Números 11
David Guzik · Citado em PreceptAustin
Números 11
Guzik comments "This was a simple case of cause-and-effect. Our complaining hearts displease God, because it shows so little gratitude for what He has done in the past, and faith for what He can do right now." Complain of adversity in the hearing of the LORD - More literally they were complaining of evil! The Hebrew says “it was evil in the ears of the LORD.” The word (for adversity) is רַע (ra’) a much stronger word than “adversity” would suggest. "The bold anthropomorphism shows that what the LORD heard was painful to him." (NET Note = NN). Complain (0596)(anan) to complain, to murmur, to find fault. "It describes the response of the people of Israel who found fault with the food supply they had in the wilderness (Num. 11:1). Complaining is ruled out because of humanity's sins (Lam. 3:39) in the case of the fall of Jerusalem to Babylon." (Complete Word Study Dictionary) The Septuagint translates anan with gogguzo which means to express satisfaction and is in the imperfect tense indicating that they expressed their complaints over and over, again and again before the LORD! is used in Ex 17:3; Nu 11:1; Nu 14:27; Nu 14:29; Nu 16:41; Nu 17:5; Jdg. 1:14; Ps. 59:15; Ps. 106:25; Isa. 29:24; Isa. 30:12; Lam. 3:39 NIVSB - They had expressed the same complaints a year earlier, only three days after their deliverance at the waters of the Red Sea (Ex 15:22–27), and had subsequently complained about manna (Ex 16) and a lack of water (Ex 17:1–7). The gift of grumbling is largely dispensed among those who have no other talents. -- C H Spurgeon THOUGHT - The sin of murmuring is a sin made up of the two ingredients of unbelief and ingratitude. Unbelief, because the people were beginning to doubt whether God would really fulfill His promises. Ingratitude, for they had already forgotten what a favored people they were and how many blessings were daily coming their way. How soon in the life of a believer do such sins arise! - Irving Jensen NET Note - With this blunt introduction the constant emphasis of obedience to the word of the LORD found throughout the first ten chapters suddenly comes to an end. It is probable that the people were tired of moving for several days, the excitement of the new beginning died out quickly in the “great and terrible wilderness.” Resentment, frustration, discomfort—whatever it all involved—led to complaining and not gratitude. Brian Bell -Complaining or grumbling was evidence of the unbelief that would keep them out of the promise land.Let’s learn how to be Grateful for God’s Goodness, & Governable to God’s Guidance. (Numbers 11) Merrill - So far in Numbers we have seen nothing but expressions of agreement with God’s direction, obedience, and a high sense of expectancy. But the first three verses of chapter 11 introduce elements that were to become regular features of the subsequent wilderness experience: (1) complaint (Nu 11:4–5; 12:1–2; 14:1–4; 16:1–3, 41; 20:3–5; 21:5); (2) divine punishment (Nu 11:33; 12:9–10; 14:20–37; 16:32, 45–49; 17:10–13; 21:6); (3) Moses’s intercession, which brings a measure of relief (Nu 11:2; 12:13; 16:22, 46–49; 21:7); and (4) memorializing the incident by giving a name to the site (Nu 11:34; 20:13; cf. Ex 15:23; 17:7). Complaints had been tolerated earlier (Ex 15:24; 16:2; 17:3), but henceforth God would judge it (Nu 11:4, 19, 33; 14:2; 16:3; 20:3; 21:5), and that would require Moses’s intercession. (Cornerstone Bible Commentary) And when the LORD heard it Their complaining was not just in their hearts but came out of their mouths. But it could have even remained unspoken but infecting their heart and the omniscient LORD would have heard it! The account does not say that Moses heard the people’s first murmuring as he did on a later occasion (Nu 11:10). But Jehovah heard it and in His righteous anger, without announcement to Moses or the people, sent fire Therefore the LORD heard and was full of wrath; And a fire was kindled against Jacob and anger also mounted against Israel --- Psalm 78:21+ As
Números 11
Guzik adds that "Ideally, they would have cried out to God Himself; but with their low walk with God, they feel more comfortable with Moses." Cried out (06817)(tsaaq) means to cry out, and refers to shouting, complaining loudly, pleading for relief, calling for help. The verb occurs nearly fifty times in the Qal with the sense of crying out for help and consolation from suffering. Moses used this verb in Nu 12:13+ when he cried out to the LORD for his sister Miriam. The last use in Numbers is Nu 20:16+ "But when we cried out to the LORD, He heard our voice and sent an angel and brought us out from Egypt; now behold, we are at Kadesh, a town on the edge of your territory." The Lxx translates tsaaq here with the verb krazo which refers to a loud cry and is a strong word expressing