Text -- Numbers 11:11-35 (NET)

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.”

The Response of God

11:16 The Lord said to Moses, “Gather to me seventy men of the elders of Israel, whom you know are elders of the people and officials over them, and bring them to the tent of meeting; let them take their position there with you. 11:17 Then I will come down and speak with you there, and I will take part of the spirit that is on you, and will put it on them, and they will bear some of the burden of the people with you, so that you do not bear it all by yourself. 11:18 “And say to the people, ‘Sanctify yourselves for tomorrow, and you will eat meat, for you have wept in the hearing of the Lord, saying, “Who will give us meat to eat, for life was good for us in Egypt?” Therefore the Lord will give you meat, and you will eat. 11:19 You will eat, not just one day, nor two days, nor five days, nor ten days, nor twenty days, 11:20 but a whole month, until it comes out your nostrils and makes you sick, because you have despised the Lord who is among you and have wept before him, saying, “Why did we ever come out of Egypt?”’” 11:21 Moses said, “The people around me are 600,000 on foot; but you say, ‘I will give them meat, that they may eat for a whole month.’ 11:22 Would they have enough if the flocks and herds were slaughtered for them? If all the fish of the sea were caught for them, would they have enough?” 11:23 And the Lord said to Moses, “Is the Lord’s hand shortened? Now you will see whether my word to you will come true or not!” 11:24 So Moses went out and told the people the words of the Lord. He then gathered seventy men of the elders of the people and had them stand around the tabernacle. 11:25 And the Lord came down in the cloud and spoke to them, and he took some of the Spirit that was on Moses and put it on the seventy elders. When the Spirit rested on them, they prophesied, but did not do so again.

Eldad and Medad

11:26 But two men remained in the camp; one’s name was Eldad, and the other’s name was Medad. And the spirit rested on them. (Now they were among those in the registration, but had not gone to the tabernacle.) So they prophesied in the camp. 11:27 And a young man ran and told Moses, “Eldad and Medad are prophesying in the camp!” 11:28 Joshua son of Nun, the servant of Moses, one of his choice young men, said, “My lord Moses, stop them!” 11:29 Moses said to him, “Are you jealous for me? I wish that all the Lord’s people were prophets, that the Lord would put his Spirit on them!” 11:30 Then Moses returned to the camp along with the elders of Israel.

Provision of Quail

11:31 Now a wind went out from the Lord and brought quail from the sea, and let them fall 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 three feet high on the surface of the ground. 11:32 And the people stayed up all that day, all that night, and all the next day, and gathered the quail. The one who gathered the least gathered ten homers, and they spread them out for themselves all around the camp. 11:33 But while the meat was still between their teeth, before they chewed it, the anger of the Lord burned against the people, and the Lord struck the people with a very great plague. 11:34 So the name of that place was called Kibroth Hattaavah, because there they buried the people that craved different food. 11:35 The people traveled from Kibroth Hattaavah to Hazeroth, and they stayed at Hazeroth.

Commentary -- Word/Phrase Notes (per phrase)

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.

Wesley: Num 11:16

Whom thou by experience discernest to be elders not only in years, and name, but also in wisdom and authority with the people. And according to this constitution, the Sanhedrim, or great council of the Jews, which in after - ages sat at Jerusalem, and was the highest court of the judgment among them, consisted of seventy men.

Wesley: Num 11:17

By my powerful presence and operation.

Wesley: Num 11:17

That is, I will give the same spirit to them which I have given to thee. But as the spirit was not conveyed to them from or through Moses, but immediately from God, so the spirit or its gifts were not by this means impaired in Moses. The spirit is here put for the gifts of the spirit, and particularly for the spirit of prophecy, whereby they were enabled, as Moses had been and still was, to discern hidden and future things, and resolve doubtful and difficult cases, which made them fit for government. It is observable, that God would not, and therefore men should not, call any persons to any office for which they were not sufficiently qualified.

Wesley: Num 11:18

Prepare to meet thy God, O Israel, in the way of his judgments. Prepare yourselves by true repentance, that you may either obtain some mitigation of the plague, or, whilst your bodies are destroyed by the flesh you desire and eat, your souls may be saved from the wrath of God. Sanctifying is often used for preparing, as Jer 6:4, Jer 12:3.

Wesley: Num 11:18

Not secretly in your closets, but openly and impudently in the doors of your tents, calling heaven and earth to witness.

Wesley: Num 11:20

Which meat violently vomited up frequently doth. Thus God destroys them by granting their desires, and turns even their blessings into curses.

Wesley: Num 11:20

You have lightly esteemed his bounty and manifold blessings, you have slighted and distrusted his promises and providence after so long and large experience of it.

Wesley: Num 11:20

Who is present and resident with you to observe all your carriage, and to punish your offences. This is added as a great aggravation of the crime, to sin in the presence of the judge.

Wesley: Num 11:20

Why did God do us such an injury? Why did we so foolishly obey him in coming forth?

Wesley: Num 11:21

Fit for war, besides women and children. That Moses speaks this as distrusting God's word is evident; and that Moses was not remarkably punished for this as he was afterward for the same sin, Num 20:12, may be imputed to the different circumstances of this and that sin: this was the first offence of the kind, and therefore more easily passed by; that was after warning and against more light and experience. This seems to have been spoken secretly: that openly before the people; and therefore it was fit to be openly and severely punished to prevent the contagion of that example.

Wesley: Num 11:24

Out of the tabernacle, into which he entered to receive God's answers from the mercy - seat.

Wesley: Num 11:24

They are called seventy from the stated number, though two of them were lacking, as the Apostles are called the twelve, Mat 26:20, when one of that number was absent.

Wesley: Num 11:24

Partly that the awe of God might be imprinted upon their hearts, that they might more seriously undertake and more faithfully manage their high employment, but principally, because that was the place where God manifested himself, and therefore there he would bestow his spirit upon them.

Wesley: Num 11:25

Not only moved them for a time, but took up his settled abode with them, because the use and end of this gift was perpetual.

Wesley: Num 11:25

Discoursed of the word and works of God in a marvellous manner, as the prophets did. So this word is used, 1Sa 10:5-6; Joe 2:28; 1Co 14:3. Yet were they not hereby constituted teachers, but civil magistrates, who together with the spirit of government, received also the spirit of prophesy, as a sign and seal both to themselves and to the people, that God had called them to that employment.

Wesley: Num 11:25

Either for that day, they continued in that exercise all that day, and, it may be, all the night too, as it is said of Saul, 1Sa 19:24, or, afterwards also, to note that this was a continued gift conferred upon them to enable them the better to discharge their magistracy; which was more expedient for them than for the rulers of other people, because the Jews were under a theocracy or the government of God, and even their civil controversies were decided out of that word of God which the prophets expounded.

Wesley: Num 11:26

Not going to the tabernacle, as the rest did, either not having seasonable notice to repair thither: or, being detained in the camp by sickness, or some urgent occasion, not without God's special providence, that so the miracle might be more evident.

Wesley: Num 11:26

In a book or paper by Moses, who by God's direction nominated the fittest persons.

Wesley: Num 11:27

Fearing lest his authority should be diminished by their prophesying; and thereby taking authority to themselves without his consent.

Wesley: Num 11:28

Or, one of his choice ministers, which may be emphatically added, to note that even great and good men may mistake about the works of God.

