? for he is small. Jehovah repented for this: This also shall not be, said the Lord Jehovah.
came near and said unto Jeremiah the prophet, Let, we beseech thee, our supplication come before thee, and pray for us unto Jehovah thy God, for all this remnant (for we are left a few of many, as thine eyes do behold us);
And Abraham drew near, and said, Wilt thou also cause the righteous to perish with the wicked? There are perhaps fifty righteous within the city: wilt thou also destroy and not forgive the place for the sake of the fifty righteous that are therein? Far be it from thee to do so, to slay the righteous with the wicked, that the righteous should be as the wicked -- far be it from thee! Will not the Judge of all the earth do right? And Jehovah said, If I find at Sodom fifty righteous within the city, then I will forgive all the place for their sakes. And Abraham answered and said, Behold now, I have ventured to speak unto the Lord; I, who am dust and ashes. Perhaps there may want five of the fifty righteous: wilt thou destroy all the city on account of the five? And he said, If I shall find forty-five there, I will not destroy [it]. And he continued yet to speak with him, and said, Perhaps there may be forty found there. And he said, I will not do it for the forty's sake. And he said, Oh, let not the Lord be angry that I speak! Perhaps there may be thirty found there. And he said, I will not do it if I find thirty there. And he said, Behold now, I have ventured to speak with the Lord. Perhaps there may be twenty found there. And he said, I will not destroy [it] for the twenty's sake. And he said, Oh, let not the Lord be angry, that I speak yet but this time! Perhaps there may be ten found there. And he said, I will not destroy [it] for the ten's sake. And Jehovah went away when he had ended speaking to Abraham; and Abraham returned to his place.
It may be Jehovah thy God will hear the words of Rab-shakeh, whom the king of Assyria his master has sent to reproach the living God, and will rebuke the words which Jehovah thy God hath heard. Therefore lift up a prayer for the remnant that is left.
And he said that he would destroy them, had not Moses, his chosen, stood before him in the breach, to turn away his fury, lest he should destroy [them].
For I was afraid of the anger and fury wherewith Jehovah was wroth against you to destroy you. And Jehovah listened unto me also at that time. And with Aaron Jehovah was very angry to destroy him; and I prayed for Aaron also at the same time.
And Moses said to Jehovah, Then the Egyptians will hear it; for in thy might thou broughtest up this people from the midst of them; and they will tell it to the inhabitants of this land, [who] have heard that thou, Jehovah, art in the midst of this people, that thou, Jehovah, lettest thyself be seen eye to eye, and that thy cloud standeth over them, and that thou goest before them, in a pillar of cloud by day, and in a pillar of fire by night; if thou now slayest this people as one man, then the nations that have heard thy fame will speak, saying, Because Jehovah was not able to bring this people into the land that he had sworn unto them, he has therefore slain them in the wilderness. And now, I beseech thee, let the power of the Lord be great, according as thou hast spoken, saying, Jehovah is slow to anger, and abundant in goodness, forgiving iniquity and transgression, but by no means clearing [the guilty], visiting the iniquity of the fathers upon the children, upon the third and fourth [generation]. Pardon, I beseech thee, the iniquity of this people according to the greatness of thy loving-kindness, and as thou hast forgiven this people, from Egypt even until now. And Jehovah said, I have pardoned according to thy word.
And Moses returned to Jehovah, and said, Alas, this people has sinned a great sin, and they have made themselves a god of gold! And now, if thou wilt forgive their sin ... but if not, blot me, I pray thee, out of thy book that thou hast written.
And now let me alone, that my anger may burn against them, and I may consume them; and I will make of thee a great nation. And Moses besought Jehovah his God, and said, Why, Jehovah, doth thy wrath burn against thy people, which thou hast brought forth out of the land of Egypt with great power and with a strong hand? Why should the Egyptians speak, and say, For misfortune he has brought them out, to slay them on the mountains, and to annihilate them from the face of the earth? Turn from the heat of thine anger, and repent of this evil against thy people! Remember Abraham, Isaac and Israel, thy servants, to whom thou sworest by thyself, and saidst to them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give to your seed, and they shall possess [it] for ever! And Jehovah repented of the evil that he had said he would do to his people.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Numbers 11
Commentary on Numbers 11 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 11
Nu 11:1-35. Manna Loathed.
1. When the people complained it displeased the Lord, &c.—Unaccustomed to the fatigues of travel and wandering into the depths of a desert, less mountainous but far more gloomy and desolate than that of Sinai, without any near prospect of the rich country that had been promised, they fell into a state of vehement discontent, which was vented at these irksome and fruitless journeyings. The displeasure of God was manifested against the ungrateful complainers by fire sent in an extraordinary manner. It is worthy of notice, however, that the discontent seems to have been confined to the extremities of the camp, where, in all likelihood, "the mixed multitude" [see on Ex 12:38] had their station. At the intercession of Moses, the appalling judgment ceased [Nu 11:2], and the name given to the place, "Taberah" (a burning), remained ever after a monument of national sin and punishment. (See on Nu 11:34).