deep emotion. And Moses prayed to the LORD and the fire died out - Moses interceded for divine mercy and an end to the consuming fire God sent as punishment. This episode reminds of the Golden Calf debacle where God would have destroyed Israel entirely had Moses not interceded in their behalf (Ex 32:10-14+, Ex 32:31,32+) The Septuagint translates palal (used of Moses praying for Aaron and Israel - Dt 9:20, 26) with the verb euchomai which speaks of petitionary prayer, expressing a strong desire for something (as in Ro 9:3). Prayed (06419)(palal) means "to pray, intervene, meditate, judge." W E Vine writes palal is "Found in both biblical and modern Hebrew, this word occurs 84 times in the Hebrew Old Testament. The word is used 4 times in the intensive verbal form (piel); the remaining 80 times are found in the reflexive or reciprocal form (Hithpael), in which the action generally points back to the subject. In the intensive form pālal expresses the idea of "to mediate, to come between two parties," always between human beings. Thus, "if a man sins against a man, God will mediate for him…" (1 Sa. 2:25RSV). "To mediate" requires "making a judgment," as in Ezek. 16:52: "Thou also, which hast judged thy sisters…." In the remaining 2 references in which the intensive form is used, pālal expresses "making a judgment" in Ge. 48:11 and "coming between" ("Phinehas stood up and interposed,") in Ps. 106:30+. The first occurrence of pālal in the Old Testament is in Ge 20:7, where the reflexive or reciprocal form of the verb expresses the idea of "interceding for, prayer in behalf of": "He shall pray for thee." Such intercessory praying is frequent in the Old Testament: Moses "prays" for the people's deliverance from the fiery serpents (Nu 21:7); he "prays" for Aaron Num. (Deut.9:20); and Samuel "intercedes" continually for Israel (1 Sam. 12:23). Prayer is directed not only toward Yahweh but toward pagan idols as well (Isa. 44:17). Sometimes prayer is made to Yahweh that He would act against an enemy: "That which thou hast prayed to me against Sennacherib king of Assyria I have heard" (2 Kings 19:20). Just why this verb form (Hithpael) is used to express the act of praying is not completely clear. Since this verb form (Hithpael) points back to the subject, in a reflexive sense, perhaps it emphasizes the part which the person praying has in his prayers. Also, since the verb form can have a reciprocal meaning between subject and object, it may emphasize the fact that prayer is basically communication, which always has to be two-way in order to be real. (Vine's Expository Dictionary of Old Testament and New Testament Words) Ronald Allen - “In the midst of his wrath, the Lord remembers mercy. This is one of the ongoing themes of Scripture and is a particular truism in the Book of Numbers.” (EBC) Bush on fire died out - Heb. yishka, sunk, subsided, went out, from a root usually signifying to drown, or be drowned, which implies, of course, a sinking into the water. NET Note - Here is the pattern that will become in the wilderness experience so common—the complaining turns to a cry to Moses, which is then interpreted as a prayer to the LORD, and there is healing. The sequence presents a symbolic lesson, an illustration of the intercession of the Holy Spirit. The NT will say that in times of suffering Christians do not know how to pray, but the Spirit intercedes for them, changing their cries into the proper prayers (Rom 8). Numbers 11:3 So the name of that place was called Taberah, because the fire of the LORD burned among them. GT Numbers 11:3 καὶ ἐκλήθη τὸ ὄνομα τοῦ τόπου ἐκείνου ἐμπυρισμός ὅτι ἐξεκαύθη ἐν αὐτοῖς πῦρ παρὰ κυρίου NET Numbers 11:3 So he called the name of that place Taberah because there the fire of the LORD burned among them. NLT Numbers 11:3 After that, the area was known as Taberah (which means "the place of burning"), because fire from the LORD had burned among them there. ESV Numbers 11:3 So the name of that place was called Taberah, because the fire of the LORD burned among them. NIV Numbers 11:3 So that place was called Taberah, because fire from the LORD had burned among them. KJV Numbers 11:3 And he called <07121> (08799) the name <08034> of the <01931> place <04725> Taberah <08404>: because the fire <0784> of the LORD <03068> burnt <01197> (08804) among them. YLT Numbers 11:3 and he calleth the name of that place Taberah, for the fire of Jehovah hath 'burned' among them. LXE Numbers 11:3 And the name of that place was called Burning; for a fire was kindled among them from the Lord. ASV Numbers 11:3 And the name of that place was called Taberah, because the fire of Jehovah burnt among them. CSB Numbers 11:3 So that place was named Taberah, because the LORD's fire had blazed among them. Numbers 11 Resources - Multiple Sermons and Commentaries Related Passage: Deuteronomy 9:22 “Again at Taberah and at Massah and at Kibroth-hattaavah you provoked the LORD to wrath.De 9:22 TABERAH PLACE OF BURNING So the name of that place was called Taberah, because the fire of the LORD burned among them - One writer says the people named this place Taberah, but the text indicates ithat Moses named the place - "So he called the name of that place Taberah" (NET). The Septuagint has Bell quips that "This incident made such an impact on them they named the place “Burning”. But...amazingly, it didn’t make enough of an impact to stop the complaining!" (Numbers 11) Divine burning did not stop the complaining against God! NET Noteon Taberah - The name תַּבְעֵרָה (tav’erah) is given to the spot as a commemorative of the wilderness experience. It is explained by the formula using the same verbal root, “to burn.” Such naming narratives are found dozens of times in the OT, and most frequently in the Pentateuch. The explanation is seldom an exact etymology, and so in the literature is called a popular etymology. It is best to explain the connection as a figure of speech, a paronomasia, which is a phonetic wordplay that may or may not be etymologically connected. Usually the name is connected to the explanation by a play on the verbal root—here the preterite explaining the noun. The significance of commemorating the place by such a device is to “burn” it into the memory of Israel. The narrative itself would be remembered more easily by the name and its motif. The namings in the wilderness wanderings remind the faithful of unbelief, and warn us all not to murmur as they murmured. See The Roman philosopher Lucretius once wrote, “So it is more useful to watch a man in times of peril, and in adversity to discern what kind of man he is; for then at last words of truth are drawn from the depths of his heart, and the mask is torn off, reality remains.” In today's passage, the mask of works is torn off the face of Israel, and beneath it is revealed the ugliness of disbelief and greed. George Bush Notes, Critical and Practical, on the Book of Numbers And he called the name of the place Taberah. Or, “and one called.” Gr. “And the name of that place was called.” The station in this case had probably no particular name before the occurrence of the incident here recorded. And so in numerous other instances. Numbers 11 Prone to Wander The book of Numbers is the fourth book of the Pentateuch. Appropriately, the Hebrew title, Ba-midbar is translated “in the desert.” The book journals the desert wanderings of Israel from the beginning in Sinai to the arrival in the Promised Land. The nation of Israel spent 40 years “wandering” in the wilderness. Their venture into the desert is often depicted as a type of banishment. They were living in-between—no longer existing day-to-day in the bondage of Egypt, yet 40 years away from their arrival in Moab. When we think of “wandering,” we mean aimlessness or, perhaps, lostness. Yet the Israelites were not really wandering in that sense. They indeed had a destination. God knew where they were going, and He knew where they had started. After all, it was God who had miraculously delivered them from slavery in Egypt. After staff turned into serpent, and water turned to blood, they walked free from Ramses's land after more than four centuries of increasing servitude. Under Moses' leadership, the nation headed toward the Promised Land—assured of God's guidance. God led them by dramatic and supernatural means: by cloud, by fire, with the manna falling from the sky. Although we say the Israelites “wandered.” God was clearly leading them. Perhaps it is more accurate to say that, during these years, God's people wandered from Him. Again and again, the Israelites failed to trust God. Numbers 11:1 says, “Now the people became like those who complain of adversity in the hearing of the Lord; and when the Lord heard [it], His anger was kindled.” The wandering of their hearts is uncomfortably familiar. How often we, too, doubt God's leading. Although we have seen His work in our lives, we distrust His provision for our future. Hymn writer Robert Robinson penned the hymn, “Come, Thou Fount of Every Blessing,” which depicts the struggle of the sinner. He writes: Oh, to grace how great a debtor Daily I'm constrained to be! Let Thy goodness, like a fetter, Bind my wandering heart to thee. Prone to wander, Lord, I feel it, Prone to leave the God I love; Here's my heart, O take and seal it, Seal it for Thy courts above. The Israelites did arrive at the Promised Land, but not without many years of wandering. As we journey, may we be reminded of God's guiding hand in our own lives. May we follow close and not be prone to wander away. Numbers 11:4 The rabble who were among them had greedy desires; and also the sons of Israel wept again and said, "Who will give us meat to eat? BGT Numbers 11:4 