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■ 민수기 11장
1. 백성이 여호와의 들으시기에 악한 말로 원망하매 여호와께서 들으시고 진노하사 여호와의 불로 그들 중에 붙어서 진 끝을 사르게 하시매
And when the people complained , it displeased the Lord : and the Lord heard it; and his anger was kindled ; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp .
2. 백성이 모세에게 부르짖으므로 모세가 여호와께 기도하니 불이 꺼졌더라
And the people cried unto Moses ; and when Moses prayed unto the Lord , the fire was quenched .
3. 그곳 이름을 다베라라 칭하였으니 이는 여호와의 불이 그들 중에 붙은 연고였더라
And he called the name of the place Taberah : because the fire of the Lord burnt among them.
4. 이스라엘 중에 섞어 사는 무리가 탐욕을 품으매 이스라엘 자손도 다시 울며 가로되 누가 우리에게 고기를 주어 먹게 할꼬
And the mixt multitude that was among them fell a lusting : and the children of Israel also wept again , and said , Who shall give us flesh to eat ?
5. 우리가 애굽에 있을 때에는 값 없이 생선과 외와 수박과 부추와 파와 마늘들을 먹은 것이 생각나거늘
We remember the fish , which we did eat in Egypt freely ; the cucumbers , and the melons , and the leeks , and the onions , and the garlick :
6. 이제는 우리 정력이 쇠약하되 이 만나 외에는 보이는 것이 아무 것도 없도다 하니
But now our soul is dried away : there is nothing at all, beside this manna , before our eyes .
7. 만나는 깟씨와 같고 모양은 진주와 같은 것이라
And the manna was as coriander seed , and the colour thereof as the colour of bdellium .
8. 백성이 두루 다니며 그것을 거두어 맷돌에 갈기도 하며 절구에 찧기도 하고 가마에 삶기도 하여 과자를 만들었으니 그 맛이 기름 섞은 과자맛 같았더라
And the people went about , and gathered it, and ground it in mills , or beat it in a mortar , and baked it in pans , and made cakes of it: and the taste of it was as the taste of fresh oil .
9. 밤에 이슬이 진에 내릴 때에 만나도 같이 내렸더라
And when the dew fell upon the camp in the night , the manna fell upon it.
10. 백성의 온 가족들이 각기 장막 문에서 우는 것을 모세가 들으니라 이러므로 여호와의 진노가 심히 크고 모세도 기뻐하지 아니하여
Then Moses heard the people weep throughout their families , every man in the door of his tent : and the anger of the Lord was kindled greatly ; Moses also was displeased .
11. 여호와께 여짜오되 주께서 어찌하여 종을 괴롭게 하시나이까 어찌하여 나로 주의 목전에 은혜를 입게 아니하시고 이 모든 백성을 내게 맡기사 나로 그 짐을 지게 하시나이까
And Moses said unto the Lord , Wherefore hast thou afflicted thy servant ? and wherefore have I not found favour in thy sight , that thou layest the burden of all this people upon me?
12. 이 모든 백성을 내가 잉태하였나이까 내가 어찌 그들을 생산하였기에 주께서 나더러 양육하는 아비가 젖 먹는 아이를 품듯 그들을 품에 품고 주께서 그들의 열조에게 맹세하신 땅으로 가라 하시나이까
Have I conceived all this people ? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom , as a nursing father beareth the sucking child , unto the land which thou swarest unto their fathers ?
13. 이 모든 백성에게 줄 고기를 내가 어디서 얻으리이까 그들이 나를 향하여 울며 가로되 우리에게 고기를 주어 먹게 하라 하온즉
Whence should I have flesh to give unto all this people ? for they weep unto me, saying , Give us flesh , that we may eat .
14. 책임이 심히 중하여 나 혼자는 이 모든 백성을 질 수 없나이다
I am not able to bear all this people alone , because it is too heavy for me.
15. 주께서 내게 이같이 행하실진대 구하옵나니 내게 은혜를 베푸사 즉시 나를 죽여 나로 나의 곤고함을 보지 않게 하옵소서
And if thou deal thus with me, kill me, I pray thee, out of hand , if I have found favour in thy sight ; and let me not see my wretchedness .
