Text -- Numbers 11:10-15 (NET)

Moses’ Complaint to the Lord

11:10 Moses heard the people weeping throughout their families, everyone at the door of his tent; and when the anger of the Lord was kindled greatly, Moses was also displeased. 11:11 And Moses said to the Lord, “Why have you afflicted your servant? Why have I not found favor in your sight, that you lay the burden of this entire people on me? 11:12 Did I conceive this entire people? Did I give birth to them, that you should say to me, ‘Carry them in your arms, as a foster father bears a nursing child,’ to the land which you swore to their fathers? 11:13 From where shall I get meat to give to this entire people, for they cry to me, ‘Give us meat, that we may eat!’ 11:14 I am not able to bear this entire people alone, because it is too heavy for me! 11:15 But if you are going to deal with me like this, then kill me immediately. If I have found favor in your sight then do not let me see my trouble.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Num 11:10

To note they were not ashamed of their sin.

Wesley: Num 11:11

Why didst thou not hear my prayer, when I desired thou wouldest excuse me, and commit the care of this unruly people to some other person.

Wesley: Num 11:12

Are they my children, that I should be obliged to provide food and all things for their necessity and desire?

Wesley: Num 11:14

The burden of providing for and satisfying them.

Wesley: Num 11:14

Others were only assistant to him in smaller matters; but the harder and greater affairs, such as this unquestionably was, were brought to Moses and determined by him alone.

Wesley: Num 11:15

Heb. my evil, my torment, arising from the insuperable difficulty of my office and work of ruling this people, and from the dread of their utter extirpation, and the dishonour which thence will accrue to God and to religion, as if, not I only, but God also were an impostor.

JFB: Num 11:10-15

It is impossible not to sympathize with his feelings although the tone and language of his remonstrances to God cannot be justified. He was in a most distressing situation--having a mighty multitude under his care, with no means of satisfying their clamorous demands. Their conduct shows how deeply they had been debased and demoralized by long oppression: while his reveals a state of mind agonized and almost overwhelmed by a sense of the undivided responsibilities of his office.

Calvin: Num 11:10

10.Then Moses heard the people weep Wonderful indeed, and almost prodigious was the madness of the people, thus all of them to mourn as if reduced to the extremity of despair. What would they have done in actual famine? what if they had to gnaw bitter roots, almost without any juice in them? What if they had had to live on tasteless and unwholesome bread? We see, therefore, how by the indulgence of their depraved lusts men make themselves wretched in the very midst of prosperity. Let us, then, learn to bridle our excessive passions, that we may not bring upon ourselves troubles and inconveniences, and all sorts of painful feelings; for if the cause be duly weighed, when men afflict themselves with sorrow and lamentation, we shall generally find that, whereas the evil might be lightened by endurance, its pain is increased by preposterous imaginations. But here a gross instance of luxury is set before us, when, in their satiety, they weep as if long abstinence threatened them with death. It was an effect of holy and praiseworthy zeal, that this great perverseness should displease Moses; but he was not without error in carrying it to excess; for he unjustly expostulates with God, complaining that He had laid too heavy a burden upon him, when tie knew all the time that he was sustained by His power. His charge was indeed difficult and laborious; but in that he had experienced God’s wondrous aid, whenever he had groaned beneath his burden, there was no room for complaint; besides, since he had been dignified by a peculiar honor, it was ungrateful to brand with disgrace the good gift of God. He reputes it his greatest evil that the charge of governing the people had been intrusted to him; whereas all his senses ought rather to have been ravished with astonishment, that God had condescended to choose him to be the redeemer of His people, and the minister of His wondrous power. This, too, was very inconsiderate, to ask whether he had begotten or brought forth the people; as if his calling by God did not lay him sufficiently under obligation, or as if there were no other ties than those of nature. God, indeed, has inspired parents with such love towards their offspring, that they willingly undergo incredible troubles on their account; but Moses was bound by another kind of piety, for by God’s command he was father of the people. Wherefore he ought not to have only regarded nature, but the obligation of his office also.

Calvin: Num 11:13

13.Whence should I have flesh to give to all this people? Justly, indeed, does he accuse the people, and deny that he is possessed of flesh wherewith to satisfy so great a multitude; but he is wrong in expostulating with God, as if he were burdened beyond his strength; for, since God knew that he was unequal to so many difficulties, He supported him by the influence of His Spirit. But he sinned most grossly in the conclusion of his complaint, requesting God to kill him. In these words we see how far even the best of God’s servants may be carried, when they give too great indulgence to their passions. For it is the longing of despair to seek that we may be removed from the world, so that death may bring our troubles to an end. Since the impetuosity of his grief hurried away Moses God’s most chosen servant to this, what might not happen to us, if impatience should hold dominion over our hearts? Let us, then, learn to put a stop to this disease in good time.