καὶ ὁ ἐπίμικτος ὁ ἐν αὐτοῖς ἐπεθύμησαν ἐπιθυμίαν καὶ καθίσαντες ἔκλαιον καὶ οἱ υἱοὶ Ισραηλ καὶ εἶπαν τίς ἡμᾶς ψωμιεῖ κρέα NET Numbers 11:4 Now the mixed multitude who were among them craved more desirable foods, and so the Israelites wept again and said, "If only we had meat to eat! NLT Numbers 11:4 Then the foreign rabble who were traveling with the Israelites began to crave the good things of Egypt. And the people of Israel also began to complain. "Oh, for some meat!" they exclaimed. ESV Numbers 11:4 Now the rabble that was among them had a strong craving. And the people of Israel also wept again and said, "Oh that we had meat to eat! NIV Numbers 11:4 The rabble with them began to crave other food, and again the Israelites started wailing and said, "If only we had meat to eat! KJV Numbers 11:4 And the mixt multitude <0628> that was among <07130> them fell a lusting <0183> (08694) <08378>: and the children <01121> of Israel <03478> also wept <01058> (08799) again <07725> (08799), and said <0559> (08799), Who shall give us flesh <01320> to eat <0398> (08686)? YLT Numbers 11:4 And the rabble who are in its midst have lusted greatly, and the sons of Israel also turn back and weep, and say, 'Who doth give us flesh? LXE Numbers 11:4 And the mixed multitude among them lusted exceedingly; and they and the children of Israel sat down and wept and said, Who shall give us flesh to eat? ASV Numbers 11:4 And the mixed multitude that was among them lusted exceedingly: and the children of Israel also wept again, and said, Who shall give us flesh to eat? rabble: Ex 12:38 Lev 24:10,11 Ne 13:3 sons of Israel: 1Co 15:33 Who will: Ps 78:18-20 Ps 106:14 Ro 13:14 1Co 10:6 Numbers 11 Resources - Multiple Sermons and Commentaries Related Passages: 1 Corinthians 10:6 Now these things happened as examples for us, so that we would not crave evil things as they also craved. GREEDY GRUMBLERS "RABBLE ROUSERS" The rabble ("riff-raff", "troublemakers") who were among them had greedy desires - The Hebrew is more literally ".lusted a lusting" (cf Lxx = epithumeo epithumia) meaning lusted greatly, exceedingly and/or inordinately! NET = "Now the mixed multitude who were among them craved more desirable foods" It is notable that the word greedy (taavah) is same word used in Genesis 3:6+ "it was a DELIGHT to the eyes." (Same word taavah used in Ps 10:3+). The rabble probably correspond to the "mixed multitude also went up with them, along with flocks and herds, a very large number of livestock." (Ex 12:38+). Thus they were non-Israelites who left Egypt with Israel in the Exodus. Do not be deceived (pres imp w/ neg-see need for Holy Spirit) “Bad company corrupts good morals.” -- 1 Corinthians 15:33 In regard to the warning from Paul, I would seriously question whether one could honestly attribute "good morals" to the sons of Israel! Rabble (asaphsuph from asap - to gather) is a word used only here meaning a disorderly collection, is opposite to deliberate and purposeful collecting. This word implies something inferior and thus rabble is a good rendering. The Septuagint uses the adjective epimiktos which means mixed, so the KJV is a good translation as a "mixed multitude." This group sadly had the effect of human "catalysts" which like a chemical reaction energized the Israelites. Their greedy desires were like leaven in the camp. Bush on "mixed multitude" in Ex 12:38 - Heb. ערב רב ereb rab, a great mixture; a multitude composed of strangers, partly Egyptians, and partly natives of other countries, who had been prevailed upon by the miracles wrought in behalf of the Israelites, and from other motives, to embark with them in the present enterprise of leaving Egypt. Self-interest was, no doubt, the moving spring with the great mass. Some of them were probably Egyptians of the poorer class, who were in hopes to better their condition in some way, or had other good reasons for leaving Egypt. Others were perhaps foreign slaves belonging both to the Hebrews and Egyptians, who were glad to take the opportunity of escaping with the Israelites. Others again were a mere rude restless mob, a company of hangers-on, that followed the crowd they scarcely knew why, perhaps made up of such vagabonds, adventurers, and debtors, as could no longer stay safely in Egypt. Whoever or whatever they were, the Israelites were no better for their presence, and like thousands in all ages that turn their faces towards Zion, and run well for a time when they came to experience a little of the hardships of the way, they quitted the people of God and returned to Egypt. Guzik points out that "There is a sense also in which Israel was a mixed multitude spiritually—not all had a genuine, real relationship with God. This is true of the visible church as well, which Jesus said would contain good and bad until the final harvest (Matthew 13:24–30, 36–43)."