16. 여호와께서 모세에게 이르시되 이스라엘 노인 중 백성의 장로와 유사되는 줄을 네가 아는 자 칠십 인을 모아 데리고 회막 내 앞에 이르러 거기서 너와 함께 서게 하라
And the Lord said unto Moses , Gather unto me seventy men of the elders of Israel , whom thou knowest to be the elders of the people , and officers over them; and bring them unto the tabernacle of the congregation , that they may stand there with thee.
17. 내가 강림하여 거기서 너와 말하고 네게 임한 신을 그들에게도 임하게 하리니 그들이 너와 함께 백성의 짐을 담당하고 너 혼자 지지 아니하리라
And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.
18. 또 백성에게 이르기를 너희 몸을 거룩히 하여 내일 고기 먹기를 기다리라 너희가 울며 이르기를 누가 우리에게 고기를 주어 먹게 할꼬 애굽에 있을 때가 우리에게 재미 있었다 하는 말이 여호와께 들렸으므로 여호와께서 너희에게 고기를 주어 먹게 하실 것이라
And say thou unto the people , Sanctify yourselves against to morrow , and ye shall eat flesh : for ye have wept in the ears of the Lord , saying , Who shall give us flesh to eat ? for it was well with us in Egypt : therefore the Lord will give you flesh , and ye shall eat .
19. 하루나 이틀이나 닷새나 열흘이나 이십 일만 먹을 뿐 아니라
Ye shall not eat one day , nor two days , nor five days , neither ten days , nor twenty days ;
20. 코에서 넘쳐서 싫어하기까지 일 개월 간을 먹게 하시리니 이는 너희가 너희 중에 거하시는 여호와를 멸시하고 그 앞에서 울며 이르기를 우리가 어찌하여 애굽에서 나왔던고 함이라 하라
But even a whole month , until it come out at your nostrils , and it be loathsome unto you: because that ye have despised the Lord which is among you, and have wept before him, saying , Why came we forth out of Egypt ?
21. 모세가 가로되 나와 함께 있는 이 백성의 보행자가 육십만 명이온데 주의 말씀이 일 개월간 고기를 주어 먹게 하겠다 하시오니
And Moses said , The people , among whom I am, are six hundred thousand footmen ; and thou hast said , I will give them flesh , that they may eat a whole month .
22. 그들을 위하여 양떼와 소떼를 잡은들 족하오며 바다의 모든 고기를 모은들 족하오리이까
Shall the flocks and the herds be slain for them, to suffice them? or shall all the fish of the sea be gathered together for them, to suffice them?
23. 여호와께서 모세에게 이르시되 여호와의 손이 짧아졌느냐 네가 이제 내 말이 네게 응하는 여부를 보리라
And the Lord said unto Moses , Is the Lord’s hand waxed short ? thou shalt see now whether my word shall come to pass unto thee or not.
24. 모세가 나가서 여호와의 말씀을 백성에게 고하고 백성의 장로 칠십 인을 모아 장막에 둘러 세우매
And Moses went out , and told the people the words of the Lord , and gathered the seventy men of the elders of the people , and set them round about the tabernacle .
25. 여호와께서 구름 가운데 강림하사 모세에게 말씀하시고 그에게 임한 신을 칠십 장로에게도 임하게 하시니 신이 임하신 때에 그들이 예언을 하다가 다시는 아니하였더라
And the Lord came down in a cloud , and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders : and it came to pass, that, when the spirit rested upon them, they prophesied , and did not cease .
26. 그 녹명된 자 중 엘닷이라 하는 자와 메닷이라 하는 자 두 사람이 진에 머물고 회막에 나아가지 아니하였으나 그들에게도 신이 임하였으므로 진에서 예언한지라
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 .
27. 한 소년이 달려와서 모세에게 고하여 가로되 엘닷과 메닷이 진 중에서 예언하더이다 하매
And there ran a young man , and told Moses , and said , Eldad and Medad do prophesy in the camp .
28. 택한 자 중 한 사람 곧 모세를 섬기는 눈의 아들 여호수아가 말하여 가로되 내 주 모세여 금하소서
And Joshua the son of Nun , the servant of Moses , one of his young men , answered and said , My lord Moses , forbid them.
29. 모세가 그에게 이르되 네가 나를 위하여 시기하느냐 여호와께서 그 신을 그 모든 백성에게 주사 다 선지자 되게 하시기를 원하노라
And Moses said unto him, Enviest thou for my sake? would God that all the Lord’s people were prophets , and that the Lord would put his spirit upon them!
