Soon the people began to complain about their hardship in the hearing of the LORD, and when He heard them, His anger was kindled, and fire from the LORD blazed among them and consumed the outskirts of the camp. Soon the people began to complainThe Hebrew root for "complain" is "אָנַן" (anan), which conveys a sense of expressing dissatisfaction or murmuring. This word choice highlights a recurring theme in the Israelites' journey: a lack of trust and gratitude towards God despite His continuous provision. Historically, this reflects the human tendency to focus on immediate discomforts rather than the broader picture of divine providence. The Israelites' complaints are not just about physical discomfort but also a spiritual failing, showing a lack of faith in God's plan. about their hardship
The term "hardship" in Hebrew is "רָע" (ra), often translated as "evil" or "trouble." This word suggests that the Israelites viewed their situation as not just difficult but inherently wrong or unjust. This perspective is crucial in understanding their mindset; they perceived their journey as a burden rather than a path to freedom and fulfillment of God's promises. Theologically, this reflects a failure to see God's hand in their trials, which were meant to refine and prepare them for the Promised Land. and the LORD heard them
The phrase "the LORD heard" uses the Hebrew "שָׁמַע" (shama), meaning to hear or listen. This indicates that God is attentive to the cries of His people, whether in faith or complaint. It underscores the personal relationship between God and Israel, where He is not distant but actively engaged. However, His hearing also implies accountability; God responds to the heart's condition, whether in blessing or discipline. When He heard His anger was kindled
The word "anger" in Hebrew is "אַף" (aph), which can also mean "nostril" or "face," suggesting a vivid image of God's wrath as a consuming fire. This anthropomorphic expression conveys the intensity of God's response to sin. Theologically, it emphasizes God's holiness and justice; He cannot overlook rebellion and ingratitude. His anger is not capricious but a righteous response to the covenantal breach by His people. and the fire of the LORD burned among them
"Fire" in Hebrew is "אֵשׁ" (esh), often symbolizing God's presence, purity, and judgment. In this context, it serves as a tangible manifestation of divine displeasure. Archaeologically, fire was a common means of purification and judgment in ancient cultures, reinforcing the seriousness of the Israelites' sin. Scripturally, fire represents both God's holiness and His power to cleanse and consume sin. and consumed the outskirts of the camp
The term "consumed" comes from the Hebrew "אָכַל" (akal), meaning to eat or devour. This word choice indicates the thoroughness of God's judgment, affecting the "outskirts," or the periphery, of the camp. This detail may symbolize that God's judgment begins at the edges, warning the entire community of the consequences of sin. Historically, it serves as a reminder of the need for communal holiness and the dangers of allowing discontent to spread unchecked. Persons / Places / Events 1. The IsraelitesThe chosen people of God, who were delivered from slavery in Egypt and were journeying through the wilderness towards the Promised Land. 2. The LORD (Yahweh)The covenant God of Israel, who led and provided for the Israelites during their journey. 3. The WildernessThe setting of the Israelites' journey, representing both physical and spiritual challenges. 4. The CampThe temporary dwelling place of the Israelites, organized around the Tabernacle, where God's presence dwelt. 5. The Fire of the LORDA manifestation of God's judgment and holiness, consuming the outskirts of the camp as a response to the people's complaints. Teaching Points The Danger of ComplainingComplaining reflects a lack of trust in God's provision and plan. It can lead to spiritual stagnation and divine discipline. God's Holiness and JusticeGod's response to the Israelites' complaints underscores His holiness and intolerance of sin. Believers are called to live in reverence and obedience. Gratitude as a Spiritual DisciplineCultivating gratitude helps counteract a complaining spirit. Regularly acknowledging God's blessings fosters a heart of thankfulness. The Consequences of DisobedienceThe Israelites' experience serves as a warning about the consequences of disobedience and rebellion against God. Community AccountabilityThe communal nature of the Israelites' journey highlights the importance of mutual encouragement and accountability in the faith community. Bible Study Questions 1. What are some modern-day "hardships" that might lead us to complain, and how can we address them with faith and gratitude? 2. How does understanding God's holiness and justice influence our response to His discipline in our lives? 3. In what ways can we cultivate a spirit of gratitude in our daily lives, especially during challenging times? 4. How can the example of the Israelites' complaints serve as a warning for us in our personal and communal walk with God? 5. What role does community play in helping us avoid the pitfalls of complaining and disobedience, and how can we actively contribute to a positive community environment? Connections to Other Scriptures Exodus 15:24 and 16:2-3 These passages describe earlier instances of the Israelites complaining against God, highlighting a recurring pattern of ingratitude and lack of faith. 1 Corinthians 10:10Paul warns the Corinthian church against grumbling, using the Israelites' experiences as a cautionary example. Philippians 2:14-15Paul encourages believers to do everything without complaining, so they may be blameless and pure, contrasting the behavior of the Israelites. People Eldad, Israelites, Joshua, Medad, Moses, NunPlaces Egypt, Hazeroth, Kibroth-hattaavah, Paran, TaberahTopics Adversity, Anger, Angry, Aroused, Burned, Burneth, Burning, Burnt, Camp, Complain, Complained, Complaining, Consumed, Consumeth, Devoured, Displeased, Ears, Evil, Extremity, Fire, Habitually, Hardships, Heareth, Hearing, Kindled, Misfortunes, Murmured, Murmurers, Outer, Outlying, Outskirts, Pass, Saying, Sighing, Speaking, Tent-circle, UttermostDictionary of Bible Themes Numbers 11:1 1025 God, anger of
1403 God, revelation
4826 fire
5159 hearing
5265 complaints
5928 resentment, against God
6218 provoking God
8723 doubt, results of
8765 grudge Numbers 11:1-2 5790 anger, divine Numbers 11:1-3 5484 punishment, by God Numbers 11:1-6 7135 Israel, people of God Library April 12. "They were as it Were, Complainers" (Num. xi. 1).