TSK: Num 11:10

weep throughout : Num 14:1, Num 14:2, Num 16:27, Num 21:5; Psa 106:25

the anger : Num 11:1; Deu 32:22; Psa 78:21, Psa 78:59; Isa 5:25; Jer 17:4

Moses : Num 12:3, Num 20:10-13; Psa 106:32, Psa 106:33, Psa 139:21; Mar 3:5, Mar 10:14

TSK: Num 11:11

Wherefore hast thou : The complaint and remonstrance of Moses in these verses serve at once to shew the deeply distressed state of his mind, and the degradation of the minds of the people. Num 11:15; Exo 17:4; Deu 1:12; Jer 15:10, Jer 15:18, Jer 20:7-9, Jer 20:14-18; Mal 3:14; 2Co 11:28

wherefore have : Job 10:2; Psa 130:3, Psa 143:2; Lam 3:22, Lam 3:23, Lam 3:39, Lam 3:40

TSK: Num 11:12

Carry them : Isa 40:11; Eze 34:23; Joh 10:11

as a nursing : Isa 49:15, Isa 49:23; Gal 4:19; 1Th 2:7

the land : Gen 13:15, Gen 22:16, Gen 22:17, Gen 26:3, Gen 50:24; Exo 13:5

TSK: Num 11:13

Mat 15:33; Mar 8:4, Mar 9:23

TSK: Num 11:14

Exo 18:18; Deu 1:9-12; Psa 89:19; Isa 9:6; Zec 6:13; 2Co 2:16

TSK: Num 11:15

kill me : 1Ki 19:4; Job 3:20-22, Job 6:8-10, Job 7:15; Jon 4:3, Jon 4:8, Jon 4:9; Phi 1:20-24; Jam 1:4

let me not : Jer 15:18, Jer 20:18; Zep 3:15

my wretchedness : Two of Dr. Kennicott’ s manuscripts read, ""their wretchedness.""The Jerusalem Targum has the same, and adds, by way of explanation, ""who are thine own people.""

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Num 11:4-35

Occurrences at Kibroth-hattavah.

Num 11:4

The mixt multitude - The word in the original resembles our "riff-raff,"and denotes a mob of people scraped together. It refers here to the multitude of strangers (see Exo 12:38) who had followed the Israelites from Egypt.

Num 11:5

The natural dainties of Egypt are set forth in this passage with the fullness and relish which bespeak personal experience.

Num 11:6-7

There is nothing at all ... - literally, "Nought at all have we except that our eyes are unto this manna;"i. e. "Nought else have we to expect beside this manna."On the manna see Exo 16:15 note; on bdellium see Gen 2:12 note.

Num 11:10

The weeping was general; every family wept (compare Zec 12:12), and in a manner public and unconcealed.

Num 11:11-15

The complaint and remonstrance of Moses may be compared with that in 1Ki 19:4 ff; Jon 4:1-3, and contrasted with the language of Abraham (Gen 18:23 ff) The meekness of Moses (compare Num 12:3) sank under vexation into despair. His language shows us how imperfect and prone to degeneracy are the best saints on earth.

Num 11:16

Seventy men of the elders of Israel - Seventy elders had also gone up with Moses to the Lord in the mount Exo 24:1, Exo 24:9. Seventy is accordingly the number of colleagues assigned to Moses to share his burden with him. To it, the Jews trace the origin of the Sanhedrim. Subsequent notices Num 16:25; Jos 7:6; Jos 8:10, Jos 8:33; Jos 9:11; Jos 23:2; Jos 24:1, Jos 24:31 so connect the elders with the government of Israel as to point to the fact that the appointment now made was not a merely temporary one, though it would seem to have soon fallen into desuetude. We find no traces of it in the days of the Judges and the Kings.

Elders of the people, and officers over them - In English idiom, "elders and officers of the people."Both elders and officers appear in Egypt (Exo 3:16; Exo 5:6 ff): the former had headed the nation in its efforts after freedom; the latter were the subordinate, though unwilling, agents of Egyptian tyranny. The two classes no doubt were working together; and from those who belonged to either, perhaps from those who were both eiders and officers, the council of Seventy was to be selected.

Num 11:17

I will take of the spirit which is upon thee - Render rather separate from the spirit, etc.; i. e. they shall have their portion in the same divine gift which thou hast.

Num 11:25

They prophesied - i. e. under the extraordinary impulse of the Holy Spirit they uttered forth the praises of God, or declared His will. Compare the marginal references.

And did not cease - Rather, and added not, i. e. they prophesied at this time only and not afterward. The sign was granted on the occasion of their appointment to accredit them in their office; it was not continued, because their proper function was to be that of governing not prophesying.

Num 11:26

Of them that were written - i. e. enrolled among the Seventy. The expression points to a regular appointment duly recorded and permanent.

Num 11:29

Enviest thou for my sake? - (Compare Mar 9:38 ff) The other members of the Seventy had been with Moses (compare Num 6:16, Num 6:24-25) when the gift of prophecy was bestowed on them. They received "of the spirit that was upon him,"and exercised their office visibly through and for him. Eldad and Medad prophesying in the camp seemed to Joshua to be acting independently, and so establishing a separate center of authority.

Num 11:31

The southeast wind, which blew from the neighboring Elanitic gulf of the Red Sea, brought the quails Exo 16:13.

Two cubits high - Better, "two cubits above the face of the ground:"i. e. the quails, wearied with their long flight, flew about breast high, and were easily secured by the people, who spread them all abroad for themselves Num 11:32, in order to salt and dry them. The quail habitually flies with the wind, and low.

Num 11:32

Ten homers - About 55 bushels. Compare Lev 27:16.

Num 11:33

Ere it was chewed - Better, ere it was consumed. See Num 11:19-20. The surfeit in which the people indulged, as described in Num 11:32, disposed them to sickness. God’ s wrath, visiting the gluttonous through their gluttony, aggravated natural consequences into a supernatural visitation.

Num 11:34, Num 11:35

(Kibroth-hattaavah has been identified by Palmer with the extensive remains, graves, etc., at Erweis El Ebeirig, and Hazeroth "enclosures"with Ain Hadherah.)

