18<\/strong>. And say thou<\/em> &c.] The combination of the quail narrative with Num 11:16<\/em><\/span> f. has caused some such expression as And Jehovah said unto Moses<\/strong> to drop out from the beginning of this verse.<\/p>\n Sanctify yourselves<\/em> ] Free yourselves from ceremonial uncleanness. Cf. Exo 19:10<\/span>; Exo 19:14<\/span> f.<\/p>\n Sanctify yourselves, <\/B>i.e. prepare yourselves, either to receive the miraculous blessings of God, the flesh you desire; or rather, <\/P> Prepare to meet thy God, O Israel, <\/B>in the way of his judgments, and to receive the punishment which God will inflict upon you; for it is evident, from Num 18:20<\/span>, that God answered them with a curse instead of a blessing. Prepare yourselves by true repentance, that you may either obtain some mitigation of the plague, or, whilst your bodies are destroyed by the flesh you desire and eat, Num 11:33<\/span>,34<\/span>, your souls may be saved from the wrath of God. Sanctifying<\/I> is oft used for preparing, as Jer 6:4<\/span>; 12:3<\/span>; 51:28<\/span>. <\/P> In the ears of the Lord; <\/B>not secretly in your closets, but openly and impudently in the doors of your tents, Num 11:10<\/span>, calling heaven and earth to witness your cries and complaints. <\/P> <\/p>\n 18-20. say thou unto the people,Sanctify yourselves against to-morrow, and ye shall eat flesh<\/B>thatis, “prepare yourselves,” by repentance and submission, toreceive to-morrow the flesh you clamor for. But it is evident thatthe tenor of the language implied a severe rebuke and that theblessing promised would prove a curse.<\/P><\/p>\n And say thou unto the people<\/strong>,…. For what follows respects them, as what goes before regarded himself:<\/p>\n sanctify yourselves against tomorrow<\/strong>; or prepare yourselves, as the Targums of Onkelos, and Jonathan, either to receive mercies, or to meet the Lord in the way of his judgments; so Jarchi interprets it,<\/p>\n “prepare for punishments,”<\/p>\n for what is said should be, and what they had, was not as a blessing, but in a way of punishment:<\/p>\n and ye shall eat flesh<\/strong>; which they lusted after, wept for, and could not be easy without:<\/p>\n for ye have wept in the ears of the Lord<\/strong>; complaining of him, and which he has taken notice of:<\/p>\n saying, who shall give us flesh to eat<\/strong>? for though they so earnestly desired it, they despaired of it, and even called in question the power of God to give it:<\/p>\n for [it was] well with us in Egypt<\/strong>; where they had their fleshpots, as well as their cucumbers, melons, leeks, onions, and garlic, Ex 16:3<\/span>; but they forgot how ill it went with them by reason of their hard bondage, when their lives were made bitter by it, notwithstanding their fleshpots, and of which there is not much reason to believe any great share came to them: like to them were their posterity in later times,<\/p>\n Jer 44:17<\/span>;<\/p>\n therefore the Lord will give you flesh<\/strong>; to show his power:<\/p>\n and ye shall eat<\/strong>; to your shame and confusion, not for pleasure or profit.<\/p>\n Jehovah would also relieve the complaining of the people, and that in such a way that the murmurers should experience at the same time the holiness of His judgments. The people were to sanctify themselves for the next day, and were then to eat flesh (receive flesh to eat). (as in Exo 19:10<\/span>), to prepare themselves by purifications for the revelation of the glory of God in the miraculous gift of flesh. Jehovah would give them flesh, so that they should eat it not one day, or two, or five, or ten, or twenty, but a whole month long (of “days,” as in Gen 29:14<\/span>; Gen 41:1<\/span>), “till it come out of your nostrils, and become loathsome unto you,” as a punishment for having despised Jehovah in the midst of them, in their contempt of the manna given by God, and for having shown their regret at leaving the land of Egypt in their longing for the provisions of that land.<\/p>\n 18. And say thou unto the people, Sanctify yourselves. This is another part of the answer, which is given respecting the matter in consideration, viz., that the people should prepare themselves to satiate their greediness. Although the word קדש (26) kadesh, signifies to prepare, yet its literal meaning seems to be most appropriate here; I have therefore retained the word sanctify, which is, however, here used ironically, for Moses does not exhort: them to purge themselves from all defilement’s, and piously and sincerely to receive the grace of God, but he chastises their profane and brutal gluttony. Others translate it simply, as if it were said, Whet your teeth, and make ready your bellies: but, in my judgment, there is a reproof implied, because they are polluted by a foul and wicked desire, so as to be incapable of receiving God’s paternal favor: for “ye shall eat flesh” follows, “because your weeping and complaining has reached the ears of God;” by which words he signifies that by their importunate cries they had provoked God’s anger, so that they should devour none but deadly food. And soon afterwards it is stated more clearly that by their insolence they had deserved to be destroyed by the bounty of God. For “a whole month,” he says, ye shall gormandize, “till it come out of your nostrils, and it be loathsome unto you.” Thus he compares them to those guttlers who so overwhelm themselves with gluttony, that they are obliged soon afterwards to vomit what they have eaten too greedily, or who abominate the taste of their superfluous luxuries, as if they were something filthy. This is what is meant by to “come out,” or to be blown out, “at the nostrils.” זרא (27) tzara, which we have translated abomination, properly means dispersion; but Moses indicates by it that they shall vomit, or spit it out, like something unfit to be swallowed. If any should object that it is said in Psa 78:30<\/span>, “They were not yet estranged from their lust:” this is easily solved by understanding that their unrestrained gluttony is there rebuked, (28) as if he called them guttlers (gurgites,) whom no abundance can suffice to satisfy. Therefore the Prophet says, that although they were bursting with excess, they