Wesley: Num 11:28

He feared either schism, or sedition, or that by their usurpation of authority, independently upon Moses, his power and esteem might be lessened.

Wesley: Num 11:29

Art thou grieved because the gifts and graces of God are imparted to others besides me? Prophets - He saith prophets, not rulers, for that he knew was absurd and impossible. So we ought to be pleased, that God is glorified and good done, tho' to the lessening of our own honour.

Wesley: Num 11:30

Among the people, to exercise the gifts and authority now received.

Wesley: Num 11:31

An extraordinary and miraculous wind both for its vehemency and for its effects.

Wesley: Num 11:31

God gave them quails once before, Exo 16:13, but neither in the same quantity, nor with the same design and effect as now.

Wesley: Num 11:31

Principally from the Red - sea, and both sides of it where, by the reports of ancient Heathen writers, they were then in great numbers, and, no doubt, were wonderfully increased by God's special providence for this very occasion.

Wesley: Num 11:31

Not as if the quails did cover all the ground two cubits high for a day's journey on each side of the camp, for then there had been no place left where they could spread them all abroad round about the camp; but the meaning is, that the quails came and fell down round about the camp for a whole day's journey on each side of it, and that in all that space they lay here and there in great heaps, which were often two cubits high.

Wesley: Num 11:32

Or rather rose up, which word is often used for beginning to do any business.

Wesley: Num 11:32

Some at one time, and some at the other, and some, through greediness or diffidence, at both times.

Wesley: Num 11:32

That is, ten ass loads: which if it seem incredible, you must consider, That the gatherers here were not all the people, which could not be without great inconveniences, but some on the behalf of all, while the rest were exercised about other necessary things. So the meaning is not, that every Israelite had so much for his share, but that every collector gathered so much for the family, or others by whom he was intrusted. That the people did not gather for their present use only, but for a good while to come, and being greedy and distrustful of God's goodness, it is not strange if they gathered much more than they needed. That the word, rendered homers, may signify heaps, as it doth, Exo 8:14; Jdg 15:16; Hab 3:15, and ten, is often put for many, and so the sense is, that every one gathered several heaps. If yet the number seems incredible, it must be farther known, That Heathen and other authors affirm, in those eastern and southern countries quails are innumerable, so that in one part of Italy, within the compass of five miles, there were taken about an hundred thousand of them every day for a month together. And Atheneus relates, that in Egypt, a country prodigiously populous, they were in such plenty, that all those vast numbers of people could not consume them, but were forced to salt and keep them for future use.

Wesley: Num 11:32

That so they might dry, salt and preserve them for future use, according to what they had seen in Egypt.

Wesley: Num 11:33

Heb. cut off, namely from their mouths.

Wesley: Num 11:33

Probably the pestilence. But the sense is, before they had done eating their quails, which lasted for a month. Why did God so sorely punish the peoples murmuring for flesh here, when he spared them after the same sin, Exo 16:12. Because this was a far greater sin, and aggravated with worse circumstances; proceeding not from necessity, as that did, when as yet they had no food, but from mere wantonness, when they had Manna constantly given them; committed after large experience of God's care and kindness, after God had pardoned their former sins, and after God had in a solemn and terrible manner made known his laws to them.

Wesley: Num 11:34

hattaavah - Heb. the graves of lust, that is, of the men that lusted, as it here follows. And it notes that the plague did not seize upon all that eat of the quails, for then all had been destroyed, but only upon those who were inordinate both in the desire and use of them.

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.

JFB: Num 11:16-17

(Exo 3:16; Exo 5:6; Exo 24:9; Exo 18:21, Exo 18:24; Lev 4:15). An order of seventy was to be created, either by a selection from the existing staff of elders or by the appointment of new ones, empowered to assist him by their collective wisdom and experience in the onerous cares of government. The Jewish writers say that this was the origin of the Sanhedrin, or supreme appellate court of their nation. But there is every reason to believe that it was only a temporary expedient, adopted to meet a trying exigency.

JFB: Num 11:17

That is, not in a visible manner or by local descent, but by the tokens of the divine presence and operations.

JFB: Num 11:17

"The spirit" means the gifts and influences of the Spirit (Num 27:18; Joe 2:28; Joh 7:39; 1Co 14:12), and by "taking the spirit of Moses, and putting it upon them," is not to be understood that the qualities of the great leader were to be in any degree impaired but that the elders would be endowed with a portion of the same gifts, especially of prophecy (Num 11:25) --that is, an extraordinary penetration in discovering hidden and settling difficult things.

JFB: Num 11:18-20

That is, "prepare yourselves," by repentance and submission, to receive to-morrow the flesh you clamor for. But it is evident that the tenor of the language implied a severe rebuke and that the blessing promised would prove a curse.

JFB: Num 11:21-23

The great leader, struck with a promise so astonishing as that of suddenly furnishing, in the midst of the desert, more than two millions of people with flesh for a whole month, betrayed an incredulous spirit, surprising in one who had witnessed so many stupendous miracles. But it is probable that it was only a feeling of the moment--at all events, the incredulous doubt was uttered only to himself--and not, as afterwards, publicly and to the scandal of the people. (See on Num 20:10). It was, therefore, sharply reproved, but not punished.

JFB: Num 11:24

The tabernacle was chosen for the convocation, because, as it was there God manifested Himself, there His Spirit would be directly imparted--there the minds of the elders themselves would be inspired with reverential awe and their office invested with greater respect in the eyes of the people.

JFB: Num 11:25

As those elders were constituted civil governors, their "prophesying" must be understood as meaning the performance of their civil and sacred duties by the help of those extraordinary endowments they had received; and by their not "ceasing" we understand, either that they continued to exercise their gifts uninterruptedly the first day (see 1Sa 19:24), or that these were permanent gifts, which qualified them in an eminent degree for discharging the duty of public magistrates.

JFB: Num 11:26-29

They did not repair with the rest to the tabernacle, either from modesty in shrinking from the assumption of a public office, or being prevented by some ceremonial defilement. They, however, received the gifts of the Spirit as well as their brethren. And when Moses was urged to forbid their prophesying, his answer displayed a noble disinterestedness as well as zeal for the glory of God akin to that of our Lord (Mar 9:39).

JFB: Num 11:31-35

These migratory birds (see on Exo 16:13) were on their journey from Egypt, when "the wind from the Lord," an east wind (Psa 78:26) forcing them to change their course, wafted them over the Red Sea to the camp of Israel.

JFB: Num 11:31-35

If the journey of an individual is meant, this space might be thirty miles; if the inspired historian referred to the whole host, ten miles would be as far as they could march in one day in the sandy desert under a vertical sun. Assuming it to be twenty miles this immense cloud of quails (Psa 78:27) covered a space of forty miles in diameter. Others reduce it to sixteen. But it is doubtful whether the measurement be from the center or the extremities of the camp. It is evident, however, that the language describes the countless number of these quails.

JFB: Num 11:31-35

Some have supposed that they fell on the ground above each other to that height--a supposition which would leave a vast quantity useless as food to the Israelites, who were forbidden to eat any animal that died of itself or from which the blood was not poured out. Others think that, being exhausted with a long flight, they could not fly more than three feet above the earth, and so were easily felled or caught. A more recent explanation applies the phrase, "two cubits high," not to the accumulation of the mass, but to the size of the individual birds. Flocks of large red-legged cranes, three feet high, measuring seven feet from tip to tip, have been frequently seen on the western shores of the Gulf of Akaba, or eastern arm of the Red Sea [STANLEY; SHUBERT].

