Text -- Numbers 11:1 (NET)

The Israelites Complain

11:1 When the people complained, it displeased the Lord. When the Lord heard it, his anger burned, and so the fire of the Lord burned among them and consumed some of the outer parts of the camp.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 11:1

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.

Wesley: Num 11:1

A fire sent from God in an extraordinary manner, possibly from the pillar of cloud and fire, or from heaven.

Wesley: Num 11:1

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.

JFB: Num 11:1

Unaccustomed to the fatigues of travel and wandering into the depths of a desert, less mountainous but far more gloomy and desolate than that of Sinai, without any near prospect of the rich country that had been promised, they fell into a state of vehement discontent, which was vented at these irksome and fruitless journeyings. The displeasure of God was manifested against the ungrateful complainers by fire sent in an extraordinary manner. It is worthy of notice, however, that the discontent seems to have been confined to the extremities of the camp, where, in all likelihood, "the mixed multitude" [see on Exo 12:38] had their station. At the intercession of Moses, the appalling judgment ceased [Num 11:2], and the name given to the place, "Taberah" (a burning), remained ever after a monument of national sin and punishment. (See on Num 11:34).

Clarke: Num 11:1

And when the people complained - What the cause of this complaining was, we know not. The conjecture of St. Jerome is probable; they complained because of the length of the way. But surely no people had ever less cause for murmuring; they had God among them, and miracles of goodness were continually wrought in their behalf

Clarke: Num 11:1

It displeased the Lord - For his extraordinary kindness was lost on such an ungrateful and rebellious people. And his anger was kindled - Divine justice was necessarily incensed against such inexcusable conduct

Clarke: Num 11:1

And the fire of the Lord burnt among them - Either a supernatural fire was sent for this occasion, or the lightning was commissioned against them, or God smote them with one of those hot suffocating winds which are very common in those countries

Clarke: Num 11:1

And consumed - in the uttermost parts of the camp - It pervaded the whole camp, from the center to the circumference, carrying death with it to all the murmurers; for we are not to suppose that it was confined to the uttermost parts of the camp, unless we could imagine that there were none culpable any where else. If this were the same with the case mentioned Num 11:4, then, as it is possible that the mixed multitude occupied the outermost parts of the camp, consequently the burning might have been confined to them.

Calvin: Num 11:1

1.And when the people complained, it displeased the Lord ¹¹ The ambiguous signification of the participle ¹² causes the translators to twist this passage into a variety of meanings. Since the Hebrew root און , aven, is sometimes trouble and labor, sometimes fatigue, sometimes iniquity, sometimes falsehood, some translate it, “The people were, as it were, complaining or murmuring.” Others (though this seems to be more beside 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 savors too much of affectation; others, “lying, or dealing treacherously.” Some derive it from the root תואנה , thonah, and thus explain it, “seeking occasion,” which I reject as far fetched. To me the word fainting (fatiscendi) seems to suit best; for they failed, as if broken down with weariness. It is probable that no other crime is alleged against them than that, abandoning the desire to proceed, they fell into supineness and inactivity, which was to turn their back upon God, and repudiate the promised inheritance. This sense will suit very well, and thus the proper meaning of the word will be retained. Thus, Ezekiel calls by the name תאנים , theunim, those fatigues, whereby men destroy and overwhelm themselves through undertaking too much work. Still, I do not deny that, when they lay in a state of despondency, they uttered words of reproach against God; especially since Moses says that this displeased the ears of God, and not His eyes; yet the origin of the evil was, as I have stated, that they fainted with weariness, so as to refuse to follow God any further.

And the Lord heard it He more plainly declares that the people broke forth into open complaints; and it is probable that they even east reproaches upon God, as we infer from the heaviness of this punishment. Although some understand the word fire metaphorically for vengeance, it is more correct to take it simply according to the natural meaning of the word, i.e., that a part of the camp burnt with a conflagration sent from God. Still a question arises, what was that part or extremity of the camp which the fire seized upon? for some think that the punishment began with the leaders themselves, whose crime was the more atrocious. Others suppose that the fire raged among the common people, from the midst of whom the murmuring arose. But I rather conjecture, as in a matter of uncertainty, that God kindled the fire in some extreme part, so as to awaken their terror, in order that there might be room for pardon; since it is presently added, that tie 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. Hence it is, that they cry to Moses rather than to God; and we may infer that, being devoid of repentance and faith, they dreaded to look upon God. This is the reward of a bad conscience, to seek for rest in our disquietude, and still to fly from God, who alone can allay our trouble and alarm. From the fact that God is appeased at the intercession of Moses, we gather that temporal punishment is often remitted to 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 signification of the word שקע , shakang, he designates the way in which it was put out, 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 any should suppose that it was an accidental conflagration. A name also was imposed on the place, which might be a memorial to posterity both of the crime and its punishment; for Tabera is a burning, or combustion.

TSK: Num 11:1

And when : Num 10:33, Num 20:2-5, Num 21:5; Exo 15:23, Exo 15:24, Exo 16:2, Exo 16:3, Exo 16:7, Exo 16:9, Exo 17:2, Exo 17:3; Deu 9:22; Lam 3:39; 1Co 10:10; Jud 1:16

complained : or, were as it were complainers

it displeased the Lord : Heb. it was evil in the ears of the Lord, Gen 38:10; 2Sa 11:27 *marg. Jam 5:4

and the fire : Num 16:35; Lev 10:2; Deu 32:22; 2Ki 1:12; Job 1:16; Psa 78:21, Psa 106:18; Isa 30:33, Isa 33:14; Nah 1:5; Mar 9:43-49; Heb 12:29

the uttermost : Deu 25:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 11:1

See the marginal rendering. They murmured against the privations of the march.

The fire of the Lord - Probably lightning; compare Psa 78:21.

In the uttermost parts - Rather, in the end. The fire did not reach far into the camp. It was quickly quenched at the intercession of Moses.

Poole: Num 11:1

Complained or, murmured ; the occasion whereof seems to be their last three days’ journey in a vast howling wilderness, without any benefit; and thereupon the remembrance of their long abode in the wilderness, and the prospect and fear of many other tedious, and fruitless, and dangerous journeys, whereby they were like to be long delayed from coming to that rest, that land of milk and honey, which God had promised them, and which they thirsted after.

The fire of the Lord i.e. a fire sent from God in an extraordinary manner, possibly from the pillar of cloud and fire, or from heaven, as 2Ki 1:12 .

In the uttermost parts of the camp either because the sin began there among the mixt multitude, who probably had their place there; or amongst those who were feeble and weary with their last journey, and therefore hindmost in the march; or in mercy to the people, whom he would rather awaken to repentance than utterly destroy, and therefore he sent it into the skirts, and not the heart and midst of the camp.

Haydock: Num 11:1

Fatigue. Hebrew simply, "and the people were like those who complain of evil, or who seek pretexts, inwardly, in the ears of the Lord." St. Jerome explains this evil to mean the fatigue of the journey, which lasted for three days together. (Calmet) ---

Hence, some who were ready to lay hold of every pretext, took occasion to murmur, and to contrast their present wearisome life with the false pleasures of Egypt. The people of that country were now desirous of returning, and prevailed upon many of the Hebrews to join with them, ver. 4. (Haydock) ---

They were chiefly those who were farthest from the ark, the dregs of the people; though some pretend that the uttermost part means the principal men of the camp. See Genesis xlviii. 2. "The fire devoured one part of the camp," Septuagint.