Poole: Num 11:10

In the door of his tent to note, that they were not ashamed of their sin.

Moses was displeased partly, for their great unthankfulness; partly, foreseeing the dreadful judgments coming upon them, and partly, for his own burden expressed in the following verses.

Poole: Num 11:11

Why didst thou not hear my prayer, when I desired thou wouldst excuse me, and commit the care and government of this unruly people to some other person? See Exo 3:11 4:10 .

Poole: Num 11:12

Have I begotten them are they my children, that I should be obliged to provide food and all things for their necessity and desire?

As a nursing-father beareth the sucking-child which expression shows the tender care and affection that governors by the command of God ought to have towards their people.

Poole: Num 11:14

All this people i.e. the burden of providing for and satisfying of them.

Object. How was he alone, when there were others added to help him, Exo 18:21,24 ?

Answ Those were only assistant to him in civil causes and smaller matters, but the harder and greater affairs, such as this unquestionably was, were brought to Moses and determined by him alone, Exo 18:22 .

Poole: Num 11:15

Heb. my evil , i.e. my intolerable anguish and torment, arising from the insuperable difficulty of my office and work of ruling this people, and from the dread of their utter extirpation which they will bring upon themselves, and the dishonour which thence will accrue to God and to religion; as if not I only, but God also, were an impostor. Seeing is here put for feeling, as to see death , Psa 89:48 Luk 2:26 , is to suffer it; and to see the salvation of God , Psa 50:23 91:16 , is to enjoy it.

Haydock: Num 11:10

By. Hebrew, "for." Jonathan and others endeavour to excuse their ancestors, by saying that they wept because they were forbidden to marry their near relations. ---

His tent. Some explain the Hebrew of the tent of Moses. But the Israelites more probably staid at home.

Haydock: Num 11:12

Nurse. We often read of men nursing or watching over others. (4 Kings x. 5; Esther ii. 11.) Thus kings shall nurse the Church, Isaias xlix. 23. (Calmet) ---

All who have authority should treat their subjects with love. (Menochius)

Haydock: Num 11:14

For me. Had he not the judges, whom Jethro advised him to appoint? But all matters of consequence were still brought to Moses. He was made answerable for all things.

Haydock: Num 11:15

Evils. Hebrew, "my misfortune." The Rabbins say their, or thy, was formerly written, but corrected by the scribes. (Calmet) ---

Moses fears the anger of God falling upon the people. (Haydock) ---

It is very wonderful that the Hebrew text here retains the feminine pronoun att, instead of atta; thy, thee; as if Moses were addressing himself to some woman; and this absurd peculiarity is more absurdly accounted for, by saying that Moses was "so exasperated during this his address to the divine Being, as to be incapable of pronouncing both syllables!" The same mistake occurs [in] 1 Kings xxiv. 19. (Kennicott, i. 412.) God does not reprehend Moses as guilty of any disrespect or pusillanimity. (Haydock) ---

The holy man prays with due submission to the will of the most High. (Worthington)

Gill: Num 11:10

Then Moses heard the people weep throughout their families,.... So general was their lusting after flesh, and their discontent for want of it; and so great their distress and uneasiness about it, that they wept and cried for it, and so loud and clamorous, that Moses heard the noise and outcry they made:

every man in the door of his tent: openly and publicly, were not ashamed of their evil and unbecoming behaviour, and in order to excite and encourage the like temper and disposition in others; though it may have respect, as some have observed, to the door of the tent of Moses, about which they gathered and mutinied; and which better accounts for his hearing the general cry they made; and so in an ancient writing of the Jews it is said ^l, they were waiting for Moses until he came out at the door of the school; and they were sitting and murmuring:

and the anger of the Lord was kindled greatly; because of their ingratitude to him, their contempt of the manna he had provided for them, and their hankering after their poor fare in Egypt, and for which they had endured so much hardship and ill usage, and for the noise and clamour they now made:

Moses also was displeased; with the people on the same account, and with the Lord also for laying and continuing so great a burden upon him, as the care of this people, which appears by what follows.

Gill: Num 11:11

And Moses said unto the Lord, wherefore hast thou afflicted thy servant?.... Or "done evil" ^m to him, that which was distressing to him, and gave him trouble; namely, setting him at the head of the people of Israel, and laying the government of them on his shoulders; which surely was doing him honour, though that is not to be expected without care and trouble; Moses does not seem to be in a good frame of spirit throughout the whole of this discourse with the Lord: the best of men are not always alike in their frames, and sometimes act contrary to that for which they are the most eminent, as Moses was for his, meekness and humility:

and wherefore have I not found favour in thy sight; he had found much favour in the sight of God, to have so many wonderful things done by him in Egypt, to be the instrument of the deliverance of Israel from thence, to be the leader of them through the Red sea, to be taken up to the mount with God, and receive the law from him to give to that people; but the favour he complains of that was denied him, is, his not being excused, when he desired it, from taking on him the office he was called unto, of being the deliverer and ruler of the people, Exo 4:10,

that thou layest the burden of all this people upon me? with respect to matters heavier and more difficult; for as to lighter and lesser things, be was assisted and relieved by the officers placed over the various divisions of the people at the advice of Jethro, Exo 18:21; government is a burdensome thing, and especially when a people are prone to mutiny and rebellion, as the people of Israel were.