JFB: Num 11:32

Rose up in eager haste--some at one time, others at another; some, perhaps through avidity, both day and night.

JFB: Num 11:32

Ten asses' loads; or, "homers" may be used indefinitely (as in Exo 8:14; Jdg 15:16); and "ten" for many: so that the phrase "ten homers" is equivalent to "great heaps." The collectors were probably one or two from each family; and, being distrustful of God's goodness, they gathered not for immediate consumption only, but for future use. In eastern and southern seas, innumerable quails are often seen, which, when weary, fall down, covering every spot on the deck and rigging of vessels; and in Egypt they come in such myriads that the people knock them down with sticks.

JFB: Num 11:32

Salted and dried them for future use, by the simple process to which they had been accustomed in Egypt.

JFB: Num 11:33

Literally, "cut off"; that is, before the supply of quails, which lasted a month (Num 11:20), was exhausted. The probability is, that their stomachs, having been long inured to manna (a light food), were not prepared for so sudden a change of regimen--a heavy, solid diet of animal food, of which they seem to have partaken to so intemperate a degree as to produce a general surfeit, and fatal consequences. On a former occasion their murmurings for flesh were raised (Exo 16:1-8) because they were in want of food. Here they proceeded, not from necessity, but wanton, lustful desire; and their sin, in the righteous judgment of God, was made to carry its own punishment.

JFB: Num 11:34

Literally, "The graves of lust," or "Those that lusted"; so that the name of the place proves that the mortality was confined to those who had indulged inordinately.

JFB: Num 11:35

The extreme southern station of this route was a watering-place in a spacious plain, now Ain-Haderah.

Clarke: Num 11:17

I will take of the spirit which is upon thee - From this place Origen and Theodoret take occasion to compare Moses to a lamp, at which seventy others were lighted, without losing any of its brightness. To convince Moses that God had sufficiently qualified him for the work which he had given him to do, he tells him that of the gifts and graces which he has given him he will qualify seventy persons to bear the charge with him. This was probably intended as a gracious reproof. Query. Did not Moses lose a measure of his gifts in this business? And is it not right that he whom God has called to and qualified for some particular office, should lose those gifts which he either undervalues or refuses to employ for God in the way appointed? Is there not much reason to believe that many cases have occurred where the spiritual endowments of particular persons have been taken away and given to others who made a better use of them? Hence the propriety of that exhortation, Rev 3:11 : Hold that fast which thou hast, that no man take thy crown. The gracious God never called a man to perform a work without furnishing him with adequate strength; and to refuse to do it on the pretense of inability is little short of rebellion against God. This institution of the seventy persons to help Moses the rabbins consider as the origin of their grand council called the Sanhedrin. But we find that a council of seventy men, elders of Israel, had existed among the people a year before this time. See Exo 24:9 (note); see the advice given to Jethro to Moses, Exo 18:17 (note), etc., and the notes there.

Clarke: Num 11:22

Shall the flocks and the herds be slain - There is certainly a considerable measure of weakness and unbelief manifested in the complaints and questions of Moses on this occasion; but his conduct appears at the same time so very simple, honest, and affectionate, that we cannot but admire it, while we wonder that he had not stronger confidence in that God whose miracles he had so often witnessed in Egypt.

Clarke: Num 11:23

Is the Lord’ s hand waxed short? - Hast thou forgotten the miracles which I have already performed? or thinkest thou that my power is decreased? The power that is unlimited can never be diminished.

Clarke: Num 11:25

When the spirit rested upon them, they prophesied - By prophesying here we are to understand their performing those civil and sacred functions for which they were qualified; exhorting the people to quiet and peaceable submission, to trust and confidence in the goodness and providence of God, would make no small part of the duties of their new office. The ideal meaning of the word נבא naba is to pray, entreat, etc. The prophet is called נביא nabi , because he prays, supplicates, in reference to God; exhorts, entreats, in reference to man. See on Gen 20:7 (note).

Clarke: Num 11:27

Eldad and Medad do prophesy, etc. -

Eldad, they said, and Medad there

Irregularly bold

By Moses uncommission’ d, dar

A separate meeting hold

And still whom none but heaven will own

Men whom the world decry

Men authorized by God alone

Presume to prophesy!

Clarke: Num 11:28

My lord Moses, forbid them -

How often have I blindly don

What zealous Joshua did

Impatient to the rulers run

And cried, "My lords, forbid

Silence the schismatics, constrai

Their thoughts with ours t’ agree

And sacrifice the souls of me

To idol unity!"

Clarke: Num 11:29

Enviest thou for my sake? -

Moses, the minister of God

Rebukes our partial love

Who envy at the gifts bestow’

On those we disapprove

We do not our own spirit know

Who wish to see suppress’

The men that Jesu’ s spirit show

The men whom God hath bless’ d

Clarke: Num 11:29

Would God that all the Lord’ s people were prophets -

Shall we the Spirit’ s course restrain

Or quench the heavenly fire

Let God his messengers ordain

And whom he will inspire

Blow as he list, the Spirit’ s choic

Of instruments we bless

We will, if Christ be preached, rejoice

And wish the word success

Can all be prophets then? are al

Commission’ d from above

No; but whome’ er the Lord shall cal

We joyfully approve

O that the Church might all receiv

The spirit of prophecy

And all in Christ accepted live

And all in Jesus die

Short Hymns on Select Passages of the Holy Scriptures, by Charles Wesley, M. A., and Presbyter of the Church of England. Bristol, 1762. 2 vols. 12mo

These sentiments are the more particularly remarkable as they come from one who was sufficiently bigoted to what was called ecclesiastical orders and regularity.

Clarke: Num 11:31

A wind from the Lord - An extraordinary one, not the effect of a natural cause. And brought quails, a bird which in great companies visits Egypt about the time of the year, March or April, at which the circumstance marked here took place. Mr. Hasselquist, the friend and pupil of the famous Linnaeus, saw many of them about this time of the year, when he was in Egypt. See his Travels, p. 209

Clarke: Num 11:31

Two cubits high upon the face of the earth - We may consider the quails as flying within two cubits of the ground; so that the Israelites could easily take as many of them as they wished, while flying within the reach of their hands or their clubs. The common notion is, that the quails were brought round about the camp, and fell there in such multitudes as to lie two feet thick upon the ground; but the Hebrew will not bear this version. The Vulgate has expressed the sense, Volabantque in aere duobus cubitis altitudine super terram . "And they flew in the air, two cubits high above the ground."

Clarke: Num 11:32

The people stood up, etc. - While these immense flocks were flying at this short distance from the ground, fatigued with the strong wind and the distance they had come, they were easily taken by the people; and as various flocks continued to succeed each other for two days and a night, enough for a month’ s provision might be collected in that time. If the quails had fallen about the tents, there was no need to have stood up two days and a night in gathering them; but if they were on the wing, as the text seems to suppose, it was necessary for them to use dispatch, and avail themselves of the passing of these birds whilst it continued. See Harmer, and see the note on Exo 16:13

Clarke: Num 11:32

And they spread them all abroad - Maillet observes that birds of all kinds come to Egypt for refuge from the cold of a northern winter; and that the people catch them, pluck, and bury them in the burning sand for a few minutes, and thus prepare them for use. This is probably what is meant by spreading them all abroad round the camp. Some authors think that the word שלוים salvim , rendered quails in our translation, should be rendered locusts. There is no need of this conjecture; all difficulties are easily resolved without it. The reader is particularly referred to the note on Exo 16:13 (note).