Números 11
Guzik - Tears of repentance or sorrow over sin or joy in the LORD can be beautiful before God; but many tears shed, even by believers, are shed over childish disappointments. Israel could have provided meat for themselves. God did not prohibit them to hunt whatever animals they could in the wilderness; and they had their flocks, which could be slaughtered for meat. They don’t want to do anything about their desire for meat, except cry about it. NN - "It literally reads “and they returned and they wept,” which means they wept again. Here the weeping is put for the complaint, showing how emotionally stirred up the people had become by the craving. The words throughout here are metonymies. The craving is a metonymy of cause, for it would have then led to expressions (otherwise the desires would not have been known). And the weeping is either a metonymy of effect, or of adjunct, for the actual complaints follow." Wept (01058)(bakah) means to weep, bemoan, lament or wail, because of grief, pain, humiliation or even joy (Ge. 42:24; 43:30; Dt 21:13, Joel 1:5). And said, "Who will give us meat to eat? - A year of manna was too much for their palates! Food from Heaven did not curtail their craving for food from earth. Let's face it, the earth does have attractions which our fallen flesh uses to lure us away from our heavenly provisions in Christ. We must continually remain vigilant lest we too fall into the snare of the world (cf 1 Cor 10:12). NET Note - The story of the sending of the quail is a good example of poetic justice, or talionic justice. God had provided for the people, but even in that provision they were not satisfied, for they remembered other foods they had in Egypt. No doubt there was not the variety of foods in the Sinai that might have been available in Egypt, but their life had been bitter bondage there as well. They had cried to the LORD for salvation, but now they forget, as they remember things they used to have. God will give them what they crave, but it will not do for them what they desire. George Bush Notes, Critical and Practical, on the Book of Numbers And he called the name of the place Taberah. Or, “and one called.” Gr. “And the name of that place was called.” The station in this case had probably no particular name before the occurrence of the incident here recorded. And so in numerous other instances. Psalm 78:18-20+ And in their heart they put God to the test By asking food according to their desire. 19 Then they spoke against God; They said, “Can God prepare a table in the wilderness? 20 “Behold, He struck the rock so that waters gushed out, And streams were overflowing; Can He give bread also? Will He provide meat for His people?” Spurgeon on in their heart they put God to the test - He was not tempted, for he cannot be tempted by any, but they acted in a manner calculated to tempt him, and it always just to charge that upon men which is the obvious tendency of their conduct. Christ cannot die again, and yet many crucify him afresh, because such would be the legitimate result of their behaviour if its effects were not prevented by other forces. The sinners in the wilderness would have had the Lord change his wise proceedings to humour their whims, hence they are said to tempt him. By asking meat for their lust. Would they have God become purveyor for their greediness? Was there nothing for it but that he must give them whatever their diseased appetites might crave? The sin began in their hearts, but it soon reached their tongues. What they at first silently wished for, they soon loudly demanded with menaces, insinuations, and upbraidings. G Campbell
Números 11
Guzik says "God is our provider; to despise what He provides is to despise Him. It is not God’s job to entertain us, and we should be more than children who demand to be entertained and excited." Bush on nothing at all to look at except this manna - "The form of the expression is very peculiar, and evidently carries with it the import of contempt towards the Lord’s kind provision for their wants. When you stop counting your blessings, you forget about them. - Rod Mattoon Brian Bell - Ate freely in Egypt - Freely? It only cost them the lives of their baby boys, who were thrown into the Nile by Pharaoh's servants; - the lives of their husbands & brothers, who collapsed under the whips of the taskmaster’s! Can you imagine preferring slavery & oppression to bread from heaven? What were they complaining about? The Menu; they were tired of Manna! Blandness compared to the spicy food of Egypt. Never mind that manna was God’s miraculous, daily provision for them. Never mind that it kept them alive in the desert, where there were no fish or animals, & few edible plants growing. Never mind that it was delivered to their camp fresh daily every morning. It just seems natural...when our religious life is low, we tire of angel’s food & our hearts turn back to the world from which we came! [Egypt’s table consisted of 6 dishes; Canaan 7 = Dt.8:8] (Numbers 11) Allen - “To spurn a regularly occurring, abundant and nutritious food only because it is boring is understandably human—a pitiable mark of our tendency toward ingratitude. (EBC) NET Note - The Hebrews were complaining both about the bland taste of the manna and dehydration—they were parched in the wilderness. Believer's Study Bible - On the manna, see Ex. 16:13-15, note. The provision of daily manna should have taught Israel about the goodness and faithfulness of God, that He should be trusted, and that He should be obeyed. But most of them refused to learn (Ps. 78:17-33). In the N.T., Jesus used the manna as an illustration of the Living Bread, identified with Himself (John 6:31-35, 48-58). Adam
Números 11
Guzik - Why have You afflicted Your servant? Moses responded to God the way many of us do in a time of trial. He essentially said, “God, here I am serving You. Why did You bring this upon me?” It’s easy to say God did not bring this upon Moses—a carnal and ungrateful people did. Yet, though God did not directly afflict Moses with this, He ultimately allowed it.. God allowed this for the same reason God allows any affliction in our lives—to compel us to trust in Him all the more, to partner with Him in overcoming obstacles, and to love and praise Him all the more through our increased dependence on Him and the greater deliverance He brings.. That no one should be shaken by these afflictions; for you yourselves know that we are appointed to this (1 Thessalonians 3:3). Of course, it is very hard to see this in the midst of the affliction; we feel like Moses did: Why have I not found favor in Your sight? “If You really loved me LORD, why would You bring all this upon me?” God’s response is ever the same: “It’s because I do love you that I am training you, building you up in faith.”
