But while the meat was still between their teeth, before it was chewed, the anger of the LORD burned against the people, and the LORD struck them with a severe plague. While the meat was still between their teethThis phrase captures a vivid moment of indulgence and impending judgment. The Hebrew word for "meat" here is "בָּשָׂר" (basar), which often signifies flesh or food. The Israelites, having complained about their diet of manna, were given quail by God. The immediacy of "still between their teeth" suggests a sudden interruption, highlighting the swiftness of divine response. Historically, this reflects the Israelites' lack of gratitude and trust, as they longed for the variety of food they had in Egypt, despite their liberation from slavery. before it was chewed
The phrase "before it was chewed" emphasizes the abruptness of the event. The Hebrew root "כָּרַס" (karas) means to chew or crush. This detail underscores the haste and greed with which the Israelites consumed the quail, symbolizing their impatience and lack of self-control. It serves as a metaphor for their spiritual state—consuming God's blessings without true appreciation or understanding. the anger of the LORD burned against the people
Here, "the anger of the LORD" is a powerful expression of divine displeasure. The Hebrew word for anger, "אַף" (aph), literally means "nose" or "nostrils," suggesting the flaring of nostrils in anger. This anthropomorphic depiction conveys God's righteous indignation towards the Israelites' rebellion and ingratitude. The phrase "burned against" uses the Hebrew "חָרָה" (charah), indicating a kindling or blazing of anger, reflecting the intensity of God's response to their sin. and the LORD struck them with a severe plague
The word "struck" comes from the Hebrew "נָכָה" (nakah), meaning to smite or afflict. This action signifies a direct and decisive intervention by God. The "severe plague" is described with the Hebrew "מַכָּה" (makkah), which can mean a blow or a plague. This punishment serves as a sobering reminder of the consequences of disobedience and the seriousness with which God views rebellion. Historically, plagues were seen as divine judgments, reinforcing the need for repentance and faithfulness. Persons / Places / Events 1. The IsraelitesThe people of God who were journeying through the wilderness after their exodus from Egypt. They were complaining about their hardships and craving the food they had in Egypt. 2. MosesThe leader of the Israelites, who interceded on behalf of the people and communicated with God regarding their needs and complaints. 3. The LORD (Yahweh)The God of Israel, who provided for the Israelites but also disciplined them for their disobedience and lack of faith. 4. Kibroth HattaavahThe place where the Israelites craved meat and where God sent quail to satisfy their desires, but also where His anger burned against them due to their greed and lack of trust. 5. The PlagueA severe punishment from God that struck the Israelites as a consequence of their rebellion and ingratitude. Teaching Points God's Provision and Human DiscontentDespite God's continuous provision, human nature often leans towards discontent and ingratitude. We must cultivate a heart of thankfulness and trust in God's provision. The Consequences of RebellionDisobedience and rebellion against God can lead to severe consequences. It is crucial to align our desires with God's will and avoid testing His patience. The Importance of IntercessionMoses' role as an intercessor highlights the power and necessity of prayer. We should intercede for others, especially when they are struggling with sin and discontent. Learning from Past MistakesThe accounts of the Israelites serve as warnings for us today. We should learn from their mistakes and strive to live in obedience and faith. The Balance of God's Justice and MercyWhile God is just and punishes sin, He is also merciful and provides for His people. Understanding this balance helps us appreciate His character and approach Him with reverence. Bible Study Questions 1. How does the account of the Israelites' craving for meat reflect our own struggles with contentment in today's world? 2. In what ways can we practice gratitude for God's provision in our daily lives, and how can this change our perspective on our circumstances? 3. How can the role of Moses as an intercessor inspire us to pray for others, especially those who are struggling with sin or discontent? 4. What lessons can we learn from the consequences faced by the Israelites, and how can we apply these lessons to avoid similar pitfalls in our spiritual journey? 5. How do the themes of God's justice and mercy in this passage connect with the broader account of Scripture, and how can this understanding impact our relationship with God? Connections to Other Scriptures Exodus 16This chapter describes a similar situation where the Israelites grumbled about food, and God provided manna. It highlights the recurring theme of God's provision and the people's lack of faith. Psalm 78This psalm recounts the history of Israel's rebellion and God's response, emphasizing His patience and justice. 1 Corinthians 10Paul uses the account of the Israelites in the wilderness as a warning to the Corinthians about the dangers of craving evil things and testing God. People Eldad, Israelites, Joshua, Medad, Moses, NunPlaces Egypt, Hazeroth, Kibroth-hattaavah, Paran, TaberahTopics Anger, Burned, Chewed, Consumed, Cut, Disease, Ere, Flesh, Kindled, Meat, Moved, Outburst, Plague, Severe, Smiteth, Smiting, Smote, Struck, Tasted, Teeth, Wrath, YetDictionary of Bible Themes Numbers 11:33 5189 teeth
6218 provoking God Numbers 11:4-34 4438 eating Numbers 11:31-34 4843 plague 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 11:33 NIVNumbers 11:33 NLTNumbers 11:33 ESVNumbers 11:33 NASBNumbers 11:33 KJV
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