Clarke: Num 11:33

The wrath of the Lord was kindled - In what way, and with what effects, we cannot precisely determine. Some heavy judgment fell upon those murmurers and complainers, but of what kind the sacred writer says nothing.

Clarke: Num 11:34

Kibroth-hattaavah - The graves of lust; and thus their scandalous crime was perpetuated by the name of the place

1. St. Jude speaks of persons who were murmurers and complainers, walking after their own lusts, Jud 1:16, and seems to have this people particularly in view, whom the sacred text calls μεμψιμοιροι, complainers of their lot. 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. How often have we professed to pray, "Thy will be done!"And how seldom, very seldom, have our hearts and lips corresponded! How careful should we be in all our prayers to ask nothing but what is perfectly consistent with the will of God! Many times our prayers and desires are such that, were they answered, our ruin would be inevitable. "Thy will be done!"is the greatest of all prayers; and he who would pray safely and successfully, must at least have the spirit of these words in all his petitions. The Israelites asked flesh when they should not have asked for it; God yields to their murmuring, and the death of multitudes of these murmurers was the consequence! We hear of such punishments, and yet walk in the same way, presuming on God’ s mercy, while we continue to provoke his justice. Let us settle it in our minds as an indisputable truth, that God is better acquainted with our wants than we are ourselves; that he knows infinitely better what we need; and that he is ever more ready to hear than we are to pray, and is wont to give more than we can desire or deserve

2. In no case has God at any time withheld from his meanest followers any of the spiritual or temporal mercies they needed. Were he to call us to travel through a wilderness, he would send us bread from heaven, or cause the wilderness to smile and blossom as the rose. How strange is it that we will neither believe that God has worked, or will work, unless we see him working!

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.

Calvin: Num 11:16

16.And the Lord said unto Moses, Gather unto me seventy men God complies with the request of Moses, by associating with him seventy companions, by whose care and assistance he may be relieved from some part of his labor; yet not without some signs of indignation, for, by taking from him some portion of His Spirit to distribute amongst the others, He inflicts upon him that mark of disgrace which he deserved. I know that some ²⁰ regard it differently, and think that nothing was taken away from Moses, but that the others were endued with new grace, such as Moses had been preeminent for possessing alone before. But, since the words expressly declare that God will make them partakers of that grace which He will take from Moses himself, I by no means admit the truth of this subtle exposition. The passage in Gen 27:36 is quoted, in which it is said, “Hast thou not reserved a blessing for me?” but, when God expressly says, “I will separate ²¹ of the Spirit which is upon thee,” there can be no question but that a diminution is indicated. For, as long as Moses alone was appointed to rule the people, he was so supplied with the necessary gifts of the Spirit, as that his ability should not be inferior to the greatness of the labor. God now promises that the others shall be his companions in such sort, as that He divides His gifts among them all. I have no doubt, then, but that this division comprehends punishment in it; and from hence we may gather a useful piece of instruction, viz., that the greater the difficulty is which God imposes upon any one, the greater is the liberality with which He treats him, in order that he may be sufficient for his charge. Thus it is in His power to work with equal efficiency by one man, as by a hundred, or a thousand; for He has no need of a multitude (of agents,) but, as He pleases, He executes His works sometimes without the aid of men, sometimes by their hands. In sum, God indirectly reproves the gross ingratitude of Moses, whereby he depreciated that marvelous grace which had hitherto shone forth in him; and He declares that he shall not be hereafter so great as he was, in regard to the excellency he derived from the Spirit; inasmuch as he had in a manner thrown away the gifts of the Spirit, by refusing to bear the trouble imposed upon him. Our modesty, indeed, is praiseworthy, if through consciousness of our own weakness we recoil from arduous charges; but it is too absurd for us to withdraw ourselves under this pretext from our duty, and, despising the calling of God, to shake off the yoke.

The word Spirit is here, as frequently elsewhere, applied to the gifts themselves; as if He had said, I had deposited with thee gifts sufficing for the government of the people; but now, since thou refusest, I will distribute his due measure to each of the seventy, so that the grace of the Spirit, which dwelt in thee alone, shall be manifestly dispersed among many. It is now asked how Moses separated the seventy, whether according to his own judgment only, or by the election of the people. It is generally agreed that six were chosen from each tribe, and thus that they were seventy-two; but that for the sake of brevity two were omitted, as amongst the Romans, ²² they spoke of the Centumviri, although they were a hundred and five; for they appointed three for each of the thirty-five tribes. Since the opinion is probable, I leave it undecided; but at the same time I retain the conjecture which I have elsewhere made, ²³ viz., that, since the race of Abraham had been increased in an incredible manner in two hundred and twenty years, lest so astonishing a miracle should ever be forgotten, the seventy were elected in accordance with the number of the fathers who had gone down into Egypt with Jacob. And, in fact, this seems to have been with them, as it were, a sacred number; as recalling to their memory that little band from which they had derived their origin. For, before the Law was promulgated, Moses was commanded to take with him seventy to accompany him to the mount, and to be eye-witnesses of God’s glory. Meanwhile, I do not deny that there were two more than the number seventy; but I only point out why God fixed upon this number, viz., to equalize the leaders and heads of the people with the family of Jacob, which was the source of their race and name. In truth, from the fact that, when Hoses went up into Mount Sinai to receive the Tables from the hand of God, he took with him seventy officers, we infer that the number of those who should excel in honor, was already fixed at this, although the charge of governing, which is here spoken of, was not yet committed to them. And it is probable that these same persons who had been appointed leaders, were called to this new and unwonted office, as the words themselves imply. It is indeed certain, that when the Jews returned from the Babylonish captivity, because they were not permitted to appoint a king, they followed the example here set them in the establishment of their Sanhedrim; only this honor was paid to the memory of David and their rings, that from their race they chose their seventy rulers in whom the supreme power was vested. And this form of government continued down to Herod, ²⁴ who abolished the whole council by which he had been condemned, and destroyed the lives of them all. Still, I think that he was not impelled to commit the massacre only out of vengeance, but also lest the dignity of the royal race should be an obstacle to his tyranny.

It must, however, be observed that, although God promises new grace to the seventy men, he would not have them taken indiscriminately from the people in general, but expressly commands them to be chosen from the order of the elders, and heads of the people, being such as were already possessed of authority, and had given proofs of their diligence and virtue. Thus, also, now-a-days, when he calls both the pastors of the Church and magistrates to their office, although He furnishes them with new gifts, still He would not have them raised to their honorable stations promiscuously as they may come first, but chooses rather with reference to their spiritual endowments, wherewith He distinguishes, and commends those whom He has destined to any exalted office. In short, He commands the most fitting to be chosen; but, after they have been elected, tie promises that He will add what is wanting. For this reason He commands that they should station themselves at the door of the tabernacle, that He may there display His grace. Although I think that two other reasons were likewise taken into consideration, viz., that they might know that the office was intrusted to them by God, and might always be mindful of the heavenly tribunal, before which they must be accountable: and also that they might be held in additional reverence by the very associations of the place, and that the people might submit to them as the ministers of God. Now, although God does not at present dwell in a visible tabernacle, yet are we reminded by this example that pastors and magistrates are not duly ordained, unless they are placed in the presence of God; nor rightly inaugurated in their offices, unless when they consecrate themselves to God Himself, and when His majesty, on the other hand, acquires their reverence. Cyprian ²⁵ twists this passage further, but I know not whether on sufficiently firm grounds, to prove that bishops are not to be elected, except with the consent of the whole people.