Números 11
Guzik - When Moses said, “For they weep all over me” it showed that Israel cried childish tears from a temper-tantrum. Weep (01058) see note on bakah a verb which can describe shedding tears, whining, or nagging (compare Jdg 14:16–17). The Septuagint has klaio which expresses strong inner emotion, to the point of bewailing and the present tense and indicates they were continually weeping and lamenting their perceived sad state. Numbers 11:14 "I alone am not able to carry all this people, because it is too burdensome for me. NET Numbers 11:14 I am not able to bear this entire people alone, because it is too heavy for me! NLT Numbers 11:14 I can't carry all these people by myself! The load is far too heavy! ESV Numbers 11:14 I am not able to carry all this people alone; the burden is too heavy for me. NIV Numbers 11:14 I cannot carry all these people by myself; the burden is too heavy for me. KJV Numbers 11:14 I am not able to bear all this people alone, because it is too heavy for me. YLT Numbers 11:14 I am not able -- I alone -- to bear all this people, for it is too heavy for me; Ex 18:18 De 1:9-12 Ps 89:19 Isa 9:6 Zec 6:13 2Co 2:16 Numbers 11 Resources - Multiple Sermons and Commentaries MOSES CONFESSES HIS INADEQUACY I alone am not able to carry all this people - "The construction ‘I, I alone’ highlights the burden he bears of sole leadership." (Currid) I alone is "literally “I, I alone, I am not able to carry all this people.” The Hebrew pronoun for “I” occurs three times, once as an independent pronoun, to emphasize that Moses cannot take care of the Israelites by himself." (UBSH) Moses is focused on HIS ability and energy, not on the ability of the LORD. Guzik - Now Moses has a correct understanding, though not a correct attitude yet. He cannot bear all these people alone; God will do it in him and through him. because it is too burdensome for me - “it” refers to the burden of taking care of the people. Burdensome (heavy, severe,, difficult) (03515) kabed meaning to weigh heavily, to be heavy, to be made heavy, to make dull, to let weigh down, to harden, to multiply. The Lxx has barus (from baros = weight, something pressing on one physically or emotionally) which literally means heavy. Rod Mattoon - Moses cries out, "Lord this burden is too heavy for me to bear!" Have you ever felt this way? Moses feels helpless. He has failed to see God's plan for his life? We do the same thing when we are depressed. He is so "down in the dumps" that he wants to die (vs. 15). This is the world's solution to problems, but not God's. Other great men have desired to die. Elijah wanted to die after his victory on Mt. Carmel when he was threatened by Queen Jezebel (1 Kings 19:4). Jonah wanted to die when his plant died (Jonah 4:8-9). George Bush Notes, Critical and Practical, on the Book of Numbers I am not able to bear all this people alone. “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.”—Henry. Mattoon on depression in spiritual leaders - Depression is no respecter of persons. Some of histories greatest Christians and leaders were afflicted with depression. Satan's goal is to get God's people so discouraged and depressed that he can whisper into the heart of a lost sinner and say, "There is a Christian! Do you want to be like that?" Satan works on all of us to get us down in the dumps. You are not alone if you feel this way. The Prince of Preachers, Charles Spurgeon, said, "There are dungeons beneath the castles of despair." Spurgeon suffered black periods of anguishing depression. His church family at Metropolitan Tabernacle was once amazed to hear Spurgeon begin a sermon from Isaiah 41:14 with these words in his introduction: I have to speak today to myself, and whilst I shall be endeavoring to encourage those who are distressed and downhearted, I shall be preaching, I trust to myself, for I need something which shall cheer my heart—why I cannot tell, wherefore I do not know, but I have a thorn in the flesh, a messenger of Satan to buffet me; my soul is cast down within me; I feel as if I had rather die than live; all that God hath done by me seems to be forgotten, and my spirit flags and my courage breaks down. I need your prayers. John Knox said, "Lord Jesus, receive my spirit and put an end to this miserable life." Adoniram Judson, the first foreign missionary from America, suffered from deep depression after the death of his wife Nancy. He said, "God is to me the Great Unknown. I believe in Him, but I find Him not." With the last of her savings drawn out of her small bank account, Lottie Moon, the Baptist missionary to China, lapsed into a period of deep depression. She quit eating, and her mental and physical health declined. A doctor was sent for, and only then was it discovered that she was starving to death. In hopes of saving her life, her colleagues made arrangements for her to return home, in the company of a nurse, but it was too late. She died aboard ship on Christmas Eve, 1912, while at port in Kobe, Japan. Others were gripped by depression. William