Gill: Num 11:12

Have I conceived all this people? have I begotten them?.... Conceived them as a mother, or begotten them as a father? am I a parent of either sort to them, in a literal sense, that I should have the like care of them as parents of their children? but though this was not the case, yet, in a civil and political sense, he was their parent, as every king and governor of a country is, or should be, the father of it, and should have a paternal affection for his subjects, and a tender care of them, and a hearty concern for their good and welfare: this, in a spiritual sense, may denote the weakness of the law of Moses, as Ainsworth observes, which has no concern in the regeneration of the spiritual Israel of God; who are born not of blood, nor of the will of men, nor of the will of the flesh, but of God; he only does and can regenerate men by his Spirit and grace; and though ministers of the word are instruments, yet it is not through the law, but through the Gospel that they beget souls to Christ, even by the word of truth, the Gospel of salvation, by that word which lives and abides for ever; it is not through the doctrine of the law, but through the doctrine of faith, that the Spirit, as a spirit of regeneration and sanctification, is received; faith, hope, and love, and every other grace, come the same way; see 1Co 4:15,

that thou shouldest say unto me; as in Exo 32:34; "go, lead the people unto the place", &c. which words, Jarchi thinks, are here referred to:

carry them in thy bosom as a nursing father beareth the sucking child,

unto the land which thou swarest to their fathers? the land of Canaan: kings should be nursing fathers; civil governors should rule with gentleness and mildness; such are most beloved, and most cheerfully obeyed by their people: the Targums of Jonathan and Jerusalem interpret the word for "nursing father", by "pedagogue", which is the same word the apostle uses of the law, Gal 3:24; that indeed was a severe schoolmaster, that menaced, whipped, and scourged for every fault, and not a tender nursing father; there is not one kind tender word in the law; it accuses of sin, pronounces guilty of it, curses and condemns for it; but the Gospel ministry, and ministers of it, use men gently; the apostles of Christ were gentle, as a nurse cherisheth her children, 1Th 2:7; fed men as they were able to bear it; and when they delivered out their charges, it was in a kind manner, and even their reproofs were in love; and especially Christ himself was so, by whose meekness and gentleness the Apostle Paul beseeches men, 1Co 10:1; who gathers the lambs in his arms, carries them in his bosom, and gently leads those that are with young; and supplies them with food, and brings them all safely to Canaan's land, the heavenly glory, where the law and the deeds of it will never bring men, Isa 40:11.

Gill: Num 11:13

Whence should I have flesh to give unto all this people?.... This seems to countenance the Israelites in their lusting after flesh, as if it was no evil in them, and as if it was but right they should have what they desired, though it was out of his power to give it them:

for they weep unto me, saying, give us flesh, that we may eat; he seems to pity them, whereas he ought to have reproved them for their murmurings and ingratitude, and put them in mind of the manna which was provided for them every day, and with which they ought to have been content.

Gill: Num 11:14

I am not able to bear all this people alone,.... The burden of government of them, to take care of them and provide sustenance for them; but he was not alone, for, not to take notice of the rulers and officers in the several divisions of the people that assisted and eased him in lighter matters, advised to by Jethro, Exo 18:21, the Lord himself was with him in all matters of moment and difficulty; to whom he could apply at any time for advice, and who had promised to supply and did supply the people with suitable and proper provisions every day:

because it is too heavy for me; to answer the requests, redress the grievances, and supply the necessities of this people.

Gill: Num 11:15

And if thou deal thus with me,.... Let the whole weight of government lie upon me, and leave the alone to bear it:

kill me, I pray thee, out of hand; take me out of the world at once, or "kill me now, in killing" ⁿ; dispatch me immediately, and make a thorough end of me directly:

if I have found favour in thy sight; if thou hast any love for me, or art willing to show me a kindness, to remove me by death, I shall take as one:

and let me not see my wretchedness; or live to be the unhappy man I shall be; pressed with such a weight of government, affected and afflicted with the wants of a people I cannot relieve, or seeing them bore down with judgments and punishments inflicted on them for their sins and transgressions I am not able to prevail upon them to abstain from: so the Targum of Jerusalem,"that I may not see their evil, who are thy people;''so Abendana, and in the margin of some Hebrew copies, it is read,"this is one of the eighteen words, the correction of the scribes;''who, instead of "my wretchedness" or evil, corrected it, "their wretchedness" or evil; but Aben Ezra says there is no need of this correction.

Commentary -- Verse Notes / Footnotes

NET Notes: Num 11:10

¹ sn Moses begins to feel the burden of caring for this people, a stubborn and rebellious people. His complaint shows how contagious their complaining has been. It is one thing to cry out to God about the load of ministry, but it is quite another to do it in such a way as to reflect a lack of faith in God’s provision. God has to remind the leader Moses that he, the Lord, can do anything. This is a variation on the theme from Exodus – “who am I that I should lead….”

² tn The participle “weeping” is functioning here as the noun in the accusative case, an adverbial accusative of state. It is explicative of the object.

³ tn Heb “it was evil in the eyes of Moses.”

NET Notes: Num 11:11

¹ tn The verb is the Hiphil of רָעַע (ra’a’, “to be evil”). Moses laments (with the rhetorical question) that God seems to have caused him evil.

² tn The infinitive construct with the preposition is expressing the result of not finding favor with God (see R. J. Williams, Hebrew Syntax, 12-13, §57). What Moses is claiming is that because he has been given this burden God did not show him favor.