Gill: Num 11:1

And when the people complained,.... Or "were as complainers" ^p; not merely like to such, but were truly and really complainers, the כ, "caph", here being not a note of similitude, but of truth and reality, as in Hos 5:10. This Hebraism is frequent in the New Testament, Mat 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 Num 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, Jud 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, Lev 10:1; the two hundred fifty men that had censers in Korah's company, Num 16:35; and the captains of fifties that came to take Elijah, 2Ki 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.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 11:1

¹ sn The chapter includes the initial general complaints (vv. 1-3), the complaints about food (vv. 4-9), Moses’ own complaint to the Lord (vv. 10-15), God’s response to Moses (vv. 16-25), Eldad and Medad (vv. 26-29), and the quail (vv. 30-35). The first part records the burning of the camp, named Taberah. Here is one of the several naming narratives in the wilderness experience. The occasion for divine judgment is the complaining of the people. The passages serve to warn believers of all ages not to murmur as the Israelites did, for such complaining reveals a lack of faith in the power and goodness of God. For additional literature, see W. Brueggemann, “From Hurt to Joy, from Death to Life,” Int 28 (1974): 3-19; B. S. Childs, “The Etiological Tale Re-examined,” VT 24 (1974): 387-97; G. W. Coats, Rebellion in the Wilderness; and A. C. Tunyogi, “The Rebellions of Israel,” JBL 81 (1962): 385-90.

² tn The temporal clause uses the Hitpoel infinitive construct from אָנַן (’anan). It is a rare word, occurring in Lam 3:39. 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.

³ tn Heb “it was evil in the ears of the Lord.” The word רַע (ra’) is a much stronger word than “displeased” would suggest. The bold anthropomorphism shows that what the Lord heard was painful to him.

⁴ tn The preterite with vav (ו) consecutive is here subordinated to the next verb as a temporal clause.

⁵ tn The common Hebrew expression uses the verb חָרָה (harah, “to be hot, to burn, to be kindled”). The subject is אַפּוֹ (’appo), “his anger” or more literally, his nose, which in this anthropomorphic expression flares in rage. The emphasis is superlative – “his anger raged.”

⁶ tn The vav (ו) consecutive does not simply show sequence in the verbs, but here expresses the result of the anger of the Lord for their complaining. With such a response to the complaining, one must conclude that it was unreasonable. There had been no long deprivation or endured suffering; the complaining was early and showed a rebellious spirit.

⁷ sn The “fire of the Lord” is supernatural, for it is said to come from the Lord and not from a natural source. God gave them something to complain about – something to fear. The other significant place where this “fire of the Lord” destroyed was in the case of Nadab and Abihu who brought strange fire to the altar (Lev 10:2).

Commentary -- Verse Range Notes

TSK Synopsis: Num 11:1-35

1 The burning at Taberah quenched by Moses' prayer.

4 The people lust for flesh, and loathe manna.

10 Moses complains of his charge.

16 God promises to divide his burden unto seventy elders, and to give the people flesh for a month.

21 Moses' faith is staggered.

31 Quails are given in wrath at Kibroth-hattaavah.

MHCC: Num 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.

Matthew Henry: Num 11:1-3

Here is, I. The people's sin. They complained, Num 11:1. They were, as it were, complainers. So it is in the margin. There were some secret grudgings and discontents among them, which as yet did not break out in an open mutiny. But how great a matter did this little fire kindle! They had received from God excellent laws and ordinances, and yet no sooner had they departed from the mount of the Lord than they began to quarrel with God himself. See in this, 1. The sinfulness of sin, which takes occasion from the commandment to be the more provoking. 2. The weakness of the law through the flesh, Rom 8:3. The law discovered sin, but could not destroy it; checked it, but could not conquer it. They complained. Interpreters enquire what they complained of; and truly, when they were furnished with so much matter for thanksgiving, one may justly wonder where they found any matter for complaint; it is probable that those who complained did not all agree in the cause. Some perhaps complained that they were removed from Mount Sinai, where they had been at rest so long, others that they did not remove sooner: some complained of the weather, others of the ways: some perhaps thought three days' journey was too long a march, others thought it not long enough, because it did not bring them into Canaan. When we consider how their camp was guided, guarded, graced, what good victuals they had and good company, and what care was taken of them in their marches that their feet should not swell nor their clothes wear (Deu 8:4), we may ask, "What could have been done more for a people to make them easy?"And yet they complained. Note, Those that are of a fretful discontented spirit will always find something or other to quarrel with, though the circumstances of their outward condition be ever so favourable.

II. God's just resentment of the affront given to him by this sin: The Lord heard it, though it does not appear that Moses did. Note, God is acquainted with the secret frettings and murmurings of the heart, though they are industriously concealed from men. What he took notice of his was much displeased with, and his anger was kindled. Note, Though God graciously gives us leave to complain to him when there is cause (Psa 142:2), yet he is justly provoked, and takes it very ill, if we complain of him when there is no cause: such conduct in our inferiors provokes us.

III. The judgment wherewith God chastised them for this sin: The fire of the Lord burnt among them, such flashes of fire from the cloud as had consumed Nadab and Abihu. The fire of their wrath against God burned in their minds (Psa 39:3), and justly does the fire of God's wrath fasten upon their bodies. We read of their murmurings several times, when they came first out of Egypt, Ex. 15, 16, and 17. But we do not read of any plagues inflicted on them for their murmurings, as there were now; for now they had had great experience of God's care of them, and therefore now to distrust him was so much the more inexcusable. Now a fire was kindled against Jacob (Psa 78:21), but, to show how unwilling God was to contend with them, it fastened on those only that were in the uttermost parts of the camp. Thus God's judgments came upon them gradually, that they might take warning.

IV. Their cry to Moses, who was their tried intercessor, Num 11:2. When he slew them, then they sought him, and made their application to Moses to stand their friend. Note, 1. When we complain without cause, it is just with God to give us cause to complain. 2. Those that slight God's friends when they are in prosperity would be glad to make them their friends when they are in distress. Father Abraham, send Lazarus.

V. The prevalency of Moses's intercession for them: When Moses prayed unto the Lord (he was always ready to stand in the gap to turn away the wrath of God) God had respect to him and his offering, and the fire was quenched. By this it appears that God delights not in punishing, for, when he has begun his controversy, he is soon prevailed with to let it fall. Moses was one of those worthies who by faith quenched the violence of fire.

VI. A new name given hereupon to the place, to perpetuate the shame of a murmuring people and the honour of a righteous God; the place was called Taberah, a burning (Num 11:3), that others might hear, and fear, and take warning not to sin as they did, lest they should smart as they did, 1Co 10:10.

Keil-Delitzsch: Num 11:1-2

After a three days' march the Israelites arrived at a resting-place; but the people began at once to be discontented with their situation.

(Note: The arguments by which Knobel undertakes to prove, that in chs. 11 and 12 of the original work different foreign accounts respecting the first encampments after leaving Sinai have been woven together by the "Jehovist,"are founded upon misinterpretations and arbitrary assumptions and conclusions, such as the assertion that the tabernacle stood outside the camp (chs. Num 11:25; Num 12:5); that Miriam entered the tabernacle (Num 12:4-5); that the original work had already reported the arrival of Israel in Paran in Num 10:12; and that no reference is ever made to a camping-place called Tabeerah, and others of the same kind. For the proof, see the explanation of the verses referred to.)

The people were like those who complain in the ears of Jehovah of something bad; i.e., they behaved like persons who groan and murmur because of some misfortune that has happened to them. No special occasion is mentioned for the complaint. The words are expressive, no doubt, of the general dissatisfaction and discontent of the people at the difficulties and privations connected with the journey through the wilderness, to which they gave utterance so loudly, that their complaining reached the ears of Jehovah. At this His wrath burned, inasmuch as the complaint was directed against Him and His guidance, "so that fire of Jehovah burned against them, and ate at the end of the camp." בּ בּער signifies here, not to burn a person (Job 1:16), but to burn against. " Fire of Jehovah: "a fire sent by Jehovah, but not proceeding directly from Him, or bursting forth from the cloud, as in Lev 10:2. Whether it was kindled through a flash of lightning, or in some other such way, cannot be more exactly determined. There is not sufficient ground for the supposition that the fire merely seized upon the bushes about the camp and the tents of the people, but not upon human beings ( Ros ., Knobel ). All that is plainly taught in the words is, that the fire did not extend over the whole camp, but merely broke out at one end of it, and sank down again, i.e., was extinguished very quickly, at the intercession of Moses; so that in this judgment the Lord merely manifested His power to destroy the murmurers, that He might infuse into the whole nation a wholesome dread of His holy majesty.