were not satiated; but were so inflamed by their boundless voracity, that God’s vengeance could alone repress it. But the reason alleged for this is especially to be observed, “because they had rejected God, who was in the midst of them.” By these words, the excuse of error or inadvertency is barred; for if, for the purpose of proving their patience God had withdrawn His power, the terror which they conceived at His absence might, perhaps, have been excusable; but now, when they knew by sure experience that their means of subsistence were supplied by Him, they betray their deliberate wickedness by despising His present beneficence. For that God was in the midst of them is equivalent to His giving manifest tokens both of His infinite power and His paternal favor. These words show us that the more immediately God manifests His grace to us, the more inexcusable we are, if we disparage it when it is thus liberally offered to us. What follows might appear not to deserve severe reproof, viz., that they “wept before God;” but the enormity of the sin is specified directly afterwards, i.e. that they were vexed by their departure from Egypt: for this was not merely to repudiate the deliverance, which they had so greatly longed for, but to quarrel with God, because He had listened to their cry, and had condescended to redeem them from their wretched and lost estate. <\/p>\n (26) If קדש may be said to signify to prepare, it can only be so rendered when the preparation is by sanctifying. — W. <\/p>\n (27) זרא (loathsomeness) is said by S. M. to be an irregular form of זרה; and he renders it dispersion, agreeably with the acknowledged meaning of the root זרה. This account of the word has the sanction of modern lexicographers. — W. <\/p>\n (28) Que la le Sainct Esprit deteste leur gourmandise desbordee;” that there the Holy Spirit marks His detestation of their unbridled gluttony. — Fr. <\/p>\n (18) Sanctify yourselves against to-morrow.<\/strong>(Comp. Exo. 19:10<\/span>.) The Israelites were required to sanctify themselves by purification for the more immediate manifestation of the <\/em>Divine presence, although their request was a sinful one, and was granted in judgment as well asor even more thanin mercy. Comp. Psa. 106:15<\/span> : And he gave them their request; but sent leanness into their soul.<\/p>\n 18<\/strong>. <\/strong> Sanctify yourselves <\/strong> As a preparation for this extraordinary manifestation of the Holy One all physical and ceremonial defilement was to be put away from their clothes and persons. See Gen 35:2<\/span>; Exo 19:10<\/span>, notes. <\/p>\n For it was well with us in Egypt <\/strong> This declared superiority of condition beneath the crushing yoke of Pharaoh to their present elevation in the service of the Lord, indicates a depth of moral degradation and spiritual stupor which provokes his just anger.<\/p>\n Num 11:18<\/span><\/em><\/strong>. <\/strong>Say thou unto the people, Sanctify yourselves<\/em><\/strong><\/strong> Houbigant well observes, that the original word here might, with propriety, be rendered, be<\/em> ye ready: <\/em>the word is so used Jer 6:4<\/span>; Jer 12:3<\/span>; Jer 51:28<\/span>. Having answered the request of Moses in the former verses, the Lord now proceeds to answer that of the people. <\/p>\n Reader! behold in this instance the awfulness of having our appetites, according to the wishes of our corrupt nature, gratified. Was not that prayer of Agar founded on a conviction of this? Pro 30:8-9<\/span> . There is but one object in the universe but what cloys in enjoyment, and that is JESUS. Reader! depend upon it the more you know, the more you enjoy, the nearer you approach him, and the longer you live upon him, and in him, the more will you desire him. See the frame of the church, Song 1-8.<\/p>\n Num 11:18 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.<\/p>\n Ver. 18. Sanctify yourselves.<\/strong> ] Ironice dictum; <\/em> or, Sanctify; that is, Prepare yourselves for the day of slaughter, as in Jer 12:3<\/span> . <\/p>\n <\/p>\n For ye have wept in the ears.<\/strong> ] Tears, of what sort soever, have a voice in them, Psa 39:12 as blood hath. Gen 4:10 <\/p>\n <\/p>\n For it was well with us in Egypt.<\/strong> ] Such is the murmuring of those malcontents, that say, It was a merry world before there was so much preaching and teaching. <\/p>\n <\/p>\n And ye shall eat.<\/strong> ] Flesh with a vengeance; which ye shall eat on earth, but digest in hell. a<\/em> <\/p>\n<\/p>\n a<\/em> In terris manducant quod apud inferos digerant.<\/em> – August.<\/p>\n sanctify = separate. See note on “holy”. Exo 3:5. <\/p>\n Sanctify: Gen 35:2, Exo 19:10, Exo 19:15, Jos 7:13 <\/p>\n ye have wept: Num 11:1, Num 11:4-6, Exo 16:3-7, Jdg 21:2 <\/p>\n it was well: Num 11:4, Num 11:5, Num 14:2, Num 14:3, Act 7:39 <\/p>\n Reciprocal: Psa 78:27 – He rained Pro 27:7 – full<\/p>\n Num 11:18. Sanctify yourselves Prepare to meet thy God, O Israel, in the way of his judgments. Prepare yourselves by true repentance, that you may either obtain some mitigation of the plague, or, while your bodies are destroyed by the flesh you desire and eat, your souls may be saved from the wrath of God. Sanctifying is often used for preparing, as Jer 6:4; Jer 12:3. In the ears of the Lord Not secretly in your closets, but openly and impudently in the doors of your tents, calling heaven and earth to witness.<\/p>\n 11:18 And say thou unto the people, {l} 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.<\/p>\n (l) Prepare yourselves that you may be clean.<\/p>\n And say thou unto the people, Sanctify yourselves against tomorrow, 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. 18. And say … Continue reading “Exegetical and Hermeneutical Commentary of Numbers 11:18”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-4051","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4051","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=4051"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/4051\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=4051"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=4051"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=4051"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"