Calvin: Num 11:18

18.And say thou unto the people, Sanctify yourselves This is another part of the answer, which is given respecting the matter in consideration, viz., that the people should prepare themselves to satiate their greediness. Although the word קדש ²⁶ kadesh, signifies to prepare, yet its literal meaning seems to be most appropriate here; I have therefore retained the word sanctify, which is, however, here used ironically, for Moses does not exhort: them to purge themselves from all defilement’s, and piously and sincerely to receive the grace of God, but he chastises their profane and brutal gluttony. Others translate it simply, as if it were said, Whet your teeth, and make ready your bellies: but, in my judgment, there is a reproof implied, because they are polluted by a foul and wicked desire, so as to be incapable of receiving God’s paternal favor: for “ye shall eat flesh” follows, “because your weeping and complaining has reached the ears of God;” by which words he signifies that by their importunate cries they had provoked God’s anger, so that they should devour none but deadly food. And soon afterwards it is stated more clearly that by their insolence they had deserved to be destroyed by the bounty of God. For “a whole month,” he says, ye shall gormandize, “till it come out of your nostrils, and it be loathsome unto you.” Thus he compares them to those guttlers who so overwhelm themselves with gluttony, that they are obliged soon afterwards to vomit what they have eaten too greedily, or who abominate the taste of their superfluous luxuries, as if they were something filthy. This is what is meant by to “come out,” or to be blown out, “at the nostrils.” זרא ²⁷ tzara, which we have translated abomination, properly means dispersion; but Moses indicates by it that they shall vomit, or spit it out, like something unfit to be swallowed. If any should object that it is said in Psa 78:30, “They were not yet estranged from their lust:” this is easily solved by understanding that their unrestrained gluttony is there rebuked, ²⁸ as if he called them guttlers (gurgites,) whom no abundance can suffice to satisfy. Therefore the Prophet says, that although they were bursting with excess, they were not satiated; but were so inflamed by their boundless voracity, that God’s vengeance could alone repress it. But the reason alleged for this is especially to be observed, “because they had rejected God, who was in the midst of them.” By these words, the excuse of error or inadvertency is barred; for if, for the purpose of proving their patience God had withdrawn His power, the terror which they conceived at His absence might, perhaps, have been excusable; but now, when they knew by sure experience that their means of subsistence were supplied by Him, they betray their deliberate wickedness by despising His present beneficence. For that God was in the midst of them is equivalent to His giving manifest tokens both of His infinite power and His paternal favor. These words show us that the more immediately God manifests His grace to us, the more inexcusable we are, if we disparage it when it is thus liberally offered to us. What follows might appear not to deserve severe reproof, viz., that they “wept before God;” but the enormity of the sin is specified directly afterwards, i.e. that they were vexed by their departure from Egypt: for this was not merely to repudiate the deliverance, which they had so greatly longed for, but to quarrel with God, because He had listened to their cry, and had condescended to redeem them from their wretched and lost estate.

Calvin: Num 11:21

21.And Moses said, The people among whom I am, are six hundred thousand Although Moses’ object was right, yet he fell into unbelief, and thus stumbled at the very threshold. His pious solicitude indeed impelled him to doubt; because he feared that God’s holy name would be exposed to derision and contumely, if he should send away empty those to whom he had promised food. But it seemed to him incredible that so mighty a multitude should be sufficiently supplied with flesh. When he calls them “six hundred thousand,” he either does not calculate their numbers exactly, or indicates that some had died since their departure, when he had numbered the people. (Exo 14:0.) Yet it is probable that he referred to the recent census, in which they were found to be 603,550, (Num 1:46;) but for the sake of brevity he put the sum in the gross, as he does elsewhere, omitting the 3550. (Exo 12:37.) By speaking of foot- men, he means the men, and thus excepts the women and. children. Assuredly such a multitude might astonish him, or, at any rate, might inspire him with alarm, so that he should mistrust the promise. His doubt, however, was wrong in two respects; first, because he did not simply trust, as if he were not assured that God was true in all His words; and, secondly, because he improperly allowed his mind to measure God’s inestimable power by his own senses. Let us learn, therefore, that, as soon as God has spoken, we should embrace, without discussion, whatever has proceeded out of His mouth; and so likewise let us learn to humble ourselves, and our own minds, and at the same time to rise by faith above the world, and our natural reason; so that no absurdity, which the flesh may suggest to us, should prevent us from certainly concluding that whatever God has promised He will, by His might, perform. For it is a most incorrect calculation to bind down God’s doings to ordinary standards; as if His power were not more extensive than our minds can reach. We must, therefore, carefully take notice of the rebuke, whereby God so corrected Moses at once, that it ought to prevent and to cure all diseases of distrust in us. For the immensity of God’s hand convicts the folly of those who would subject it to their own imaginations and rules. For, even although God should not stretch forth His hand, He holds heaven and earth in its “hollow,” as it is said in Isa 40:12. What madness, then, is it to seek to grasp by our own senses, and, as it were, to imprison that hand which is greater than a hundred worlds! As soon, therefore, as distrust on the score of difficulties begins to take possession of our minds, let this conclusion be remembered, that the promises of God do not exceed the measure of His power to accomplish effectually whatever He has declared. This question, however, “Is the Lord’s hand waxed short?” may be explained in two ways: for the old interpreter ²⁹ has rendered it, “Is God’s hand weak?” But God seems to adduce the proof, whereby He had borne witness to His power, not only in the creation of heaven and earth, but also in so many recent miracles; as if to rebuke the ingratitude of Moses, who had profited so little by these most striking lessons: for Isaiah uses the same word in this sense, where he says: “Behold, the Lord’s hand is not shortened.” (Isa 59:1.) Moses is unquestionably exalting the blessings received on former occasions, wherein the people had experienced the saving power of God. I have retained the future tense of the verb, ³⁰ since it does not injure the sense. What is said amounts to this, Will God’s hand be weaker than usual, so as not to put forth its power already known?

Calvin: Num 11:24

24.And Moses went out and told the people the words We here see how greatly Moses profited by his brief rebuke, for he now actively sets about what he was commanded. Doubt had given him a check, so that he stopped in the middle of his course; whereas he now testifies by the promptitude of his obedience that his distrust is overcome. For just as unbelief discourages men, so that they sink down into inactivity, so faith inspires both body and mind with rigor for the effectual discharge of their duties.