Constable: Num 11:1--20:29

1. The cycle of rebellion, atonement, and death chs. 11-20

The end of chapter 10 is the high point of the Book of Numbers spiritually. The beginning of chapter 11 records the beginning of the spiritual decline of Israel that resulted in God's judging the nation. He postponed the fulfillment of His promise to bring her into the Promised Land.

"Chapters 11-20 present a dismal record of their acts of ingratitude and of God's consequent judgments on his ungrateful people. Within these chapters are innumerable instances of his continuing grace. The reader of these texts goes astray if he or she focuses solely on God's wrath or on the constant provocations to his anger by his meandering people. The more impressive feature in this text is God's continuing mercy against continuing, obdurate rebellion. . . .

"These ten chapters now balance and contrast with the ten chapters that present the record of Israel's preparation."⁸⁸

Constable: Num 11:1-3

A warning from the Lord 11:1-3

Archaeologists have not determined the location of Taberah (v. 3). It must have been an insignificant spot geographically since Moses did not include it in the list of Israel's encampments in chapter 33 (cf. 33:16-17). It was a significant spot spiritually, however.

Not long after Israel left Sinai the people began to grumble again.

"A modern traveller [sic] would sympathize."⁸⁹

"There is a cyclical nature to Israel's rebellions against God; obdurate people tend to repeat the sins of the past. The first rebellion of the redeemed people came on the third day of marching toward the Mount of God after their miraculous crossing of the Sea of Reeds (Exod 15:22-24). Now, three days out on their triumphal march to Canaan from Mount Sinai, they fall back into their complaining behavior. The pattern of three days' in both cases shows both similarity of actions as well as an intemperate, impatient attitude on the part of the people."⁹⁰

To warn them that their dissatisfaction could develop into more serious rebellion God sent fire on the outskirts of the camp. It is not clear whether the fire (lightning?) that God sent killed some of the people or only burned up things such as bushes and tents. Evidently the people recognized this event as a warning from God and cried out to Moses whose intercession moved God to withhold further discipline.

"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."⁹¹

The people named the site Taberah (burning) in memory of this event.

This is the third time in the Pentateuch that an event such as this happened. God had wrestled with Jacob after Jacob had parted from his father-in-law and before he reentered the Promised Land (Gen. 31:55; 32:22-32). God had sought to kill Moses after Moses had left Sinai and had parted from his father-in-law and before he rejoined the Israelites (Exod. 4:24-26). Now God sent fire from heaven to the Israelites after they had left Sinai and Moses' father-in-law and before they entered the Promised Land. Each incident casts a foreboding mood over events and hints that something worse may follow soon.⁹²

Guzik: Num 11:1-35

Numbers 11 - The People Complain

A. The complaints of Israel and of Moses.

1. (1-3) The complaining heart of Israel.

Now when the people complained, it displeased the LORD; for the LORD heard it, and His anger was aroused. So the fire of the LORD burned among them, and consumed some in the outskirts of the camp. Then the people cried out to Moses, and when Moses prayed to the LORD, the fire was quenched. So he called the name of the place Taberah, because the fire of the LORD had burned among them.

a. Now when the people complained: Israel, having been ordered, organized, cleansed, separated, blessed, taught how to give, reminded of God's deliverance, given God's presence, and the tools to advance to the Promised Land, is now on the march to Canaan - and immediately, the people complained.

i. How can it be that a nation so blessed can still complain? God had done so much in and for Israel; yet they still murmur against Him. Of course, their circumstances were not easy - but what sin it is for them to complain against God, wiping out the spirit of gratitude in their hearts!

b. The people complained . . . it displeased the LORD: 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.

i. We aren't even told here exactly what Israel was complaining about. Perhaps here, it is because their complaining is just that generally dissatisfied heart - complaining not for any one great reason, but because that is where their hearts are.

c. The fire of the LORD burned among them: Israel had valued the fire of God as the emblem of His presence at night; but now, that fire and the presence of God becomes somewhat of a two-edged sword - the presence of God was there to deal with sin as well as to comfort Israel.

d. The people cried out to Moses: Ideally, they would have cried out to God Himself; but with their low walk with God, they feel more comfortable with Moses.

e. When Moses prayed to the LORD, the fire was quenched: Moses intercedes for the people, and the fire is quenched - but the place is named Taberah ("burning") as a reminder of God's estimation of the complaining heart.

2. (4-9) Israel complains about manna.

Now the mixed multitude who were among them yielded to intense craving; so the children of Israel also wept again and said: "Who will give us meat to eat? "We remember the fish which we ate freely in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic; but now our whole being is dried up; there is nothing at all except this manna before our eyes!" Now the manna was like coriander seed, and its color like the color of bdellium. The people went about and gathered it, ground it on millstones or beat it in the mortar, cooked it in pans, and made cakes of it; and its taste was like the taste of pastry prepared with oil. And when the dew fell on the camp in the night, the manna fell on it.

a. Now the mixed multitude who were among them: Exodus 12:38 says that a mixed multitude went out of Egypt. This means that not all of those who came out of Egypt with Moses were ethnically Israelites; many Egyptians (and perhaps other foreigners) went with them, because they were fellows slaves in Egypt, and because the God of Israel has shown Himself more powerful than the gods of the Egyptians.

i. 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).

b. Yielded to intense craving: The Hebrew word here is ta'avah; it is also used in passages like Genesis 3:6, 1 Samuel 2:16, Job 33:20, Psalm 10:3 for the strong desire for something pleasant, but perhaps sinful (though not always).

i. Israel had to yield to this intense craving; it would not be fulfilled unless they cooperated with it. James 1:14 says But each one is tempted when he is drawn away by his own desires and enticed; the attraction to sin is present within us, yet we must still yield to it in choosing to sin.

c. Who will give us meat to eat? This was a strange question to ask, considering they had a God in heaven that met their every need. It seems that Israel looked for another provider because they are not satisfied with what comes to them from the hand of God - and are so distraught over this they wept!

i. 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.

ii. 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.

d. We remember: In describing life in Egypt, one would think their slavery there was heaven on earth for Israel! One would think that their plates were always crammed with wonderful foods. Israel here is engaging in "creative memory," choosing to remember certain things about Egypt, and exaggerating those things, while at the same time choosing to forget other things.

i. We often think of our memory as a mechanical "photographing" process, which impartially records the facts and then impartially retrieves those records. It isn't like that at all! Memory, both in recording and retrieving, is a creative process - and "memories" can be created of events that never happened. This is much to the pain of families that have been wounded by "False Memory Syndrome," where childhood memories of abuse and such are created.

ii. Memory often romanticizes the past; one may long for a return to the spiritual environment of one's youth, when everyone seemed more right with God and more on fire. Yet, this is often confused with a simple longing for our youth - when things seemed so much more simple, our responsibilities were fewer, and everything was newer.

iii. Israel fell in love with an illusion from the past (how great Egypt was), instead of looking for what God had for them in the future - the Promised Land, which was truly a land of milk and honey - all the great food they could ever want! God's best for us is always ahead, never behind us.

e. Nothing at all except this manna: Essentially, their complaint against the manna was, "It's not exciting enough. It's boring." This appalling lack of gratitude was nothing less than to have despised the LORD (Numbers 11:20). 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.

f. Now our whole being is dried up: The complaining heart romanticizes the past but it also exaggerates the problems of the present. Our whole being is dried up was a gross exaggeration. God would not allow them away in the wilderness. In fact, God provided their every need - though not every desire.

g. Its taste was like the taste of pastry prepared with oil: In fact, manna was excellent provision. Seemingly, it could taste like donuts, yet provided all necessary nutrition for a long journey through the wilderness.

i. "They could never be satisfied; even God himself could not please them, because they were ever preferring their own wisdom to his. God will save us in his own way, or not at all; because that way, being the plan of infinite wisdom, it is impossible that we can be saved in any other." (Clarke)

3. (10-15) The complaint of Moses.