"They were as it were, complainers" (Num. xi. 1). There is a very remarkable phrase in the book of Numbers, in the account of the murmuring of the children of Israel in the wilderness. It reads like this: "When the people, as it were, murmured." Like most marginal readings it is better than the text, and a great world of suggestive truth lies back of that little sentence. In the distance we may see many a vivid picture rise before our imagination of people who do not dare to sin openly and unequivocally, …
Rev. A. B. Simpson—Days of Heaven Upon Earth Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Deaf Stammerer Healed and Four Thousand Fed.
^A Matt. XV. 30-39; ^B Mark VII. 32-VIII. 9. ^b 32 And they bring unto him one that was deaf, and had an impediment in his speech [The man had evidently learned to speak before he lost his hearing. Some think that defective hearing had caused the impediment in his speech, but verse 35 suggests that he was tongue-tied]; and they beseech him to put his hand upon him. 33 And he took him aside from the multitude privately, and put his fingers into his ears, and he spat, and touched his tongue [He separated …
J. W. McGarvey—The Four-Fold Gospel The Baptist's Testimony.
"There came a man, sent from God, whose name was John. The same came for witness, that he might bear witness of the light, that all might believe through him. He was not the light, but came that he might bear witness of the light.... John beareth witness of Him, and crieth, saying, This was He of whom I said, He that cometh after me is preferred before me: for He was before me. For of His fulness we all received, and grace for grace. For the law was given by Moses; grace and truth came by Jesus Christ. …
Marcus Dods—The Expositor's Bible: The Gospel of St. John, Vol. I Third Sunday after Epiphany
Text: Romans 12, 16-21. 16 Be not wise in your own conceits. 17 Render to no man evil for evil. Take thought for things honorable in the sight of all men. 18 If it be possible, as much as in you lieth, be at peace with all men. 19 Avenge not yourselves, beloved, but give place unto the wrath of God: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord. 20 But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire …
Martin Luther—Epistle Sermons, Vol. II False Ambition Versus Childlikeness.
(Capernaum, Autumn, a.d. 29.) ^A Matt. XVIII. 1-14; ^B Mark IX. 33-50; ^C Luke IX. 46-50. ^c 46 And there arose a reasoning among them, which of them was the greatest. ^b 33 And he came to Capernaum: ^c 47 But when Jesus saw the reasoning of their heart, ^b and when he was in the house [probably Simon Peter's house] he asked them, What were ye reasoning on the way? 34 But they held their peace: for they had disputed one with another on the way, who was the greatest. [The Lord with his disciples was …
J. W. McGarvey—The Four-Fold Gospel The Outpouring of the Holy Spirit.
"The Holy Spirit was not yet given because that Jesus was not yet glorified."--John vii. 39. We have come to the most difficult part in the discussion of the work of the Holy Spirit, viz., the outpouring of the Holy Spirit on the tenth day after the ascension. In the treatment of this subject it is not our aim to create a new interest in the celebration of Pentecost. We consider this almost impossible. Man's nature is too unspiritual for this. But we shall reverently endeavor to give a clearer insight …
Abraham Kuyper—The Work of the Holy Spirit Third Sunday Before Lent
Text: First Corinthians 9, 24-27; 10, 1-5. 24 Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain. 25 And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible. 26 I therefore so run, as not uncertainly; so fight I, as not beating the air: 27 but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, …
Martin Luther—Epistle Sermons, Vol. II Eastern Wise-Men, or Magi, visit Jesus, the New-Born King.
(Jerusalem and Bethlehem, b.c. 4.) ^A Matt. II. 1-12. ^a 1 Now when Jesus was born in Bethlehem [It lies five miles south by west of Jerusalem, a little to the east of the road to Hebron. It occupies part of the summit and sides of a narrow limestone ridge which shoots out eastward from the central chains of the Judæan mountains, and breaks down abruptly into deep valleys on the north, south, and east. Its old name, Ephrath, meant "the fruitful." Bethlehem means "house of bread." Its modern …
J. W. McGarvey—The Four-Fold Gospel Messiah's Easy Yoke
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. T hough the influence of education and example, may dispose us to acknowledge the Gospel to be a revelation from God; it can only be rightly understood, or duly prized, by those persons who feel themselves in the circumstances of distress, which it is designed to relieve. No Israelite would think of fleeing to a city of refuge (Joshua 20:2. …
John Newton—Messiah Vol. 1 Of Immediate Revelation.
Of Immediate Revelation. [29] Seeing no man knoweth the Father but the Son, and he to whom the Son revealeth him; and seeing the revelation of the Son is in and by the Spirit; therefore the testimony of the Spirit is that alone by which the true knowledge of God hath been, is, and can be only revealed; who as, by the moving of his own Spirit, he disposed the chaos of this world into that wonderful order in which it was in the beginning, and created man a living soul, to rule and govern it, so by …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity Blasphemous Accusations of the Jews.
(Galilee.) ^A Matt. XII. 22-37; ^B Mark III. 19-30; ^C Luke XI. 14-23. ^b 19 And he cometh into a house. [Whose house is not stated.] 20 And the multitude cometh together again [as on a previous occasion--Mark ii. 1], so that they could not so much as eat bread. [They could not sit down to a regular meal. A wonderful picture of the intense importunity of people and the corresponding eagerness of Jesus, who was as willing to do as they were to have done.] 21 And when his friends heard it, they went …
J. W. McGarvey—The Four-Fold Gospel Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament Links Numbers 11:1 NIVNumbers 11:1 NLTNumbers 11:1 ESVNumbers 11:1 NASBNumbers 11:1 KJV
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