Although the narrative does not expressly state that he spoke to them respecting the flesh, it declares in general terms that he omitted nothing; and, indeed, it would have been very inappropriate to speak only of the Seventy Elders, when the origin of all the evil had been the craving for flesh. Briefly stating, then, that he had reported the commands of God to the people, he includes both parts of the matter, the second of which he then follows up. And, first, he says that the elders were called to the Tabernacle, that they might there be appointed rulers and officers. When be states that they were “set round about,” I do not interpret the words so precisely as to suppose that eighteen were ranged on each side, and, of the rest, half were placed before the court, and half behind the Tabernacle; but that they were so arranged, as to surround some part of the Tabernacle. Now, this was equivalent to their being set before God, so that they might hereafter exercise their office with more authority, as being sent by Him; and at the same time that they might devote themselves to God, and dedicate themselves to His service; and also, that being invested with the necessary endowments, they might bear the tokens of their calling. For this reason, it is soon afterwards added, that enough of the spirit of Moses was given them for the discharge of their official duties; for, although Moses by God’s command had chosen men of approved virtue and experience, yet He would have them prepared anew, in order that their call might be effectual. When they are said to have “prophesied,” this was a visible sign of the gift of the Spirit, which, nevertheless, had reference to a different object; for they were not appointed to be. prophets, though God would testify by this outward mark that they were new men, in order that the people might receive them with greater reverence. In my opinion, however, prophecy here is equivalent to a special faculty of discoursing magnificently of secret things or mysteries. We know that poets were called prophets by profane writers, ³¹ because poetry itself savors of inspiration (ἐνθουσιασμὸν); in the same way that extraordinary ability, ³² in which the afflatus of the Spirit shone forth, obtained the name of prophecy. Thus, the gift of prophecy in Saul was a kind of mark of royalty; so that he might not ascend the throne without credentials. (1Sa 10:10.) Thus, then, this Spirit of Prophecy was only accorded to these persons for a short time; since it was sufficient that they should be once marked out by God: for so I understand what Moses says afterwards, “and they added not.” ³³ it is too forced an interpretation to refer it, as some do, to the past. I confess, indeed, that they were not previously prophets; but I have no doubt but that Moses here indicates that the gift was a temporary one: as we are also told in the case of Saul: for, as soon as this token of God’s grace had manifested itself in him, ³⁴ he ceased to prophesy. The meaning, therefore, is that their call was thus substantiated for a short period, so that this unusual circumstance should awaken the more admiration.

Calvin: Num 11:26

26.But there remained two of the men in the camp It is not certain why they had not appeared amongst the others. I do not at all doubt but that they were called for by Moses; nor would they have been endued with the same grace of the Spirit as the others, if through idleness or contempt they had not come at the time appointed. We may, therefore, probably infer that they did not actually receive the invitation, because they could not be found; and hence it arose that God excused their ignorance. Still, however, it must be observed that they were kept back by the secret counsel of God, that His grace might be made known by this illustrious proof amongst the common people in general, when they were not all eye-witnesses of it: for the greater portion of them had not assembled at the Tabernacle. In order, therefore, that its fame might spread more widely, and might reach even to the most lowly, God chose that this new and extraordinary gift of His Spirit should be conspicuous in the midst of the camp, lest any of the dullest and grossest among them should pretend to be ignorant of it. In fact, it is plain that they were all aroused by the miracle; for the “young man,” who is spoken of, would not have run to bear the incredible news to Moses, unless struck by the novelty of the case.

Calvin: Num 11:28

28.And Joshua the son of Nun, the servant of Moses It is obvious that this foolish and preposterous jealousy arose from a good source. Joshua saw that Moses was so preeminent above all others, as to be justly deemed, after God, the head of the people; he feared, therefore, lest, if any portion of his superiority should be withdrawn, the grace of God would be dispelled and lost. We know, too, that almost every change is injurious, and apt to give a shock to public affairs. In asserting, then, the rights of Moses, he desired, as far as he could, to consult the welfare of all; but the excess of his zeal had some alloy in it, in consequence of the immoderate affection and love which he bore to Moses; just as it often happens to ourselves, that although our desires have a right object, they still go astray into erroneous feelings. So, then, let us learn to revere the most illustrious servants of Christ, as that God alone should be supreme; and that He, who is far above all, should still maintain His pre-eminence. And this will be the case, if we hold fast to the principle, that although “there are diversities of gifts,” yet there is but one Spirit from whom they flow; and although there are “differences of administrations,” yet but one Lord who must be served, (1Co 12:4;) which also Paul confirms elsewhere, where he teaches us that the gifts are so distributed as that no individual should have all, but each

“according to the measure of the gift of Christ.”
(Eph 4:7.)

Calvin: Num 11:29

29.And Moses said unto him, Enviest thou for my sake? This may be understood in two different ways. Some take it, as if Moses had said, It is no business of yours, if I have suffered any loss: and if anything is taken from me, it would be mine and not yours to grieve and grudge; but I think Moses spoke more simply, as if he had said, Behold, how differently I feel from you; for I, whose cause you suppose yourselves to be promoting, should desire that all were endowed with the spirit of prophecy. So was that foolish jealousy admirably rebuked, which would put a restraint upon God’s blessing, so greatly to be desired by every pious mind. At the same time, we fully perceive the gentleness and humility of Moses, whom no ambition, nor consideration of his personal dignity, prevents from willingly admitting the very lowliest into companionship with himself. If any should object that it is God’s pleasure, in order to enhance the excellency of the gift, that there should be but few prophets in the Church, and consequently that Moses inconsiderately sought for that, which is in repugnance to God’s counsel in this matter, the reply is easy, that, al — though the saints acquiesce in His ordinary dispensations, and are persuaded that the arrangement, which He makes, is the best, yet that it is an act of piety in them to desire to communicate with all others what is given to themselves, so as to be anxious rather to be last of all, than to begrudge perfection to their brethren. In sum, Moses declares that nothing would be more gratifying to him, than that God should diffuse the grace of the spirit of prophecy amongst the whole people, so that all should be partakers of it, from the least to the greatest.

Calvin: Num 11:30

30.And Moses gat him into the camp Although, after the appointment of the Seventy, all betook themselves to their own stations and dwelling-places, yet there is no doubt but that they were all forewarned of the approaching miracle, so as to be universally attentive to the event, which is presently related. When it is said that it was “a wind of the Lord” which brought the quails, there was no other reason for this than that God might openly manifest that all things under heaven are subject to His dominion, and are ready to obey Him. He might, indeed, have created the quails at will (nutu,) just as He rained the manna from heaven; nor was it natural that by the force of the winds such an abundance of birds should be east, and heaped together in one place; but by using the aid of the wind He confirmed what is written in Psa 104:3, that “He maketh the winds his messengers ³⁵ and they bear him on their wings;” because in their swiftness they rapidly bear His commandments from the east to the west. Now, although it is true in the abstract that the winds come from Him, so that they are only His breath, and that the air cannot be stirred in the slightest degree except at His will, still an extraordinary miracle is here specified, as before in the passage of the Red Sea. The Prophet in the Psalm goes further:

“He caused an east wind to blow in the heaven; and by his power he brought in the south wind,” (Psa 78:26,)

in which words He signifies that the whole air was shaken, since the winds suddenly arose from different quarters, which covered the earth in all directions with an immense multitude of the birds.

When he says that the earth was filled “as it were a day’s journey,” I do not understand it as if the dead birds lay at so great a distance, but that they occupied such a space of ground in thick heaps, and, in fact, continuously. And this also we gather from the Psalm, where the Prophet says, that they fell “in the midst of their camp,” and were carried to their tents round about. (Psa 78:28.) What is added, as to their being “two cubits high,” I do not interpret, as some do, ³⁶ that they did not fly above two cubits from the ground, so as to be more easily taken with the hand; but that there was such a mass of them, that every one might carry away as much as he would. For to this also do those magnificent descriptions in the Psalm relate, whereby the miracle is extolled:

“He rained flesh also upon them as dust, and leathered fowls, like as the sand of the sea.” (Psa 78:27.)