Then Moses heard the people weeping throughout their families, everyone at the door of his tent; and the anger of the LORD was greatly aroused; Moses also was displeased. So Moses said to the LORD, "Why have You afflicted Your servant? And why have I not found favor in Your sight, that You have laid the burden of all these people on me? Did I conceive all these people? Did I beget them, that You should say to me, 'Carry them in your bosom, as a guardian carries a nursing child,' to the land which You swore to their fathers? Where am I to get meat to give to all these people? For they weep all over me, saying, 'Give us meat, that we may eat.' I am not able to bear all these people alone, because the burden is too heavy for me. If You treat me like this, please kill me here and now; if I have found favor in Your sight; and do not let me see my wretchedness!"

a. And the anger of the LORD was greatly aroused; Moses also was displeased: The childish weeping of the people not only angered the LORD; it displeased Moses as well. This frustration drove him in frustration to God.

i. Moses certainly had a better reason to complain to God; it wasn't as if he yielded to intense craving as the children of Israel did. Yet, even his complaining is not good, and shows a lapse in his trust in God.

ii. Moses seems caught off-guard; surprised that the people would be so rebellious so quickly after such a strong warning at Taberah; leaders are apt to do the wrong thing when they are caught off-guard!

b. 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.

i. 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.

ii. That no one should be shaken by these afflictions; for you yourselves know that we are appointed to this (1 Thessalonians 3:3).

iii. 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."

c. Did I conceive all these people? Did I beget them: When Moses likened himself to a mother and the children of Israel as his children, he used a fitting figure of speech - because Israel was in fact acting like a bunch of babies. When Moses said, "For they weep all over me" it showed that Israel cried childish tears from a temper-tantrum.

d. I am not able to bear all these people alone: 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.

e. If You treat me like this, please kill me here and now: Moses was extremely frustrated. He poured out and emotional, pained, fed-up, "I'm sick and tired of this" heart to the LORD. "If You really love me LORD, kill me right now" is not a correct prayer from the head, but it is a honest prayer from the heart.

i. God will not answer Moses' request; but He will answer the prayer of his heart. When we are overwhelmed with such feelings, it is good for us to take them to the LORD, and let go of them, rather than brooding on them ourselves.

ii. And do not let me see my wretchedness! This was a prayer God would not answer. God wanted Moses to see his wretchedness - his inability to fix this problem - apart from the mighty hand of God. When Moses sees his wretchedness - his weakness, then he can be strong in God's strength. As Paul learned: God's strength is made perfect in weakness (2 Corinthians 12:9).

B. God answers the complaints of Israel and of Moses.

1. (16-17) God helps Moses by sending elders to assist him.

So the LORD said to Moses: "Gather to Me seventy men of the elders of Israel, whom you know to be the elders of the people and officers over them; bring them to the tabernacle of meeting, that they may stand there with you. Then I will come down and talk with you there. I will take of the Spirit that is upon you and will put the same upon them; and they shall bear the burden of the people with you, that you may not bear it yourself alone."

a. Whom you know to be the elders of the people: Moses was not to pick men whom he thought might become elders; he was to pick men who were already known as elders because of their wisdom, conduct, and ministry to others. Elders are made by God, but recognized by men.

b. That they may stand there with you: The first call of the elders was simply to be there with Moses, before the LORD. They were a support and strength to Moses just by their presence.

c. I will take of the Spirit that is upon you and will put the same upon them: The elders must have the same heart, the same vision, and same Spirit that was on Moses. If not, there would be no agreement among the leadership of the nation and disaster could result.

d. They shall bear the burden of the people with you: The elders were there to help Moses carry the spiritual load - to help him care for and minister to the people, and to be a support for him in the ministry. God's help was going to come to Moses through the support of godly men. This is a customary way for God to meet our needs.

2. (18-20) God promises to provide meat for Israel.

"Then you shall say to the people, 'Consecrate yourselves for tomorrow, and you shall eat meat; for you have wept in the hearing of the LORD, saying, "Who will give us meat to eat? For it was well with us in Egypt." Therefore the LORD will give you meat, and you shall eat. You shall eat, not one day, nor two days, nor five days, nor ten days, nor twenty days, but for a whole month, until it comes out of your nostrils and becomes loathsome to you, because you have despised the LORD who is among you, and have wept before Him, saying, "Why did we ever come up out of Egypt?"' "

a. Therefore the LORD will give you meat, and you shall eat: This was not a blessing. God promised to answer the desire of Israel's heart; but not in a way that would be a blessing to Israel. Sometimes the LORD chastises us by giving us what we ask for - what our intense craving cries out for.

b. Until it comes out of your nostrils and becomes loathsome to you: God promised to give them so much meat they would become sickened by it. This was because they denied and doubted the goodness of God's deliverance.

i. It is dangerous for a Christian to entertain the thought, "I wish I had never decided to follow Jesus. I had it better in the world." Such thoughts, if they come, must be put away immediately. We can never deny or doubt the goodness of God's deliverance.

3. (21-23) Moses reacts to God's promise to provide meat for Israel.

And Moses said, "The people whom I am among are six hundred thousand men on foot; yet You have said, 'I will give them meat, that they may eat for a whole month.' Shall flocks and herds be slaughtered for them, to provide enough for them? Or shall all the fish of the sea be gathered together for them, to provide enough for them?" And the LORD said to Moses, "Has the Lord's arm been shortened? Now you shall see whether what I say will happen to you or not."

a. The people whom I am among are six hundred thousand men on foot: 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.

b. Has the Lord's arm been shortened? 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.

4. (24-30) The Spirit comes upon the seventy elders.

So Moses went out and told the people the words of the LORD, and he gathered the seventy men of the elders of the people and placed them around the tabernacle. Then the LORD came down in the cloud, and spoke to him, and took of the Spirit that was upon him, and placed the same upon the seventy elders; and it happened, when the Spirit rested upon them, that they prophesied, although they never did so again. But two men had remained in the camp: the name of one was Eldad, and the name of the other Medad. And the Spirit rested upon them. Now they were among those listed, but who had not gone out to the tabernacle; yet they prophesied in the camp. And a young man ran and told Moses, and said, "Eldad and Medad are prophesying in the camp." So Joshua the son of Nun, Moses' assistant, one of his choice men, answered and said, "Moses my lord, forbid them!" Then Moses said to him, "Are you zealous for my sake? Oh, that all the Lord's people were prophets and that the LORD would put His Spirit upon them!" And Moses returned to the camp, both he and the elders of Israel.

a. He gathered the seventy men of the elders of the people and placed them around the tabernacle: Before God provided the meat for Israel (which they asked for, but didn't really need), He first provided them more leadership and oversight (which they didn't ask for, but really did need).

b. And took of the Spirit that was upon him, and placed the same upon the seventy elders: For this expanded leadership to do the job, they needed to have an outpouring of the Holy Spirit - and they needed to have the same spirit that was on Moses. They needed to have his vision, his heart, and his attitude.

i. If a man does not have the Holy Spirit flowing in power in his life, and the same spirit as those the LORD has put in authority over him, he is unequipped to serve as he should - and will end up being a hindrance, not a blessing.

c. Yet they prophesied in the camp: The operation of the Holy Spirit was not limited to a particular geography. Even these two men who were not with the rest of the seventy elders were filled with the Holy Spirit.

i. Joshua, when he learned of this, functioned as a good assistant should: His first concern was for Moses' ministry and feared that this might in some way undermine it. Would Eldad and Medad become rivals to Moses? Not if Joshua had anything to say about it!

ii. But Moses knew these men, and understood they had no divisive heart - and longs for everyone in Israel to have the same filling of the Holy Spirit. Moses is never afraid of a genuinely Spirit-filled man being a rival or a divisive person!

