11:1-3 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.

Verse 1. - And when the people complained, it displeased the Lord. There is no "when" in the original. It is literally, "And the people were as complainers evil in the ears of the Lord." This may be paraphrased as in the A.V.; or it may be rendered as in the Septuagint, ῆν ὁ λαὸς γογγύζων πονηρὰ ἔυαντι κυρίου (cf. 1 Corinthians 10:10), where πονηρά means the wicked things they uttered in their discontent; or the "evil" may mean the hardships they complained cf. The Targums understand it in the same way as the Septuagint, and this seems to agree best with the context. As to the time and place of this complaining, the narrative seems to limit it within the three days' march from the wilderness of Sinai; but it is not possible to fix it more precisely. It is sufficient that the very first incident in the great journey thought worthy of record was this sin and its punishment, and the natural conclusion is that it came to pass very shortly after the departure. As to the reason of the complaining, although it is not stated, and although there does not seem to have been any special cause of distress, we can hardly be mistaken about it. The fatigue and anxiety of the march, after a year's comparative idleness, the frightful nature of the country into which they were marching, and the unknown terrors of the way which lay before them, these were quite enough to shake their nerves and upset their minds. Such things could only be borne and faced in a spirit of faith and trustful dependence upon God and their appointed leaders, and that spirit they knew nothing cf. Slavery, even when its outward pressure is past and gone like a bad dream, leaves behind it above all things an incurable suspicion of, and a rooted disbelief in, others, which shows itself outwardly by blank ingratitude and persistent complaint of bad treatment. This is the well-known mental attitude of liberated slaves even towards their benefactors and liberators; and in the case of Israel this temper extended to the King of Israel himself, whom they held responsible for all the privations and terrors of an apparently needless journey through a hideous waste. The Targum of Palestine says here, "There were wicked men of the people who, being discontent, devised and imagined evil before the Lord." The complaining, however, seems to have been general throughout the host, as the Psalmist more truly acknowledges (Psalm 78:17-22). And the fire of the Lord burnt among them. The "fire of the Lord" may mean one of three things.

1. Lightning, as apparently in Job 1:16; for lightning to the unscientific is the fiery bolt, even as thunder is the angry voice, of God (cf. 1 Samuel 12:18, 19).

2. A miraculous outburst of flame from the Presence in the tabernacle, such as slew Nadab and Abihu (Leviticus 10:2), and afterwards the 250 men who offered incense (chapter 16:35).

3. A miraculous descent of fire from heaven, as apparently in 2 Kings 1:10-12 (cf. Revelation 13:13). Of these the second seems to be excluded by the fact that the conflagration was in the outskirts of the camp furthest removed from the tabernacle. If we suppose the fire to have been natural, we may further suppose that it set alight to the dry bushes and shrubs which abound in parts of the desert, and which blaze with great fury when the flame is driven by the wind. It is, however, at least as likely that a wholly supernatural visitation of God is here intended. What is most important to notice is this, that the punishment in this case followed hard and sore upon the sin, whereas before they came to Sinai the Lord had passed over similar murmurings without any chastisement (Exodus 15:24; Exodus 16:2). The reason of this difference was twofold. In the first place, they had now had abundant opportunity to become acquainted with the power and goodness of the Lord, and had solemnly entered into covenant with him, and he had taken up his abode among them; wherefore their responsibilities grew with their privileges, their dangers kept pace with their advantages. In the second place, they had while at Sinai committed an act of national apostasy (Exodus 32), the punishment of which, although suspended (verse 14), was only suspended (verse 34), and was always capable of being revived; Israel was plainly warned that he was under sentence, and that any disobedience would awake the terrors of the Lord against him. And consumed... in the uttermost parts of the camp. Probably setting fire to the outer line of tents, or some pitched outside the line, and consuming the people that were in them. The Targum of Palestine affirms that it "destroyed some of the wicked in the outskirts of the house of Dan, with whom was a graven image;" but this attempt to shift the responsibility, and to alter the character of the sin, is clearly worthless, and only suggested by occurrences wholly unconnected with the present (see Judges 18).

And when the people complained,.... Or "were as complainers" (p); not merely like to such, but were truly and really complainers, the "caph", here being not a note of similitude, but of truth and reality, as in Hosea 5:10. This Hebraism is frequent in the New Testament, Matthew 14:5. What they complained of is not said, it being that for which there was no foundation; it is generally supposed to be of their journey; but if they were come but eight miles, as observed on Numbers 10:33; they could not be very weary; and especially as they were marching towards the land of Canaan, it might be thought they would be fond and eager of their journey. Some think it was for want of flesh, being weary of manna, and that this was only the beginning of their complaints on that head, which opened more afterwards; but if that is the case, one would think that the fire, which consumed many of them, would have put a stop to that. Jarchi says, the word signifies taking an occasion, and that the sense is, that these men sought an occasion how to separate from the Lord; they wanted to return to Egypt again, that was what they were meditating and contriving; so the Targum of Jonathan,"and the ungodly of the people were in distress, and intended and meditated evil before the Lord:"

it displeased the Lord: a murmuring complaining spirit is always displeasing to him, when a thankful heart for mercies received is an acceptable sacrifice; murmurers and complainers God will judge at the great day, Jde 1:14,

and the Lord heard it: though it was an inward secret complaint, or an evil scheme formed in their minds; at most but a muttering, and what Moses had not heard, or had any knowledge of; but God, that knows the secrets of all hearts, and every word in the tongue before it is well formed or pronounced, he heard what they complained of, and what they whispered and muttered to one another about:

and his anger was kindled, and the fire of the Lord burnt among them; from the pillar of fire, or from heaven, such as destroyed Nadab and Abihu, Leviticus 10:1; the two hundred fifty men that had censers in Korah's company, Numbers 16:35; and the captains of fifties that came to take Elijah, 2 Kings 1:14; and might be lightning from heaven, or a burning wind sent by the Lord, such as is frequent in the eastern countries. Thevenot (q) speaks of one in 1658, which destroyed at once twenty thousand men:

and consumed them that were in the uttermost parts of the camp; who very likely were the principal aggressors; or it began to arouse and terrify the body of the people, and bring them to repentance, who might fear it would proceed and go through the whole camp, the hinder part or rearward of which was the camp of Dan; and so the Targum of Jonathan.

(p) "ut conquerentes injuste", Montanus, Fagius, Vatablus; "ut qui vaba moliuntur", Drusius. (q) Travels, par. 1. l. 2. c. 34.

11:1 Complained - Or, murmured, the occasion whereof seems to be their last three days journey in a vast howling wilderness, and thereupon the remembrance of their long abode in the wilderness, and the fear of many other tedious journeys, whereby they were like to be long delayed from coming to the land of milk and honey, which they thirsted after. The fire of the Lord - A fire sent from God in an extraordinary manner, possibly from the pillar of cloud and fire, or from heaven. The uttermost parts - Either because the sin began there among the mixed multitude, or in mercy to the people, whom he would rather awaken to repentance than destroy; and therefore he sent it into the skirts and not the midst of the camp.

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