John Calvin Commentary Numbers 11:1

"And the people were as murmurers, [speaking] evil in the ears of Jehovah: and when Jehovah heard it, his anger was kindled; and the fire of Jehovah burnt among them, and devoured in the uttermost part of the camp." — Numbers 11:1 (ASV)

And when the people complained, it displeased the Lord.¹¹ The ambiguous meaning of the participle¹² causes translators to twist this passage into a variety of meanings.

Since the Hebrew root און, aven, sometimes means trouble and labor, sometimes fatigue, sometimes iniquity, and sometimes falsehood, some translate it, “The people were, as it were, complaining or murmuring.” Others (though this seems more off the mark) insert the adverb unjustly, as if Moses said that their complaint was unjust when they expostulated with God.

Others render it, “being sick (nauseantes),” but this sounds overly artificial; others, “lying, or acting treacherously.” Some derive it from the root תואנה, thonah, and thus explain it as “seeking occasion,” which I reject as far-fetched.

To me, the word “fainting” (fatiscendi) seems most suitable, for they faltered, as if overcome by weariness. It is probable that no other crime is alleged against them than that, abandoning the desire to proceed, they fell into lethargy and inactivity, which was to turn their back on God and repudiate the promised inheritance.

This meaning fits very well, and thus the proper meaning of the word is retained. Thus, Ezekiel calls by the name תאנים, theunim, those fatigues by which people destroy and overwhelm themselves by undertaking too much work.

Still, I do not deny that, when they were in a state of despondency, they uttered words of reproach against God—especially since Moses says that this displeased God’s ears, and not His eyes. Yet the origin of the evil was, as I have stated, that they fainted from weariness, so that they refused to follow God any further.

And the Lord heard it. He declares more plainly that the people broke forth into open complaints; and it is probable that they even cast reproaches upon God, as we infer from the severity of this punishment.

Although some understand the word fire metaphorically for vengeance, it is more correct to take it literally, according to the natural meaning of the word, i.e., that a part of the camp burned with a conflagration sent from God.

Still, a question arises: what was that part or extremity of the camp that the fire seized? Some think that the punishment began with the leaders themselves, whose crime was more atrocious. Others suppose that the fire raged among the common people, from whose midst the murmuring arose. But I rather conjecture, though it is uncertain, that God kindled the fire in some extreme part to awaken their terror, so that there might be room for pardon, since it is soon added that He was content with the punishment of a few.

It must, however, be remarked that because the people were conscious of their sin, the door was shut against their prayers. Therefore, they cry to Moses rather than to God. We may infer that, being devoid of repentance and faith, they dreaded to look upon God.

This is the consequence of a guilty conscience: to seek rest in our anxiety, and yet to flee from God, who alone can calm our trouble and alarm. From the fact that God is appeased by Moses' intercession, we gather that temporal punishment is often remitted for the wicked, although they still remain exposed to the judgment of God.

When he says that the fire of the Lord was sunk down,¹³ for this is the proper meaning of the word שקע, shakang, he indicates the way it was extinguished and in which God’s mercy openly manifested itself. As also, on the other hand, it is called the fire of God, as having been plainly kindled by Him, lest anyone should suppose it was an accidental conflagration.

A name was also given to the place, which would be a memorial for posterity of both the crime and its punishment, for Tabera means a burning, or combustion.

¹¹ Lat., “And the people was, as it were, fainting “And the people was, as it were, fainting (fatiscentes,) if, was displeasing in the ears of Jehovah.” if, was displeasing in the ears of Jehovah.” Fr. “Apres il adveint que le peuple fut comme gens discouragez, “Apres il adveint que le peuple fut comme gens discouragez, (margin, despitez,) ce que despleut aux aureilles de l’Eternel;” afterwards it came to pass that the people were as persons discouraged (or fretted) which displeased the ears of God.despitez,) ce que despleut aux aureilles de l’Eternel;” afterwards it came to pass that the people were as persons discouraged (or fretted) which displeased the ears of God.

¹² מתאננים. Prof. Robertson and Simon agree in referring this participle Hithpahel to the root . Prof. Robertson and Simon agree in referring this participle Hithpahel to the root אנן he groaned heavily, rather than to rather than to און C., as usual, has given some of the Rabbinical expositions which he saw in as usual, has given some of the Rabbinical expositions which he saw in S.M. תאנה occurs in occurs in Judges 14:4., where A.V. has ., where A.V. has occasion; תאנים in in Ezekiel 24:12, where Simon’s Lexicon notices it as meaning , where Simon’s Lexicon notices it as meaning wearinesses, placing this word under the root placing this word under the root און. — W.. — W.

¹³ Lat., “fuisse demersum.” A.V. “quenched.” “fuisse demersum.” A.V. “quenched.” Margin, “Heb. sunk.” ““Heb. sunk.” “שקע, , Submergi; In profundum deprimi, comprimi, reprimi.” —— Buxtorf.