5. (31-35) God helps Israel by providing meat for them.

Now a wind went out from the LORD, and it brought quail from the sea and left them fluttering near the camp, about a day's journey on this side and about a day's journey on the other side, all around the camp, and about two cubits above the surface of the ground. And the people stayed up all that day, all night, and all the next day, and gathered the quail (he who gathered least gathered ten homers); and they spread them out for themselves all around the camp. But while the meat was still between their teeth, before it was chewed, the wrath of the LORD was aroused against the people, and the LORD struck the people with a very great plague. So he called the name of that place Kibroth Hattaavah, because there they buried the people who had yielded to craving. From Kibroth Hattaavah the people moved to Hazeroth, and camped at Hazeroth.

a. Now a wind went out from the LORD, and it brought quail: Miraculously, God directed a huge number of quail to the camp of Israel, where they were killed and could be eaten. Quail make a migration over the Sinai wilderness every year; it has been recorded that Arabs living near this region could catch between one and two million quails during their autumn migration, using nets.

i. The quail came all around the camp - that is, on the perimeter. When the Holy Spirit was poured out, it drew men into the center of the camp - right into the middle of the people of God. To get the quail, they had to go outside of the camp - away from the people of God. God's best for us is always toward the center of the camp, not on the outside.

b. While the meat was still between their teeth, before it was chewed, the wrath of the LORD was aroused against the people: The people, with great effort and excitement, gathered the quail and prepared it for eating. But when they ate - while the meat was still between their teeth, the LORD sent a plague among them and many died.

i. He also rained meat on them like the dust, feathered fowl like the sand of the seas; and He let them fall in the midst of their camp, all around their dwellings. So they ate and were well filled, for He gave them their own desire. They were not deprived of their craving; but while their food was still in their mouths, the wrath of God came against them, and slew the stoutest of them, and struck down the choice men of Israel. (Psalm 78:27-31)

ii. They soon forgot His works; they did not wait for His counsel, but lusted exceedingly in the wilderness, and tested God in the desert. And He gave them their request, but sent leanness into their soul. (Psalm 106:13-15)

iii. When we allow ungodly cravings to rule our lives, God may send what we crave - and leanness into our soul as well. Better to have a "fat" soul and be deprived those cravings!

iv. This was a strict judgment, but it was a help to Israel because it taught them to not be ruled by their craving, then it was a huge help to the nation. Promised land people must be ruled by more than their physical or emotional appetites.

c. So he called the name of that place Kibroth Hattaavah: They named the place Kibroth Hattaavah - which means "Graves of Craving." How many have had their cravings be their grave? How many have lived in spiritual death because they yielded to their cravings, and never found victory over their lusts?

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Numbers (Book Introduction)

NUMBERS. This book is so called because it contains an account of the enumeration and arrangement of the Israelites. The early part of it, from the first through the tenth chapters, appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred offices. The journal of the march through the wilderness is then given as far as Num 21:20; after which the early incidents of the invasion are narrated. One direct quotation only from this book (Num 16:5) is made in the New Testament (2Ti 2:19); but indirect references to it by the later sacred writers are very numerous.

JFB: Numbers (Outline)

• MOSES NUMBERING THE MEN OF WAR. (Num. 1:1-54)
• THE ORDER OF THE TRIBES IN THEIR TENTS. (Num. 2:1-34)
• THE LEVITES' SERVICE. (Num. 3:1-51)
• OF THE LEVITES' SERVICE. (Num. 4:1-49)
• THE UNCLEAN TO BE REMOVED OUT OF THE CAMP. (Num 5:1-4)
• RESTITUTION ENJOINED. (Num 5:5-10)
• THE TRIAL OF JEALOUSY. (Num. 5:11-31)
• THE LAW OF THE NAZARITE IN HIS SEPARATION. (Num. 6:1-22)
• THE FORM OF BLESSING THE PEOPLE. (Num 6:23-27)
• THE PRINCES' OFFERINGS. (Num. 7:1-89)
• HOW THE LAMPS ARE TO BE LIGHTED. (Num 8:1-4)
• THE CONSECRATION OF THE LEVITES. (Num. 8:5-22)
• THE PASSOVER ENJOINED. (Num 9:1-5)
• A SECOND PASSOVER ALLOWED. (Num 9:6-14)
• A CLOUD GUIDES THE ISRAELITES. (Num 9:15-23)
• THE USE OF THE SILVER TRUMPETS. (Num. 10:1-36)
• MANNA LOATHED. (Num. 11:1-35)
• MIRIAM'S AND AARON'S SEDITION. (Num 12:1-9)
• MIRIAM'S LEPROSY. (Num 12:10-16)
• THE NAMES OF THE MEN WHO WERE SENT TO SEARCH THE LAND. (Num. 13:1-33)
• THE PEOPLE MURMUR AT THE SPIES' REPORT. (Num. 14:1-45)
• THE LAW OF SUNDRY OFFERINGS. (Num. 15:1-41)
• THE REBELLION OF KORAH. (Num. 16:1-30)
• AARON'S ROD FLOURISHES. (Num 17:1-13)
• THE CHARGE OF THE PRIESTS AND LEVITES. (Num 18:1-7)
• THE PRIESTS' PORTION. (Num 18:8-20)
• THE LEVITES' PORTION. (Num 18:21-32)
• THE WATER OF SEPARATION. (Num. 19:1-22)
• THE DEATH OF MIRIAM. (Num. 20:1-29)
• ISRAEL ATTACKED BY THE CANAANITES. (Num. 21:1-35)
• BALAK'S FIRST MESSAGE FOR BALAAM REFUSED. (Num. 22:1-20)
• THE JOURNEY. (Num. 22:21-41)
• BALAK'S SACRIFICES. (Num. 23:1-30)
• BALAAM FORETELLS ISRAEL'S HAPPINESS. (Num. 24:1-25)
• THE ISRAELITES' WHOREDOM AND IDOLATRY WITH MOAB. (Num. 25:1-18)
• ISRAEL NUMBERED. (Num. 26:1-51)
• THE DAUGHTERS OF ZELOPHEHAD ASK FOR AN INHERITANCE. (Num 27:1-11)
• MOSES BEING TOLD OF HIS APPROACHING DEATH, ASKS FOR A SUCCESSOR. (Num 27:12-17)
• JOSHUA APPOINTED TO SUCCEED HIM. (Num 27:18-23)
• OFFERINGS TO BE OBSERVED. (Num. 28:1-31)
• THE OFFERING AT THE FEAST OF TRUMPETS. (Num. 29:1-40)
• VOWS ARE NOT TO BE BROKEN. (Num. 30:1-16)
• THE MIDIANITES SPOILED AND BALAAM SLAIN. (Num. 31:1-54)
• THE REUBENITES AND GADITES ASK FOR AN INHERITANCE. (Num. 32:1-42)
• TWO AND FORTY JOURNEYS OF THE ISRAELITES--FROM EGYPT TO SINAI. (Num 33:1-15)
• THE BORDERS OF THE LAND OF CANAAN. (Num. 34:1-29)
• EIGHT AND FORTY CITIES GIVEN TO THE LEVITES. (Num 35:1-5)
• CITIES OF REFUGE. (Num 35:6-8)
• THE BLOOD AVENGER. (Num. 35:9-34)
• THE INCONVENIENCE OF THE INHERITANCE. (Num 36:1-13)

TSK: Numbers (Book Introduction)

The book of Numbers is a book containing a series of the most astonishing providences and events. Every where and in every circumstance God appears; and yet there is no circumstance or occasion which does not justify those signal displays of his grace and mercy; and in every relation we perceive the consistency of the divine intentions, and the propriety of those laws which he established.