But how “they spread them abroad — round about,” ³⁷ is not very clear to me; unless, perhaps, they were placed in cages or coops, and daily taken out for food.

Calvin: Num 11:33

33.And while the flesh was yet between their teeth Moses does not specify any particular day; but only that God did not wait till satiety had produced disgust, but inflicted the punishment in the midst of their greediness. We may, however, conjecture from what precedes, that time was given them to gorge themselves. From whence their insatiable voracity may be gathered, which prevailed for so many continuous days, and could not be appeased by any quantity of food. God, therefore, allowed them time abundantly sufficient for them to gorge themselves, unless their gluttony was prodigious: and yet punished their intemperance, while the meat was yet in their mouths. They were, then, suddenly surprised in the midst of their guttling; and hence it is said in the Psalm, (Psa 78:30,) “they were not yet estranged from their lust;” just as any glutton might choke himself, by devouring more than his throat could hold. Nor is that at variance with their repletion, of which mention was lately made; for, however the belly may swell with the quantity of its contents, the furious lust of eating is never appeased. But, in order that their punishment might be more manifest, God inflicted it in the very act; nor could any better opportunity have been chosen.

Calvin: Num 11:34

34.And he called the name of that place Kibroth-hattaavah It was requisite that some memorial of so great a sin should exist, that the sons might not imitate their fathers. Heretofore God had sustained them with a food both agreeable and wholesome: by longing for unlawful nourishment they were their own poisoners and murderers. Now, such ingratitude was deservedly to be detested by their posterity; and therefore the name was given to the place, not without the inspiration of the Spirit of God. So Paul reminds us, that in this narrative God’s judgment against corrupt and vicious lusts was portrayed, that we might ourselves learn not to lust. (1Co 10:6.) I have already briefly explained how far our appetites are to be restrained, and what intemperance, properly speaking, is.

Defender: Num 11:31

Critics contend this miracle of the quail, sent in response to the complaint of the people's desire for flesh to eat (Num 11:4), is physically absurd. The picture, however, is not what it seems at first: quail stacked three feet high for miles all around. The language permits the more understandable rendering that the quail were easily accessible, flying two cubits above the ground. This was the second time God had providentially directed quail to the camp in great numbers (Exo 16:13)."

Defender: Num 11:33

In Exo 16:11-13, the Lord had graciously supplied quail when the people complained, and He did not rebuke them for questioning Him. Now, however, there was no excuse for their lack of faith. He had also given them the law since that first experience, and they had covenanted to obey it. Thus discipline was doubly justified at this point."

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.""

TSK: Num 11:16

seventy : Gen 46:27; Exo 4:29, Exo 24:1, Exo 24:9; Eze 8:11; Luk 10:1, Luk 10:17

officers : Deu 1:15, Deu 16:18, Deu 31:28

TSK: Num 11:17

I will come : Num 11:25, Num 12:5; Gen 11:5, Gen 18:21; Exo 19:11, Exo 19:20, Exo 34:5; Joh 3:13

talk with : Num 12:8; Gen 17:3, Gen 17:22, Gen 18:20-22, Gen 18:33

I will take : Num 27:18; 1Sa 10:6; 2Ki 2:9, 2Ki 2:15; Neh 9:20; Isa 44:3, Isa 59:20, Isa 59:21; Joe 2:28; Joh 7:39; Rom 8:9; 1Co 2:12, 1Co 12:4-11; 1Th 4:8; 1Pe 1:22; Jud 1:19

they shall : Exo 18:22; Act 6:3, Act 6:4

TSK: Num 11:18

Sanctify : Gen 35:2; Exo 19:10, Exo 19:15; Jos 7:13

ye have wept : Num 11:1, Num 11:4-6; Exo 16:3-7; Jdg 21:2

it was well : Num 11:4, Num 11:5, Num 14:2, Num 14:3; Act 7:39

TSK: Num 11:19

About a year before this, the people had been thus feasted for one day (Exo 16:13); but now such plenty was to be afforded them for a whole month, and they should use it so greedily, that at last they should entirely loathe the food for which they had so inordinately craved.

TSK: Num 11:20

whole month : Heb. month of days, Exo 16:8, Exo 16:13

and it : Num 21:5; Psa 78:27-30, Psa 106:15; Pro 27:7

despised : 1Sa 2:30; 2Sa 12:10; Mal 1:6; Act 13:41; 1Th 4:8

TSK: Num 11:21

Num 1:46, Num 2:32; Gen 12:2; Exo 12:37, Exo 38:26

TSK: Num 11:22

There is certainly a considerable measure of weakness and unbelief manifested in these complaints and questions of Moses; but his conduct appears at the same time so very simple, honest, and affectionate, that we cannot but admire it, while we wonder that he had not stronger confidence in that God, whose stupendous miracles he had so often witnessed in Egypt.

2Ki 7:2; Mat 15:33; Mar 6:37, Mar 8:4; Luk 1:18, Luk 1:34; Joh 6:6, Joh 6:7, Joh 6:9

TSK: Num 11:23

Is the Lord’ s : That is, ""Is the power of the Lord diminished?""That power which has been so signally displayed on your behalf, and which is as unchangeable as it is unlimited. Gen 18:14; Psa 78:41; Isa 50:2, Isa 59:1; Mic 2:7; Mat 19:26; Luk 1:37

thou shalt : Num 23:19; 2Ki 7:2, 2Ki 7:17-19; Jer 44:28, Jer 44:29; Eze 12:25, Eze 24:14; Mat 24:35

TSK: Num 11:24

gathered : Num 11:16, Num 11:26

TSK: Num 11:25

came down : Num 11:17, Num 12:5; Exo 34:5, Exo 40:38; Psa 99:7; Luk 9:34, Luk 9:35

took : Num 11:17; 2Ki 2:15; Jam 1:17

gave it : From this place, Origen and Theodoret take occasion to compare Moses to a lamp, at which seventy others were lighted, without any diminution of its lustre.

they prophesied : By prophesying here we are to understand, their performing those civil and sacred functions for which they were qualified; exhorting the people to quiet and peaceable submission, and to trust and confidence in the providence of God. 1Sa 10:5, 1Sa 10:6, 1Sa 10:10, 1Sa 19:20-24; Jer 36:5, Jer 36:6; Joe 2:28, Joe 2:29; Act 2:17, Act 2:18; Act 11:28, Act 21:9-11; 1Co 11:4, 1Co 11:5, 1Co 14:1-3, 1Co 14:32; 2Pe 1:21

TSK: Num 11:26

went not out : Exo 3:11, Exo 4:13, Exo 4:14; 1Sa 10:22, 1Sa 20:26; Jer 1:6, Jer 36:5

TSK: Num 11:28

Joshua : Exo 17:9

My Lord : Mar 9:38, Mar 9:39; Luk 9:49, Luk 9:50; Joh 3:26

TSK: Num 11:29

Enviest : 1Co 3:3, 1Co 3:21, 1Co 13:4; Phi 2:3; Jam 3:14, Jam 3:15, Jam 4:5, Jam 5:9; 1Pe 2:1

would : Act 26:29; 1Co 14:5; Phi 1:15-18

that the : Mat 9:37, Mat 9:38; Luk 10:2

TSK: Num 11:31

a wind : Exo 10:13, Exo 10:19, Exo 15:10; Psa 135:7

and brought : Exo 16:13; Psa 78:26-29, Psa 105:40

quails : That the word selav means the quail, we have already had occasion to observe; to which we subjoin the authority of Mr. Maundrell, who visited Naplosa (the ancient Sichem), where the Samaritans live. Mr. Maundrell asked their chief priest what sort of animal he took the selav to be. He answered, they were a sort of fowls; and, by the description Mr. Maundrell perceived he meant the same kind with our quails.

a day’ s journey : Heb. the way of a day

and as it were two cubits : That is, as the Vulgate renders, Volabantque in aere duobus cubitis altitudine super terram , ""and they flew in the air, at the height of two cubits above the ground.""