NET Notes: Num 11:12

¹ sn The questions Moses asks are rhetorical. He is actually affirming that they are not his people, that he did not produce them, but now is to support them. His point is that God produced this nation, but has put the burden of caring for their needs on him.

² tn The verb means “to beget, give birth to.” The figurative image from procreation completes the parallel question, first the conceiving and second the giving birth to the nation.

³ tn The word אֹמֵן (’omen) is often translated “nurse,” but the form is a masculine form and would better be rendered as a “foster parent.” This does not work as well, though, with the יֹנֵק (yoneq), the “sucking child.” The two metaphors are simply designed to portray the duty of a parent to a child as a picture of Moses’ duty for the nation. The idea that it portrays God as a mother pushes it too far (see M. Noth, Numbers [OTL], 86-87).

NET Notes: Num 11:13

¹ tn The Hebrew text simply has “from where to me flesh?” which means “from where will I have meat?”

² tn The cohortative coming after the imperative stresses purpose (it is an indirect volitive).

NET Notes: Num 11:14

¹ tn The word order shows the emphasis: “I am not able, I by myself, to bear all this people.” The infinitive לָשֵׂאת (lase’t) serves as the direct object of the verb. The expression is figurative, for bearing or carrying the people means being responsible for all their needs and cares.

² tn The subject of the verb “heavy” is unstated; in the context it probably refers to the people, or the burden of caring for the people. This responsibility was turning out to be a heavier responsibility than Moses anticipated. Alone he was totally inadequate.

NET Notes: Num 11:15

¹ tn The participle expresses the future idea of what God is doing, or what he is going to be doing. Moses would rather be killed than be given a totally impossible duty over a people that were not his.

² tn The imperative of הָרַג (harag) is followed by the infinitive absolute for emphasis. The point is more that the infinitive adds to the emphasis of the imperative mood, which would be immediate compliance.

³ tn Or “my own ruin” (NIV). The word “trouble” here probably refers to the stress and difficulty of caring for a complaining group of people. The suffix on the noun would be objective, perhaps stressing the indirect object of the noun – trouble for me. The expression “on my trouble” (בְּרָעָתִי, bÿra’ati) is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this tradition the original reading in v. 15 was [to look] “on your evil” (בְּרָעָתֶךָ, bÿra’atekha), meaning “the calamity that you bring about” for Israel. However, since such an expression could be mistakenly thought to attribute evil to the Lord, the ancient scribes changed it to the reading found in the MT.

Geneva Bible: Num 11:11

And Moses said unto the LORD, Wherefore hast thou afflicted thy servant? and wherefore have I not found ^{( f )} favour in thy sight, that thou layest the burden of all this people upon me?

^{( f )} Or, how have I displeased you?

Geneva Bible: Num 11:12

Have I ^{( g )} conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the ^{( h )} land which thou swarest unto their fathers?

^{( g )} Am I their father, that no one may have charge of them but I?

^{( h )} Of Canaan promised by another to our fathers.

Geneva Bible: Num 11:15

And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy ^{( i )} sight; and let me not see my wretchedness.

^{( i )} I would rather die than see my grief and misery daily increased by their rebellion.

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 11:10-15

The provocation was very great; yet Moses expressed himself otherwise than became him. He undervalued the honour God had put upon him. He magnified his own performances, while he had the Divine wisdom to direct him, and Almighty power to dispense rewards and punishments. He speaks distrustfully of the Divine grace. Had the work been much less he could not have gone through it in his own strength; but had it been much greater, through God strengthening him, he might have done it. Let us pray, Lord, lead us not into temptation.

Matthew Henry: Num 11:4-15

These verses represent things sadly unhinged and out of order in Israel, both the people and the prince uneasy.

I. Here is the people fretting, and speaking against God himself (as it is interpreted, Psa 78:19), notwithstanding his glorious appearances both to them and for them. Observe,

1. Who were the criminals. (1.) The mixed multitude began, they fell a lusting, Num 11:4. The rabble that came with them out of Egypt, expecting only the land of promise, but not a state of probation in the way to it. They were hangers on, who took hold of the skirts of the Jews, and would go with them only because they knew not how to live at home, and were disposed to seek their fortunes (as we say) abroad. These were the scabbed sheep that infected the flock, the leaven that leavened the whole lump. Note, A few factious, discontented, ill-natured people, may do a great deal of mischief in the best societies, if great care be not taken to discountenance them. Such as these are an untoward generation, from which it is our wisdom to save ourselves, Act 2:40. (2.) Even the children of Israel took the infection, as we are informed, Num 11:4. The holy seed joined themselves to the people of these abominations. The mixed multitude here spoken of were not numbered with the children of Israel, but were set aside as a people God made no account of; and yet the children of Israel, forgetting their own character and distinction, herded themselves with them and learned their way, as if the scum and outcasts of the camp were to be the privy-counsellors of it. The children of Israel, a people near to God and highly privileged, yet drawn into rebellion against him! O how little honour has God in the world, when even the people which he formed for himself, to show forth his praise, were so much a dishonour to him! Therefore let none think that their external professions and privileges will be their security either against Satan's temptations to sin or God's judgments for sin. See 1Co 10:1, 1Co 10:2, 1Co 10:12.