TSK: Numbers 11 (Chapter Introduction)

Overview

Num 11:1, The burning at Taberah quenched by Moses’ prayer; Num 11:4, The people lust for flesh, and loathe manna; Num 11:10, Moses complains of his charge; Num 11:16, God promises to divide his burden unto seventy elders, and to give the people flesh for a month; Num 11:21, Moses’ faith is staggered; Num 11:31, Quails are given in wrath at Kibroth-hattaavah.

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

This Book giveth us a history of almost forty years travel of the children of Israel through the wilderness, where we have an account of their journeys, and what happened to them therein, with their government, and how they were managed thereby; called Numbers by reason of the several numberings of the people, as at the offerings of the princes, and at their several journeys, &c. But especially two: one, Chapter 1, out of which the priests and Levites were excepted, but numbered by themselves, viz. in the second year after they were come out of Egypt, in the first month whereof the passover was instituted; with the order about the tabernacle, both of the Levites and people, and their several marches, encampings, and manner of pitching their tents, the priests’ maintenance and establishment, by the miraculous budding of Aaron’ s rod, with the several impediments in their marches, both among themselves by several murmurings, seditions, and conspiracies; and from their enemies, viz. the Edomites, Canaanites, over whom having obtained a victory, and afterwards murmuring, they were stung with fiery serpents, and cured by the brazen one; Amorites, whose kings, Sihon and Og, they overcame and slew; and Moabites, where by the allurements of Balaam, who was hired by Balak to curse Israel, they joined themselves to Baal-peor , and are plagued for it; that openly opposed them. The other chief numbering is in Chapter 26, where they are found almost as many as at the first, though among them were none of the first numbering, (according to what God had threatened, Chapter 14,) save Moses, Joshua, and Caleb, by reason of their desire to return back into Egypt upon the discouraging report often of those twelve that Moses sent to spy out the land; whereupon they were forced to wander above thirty-eight years in the wilderness; where he gave them several laws, civil, ecclesiastical, and military; as also particular directions about women’ s inheriting, occasioned by the case of Zelophehad’ s daughters, and concerning vows; and then brings them back to the borders of Canaan, where, after divers victories obtained against their enemies, they were directed how the land of Canaan was to be divided among the tribes, and what portion the Levites were to have among them, together with six cities of refuge set apart for the manslayer. At length Aaron being dead, and Eleazar placed in his stead, and Moses also having received the sentence of death, doth, by God’ s appointment, deliver up the people unto the charge and conduct of Joshua.

Poole: Numbers 11 (Chapter Introduction)

CHAPTER 11

The murmuring of the people, for which the fire breaketh in upon them, Num 11:1 . Moses prayeth to God; the fire is quenched, Num 11:2 . The name of the place, and why called, Num 11:3 . The people murmur again, and lust after flesh, Num 11:4-6 . Manna described, Num 11:7-9 . Moses’ s complaint and prayer, Num 11:10-15 . God commandeth him to gather seventy of the elders of Israel to help him, Num 11:16,17 ; promising them flesh to eat, Num 11:18-20 . Moses’ unbelief, Num 11:21,22 . God is angry with him, Num 11:23 . Moses having gathered seventy of the elders of Israel together, rehearseth the words of the Lord to them, Num 11:24 . God coming down in a cloud, taketh of Moses’ s spirit and giveth to the seventy; the effects thereof, Num 11:25 . Eldad and Medad prophesy in the camp, Num 11:26-29 . God giveth them quails to eat, Num 11:30-32 ; and smiteth the people with a very great plague, Num 11:33,34 .

MHCC: Numbers (Book Introduction)

This book is called NUMBERS from the several numberings of the people contained in it. It extends from the giving of the law at Sinai, till their arrival in the plains of Jordan. An account is given of their murmuring and unbelief, for which they were sentenced to wander in the wilderness nearly forty years; also some laws, both, moral and ceremonial. Their trials greatly tended to distinguish the wicked and hypocrites from the faithful and true servants of God, who served him with a pure heart.

MHCC: Numbers 11 (Chapter Introduction)

(Num 11:1-3) The burning at Taberah.

(Num 11:4-9) The people lust for flesh, and loathe the manna.

(Num 11:10-15) Moses complains of his charge.

(Num 11:16-23) Elders appointed to divide the charge. Flesh meat promised.

(Num 11:24-30) The Spirit rests on the elders.

(Num 11:31-35) Quails are given.

Matthew Henry: Numbers (Book Introduction)

An Exposition, with Practical Observations, of The Fourth Book of Moses, Called Numbers

The titles of the five books of Moses, which we use in our Bibles, are all borrowed from the Greek translation of the Seventy, the most ancient version of the Old Testament that we know of. But the title of this book only we turn into English; in all the rest we retain the Greek word itself, for which difference I know no reason but that the Latin translators have generally done the same. Otherwise this book might as well have been called Arithmoi , the Greek title, as the first Genesis, and the second Exodus; or these might as well have been translated, and called, the first the Generation, or Original, the second the Out-let, or Escape, as this Numbers. - This book was thus entitled because of the numbers of the children of Israel, so often mentioned in this book, and so well worthy to give a title to it, because it was the remarkable accomplishment of God's promise to Abraham that his seed should be as the stars of heaven for multitude. It also relates to two numberings of them, one at mount Sinai (ch. 1), the other in the plains of Moab, thirty-nine years after (ch. 26). And not three men the same in the last account that were in the first. The book is almost equally divided between histories and laws, intermixed.

We have here, I. The histories of the numbering and marshalling of the tribes (ch. 1-4), the dedication of the altar and Levites (ch. 7, 8), their march (ch. 9, 10), their murmuring and unbelief, for which they were sentenced to wander forty years in the wilderness (ch. 11-14), the rebellion of Korah (ch. 16, Num 17:1-13), the history of the last year of the forty (ch. 20-26), the conquest of Midian, and the settlement of the two tribes (ch. 31, 32), with an account of their journeys (ch. 33), II. Divers laws about the Nazarites, etc. (ch. 5, 6); and again about the priests' charge, etc. (ch. 18, 19), feasts (ch. 28, 29), and vows (ch. 30), and relating to their settlement in Canaan (ch. 27, 34, 35, Num 36:1-13). An abstract of much of this book we have in a few words in Psa 95:10, Forty years long was I grieved with this generation; and an application of it to ourselves in Heb 4:1, Let us fear lest we seem to come short. Many considerable nations there were now in being, that dwelt in cities and fortified towns, of which no notice is taken, no account kept, by the sacred history: but very exact records are kept of the affairs of a handful of people, that dwelt in tents, and wandered strangely in a wilderness, because they were the children of the covenant. For the Lord's portion is his people, Jacob is the lot of his inheritance.