Cowper, the author of the song There is a Fountain Filled With Blood suffered from severe depression all of his life. In fact, he spent eighteen months in an insane asylum and tried several times to take his own life. Abe Lincoln was another who suffered from depression all of his life. He wrote, "I am now the most miserable man living. If what I feel were equally distributed to the whole human family, there would not be one cheerful face on earth. Whether I shall ever be any better, I cannot tell. I awfully forebode that I shall not. To remain as I am is impossible. I must die or be better it seems to me. Winston Churchill was also a man that suffered from bouts of depression. Depression and despair afflict the strongest of Christians and those in leadership. Thoughts for the Quiet Hour - Nu 11:14 It is most needful for all servants of Christ to remember that whenever the Lord places a man in a position of responsibility, He will both fit him for it and maintain him in it. It is, of course, another thing altogether if a man will rush unsent into any field of work, or any post of difficulty or danger. In such a case we may assuredly look for a thorough breakdown, sooner or later. But when God calls a man to a certain position, He will endow him with the needed grace to occupy it. This holds good in every case. We can never fail if we only cling to the living God. We can never run dry if we are drawing from the fountain. Our tiny springs will soon dry up; but our Lord Jesus Christ declares, “He that believeth in me, as the Scripture hath said, out of his belly shall flow rivers of living water.” The United Way The burden is too heavy for me. (Number 11:14NIV) You can’t do it by yourself—and that’s the way God planned it! Moses had to find that out the hard way! Finally God told him to take seventy men, and He would, “Take of the spirit that is on you and put the spirit on them. They will help you carry the burden … so that you will not have to carry it alone” (Numbers 11:16–17). Burn-out victims, God is talking to you! You’re not John Wayne, and you’re not Rambo! Big battles are won by armies who march in step together. Paul Harvey says, “We revere the airplane pilot who did it alone and the country doctor who never left the bedside. That spirit of independence served us well and caused us to grow tall. But we’d never have made it to the moon with that spirit; we’d never have eradicated typhoid, small pox, or polio without a cooperative effort. No person alone could fetch oil from beneath the ocean, or keep the city lights burning all night—that takes inter-dependence. We are all becoming increasingly inter-dependent! That spirit will not cost more than it’s worth. On the steep slope ahead, holding hands is necessary, and it just might be that we can learn to enjoy it.” Now there’s a word to the Church! Jesus said, “Where two or three come together in My Name, there am I with them” (Matthew 18:19–20, NIV). Alone we’re vulnerable, but together we can win the day! CHILD OF GOD, REACH OUT FOR THE HELP THAT’S AVAILABLE TO YOU TODAY! (Bob Gass) Numbers 11:15 "So if You are going to deal thus with me, please kill me at once, if I have found favor in Your sight, and do not let me see my wretchedness." NET Numbers 11:15 But if you are going to deal with me like this, then kill me immediately. If I have found favor in your sight then do not let me see my trouble." NLT Numbers 11:15 If this is how you intend to treat me, just go ahead and kill me. Do me a favor and spare me this misery!" ESV Numbers 11:15 If you will treat me like this, kill me at once, if I find favor in your sight, that I may not see my wretchedness." NIV Numbers 11:15 If this is how you are going to treat me, put me to death right now--if I have found favor in your eyes--and do not let me face my own ruin." kill me: 1Ki 19:4 Job 3:20-22 6:8-10 7:15 Jon 4:3,8,9 Php 1:20-24 Jas 1:4 let me not: Jer 15:18 20:18 Zep 3:15 Numbers 11 Resources - Multiple Sermons and Commentaries MOSES DESIRE TO DIE IF BURDEN CONTINUES So if You are going to deal thus with me, please kill me at once if I have found favor in Your sight,- NLT = " just go ahead and kill me. Do me a favor and spare me this misery!" Note the irony of kill and find favor (grace)! UBSH says this "highlights the sharp irony in these words that borders on disrespect. Who could dare speak to God this way?" If he is going to continue to shoulder the demands of leadership in this context, he tells (kill is actually a command) God he would rather die. Bush - "Kill me, I pray thee, out of hand" (KJV). That is, forthwith, immediately. “Out of hand” is an old English phrase, equivalent to “outright.” The original for “kill” is reduplicated, “killing kill me,” (or “please kill me to kill") in order to express more forcibly the vehemence of the desire. It is as if he should say, I shall take it as the greatest kindness if thou wilt at once remove me from the world—an expression of impatience which cannot be justified even in view of the sorest trials to which he was subjected.
