Numbers 11:35 Ulasan

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 (Num 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 (Num 11:4-9). 2. Moses frets for want of help (Num 11:10-15). Now, (1.) God promises to gratify them both, to appoint help for Moses (Num 11:16, Num 11:17), and to give the people flesh (Num 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 (Num 11:24-30). [2.] The power of God brings quails to feast the people (Num 11:31, Num 11:32). Yet [3.] The justice of God plagued them for their murmurings (Num 11:33, etc.).

INTRODUCTION TO NUMBERS 11 This chapter informs us of the complaints of the people of Israel, which brought the fire of the Lord upon them, and consumed many of them; and which, at the intercession of Moses, was quenched, and the place from thence called Taberah, Num 11:1; and of the lusting of the mixed multitude after flesh, to increase which, they called to mind their food in Egypt; and to show their folly and ingratitude in so doing, the manna is described, Num 11:4; and of the uneasiness of Moses, and his complaints of the heavy burden of the people upon him, Num 11:10; and to make him easy, it is promised, that seventy of the elders of Israel should partake of his spirit, and assist in bearing the burden, Num 11:16; and that the people should have flesh to serve them a whole month, Num 11:18; at which last Moses expressed some degree of unbelief, Num 11:21; however God fulfilled his promise with respect to both. Some of the spirit of Moses was taken and given to seventy elders, who prophesied, and two men are particularly taken notice of, who did so, Num 11:24; quails in great numbers were brought by a wind to the people; but while they were eating them wrath came upon them, and they were smitten with a plague, whence the place was called Kibrothhattaavah, Num 11:31; and from thence they removed to Hazeroth, Num 11:35.

And the people journeyed from Kibrothhattaavah unto Hazeroth,.... After having stayed there a month or more, as is gathered from Num 11:20, and abode at Hazeroth; at least seven days, as appears from Num 12:15; which, according to Bunting (g), was eight miles from Kibrothhattaavah, or Taberah, which were the same place. (g) Travels, p. 82. Next: Numbers Chapter 12

The people are exhorted to obedience from a consideration of God's goodness to their fathers in Egypt, Deu 11:1-4, and what he did in the wilderness, Deu 11:5, and the judgment on Dathan and Abiram, Deu 11:6, and from the mercies of God in general, Deu 11:7-9. A comparative description of Egypt and Canaan, Deu 11:10-12. Promises to obedience, Deu 11:13-15. Dissuasives from idolatry, Deu 11:16, Deu 11:17. The words of God to be laid up in their hearts, to be for a sign on their hands, foreheads, gates, etc., Deu 11:18, taught to their children, made the subject of frequent conversation, to the end that their days may be multiplied, Deu 11:19-21. If obedient, God shall give them possession of the whole land, and not one of their enemies shall be able to withstand them, Deu 11:22-25. Life and death, a blessing and a curse, are set before them, Deu 11:26-28. The blessings to be put on Mount Gerizim and the curses on Mount Ebal, Deu 11:29, Deu 11:30. The promise that they should pass over Jordan, and observe these statutes in the promised land, Deu 11:31, Deu 11:32.

MANNA LOATHED. (Num. 11:1-35) 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 Exo 12:38] had their station. At the intercession of Moses, the appalling judgment ceased [Num 11:2], and the name given to the place, "Taberah" (a burning), remained ever after a monument of national sin and punishment. (See on Num 11:34).

Hazeroth--The extreme southern station of this route was a watering-place in a spacious plain, now Ain-Haderah. Next: Numbers Chapter 12

From the graves of greediness the people removed to Hazeroth, and there they remained (היה as in Exo 24:12). The situation of these two places of encampment is altogether unknown. Hazeroth, it is true, has been regarded by many since Burckhardt (Syr. p. 808) as identical with the modern Hadhra (in Robinson's Pal. Ain el Hudhera), eighteen hours to the north-east of Sinai, partly because of the resemblance in the name, and partly because there are not only low palm-trees and bushes there, but also a spring, of which Robinson says (Pal. i. p. 223) that it is the only spring in the neighbourhood, and yields tolerably good water, though somewhat brackish, the whole year round. But Hadhra does not answer to the Hebrew חצר, to shut in, from which Hazeroth (enclosures) is derived; and there are springs in many other places in the desert of et Tih with both drinkable and brackish water. Moreover, the situation of this well does not point to Hadhra, which is only two days' journey from Sinai, so that the Israelites might at any rate have pitched their tents by this well after their first journey of three days (Num 10:33), whereas they took three days to reach the graves of lust, and then marched from thence to Hazeroth. Consequently they would only have come to Hadhra on the supposition that they had been about to take the road to the sea, and intended to march along the coast to the Arabah, and so on through the Arabah to the Dead Sea (Robinson, p. 223); in which case, however, they would not have arrived at Kadesh. The conjecture that Kibroth-hattaavah is the same as Di-Sahab (Deu 1:1), the modern Dahab (Mersa Dahab, Minna el Dahab), to the east of Sinai, on the Elanitic Gulf, is still more untenable. For what end could be answered by such a circuitous route, which, instead of bringing the Israelites nearer to the end of their journey, would have taken them to Mecca rather than to Canaan? As the Israelites proceeded from Hazeroth to Kadesh in the desert of Paran (Num 13:3 and Num 13:26), they must have marched from Sinai to Canaan by the most direct route, through the midst of the great desert of et Tih, most probably by the desert road which leads from the Wady es Sheikh into the Wady ez-Zuranuk, which breaks through the southern border mountains of et Tih, and passes on through the Wady ez-Zalakah over el Ain to Bir-et-Themmed, and then due north past Jebel Araif to the Hebron road. By this route they could go from Horeb to Kadesh Barnea in eleven days (Deu 1:2), and it is here that we are to seek for the two stations in question. Hazeroth is probably to be found, as Fries and Kurtz suppose, in Bir-et-Themmed, and Kibroth-hattaavah in the neighbourhood of the southern border mountains of et Tih.