Matthew Henry: Numbers 11 (Chapter Introduction)

Hitherto things had gone pretty well in Israel; little interruption had been given to the methods of God's favour to them since the matter of the golden calf; the people seemed teachable in marshalling and purifying the camp, the princes devout and generous in dedicating the altar, and there was good hope that they would be in Canaan presently. But at this chapter begins a melancholy scene; the measures are all broken, God has turned to be their enemy, and fights against them - and it is sin that makes all this mischief. I. Their murmurings kindled a fire among them, which yet was soon quenched by the prayer of Moses (Num 11:1-3). II. No sooner was the fire of judgment quenched than the fire of sin breaks out again, and God takes occasion from it to magnify both his mercy and his justice. 1. The people fret for want of flesh (Num 11:4-9). 2. Moses frets for want of help (Num 11:10-15). Now, (1.) God promises to gratify them both, to appoint help for Moses (Num 11:16, Num 11:17), and to give the people flesh (Num 11:18-23). And, (2.) He presently makes good both these promises. For, [1.] The Spirit of God qualifies the seventy elders for the government (Num 11:24-30). [2.] The power of God brings quails to feast the people (Num 11:31, Num 11:32). Yet [3.] The justice of God plagued them for their murmurings (Num 11:33, etc.).

Constable: Numbers (Book Introduction)

Introduction

Title

The title the Jews used in their Hebrew Old Testament for this book comes from the fifth word in the book in the Hebrew text, bemidbar: "in the wilderness." This is, of course, appropriate since the Israelites spent most of the time covered in the narrative of Numbers wandering in the wilderness.

The English title "Numbers" is a translation of the Greek title Arithmoi. The Septuagint translators chose this title because of the two censuses of the Israelites that Moses recorded at the beginning (chs. 1-4) and toward the end (ch. 26) of the book. These numberings of the people took place at the beginning and end of the wilderness wanderings and frame the contents of Numbers.

Date and Writer

Moses wrote Numbers (cf. Num. 1:1; 33:2; Matt. 8:4; 19:7; Luke 24:44; John 1:45; et al.). He evidently did so late in his life on the plains of Moab.¹ Moses evidently died close to 1406 B.C. since the Exodus happened about 1446 B.C., and the Israelites were in the wilderness for 40 years.

Scope and purpose

When the book opens the Israelites were in the second month of the second year after they departed from Egypt (1:1). In chapters 7-10 we read things that happened in the nation before that. These things happened when Moses finishing setting up the tabernacle, which occurred on the first day of the first month of the second year (7:1; cf. Exod. 40:17). When Numbers closes the Israelites were in the tenth month of the fortieth year (cf. Deut. 1:3). Thus the time Numbers covers is about 39 years.

Geographically the Israelites travelled from Mt. Sinai to the plains of Moab, which lay to the east of Jericho and the Jordan River. However their journey was not at all direct. They proceeded from Sinai to Kadesh Barnea on Canaan's southern border but failed to go into the Promised Land from there because of unbelief. Their failure to trust God and obey Him resulted in a period of 38 years of wandering in the wilderness. God finally brought them back to Kadesh and led them from there to the plains of Moab that lay on Canaan's eastern border.

Even though the wilderness wanderings consumed the majority of the years Numbers records, Moses passed over the events of this period of Israel's history fairly quickly. God's emphasis in this book is on His preparation of the Israelites to enter the land from Kadesh (chs. 1-14), and their preparation to enter from the plains of Moab (chs. 20-36). This indicates that the purpose of the book was primarily to show how God dealt with the Israelites as they anticipated entrance into the Promised Land. It was not to record all the events, or even most events, that took place in Israel's history. This selection of content to teach spiritual lessons is in harmony with the other books of the Pentateuch. Their concern too was more theological than historical.

"The material in Numbers cannot be understood apart from what precedes it in Exodus and Leviticus. The middle books of the Pentateuch hang closely together, with Genesis forming a prologue, and Deuteronomy the epilogue to the collection."²

The content stresses events leading to the destruction of the older generation of Israelites in the wilderness and the preparation of the new generation for entrance into the land. The census at the beginning of the book (chs. 1-4) and the one at the end (ch. 26) provide, ". . . the overarching literary and theological structure of the book of Numbers."³

"We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to worship of God and to the enjoyment of their salvation."⁴

"The Book of Numbers seems to be an instruction manual to post-Sinai Israel. The manual' deals with three areas: (a) how the nation was to order itself in its journeyings, (b) how the priests and Levites were to function in the condition of mobility which lay ahead, and (c) how they were to prepare themselves for the conquest of Canaan and their settled lives there. The narrative sections, of which there are many, demonstrate the successes and failures of the Lord's people as they conformed and did not conform to the requirements in the legislative, cultic, and prescriptive parts of the book."⁵

Theme

I believe the theme of the book is obedience. However others have suggested different though related themes.

"The theme of the Book of Numbers is worship."⁶

"The major theological theme of Numbers is reciprocal in nature: God has brought a people to Himself by covenant grace, but He expects of them a wholehearted devotion. Having accepted the terms of the Sinai Covenant, Israel had placed herself under obligation to obey them, a process that was to begin at once and not in some distant place and time (Exod. 19:8; 24:3)."⁷

Message⁸

To formulate a statement that summarizes the teaching of this book it will be helpful to identify some of the major revelations in Numbers. These constitute the unique values of the book.

The first major value of Numbers is that it reveals the graciousness of God to an extent not previously revealed. We see God's graciousness in His dealings with Israel throughout this book.

In the first section of Numbers (chs. 1-10) God's provision for His people stands out. We see this in the order and purity God specified for the maintenance of the Israelite camp. We see it in the worship God provided for in the camp. We also see it in the movement God prescribed for the camp. God faithfully provided for the needs of His people in these many ways as they prepared to enter the Promised Land.

In the second section of the book (chs. 11-21) God's patience with His people stands out. When the Israelites failed to obey God He did not desert them, but He disciplined them in love. God's patience in dealing with the Israelites did not result from God's weakness, but it was an evidence of His strength. God did not manifest carelessness toward the Israelites by making them wander in the wilderness for 38 years. He manifested carefulness as He used those 38 years to prepare the next generation to obey Him. God disciplined the people for their disobedience, but He always directed them toward the realization of His purpose for them as He disciplined them. The years of wilderness wandering were years of education rather than abandonment. He had similarly prepared Moses for 40 years in the wilderness before the Exodus.

In the third section (chs. 22-36) God's persistence in bringing Israel to the threshold of the land is prominent. God protected Israel from her enemies and provided for her needs. Even though Israel had been unfaithful God persisted in demonstrating faithfulness to the nation He had chosen to bless.

A second major value of this book is the revelation it contains of the gravity of unbelief. This is a revelation of man whereas the first was a revelation of God. Numbers reveals the seriousness of the sin of unbelief that manifests itself in disobedience. The Israelites struggled with unbelief throughout the book, but the most serious instance of it took place at Kadesh Barnea (chs. 13-14).

Numbers reveals the roots of unbelief. These were two causes: a mixed multitude and mixed motives.

The congregation consisted of a combination of believing Israelites and others who had for various reasons joined themselves to the people of God, a mixed multitude. These foreigners joined Israel first at the Exodus (Exod. 12:38), but we find them mixed in with the Israelites throughout Israel's subsequent history (cf. Lev. 24:10-23). This "rabble" was first to complain against God, and their murmuring spread through the camp like a plague periodically (cf. 11:4).

The second cause of unbelief was the mixed motives of the Israelites. They wanted to enjoy God's blessings and obeyed Him to a degree to obtain these. However, they also wanted things that God in His love for them did not want them to have (cf. Gen. 3). The Israelites did not fully commit themselves to God (cf. Rom. 12:1-2). They did not fully allow God to shape them into a nation to fulfill His purpose for them in the world. This too resulted in murmuring. They longed for what they had experienced in Egypt and preferred a comfortable life to the adventurous life to which God had called them. Murmuring is the telltale evidence of selfishness. It arises from a lack of singleminded dedication to God.

The message of Numbers is that everything depends on our attitude toward God. Our attitude toward our opportunities and our circumstances reveals our attitude toward God. If we are not content with what God has brought into our lives, it indicates we may want something different for ourselves than what God wants for us.