4. the mixed multitude that was among them fell a lusting—These consisted of Egyptians. [See on Ex 12:38.] To dream of banquets and plenty of animal food in the desert becomes a disease of the imagination; and to this excitement of the appetite no people are more liable than the natives of Egypt. But the Israelites participated in the same feelings and expressed dissatisfaction with the manna on which they had hitherto been supported, in comparison with the vegetable luxuries with which they had been regaled in Egypt.
5. We remember the fish, which we did eat in Egypt freely—(See on Ex 7:17). The people of Egypt are accustomed to an almost exclusive diet of fish, either fresh or sun-dried, during the hot season in April and May—the very season when the Israelites were travelling in this desert. Lower Egypt, where were the brick-kilns in which they were employed, afforded great facilities for obtaining fish in the Mediterranean, the lakes, and the canals of the Nile.
cucumbers—The Egyptian species is smooth, of a cylindrical form, and about a foot in length. It is highly esteemed by the natives and when in season is liberally partaken of, being greatly mellowed by the influence of the sun.
melons—The watermelons are meant, which grow on the deep, loamy soil after the subsidence of the Nile; and as they afford a juicy and cooling fruit, all classes make use of them for food, drink, and medicine.
leeks—by some said to be a species of grass cresses, which is much relished as a kind of seasoning.
onions—the same as ours; but instead of being nauseous and affecting the eyes, they are sweet to the taste, good for the stomach, and form to a large extent the aliment of the laboring classes.
garlic—is now nearly if not altogether extinct in Egypt although it seems to have grown anciently in great abundance. The herbs now mentioned form a diet very grateful in warm countries where vegetables and other fruits of the season are much used. We can scarcely wonder that both the Egyptian hangers-on and the general body of the Israelites, incited by their clamors, complained bitterly of the want of the refreshing viands in their toilsome wanderings. But after all their experience of the bounty and care of God, their vehement longing for the luxuries of Egypt was an impeachment of the divine arrangements; and if it was the sin that beset them in the desert, it became them more strenuously to repress a rebellious spirit, as dishonoring to God and unbecoming their relation to Him as a chosen people.
6-9. But now … there is nothing … beside this manna—Daily familiarity had disgusted them with the sight and taste of the monotonous food; and, ungrateful for the heavenly gift, they longed for a change of fare. It may be noticed that the resemblance of the manna to coriander seed was not in the color, but in the size and figure; and from its comparison to bdellium, which is either a drop of white gum or a white pearl, we are enabled to form a better idea of it. Moreover, it is evident, from the process of baking into cakes, that it could not have been the natural manna of the Arabian desert, for that is too gummy or unctuous to admit of being ground into meal. In taste it is said to have been like "wafers made with honey" (Ex 16:31), and here to have the taste of fresh oil. The discrepancy in these statements is only apparent; for in the latter the manna is described in its raw state; in the former, after it was ground and baked. The minute description given here of its nature and use was designed to show the great sinfulness of the people, in being dissatisfied with such excellent food, furnished so plentifully and gratuitously.
10-15. Moses said unto the Lord, Wherefore hast thou afflicted thy servant, &c.—It is impossible not to sympathize with his feelings although the tone and language of his remonstrances to God cannot be justified. He was in a most distressing situation—having a mighty multitude under his care, with no means of satisfying their clamorous demands. Their conduct shows how deeply they had been debased and demoralized by long oppression: while his reveals a state of mind agonized and almost overwhelmed by a sense of the undivided responsibilities of his office.
16, 17. the Lord said unto Moses, Gather unto me seventy men of the elders—(Ex 3:16; 5:6; 24:9; 18:21, 24; Le 4:15). An order of seventy was to be created, either by a selection from the existing staff of elders or by the appointment of new ones, empowered to assist him by their collective wisdom and experience in the onerous cares of government. The Jewish writers say that this was the origin of the Sanhedrin, or supreme appellate court of their nation. But there is every reason to believe that it was only a temporary expedient, adopted to meet a trying exigency.
17. I will come down—that is, not in a visible manner or by local descent, but by the tokens of the divine presence and operations.
and I will take of the spirit which is upon thee—"The spirit" means the gifts and influences of the Spirit (Nu 27:18; Joe 2:28; Joh 7:39; 1Co 14:12), and by "taking the spirit of Moses, and putting it upon them," is not to be understood that the qualities of the great leader were to be in any degree impaired but that the elders would be endowed with a portion of the same gifts, especially of prophecy (Nu 11:25)—that is, an extraordinary penetration in discovering hidden and settling difficult things.