Números 11
Guzik - Moses reacted as we often do—trying to figure out how God would perform a particular promise. Moses couldn’t figure it out; but God never asked him to. God will provide, because His arm has not been shortened, nor has He lost any strength. LASB - Moses had witnessed God's power in spectacular miracles, yet at this time he questioned God's ability to feed the wandering Israelites. If Moses doubted God's power, how much easier it is for us to do the same. But completely depending upon God is essential, regardless of our level of spiritual maturity. When we begin to rely on our own understanding, we are in danger of ignoring God's assessment of the situation. By remembering his past works and his present power, we can be sure that we are not cutting off his potential help. George Bush Notes, Critical and Practical, on the Book of Numbers The people among whom I (am) are six hundred thousand, etc. That is, so many who were able to carry arms; which, by a fair proportion, would require of the aged, of women and children, and the mixed multitude, enough to make a grand total of near three millions of people. In view of the demands of such an immense host, the faith of Moses seems to have wavered. Either from the discomposure of his spirit by reason of the affronts of the people, or from a fear that they might be commanded to feed upon the cattle required for sacrifice, or from sheer incredulity, he is prompted to inquire how it can be possible that so many mouths should be fed with flesh for a whole month together. All the cattle we have, says his unbelief, will come short of the requirement, and all the fish of the Red Sea would be insufficient for it. Numbers 11:22 "Should flocks and herds be slaughtered for them, to be sufficient for them? Or should all the fish of the sea be gathered together for them, to be sufficient for them?" There is certainly a considerable measure of weakness and unbelief manifested in these complaints and questions of Moses; but his conduct appears at the same time so very simple, honest, and affectionate, that we cannot but admire it, while we wonder that he had not stronger confidence in that God, whose stupendous miracles he had so often witnessed in Egypt. 2Ki 7:2 Mt 15:33 Mk 6:37 8:4 Lu 1:18,34 Joh 6:6,7,9 Numbers 11 Resources - Multiple Sermons and Commentaries Related Passage: Psalm 78:19+ Then they spoke against God; They said, “Can God prepare a table in the wilderness?
Números 11
Guzik - God had not suddenly become weak or limited. God has resources that Moses knew nothing about. We might say that God likes to meet our needs in completely unexpected ways. Man's deficiency is the perfect setting to show God's sufficiency. -- cf 2 Cor 12:9-10+ NET Note - "This anthropomorphic expression concerns the power of God. The “hand of the LORD” is idiomatic for his power, what he is able to do. The question is rhetorical; it is affirming that his hand is not shortened, i.e., that his power is not limited. Moses should have known this, and so this is a rebuke for him at this point. God had provided the manna, among all the other powerful acts they had witnessed. Meat would be no problem. But the lack of faith by the people was infectious." LASB - How strong is God? It is easy to trust God when we see his mighty acts (the Israelites saw many), but after a while, in the routine of daily life, his strength may appear to diminish. God doesn't change, but our view of him often does. The monotony of day-by-day living lulls us into forgetting how powerful God can be. As Moses learned, God's strength is always available. Now you shall see whether My word will come true for you or not - Later in Numbers Moses records "God is not a man, that He should lie, Nor a son of man, that He should repent; Has He said, and will He not do it? Or has He spoken, and will He not make it good?" (Nu 23:19) Related Resource: The Hand of the Lord George Bush Notes, Critical and Practical, on the Book of Numbers Is the Lord’s hand waxed short? Gr. “Shall not the Lord’s hand be sufficient?” Chald. “Shall the Word of the Lord be hindered?” Hand, by a well known figure of speech, is often used as significant of power, as being the instrument by which power is put forth (Deut. 32:36, Josh. 4:24, 8:20), while the original term for shortened implies that which is lessened or scanted, and is thus rather applicable to what the hand signifies than to the hand itself. In Mic. 2:7, it is spoken of the Lord’s Spirit—“Is the Spirit of the Lord straitened (Heb. shortened)?” but for the most part, as here, the word is predicated of the Lord’s hand. Thus, Is. 59:1, “Behold, the Lord’s hand is not shortened, that it cannot save.” Is. 50:2, “Is my hand shortened at all, that it cannot redeem? or have I no power to deliver?” where the latter clause explains the former. “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.’ Moses himself can scarcely forbear saying, ‘Can God furnish a table in the wilderness?’ when this was become the common cry. No doubt this was his infirmity.”—Henry. C H