When we face a challenge to our faith we must see the difficulty overshadowed by God's presence, power, and promises.

The alternative is to allow the difficulty to block our view of God. The influences of unbelievers and our own doublemindedness will seek to make us behave as the Israelites did. At these times of testing Israel's experiences in Numbers should help us understand what is going on and trust God and obey Him more consistently.

The message of Numbers is a message of comfort on the one hand.

Numbers teaches that the failures of God's people cannot frustrate His plans. In Exodus we saw that the opposition of God's enemies cannot defeat Him. In Numbers we see that the failure of His instruments cannot defeat Him either. God's chosen instruments can postpone God's purposes, but they cannot preclude them.

In Numbers we also see that God always deals with His chosen instruments righteously. He will bless the minority who are faithful to Him even though they live among a majority who are under His discipline for being unfaithful. We see this in God's dealings with Caleb and Joshua. God honors the faithful. He will also faithfully work with those He is disciplining because of unfaithfulness. He will encourage them to experience the greatest blessing they can within the sphere of their discipline. We see this in His dealings with the rebellious generation. Furthermore God will not overlook those who have disobeyed Him because they have established a record of past obedience. He will discipline them too. We see this in God's dealings with Moses. Whereas God honors the faithful He also disciplines the unfaithful.

Numbers further teaches us that God's provisions are always adequate for His people's needs (cf. 2 Cor. 12:9). He sustained the Israelites in the wilderness. Their failures were not a result of God's inadequate provision but their own dissatisfaction with His provision. God Himself is an adequate resource for His people as we go through life (cf. Exod. 14-17).

On the other hand Numbers is also a message of warning. Every believer and every group of believers (e.g., a local church) from time to time face the same challenge to faith that the Israelites faced in the wilderness and at Kadesh. The crisis comes when faith encounters obstacles that only God's supernatural power can overcome. The believer should then proceed against these obstacles in simple confidence in God. Our response will depend on whether we are willing to act on our belief that God's presence, power, and promises can overcome them.

We can fail to realize all that God wants for us if we fail to trust Him.

By way of review Genesis expounds faith. Exodus reveals that faith manifests itself in worship and obedience. Leviticus explains worship more fully. Numbers stresses the importance of obedience.

Numbers shows the importance of obedience by revealing the roots, process, and fruits of disobedience.

Constable: Numbers (Outline)

Outline

I. Experiences of the older generation in the wilderness chs. 1-25

A. Preparations for entering the Promised Land from the south chs. 1-10

1. The first census and the organization of the people chs. 1-4

2. Commands and rituals to observe in preparation for entering the land chs. 5-9

3. The departure from Sinai ch. 10

B. The rebellion and judgment of the unbelieving generation chs. 11-25

1. The cycle of rebellion, atonement, and death chs. 11-20

2. The climax of rebellion, hope, and the end of dying chs. 21-25

II. Prospects of the younger generation in the land chs. 26-36

A. Preparations for entering the Promised Land from the east chs. 26-32

1. The second census ch. 26

2. Provisions and commands to observe in preparation for entering the land chs. 27-30

3. Reprisal against Midian and the settlement of the Transjordanian tribes chs. 31-32

B. Warning and encouragement of the younger generation chs. 33-36

1. Review of the journey from Egypt 33:1-49

2. Anticipation of the Promised Land 33:50-36:13

Constable: Numbers

Numbers

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Copyright 2003 by Thomas L. Constable

Haydock: Numbers (Book Introduction)

INTRODUCTION.

This fourth Book of Moses is called Numbers , because it begins with the numbering of the people. The Hebrews, from its first words, call it Vaydedabber . It contains the transactions of the Israelites, from the second month of the second year after their going out of Egypt, until the beginning of the eleventh month of the 40th year; that is, a history almost of thirty-nine years. (Challoner) --- In the nine first chapters various orders of people are described, and several laws are given or repeated. From the 10th to the 33d, the marches and history of God's people are related; (Haydock) from the 20th of the second month, in the second year after their departure out of Egypt, till the eleventh month of the 40th year, and the last of Moses: so that this Book contains the transactions of almost thirty-nine years; (Tirinus) whereas, the Book of Leviticus specified only some of the laws and occurrences of one month. Here we behold what opposition Moses experienced from Aaron and his sister, from Core, and from all the people; and yet God protected him, in the midst of all dangers, and confounded, not only their attempts, but those also of Balaam, and of all his external foes. (Haydock) --- Moses conquers the Madianites, and divides the conquered country between the tribes of Ruben, Gad, and half of the tribe of Manasses. In the three last chapters, he describes the land of Chanaan, orders all the inhabitants to be exterminated, assigns cities for the Levites, and for refuge; and forbids such marriages, as might cause any confusion in the distribution of the lands belonging to each tribe. Moses composed this part of the Pentateuch, as well as that of Deuteronomy, a little while before his death, out of the memoirs which he had carefully preserved. (Calmet) --- According to Usher, the people were numbered this second time, in the year of the world 2514, chap. i.; after which they leave the desert of Sinai, (chap. x. 11.) go to Cades-barne, and return thither again 2552. Soon after this, Mary and Aaron die; Moses lifts up the brazen serpent; and the Hebrews take possession of part of the promised land (2553) on the eastern banks of the Jordan. That on the western side, flowing with milk and honey, was conquered by Josue in the following years. (Haydock)

Gill: Numbers (Book Introduction)

INTRODUCTION TO NUMBERS

This book has its name from the account it gives of the "numbers" of the children of Israel, twice taken particularly; which name it has with this Greeks and Latins, and so with the Syriac and Arabic versions; but with the Jews it is called sometimes "Vajedabber", from the first word of it, "and the Lord spake"; and sometimes "Bemidbar", from the fifth word of the first verse, "in the wilderness", and sometimes "Sepher Pikkudim"; or, as with Origen ^a, "Ammesph‚kodim", the book of musters or surveys. That it was written by Moses is not to be doubted; and is indeed suggested by our Lord himself, Joh 5:46 compared with Num 3:14, and the references to it, in the New Testament, fully ascertain to us Christians the authenticity of it, as that of our Lord hinted at, and those of the apostle in 1Co 10:4. It contains an history of the affairs of the Israelites, and of their travel in the wilderness for the space of thirty eight years; though the principal facts it relates were done in the second year of their coming out of Egypt, and in the last of their being in the wilderness; and it is not merely historical, but gives a particular account of several laws, ceremonial and judicial, to be observed by the people of Israel, as well as has many things in it very instructive, both of a moral and evangelical nature.

Gill: Numbers 11 (Chapter Introduction)

INTRODUCTION TO NUMBERS 11

This chapter informs us of the complaints of the people of Israel, which brought the fire of the Lord upon them, and consumed many of them; and which, at the intercession of Moses, was quenched, and the place from thence called Taberah, Num 11:1; and of the lusting of the mixed multitude after flesh, to increase which, they called to mind their food in Egypt; and to show their folly and ingratitude in so doing, the manna is described, Num 11:4; and of the uneasiness of Moses, and his complaints of the heavy burden of the people upon him, Num 11:10; and to make him easy, it is promised, that seventy of the elders of Israel should partake of his spirit, and assist in bearing the burden, Num 11:16; and that the people should have flesh to serve them a whole month, Num 11:18; at which last Moses expressed some degree of unbelief, Num 11:21; however God fulfilled his promise with respect to both. Some of the spirit of Moses was taken and given to seventy elders, who prophesied, and two men are particularly taken notice of, who did so, Num 11:24; quails in great numbers were brought by a wind to the people; but while they were eating them wrath came upon them, and they were smitten with a plague, whence the place was called Kibrothhattaavah, Num 11:31; and from thence they removed to Hazeroth, Num 11:35.