2. What was the crime: they lusted and murmured. Though they had been lately corrected for this sin, and many of them overthrown for it, as God overthrew Sodom and Gomorrah, and the smell of the fire was still in their nostrils, yet they returned to it. See Pro 27:22. (1.) They magnified the plenty and dainties they had had in Egypt (Num 11:5), as if God had done them a great deal of wrong in taking them thence. While they were in Egypt they sighed by reason of their burdens, for their lives were made bitter to them with hard bondage; and yet now they talk of Egypt as if they had all lived like princes there, when this serves as a colour for their present discontent. But with what face can they talk of eating fish in Egypt freely, or for nought, as if it cost them nothing, when they paid so dearly for it with their hard service? They remember the cucumbers, and the melons, and the leeks, and the onions, and the garlick (precious stuff indeed to be fond of!), but they do not remember the brick-kilns and the task-masters, the voice of the oppressor and the smart of the whip. No, these are forgotten by these ungrateful people. (2.) They were sick of the good provision God had made for them, Num 11:6. It was bread from heaven, angels' food. To show how unreasonable their complaint was, it is here described, Num 11:7-9. It was good for food, and pleasant to the eye, every grain like an orient pearl; it was wholesome food and nourishing; it was not to be called dry bread, for it tasted like fresh oil; it was agreeable (the Jews say, Wisd. 16:20) to every man's palate, and tasted as he would have it; and, though it was still the same, yet, by the different ways of dressing it, it yielded them a grateful variety; it cost them no money, nor care, for it fell in the night, while they slept; and the labour of gathering it was not worth speaking of; they lived upon free quarter, and yet could talk of Egypt's cheapness and the fish they ate there freely. Nay, which was much more valuable than all this, the manna came from the immediate power and bounty of God, not from common providence, but from special favour. It was, as God's compassion, new every morning, always fresh, not as their food who live on shipboard. While they lived on manna, they seemed to be exempted from the curse which sin has brought on man, that in the sweat of his face should he eat bread. And yet they speak of manna with such scorn, as if it were not good enough to be meat for swine: Our soul is dried away. They speak as if God dealt hardly with them in allowing them no better food. At first they admired it (Exo 16:15): What is this? "What a curious precious thing is this!"But now they despised it. Note, Peevish discontented minds will find fault with that which has no fault in it but that it is too good for them. It is very provoking to God to undervalue his favours, and to put a but upon our common mercies. Nothing but manna! Those that might be very happy often make themselves very miserable by their discontents. (3.) They could not be satisfied unless they had flesh to eat. They brought flocks and herds with them in great abundance out of Egypt; but either they were covetous, and could not find in their hearts to kill them, lest they should lessen their flocks (they must have flesh as cheap as they had bread, or they would not be pleased), or else they were curious, beef and mutton would not please them; they must have something more nice and delicate, like the fish they did eat in Egypt. Food would not serve; they must be feasted. They had feasted with God upon the peace-offerings which they had their share of; but it seems God did not keep a table good enough for them, they must have daintier bits than any that came to his altar. Note, It is an evidence of the dominion of the carnal mind when we are solicitous to have all the delights and satisfactions of sense wound up to the height of pleasurableness. Be not desirous of dainties, Pro 23:1-3. If God gives us food convenient, we ought to be thankful, though we do not eat the fat and drink the sweet. (4.) They distrusted the power and goodness of God as insufficient for their supply: Who will give us flesh to eat? taking it for granted that God could not. Thus this question is commented upon, Psa 78:19, Psa 78:20, Can he provide flesh also? though he had given them flesh with their bread once, when he saw fit (Exo 16:13), and they might have expected that he would do it again, and in mercy, if, instead of murmuring, they had prayed. Note, It is an offence to God to let our desires go beyond our faith. (5.) They were eager and importunate in their desires; they lusted a lust, so the word is, lusted greatly and greedily, till they wept again for vexation. So childish were the children of Israel, and so humoursome, that they cried because they had not what they would have and when they would have it. They did not offer up this desire to God, but would rather be beholden to any one else than to him. We should not indulge ourselves in any desire which we cannot in faith turn into prayer, as we cannot when we ask meat for our lust, Psa 78:18. For this sin the anger of the Lord was kindled greatly against them, which is written for our admonition, that we should not lust after evil things as they lusted, 1Co 10:6. (6.) Flesh is good food, and may lawfully be eaten; yet they are said to lust after evil things. What is lawful of itself becomes evil to us when it is what God does not allot to us and yet we eagerly desire it.