30. 모세와 이스라엘 장로들이 진중으로 돌아왔더라
And Moses gat him into the camp , he and the elders of Israel .
31. 바람이 여호와에게로서 나와 바다에서부터 메추라기를 몰아 진곁 이편 저편 곧 진 사방으로 각기 하룻길 되는 지면 위 두 규빗쯤에 내리게 한지라
And there went forth a wind from the Lord , and brought quails from the sea , and let them fall by the camp , as it were a day’s journey on this side , and as it were a day’s journey on the other side , round about the camp , and as it were two cubits high upon the face of the earth .
32. 백성이 일어나 종일 종야와 그 이튿날 종일토록 메추라기를 모으니 적게 모은 자도 십 호멜이라 그들이 자기를 위하여 진 사면에 펴 두었더라
And the people stood up all that day , and all that night , and all the next day , and they gathered the quails : he that gathered least gathered ten homers : and they spread them all abroad for themselves round about the camp .
33. 고기가 아직 잇사이에 있어 씹히기 전에 여호와께서 백성에게 대하여 진노하사 심히 큰 재앙으로 치셨으므로
And while the flesh was yet between their teeth , ere it was chewed , the wrath of the Lord was kindled against the people , and the Lord smote the people with a very great plague .
34. 그곳 이름을 기브롯 핫다아와라 칭하였으니 탐욕을 낸 백성을 거기 장사함이었더라
And he called the name of that place Kibroth–hattaavah : because there they buried the people that lusted .
35. 백성이 기브롯 핫다아와에서 진행하여 하세롯에 이르러 거기 거하니라
And the people journeyed from Kibroth–hattaavah unto Hazeroth ; and abode at Hazeroth .
■ 주석 보기
【민11:1 JFB】민11:1-35. 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 출12:38] had their station. At the intercession of Moses, the appalling judgment ceased [민11:2], and the name given to the place, "Taberah" (a burning), remained ever after a monument of national sin and punishment. (See on 민11:34).
【민11:1 CWC】[MURMURING AND SEDITION]
1. A Complaining People, 11:1-3.
Fatigue of travel, desolate physical surroundings, disappointment at the length of the journey and other things brought about discontent. The Revised Version says the people began to speak "evil in the ears of the Lord."
What is represented as the effect on the Lord (1)? How was it expressed by Him? What shows the locality in which this "murmuring" chiefly occurred? The nature of the "fire" is not stated, and there is some question whether it was an external burning, as in the case of Nadab and Abihu, or an internal one in the nature of a consuming fever, though the circumstances favor the first view. The allusion to the extremities of the camp, put with that to the "mixed multitude" of verse 4, indicates to some that the discontent originated among the Egyptian followers of Israel, however it may have been participated in by the latter ultimately (4). In their distress to whom did the people resort, and with what result (2)?
2. Heavenly Provision, 11:4-9.
For what did the people long (5), and what did they loathe (6)? How is it described, and how prepared or used (7-9)? "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 to admit of being ground into meal. In taste it is said (출16:31) to have been like 'wafers made with honey,' and here to have the taste of fresh oil. The discrepancy in these statements is only apparent; for in the former the manna is described in its raw state; in the latter after it was ground or 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." -- Bible Commentary.
3. Aid for Moses, 11:10-30.
Who now is complaining, and why (11-15)? We can sympathize with Moses, but can we justify him? How does God answer him (16, 17)? The Jews believe this to be the origin of the Sanhedrin, the highest court in Israel, so often named in the New Testament, and yet it may have been only a temporary expedient.
When God said, "I will come down" He doubtless meant not by a visible local descent, but by the tokens of His divine operations (17). By the "Spirit" is meant the Holy Spirit, only His person is not referred to but His gifts or influences (욜2:28, 요7:39). Some of the heavenly-bestowed qualities of leadership which had been given Moses would in like manner be distributed to them.
What relief is promised the people (18) ? How does the language show, that the blessing would turn into a curse (19, 20). How does even Moses show incredulity in this (21, 22)? And how is he rebuked (23)?
4. The Plague of Quails, 11:31-34.
These quails (v. 31) were on their migratory way from Egypt, when the wind drove them into the camp. When the text says they fell over the camp "about a day's journey," it means, that there was a countless number of them. When it says they fell about "two cubits high," the statement is that the level of their flight was two cubits above the earth. Being exhausted with their journey they could fly no higher, and so were easily caught.