18-20. say thou unto the people, Sanctify yourselves against to-morrow, and ye shall eat flesh—that is, "prepare yourselves," by repentance and submission, to receive to-morrow the flesh you clamor for. But it is evident that the tenor of the language implied a severe rebuke and that the blessing promised would prove a curse.
21-23. Moses said, The people, among whom I am, are six hundred thousand … Shall the flocks and herds be slain for them, to suffice them?—The great leader, struck with a promise so astonishing as that of suddenly furnishing, in the midst of the desert, more than two millions of people with flesh for a whole month, betrayed an incredulous spirit, surprising in one who had witnessed so many stupendous miracles. But it is probable that it was only a feeling of the moment—at all events, the incredulous doubt was uttered only to himself—and not, as afterwards, publicly and to the scandal of the people. (See on Nu 20:10). It was, therefore, sharply reproved, but not punished.
24. Moses … gathered the seventy men of the elders of the people, &c.—The tabernacle was chosen for the convocation, because, as it was there God manifested Himself, there His Spirit would be directly imparted—there the minds of the elders themselves would be inspired with reverential awe and their office invested with greater respect in the eyes of the people.
25. when the spirit rested upon them, they prophesied, and did not cease—As those elders were constituted civil governors, their "prophesying" must be understood as meaning the performance of their civil and sacred duties by the help of those extraordinary endowments they had received; and by their not "ceasing" we understand, either that they continued to exercise their gifts uninterruptedly the first day (see 1Sa 19:24), or that these were permanent gifts, which qualified them in an eminent degree for discharging the duty of public magistrates.
26-29. But there remained two of the men in the camp—They did not repair with the rest to the tabernacle, either from modesty in shrinking from the assumption of a public office, or being prevented by some ceremonial defilement. They, however, received the gifts of the Spirit as well as their brethren. And when Moses was urged to forbid their prophesying, his answer displayed a noble disinterestedness as well as zeal for the glory of God akin to that of our Lord (Mr 9:39).
31-35. There went forth a wind from the Lord, and brought quails from the sea, &c.—These migratory birds (see on Ex 16:13) were on their journey from Egypt, when "the wind from the Lord," an east wind (Ps 78:26) forcing them to change their course, wafted them over the Red Sea to the camp of Israel.
let them fall a day's journey—If the journey of an individual is meant, this space might be thirty miles; if the inspired historian referred to the whole host, ten miles would be as far as they could march in one day in the sandy desert under a vertical sun. Assuming it to be twenty miles this immense cloud of quails (Ps 78:27) covered a space of forty miles in diameter. Others reduce it to sixteen. But it is doubtful whether the measurement be from the center or the extremities of the camp. It is evident, however, that the language describes the countless number of these quails.
as it were two cubits high—Some have supposed that they fell on the ground above each other to that height—a supposition which would leave a vast quantity useless as food to the Israelites, who were forbidden to eat any animal that died of itself or from which the blood was not poured out. Others think that, being exhausted with a long flight, they could not fly more than three feet above the earth, and so were easily felled or caught. A more recent explanation applies the phrase, "two cubits high," not to the accumulation of the mass, but to the size of the individual birds. Flocks of large red-legged cranes, three feet high, measuring seven feet from tip to tip, have been frequently seen on the western shores of the Gulf of Akaba, or eastern arm of the Red Sea [Stanley; Shubert].
32. people stood up—rose up in eager haste—some at one time, others at another; some, perhaps through avidity, both day and night.
ten homers—ten asses' loads; or, "homers" may be used indefinitely (as in Ex 8:14; Jud 15:16); and "ten" for many: so that the phrase "ten homers" is equivalent to "great heaps." The collectors were probably one or two from each family; and, being distrustful of God's goodness, they gathered not for immediate consumption only, but for future use. In eastern and southern seas, innumerable quails are often seen, which, when weary, fall down, covering every spot on the deck and rigging of vessels; and in Egypt they come in such myriads that the people knock them down with sticks.
spread them all abroad for themselves round about the camp—salted and dried them for future use, by the simple process to which they had been accustomed in Egypt.
33. while the flesh was yet between their teeth, ere it was chewed—literally, "cut off"; that is, before the supply of quails, which lasted a month (Nu 11:20), was exhausted. The probability is, that their stomachs, having been long inured to manna (a light food), were not prepared for so sudden a change of regimen—a heavy, solid diet of animal food, of which they seem to have partaken to so intemperate a degree as to produce a general surfeit, and fatal consequences. On a former occasion their murmurings for flesh were raised (Ex 16:1-8) because they were in want of food. Here they proceeded, not from necessity, but wanton, lustful desire; and their sin, in the righteous judgment of God, was made to carry its own punishment.
34. called the name of that place Kibrothhattaavah—literally, "The graves of lust," or "Those that lusted"; so that the name of the place proves that the mortality was confined to those who had indulged inordinately.
35. Hazeroth—The extreme southern station of this route was a watering-place in a spacious plain, now Ain-Haderah.