II. Moses himself, though so meek and good a man, is uneasy upon this occasion: Moses also was displeased. Now, 1. It must be confessed that the provocation was very great. These murmurings of theirs reflected great dishonour upon God, and Moses laid to heart the reproaches cast on himself; they knew that he did his utmost for their good, and that he neither did nor could do any thing without a divine appointment; and yet to be thus continually teased and clamoured against by an unreasonable ungrateful people would break in upon the temper even of Moses himself. God considered this, and therefore we do not find that he chided him for his uneasiness. 2. Yet Moses expressed himself otherwise than became him upon this provocation, and came short of his duty both to God and Israel in these expostulations. (1.) He undervalues the honour God had put upon him, in making him the illustrious minister of his power and grace, in the deliverance and guidance of that peculiar people, which might have been sufficient to balance the burden. (2.) He complains too much of a sensible grievance, and lays too near his heart a little noise and fatigue. If he could not bear the toil of government, which was but running with the footman, how would he bear the terrors of war, which was contending with horses? He might easily have furnished himself with considerations enough to enable him to slight their clamours, and make nothing of them. (3.) He magnifies his own performances, that all the burden of the people lay upon him; whereas God himself did in effect ease him of all the burden. Moses needed not to be in care to provide quarters for them, or victuals; God did all. And, if any difficult case happened, he needed not to be in any perplexity, while he had the oracle to consult, and in it the divine wisdom to direct him, the divine authority to back him and bear him out, and almighty power itself to dispense rewards and punishments. (4.) He is not so sensible as he ought to be of the obligation he lay under, by virtue of the divine commission and command, to do the utmost he could for his people, when he suggests that because they were not the children of his body therefore he was not concerned to take a fatherly care of them, though God himself, who might employ him as he pleased, had appointed him to be a father to them. (5.) He takes too much to himself when he asks, Whence should I have flesh to give them (Num 11:13), as if he were the housekeeper, and not God. Moses gave them not the bread, Joh 6:32. Nor was it expected that he should give them the flesh, but as an instrument in God's hand; and if he meant, "Whence should God have it for them?"he too much limited the power of the Holy One of Israel. (6.) He speaks distrustfully of the divine grace when he despairs of being able to bear all this people, Num 11:14. Had the work been much less, he could not have gone through it in his own strength; but had it been much greater, through God strengthening him, he might have done it. (7.) It was worst of all passionately to wish for death, and desire to be killed out of hand, because just at this time his life was made a little uneasy to him, Num 11:15. Is this Moses? Is this the meekest of all the men on the earth? The best have their infirmities, and fail sometimes in the exercise of that grace for which they are most eminent. But God graciously overlooked Moses's passion at this time, and therefore we must not be severe in our animadversions upon it, but pray, Lord, lead us not into temptation.

Keil-Delitzsch: Num 11:10-15

When Moses heard the people weep, " according to their families, every one before the door of his tent, "i.e., heard complaining in all the families in front of every tent, so that the weeping had become universal throughout the whole nation (cf. Zec 12:12.), and the wrath of the Lord burned on account of it, and the thing displeased Moses also, he brought his complaint to the Lord. The words " Moses also was displeased, "are introduced as a circumstantial clause, to explain the matter more clearly, and show the reason for the complaint which Moses poured out before the Lord, and do not refer exclusively either to the murmuring of the people or to the wrath of Jehovah, but to both together. This follows evidently from the position in which the clause stands between the two antecedent clauses in Num 11:10 and the apodosis in Num 11:11, and still more evidently from the complaint of Moses which follows. For "the whole attitude of Moses shows that his displeasure was excited not merely by the unrestrained rebellion of the people against Jehovah, but also by the unrestrained wrath of Jehovah against the nation"( Kurtz ). But in what was the wrath of Jehovah manifested? It broke out against the people first of all when they had been satiated with flesh (Num 11:33). There is no mention of any earlier manifestation. Hence Moses can only have discovered a sign of the burning wrath of Jehovah in the fact that, although the discontent of the people burst forth in loud cries, God did not help, but withdrew with His help, and let the whole storm of the infuriated people burst upon him.

Num 11:11-14

In Moses' complaint there is an unmistakeable discontent arising from the excessive burden of his office. " Why hast Thou done evil to Thy servant? and why have I not found favour in Thy sight, to lay upon me the burden of all this people? "The "burden of all this people"is the expression which he uses to denote "the care of governing the people, and providing everything for it"( C. a. Lap. ). This burden, which God imposed upon him in connection with his office, appeared to him a bad and ungracious treatment on the part of God. This is the language of the discontent of despair, which differs from the murmuring of unbelief, in the fact that it is addressed to God, for the purpose of entreating help and deliverance from Him; whereas unbelief complains of the ways of God, but while complaining of its troubles, does not pray to the Lord its God. " Have I conceived all this people, "Moses continues, " or have I brought it forth, that Thou requirest me to carry it in my bosom, as a nursing father carries the suckling, into the promised land? "He does not intend by these words to throw off entirely all care for the people, but simply to plead with God that the duty of carrying and providing for Israel rests with Him, the Creator and Father of Israel (Exo 4:22; Isa 63:16). Moses, a weak man, was wanting in the omnipotent power which alone could satisfy the crying of the people for flesh. עלי יבכּוּ , " they weep unto me, "i.e., they come weeping to ask me to relieve their distress. "I am not able to carry this burden alone; it is too heavy for me."

Num 11:15

" If Thou deal thus with me, then kill me quite ( הרג inf. abs ., expressive of the uninterrupted process of killing; see Ewald , §280, b .), if I have found favour in Thine eyes (i.e., if Thou wilt show me favour), and let me not see my misfortune .""My misfortune:"i.e., the calamity to which I must eventually succumb.

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 11:4-35

God's provision of manna and His Spirit 11:4-35

The "rabble" (v. 4) were the non-Israelites who had come out of Egypt with God's people (Exod. 12:38). It did not take them long to become discontented with conditions in the desert and to complain about their bland diet of manna. Their grumbling quickly infected the Israelites (v. 4). These malcontents despised God's provision of manna for them and longed for the stronger flavors they had enjoyed in Egypt. They failed to take heed to the warning God had given at Taberah.

"To spurn a regularly occurring, abundant and nutritious food only because it is boring is understandably human--a pitiable mark of our tendency toward ingratitude."⁹³

Moses must have felt caught in the middle (vv. 10-15). On the one hand the people seemed to be mutinous, and on the other God was angry because of their attitude (v. 10). The discomfort of desert travel seems to have affected him too. He failed to look to God for His wisdom and provision. Instead he became frustrated. This frustration seems traceable to Moses' taking on more responsibility for the people than was really his.