How swiftly did the punishment fall on the people (33)? "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 of which they seem to have partaken to so intemperate a degree as to produce a general surfeit. On a former occasion their murmurs for flesh were raised (Ex. 16) because they were in want of food. Here they proceeded, not from necessity, but lustful desire; and their sin, in the righteous judgment of God, was made to carry is own punishment."
Kibroth-hattaavah means, "the grave of lust" (see margin), which indicates that the deaths were confined to those who indulged immoderately.
5. Miriam and Aaron's sedition, c. 12.
What was the occasion of this sedition (1)? Judging by the order of the names, who may have been the leader in it? What testimony is borne to Moses (3)? May this observation have been made because Moses took no notice of the reproaches of his relatives, leaving his vindication to God ? Have we any other instance of an inspired penman eulogizing himself when circumstances seemed to demand it (고후11:5; 12:11, 12)?
What shows that the divine interposition on Moses' behalf was open as well as immediate (4, 5)? How does God indicate a difference of degree in the gifts and authority of His servants (6-8). "Mouth to mouth" means without an interpreter or visionary symbols and "dark speeches," without parables or similitude. The "similitude" of the Lord" cannot mean His face or essence (출33:20; 요1:18; 골1:15) but some evidence of His presence of another character (출33:2; 34:5).
What punishment fell on Miriam (10)? Why not on Aaron? Perhaps because his offense was not so great, or because leprosy would have interrupted or dishonored the holy service he performed.
How did Aaron express penitence (11)? How did Moses show a conciliatory spirit (13)? Nevertheless what continued humiliation must his sister endure (14, 15)?
【민11:1 MHCC】Here is the people's sin; they complained. See the sinfulness of sin, which takes occasion from the commandment to be provoking. The weakness of the law discovered sin, but could not destroy it; checked, but could not conquer it. They complained. Those who are of a discontented spirit, will always find something to quarrel or fret about, though the circumstances of their outward condition be ever so favourable. The Lord heard it, though Moses did not. God knows the secret frettings and murmurings of the heart, though concealed from men. What he noticed, he was much displeased with, and he chastised them for this sin. The fire of their wrath against God burned in their minds; justly did the fire of God's wrath fasten on their bodies; but God's judgments came on them gradually, that they might take warning. It appeared that God delights not in punishing; when he begins, he is soon prevailed with to let it fall.
【민11:4 JFB】4. the mixed multitude that was among them fell a lusting—These consisted of Egyptians. [See on 출12:38.] 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.
【민11:4 MHCC】Man, having forsaken his proper rest, feels uneasy and wretched, though prosperous. They were weary of the provision God had made for them, although wholesome food and nourishing. It cost no money or care, and the labour of gathering it was very little indeed; yet they talked of Egypt's cheapness, and the fish they ate there freely; as if that cost them nothing, when they paid dearly for it with hard service! While they lived on manna, they seemed exempt from the curse sin has brought on man, that in the sweat of his face he should eat bread; yet they speak of it with scorn. Peevish, discontented minds will find fault with that which has no fault in it, but that it is too good for them. Those who might be happy, often make themselves miserable by discontent. They could not be satisfied unless they had flesh to eat. It is evidence of the dominion of the carnal mind, when we want to have the delights and satisfaction of sense. We should not indulge in any desire which we cannot in faith turn into prayer, as we cannot when we ask meat for our lust. What is lawful of itself becomes evil, when God does not allot it to us, yet we desire it.
【민11:5 JFB】5. We remember the fish, which we did eat in Egypt freely—(See on 출7:17). 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.
【민11:6 JFB】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" (출16:31), 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.
【민11:10 JFB】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.
【민11:10 MHCC】The provocation was very great; yet Moses expressed himself otherwise than became him. He undervalued the honour God had put upon him. He magnified his own performances, while he had the Divine wisdom to direct him, and Almighty power to dispense rewards and punishments. He speaks distrustfully of the Divine grace. Had the work been much less he could not have gone through it in his own strength; but had it been much greater, through God strengthening him, he might have done it. Let us pray, Lord, lead us not into temptation.