Moses' use of the mother figure to describe God (v. 12) is unusual but not unique in Scripture (e.g., Exod. 4:22; Isa. 49:15; 66:13; Hos. 11:1; cf. 1 Thess. 2:7). Normally the Bible presents God as a male because He relates to people in traditionally male roles primarily. However, He also deals with us in ways that are more typically female, and in these instances He compares Himself to females.

God again accommodated to Moses' weakness (vv. 16-23; cf. Exod. 4:14) and provided 70 men to share Moses' responsibility of explaining God's will to the people. He did this so their complaining would not grow into mob violence. God's Spirit rested on Moses in a special measure (v. 17). God now gave these elders His Spirit in similar fashion and with Him the ability to prophesy.

"Prophesying here does not refer to prediction or even to proclamation but to giving (in song or speech) praise and similar expressions without prior training (see the comparable experience of Saul in 1 Sam. 10:9-11)."⁹⁴

The people's discontent with God and His will for them (v. 20) had given them an unrealistic picture of their situation. They claimed to have been well-off in Egypt (vv. 18, 20). They forgot that they had been slaves.

". . . in ancient times meat was eaten in Israel only on special occasions. In the wilderness it would have been very much a luxury. In any event, the offense of the demand for meat was just part of the larger offense of romanticizing the time in Egypt, where there had always been an abundance of fish and fresh vegetables. They were saying in effect that the entire so-called deliverance' from slavery had turned out to be one huge disappointment."⁹⁵

God's gracious provision of meat was a mixed blessing. He gave them what they requested but kept them where they were for a month (v. 20) and allowed them to get sick from the meat (v. 33; Ps. 106:15). This punishment was not vindictive but disciplinary and designed to teach the people to accept what God sent them as best for them. God permitted their trials in the wilderness to prepare them for the hardships they would face when they entered the land.

"The people were to be broken by the experience because they had despised the gift of God, glorified their stay in Egypt, and characterized their redemption from slavery as a meaningless event."⁹⁶

God's promise to provide meat stretched Moses' faith to its limit (vv. 21-22). God reminded him that His power was limitless. Even Moses had temporarily forgotten the miracles in Egypt.

Evidently the elders' prophesying was a singular occurrence; it happened only on this one occasion (v. 25). This incident indicates that God's bestowal of the Holy Spirit at this time was temporary. The Spirit had not previously been on these elders. Furthermore it was selective. The Spirit was not on all the Israelites as He was on these elders. Contrast our day when the Spirit indwells all believers permanently (John 14:16-17; 16:7, 13; Acts 2).

"Though the Old Testament does not contain a fully developed theology of the Holy Spirit, it does reveal enough to show that the Spirit was a manifestation of God Himself and not merely a way of referring to some divine attribute (see, for example, Gen. 1:2; 6:3; Exod. 31:3; Num. 24:2; Judg. 3:10; 1 Sam. 10:6, 10; Isa. 11:2; 42:1; 61:1)."⁹⁷

We have no reason to believe that God withdrew the Spirit from the elders. Evidently only their ability to prophesy ceased (v. 25).⁹⁸ This ability was a divine sign to the people that dampened their rebellious spirits.

Joshua's jealousy for Moses' honor in the nation (v. 28) is understandable (cf. Mark 9:38-39), but he had greater concern for Moses' honor than for the good of the people. Moses realized that Israel would be better off if God had given all the people His Spirit and the gift of prophecy. He has given all Christians His Spirit but not all of us this gift. God may have included this incident involving Joshua in the narrative because of his later role as Israel's leader. He also may have done so to emphasize the value of the gift of the Holy Spirit that God graciously gave the people even in their rebellious condition.

"Behind these words [in v. 29] lay a world of faith. We see that Moses understood that the issue was not for him to decide but for God. If necessary God would act on his servant's behalf."⁹⁹

The Spirit (Heb. ruah) of Yahweh settled the leadership problem (v. 29), and now the wind (Heb. ruah) from Yahweh would solve the food problem (v. 31). The wind was from the southeast (Ps. 78:26) and apparently blew these quails from the Gulf of Aqabah (vv. 31-34). Normally quails migrated to the northeast, from central Africa, so the direction from which these quails came was an abnormal provision of the Lord.¹⁰⁰ The NASB interpreted verse 31 as meaning the quails lay three feet deep on the ground, but the NIV translators understood that they flew about three feet above the ground. The latter interpretation seems more probable to me.

The sickness of the people was a judgment for their greed. They wanted something for themselves that God had not chosen for them.¹⁰¹

"The central purpose of the narrative appears to be to show the failure of Moses' office as mediator for the people [v. 14]. . . . The ideal leadership of God's people is shown in the example of the seventy elders. . . . In other words, this narrative shows that Moses longed for a much different type of community than the one formed under the Law at Sinai. He longed for a community led not by a person like himself but a community guided by God's Spirit [v. 29; cf. Deut. 30:6].

"The view expressed by Moses in this narrative is precisely that of the later Israelite prophets in their description of the new covenant [cf. Jer. 31:31-34; Ezek. 11:20; 36:22-27; Joel 2:28]."¹⁰²

After their month at Kibroth-hattaavah the people journeyed on to Hazeroth (lit. "enclosures") where the events recorded in the next chapter took place (cf. 12:16).

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.