【민11:16 JFB】16, 17. the Lord said unto Moses, Gather unto me seventy men of the elders—(출3:16; 5:6; 24:9; 18:21, 24; 레4:15). 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.
【민11:16 MHCC】Moses is to choose such as he knew to be elders, that is, wise and experienced men. God promises to qualify them. If they were not found fit for the employ, they should be made fit. Even the discontented people shall be gratified too, that every mouth may be stopped. See here, I. The vanity of all the delights of sense; they will cloy, but they will not satisfy. Spiritual pleasures alone will satisfy and last. As the world passes away, so do the lusts of it. 2. What brutish sins gluttony and drunkenness are! they make that to hurt the body which should be its health. Moses objects. Even true and great believers sometimes find it hard to trust God under the discouragements of second causes, and against hope to believe in hope. God here brings Moses to this point, The Lord God is Almighty; and puts the proof upon the issue, Thou shalt see whether my word shall come to pass or not. If he speaks, it is done.
【민11:17 JFB】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 (민27:18; Joe 2:28; 요7:39; 고전14:12), 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 (민11:25)—that is, an extraordinary penetration in discovering hidden and settling difficult things.
【민11:18 JFB】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.
【민11:21 JFB】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 민20:10). It was, therefore, sharply reproved, but not punished.
【민11:24 JFB】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.
【민11:24 MHCC】We have here the fulfilment of God's word to Moses, that he should have help in the government of Israel. He gave of his Spirit to the seventy elders. They discoursed to the people of the things of God, so that all who heard them might say, that God was with them of a truth. Two of the elders, Eldad and Medad, went not out unto the tabernacle, as the rest, being sensible of their own weakness and unworthiness. But the Spirit of God found them in the camp, and there they exercised their gift of praying, preaching, and praising God; they spake as moved by the Holy Ghost. The Spirit of God is not confined to the tabernacle, but, like the wind, blows where He listeth. And they that humble themselves shall be exalted; and those who are most fit for government, are least ambitious of it. Joshua does not desire that they should be punished, but only restrained for the future. This motion he made out of zeal for what he thought to be the unity of the church. He would have them silenced, lest they should occasion a schism, or should rival Moses; but Moses was not afraid of any such effects from that Spirit which God had put upon them. Shall we reject those whom Christ has owned, or restrain any from doing good, because they are not in every thing of our mind? Moses wishes all the Lord's people were prophets, that he would put his Spirit upon all of them. Let the testimony of Moses be believed by those who desire to be in power; that government is a burden. It is a burden of care and trouble to those who make conscience of the duty of it; and to those who do not, it will prove a heavier burden in the day of account. Let the example of Moses be followed by those in power; let them not despise the advice and assistance of others, but desire it, and be thankful for it. If all the present number of the Lord's people were rendered prophets, or ministers, by the Spirit of Christ, though not all agreed in outward matters, there is work enough for all, in calling sinners to repentance, and faith in our Lord Jesus.
【민11:25 JFB】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 삼상19:24), or that these were permanent gifts, which qualified them in an eminent degree for discharging the duty of public magistrates.
【민11:26 JFB】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 (막9:39).
【민11:31 JFB】31-35. There went forth a wind from the Lord, and brought quails from the sea, &c.—These migratory birds (see on 출16:13) were on their journey from Egypt, when "the wind from the Lord," an east wind (시78:26) 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 (시78:27) 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].
【민11:31 MHCC】God performed his promise to the people, in giving them flesh. How much more diligent men are in collecting the meat that perishes, than in labouring for meat which endures to everlasting life! We are quick-sighted in the affairs of time; but stupidity blinds us as to the concerns of eternity. To pursue worldly advantages, we need no arguments; but when we are to secure the true riches, then we are all forgetfulness. Those who are under the power of a carnal mind, will have their lusts fulfilled, though it be to the certain damage and ruin of their precious souls. They paid dearly for their feasts. God often grants the desires of sinners in wrath, while he denies the desires of his own people in love. What we unduly desire, if we obtain it, we have reason to fear, will be some way or other a grief and cross to us. And what multitudes there are in all places, who shorten their lives by excess of one kind or other! Let us seek for those pleasures which satisfy, but never surfeit; and which will endure for evermore.
【민11:32 JFB】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 출8:14; 유15:16); 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.
【민11:33 JFB】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 (민11:20), 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 (출16:1-8) 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.
【민11:34 JFB】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.
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