TSK: Num 11:32

homers : Exo 16:36; Eze 45:11

TSK: Num 11:33

And while : Psa 78:30, Psa 78:31, Psa 106:14, Psa 106:15

smote : Num 16:49, Num 25:9; Deu 28:27

TSK: Num 11:34

Kibrothhattaavah : that is, the graves of lust, Num 33:16; Deu 9:22; 1Co 10:6

TSK: Num 11:35

journeyed : Num 33:17

unto Hazeroth : Num 12:16; Deu 1:1

abode at : Heb. they were in, etc

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 11:11

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.

Poole: Num 11:16

Of whom see Exo 3:16 5:6 Lev 4:15 Deu 16:18 .

Whom thou knowest to be the elders whom thou by experience discernest to be elders not only in years, and name, and place, but also in wisdom, and gravity, and authority with the people.

Poole: Num 11:17

I will come down not by local motion, but by my powerful presence and operation. See Gen 11:5 Exo 34:5 .

Will put it upon them i.e. I will give the same Spirit to them which I have given to thee. But as the Spirit was not conveyed to them from or through Moses, but immediately from God, so the Spirit or its gifts were not by this means impaired in Moses. The Spirit is here put for the gifts of the Spirit, as it is Num 27:18 Joe 2:28 Joh 7:39 Act 19:2,6 1Co 14:12,32 ; and particularly for the Spirit of prophecy, Num 11:25 , whereby they were enabled, as Moses had been and still was, to discern hidden and future things, and resolve doubtful and difficult cases, which made them fit for government. It is observable, that God would not, and therefore men should not, call any persons to any office for which they were not sufficiently fit and qualified.

Poole: Num 11:18

Sanctify yourselves i.e. prepare yourselves, either to receive the miraculous blessings of God, the flesh you desire; or rather,

Prepare to meet thy God, O Israel in the way of his judgments, and to receive the punishment which God will inflict upon you; for it is evident, from Num 18:20 , that God answered them with a curse instead of a blessing. Prepare yourselves by true repentance, that you may either obtain some mitigation of the plague, or, whilst your bodies are destroyed by the flesh you desire and eat, Num 11:33,34 , your souls may be saved from the wrath of God. Sanctifying is oft used for preparing, as Jer 6:4 12:3 51:28 .

In the ears of the Lord not secretly in your closets, but openly and impudently in the doors of your tents, Num 11:10 , calling heaven and earth to witness your cries and complaints.

Poole: Num 11:20

Till it come out at your nostrils which meat loathed and violently vomited up frequently doth;

and it be loathsome unto you being glutted with the abundance of it. Thus God destroys them by granting their desires, and turns even their blessings into curses; whilst he deals much more favourably with Moses, though he also fell into the same sin with the people, i.e. impatience and murmuring. But God will make a great difference between persons and persons, and between Moses’ s sins of infirmity and the people’ s presumptuous and oft-repeated provocations.

Ye have despised the Lord i.e. you have lightly esteemed his bounty and manifold blessings in manna and other things, and have preferred the leeks, onions, &c. of Egypt before them all; you have slighted and distrusted his promises and providence after so long and large experience of it.

Which is among you who is present and resident with you to observe all your carriages, and to punish your offences. This is added as a great aggravation of the crime, to sin in the presence of the Judge.

Why came we forth out of Egypt? Why did God do us such an injury? Why did we so foolishly follow and obey him in coming forth?

Poole: Num 11:21

Six hundred thousand footmen fit for war, Exo 12:37 , besides women, children, &c. That Moses speaks this as doubting or distrusting God’ s words is evident enough from Num 11:22,23 . And that Moses was not remarkably punished for this as he was afterward for the same sin, Nu 20 next to God’ s good pleasure may be imputed to the different circumstances of this and that sin: this was the first great offence of this kind, and therefore more easily passed by; that was after warning, and against more light and experience. This seems to have been spoken secretly in Moses’ s breast; that openly and publicly before the people, and to their scandal, and therefore it was fit to be openly and severely punished to prevent the contagion of that example.

Poole: Num 11:22

Will they be sufficient for them? or where shall they have more?

Poole: Num 11:23

Waxed short i.e. less able to work such great and glorious miracles as I have done.

Poole: Num 11:24

Moses went out of the tabernacle into which he entered to receive God’ s answers from the mercy-seat, Num 7:89 .

The seventy men either they are called seventy from the stated number, though two of them were lacking, Num 11:26 , as the apostles are called the twelve , Mat 26:20 , when one of that number was absent; or he is said to have gathered them, when he gave command to gather them.

Round about the tabernacle partly, that the awe of God might be imprinted upon their hearts, that they might more seriously undertake and more faithfully manage their high employment; partly, to gain them the more authority and respect from the people; and principally, because that was the place where God manifested himself, and gave his blessings, and therefore there he would bestow his Spirit upon them.

Poole: Num 11:25

Rested upon them i.e. not only moved them for a time, but took up his settled abode with them, because the use and end of this gift was not temporary, but perpetual; they prophesied, i.e. discoursed of the word and works of God in a singular and marvellous manner, as the prophets did. So this word is used 1Sa 10:5,6 Joe 2:28 Act 2:17 1Co 14:3 . Yet were they not hereby constituted prophets or teachers, but civil magistrates and rulers, who together with the Spirit of government, which is here sufficiently implied, received also the Spirit of prophecy, as a sign and seal, both to themselves and to the people, that God had called them to that employment, and would be with them in it, as it was with Saul upon the same occasion, 1Sa 10:10 .

Did not cease either for that day; they continued in that exercise all that day, and, it may be, all the night too, as it is said of Saul, 1Sa 19:24 ; or afterwards also, to note that this was a continued gift conferred upon them, to enable them the better to discharge their magistracy; which was more expedient for them than for the rulers of other people, because the Jews were under a theocracy, or the government of God, and even their civil controversies were decided out of that word of God which the prophets expounded; and in their wilderness condition they had frequent occasions of seeking counsel from God, which was the work of prophets, and they were to determine all things agreeably to the mind and will of God, which therefore they were obliged to study. Others translate the words, and they added not ; so the sense is, They prophesied only this day for an assurance of vocation to and due qualification for their work, but afterwards they prophesied no more; the gift of prophecy ceased in them, and only the Spirit of government rested upon them.

Poole: Num 11:26

In the camp not going to the tabernacle, as the rest did; either modestly declining that high employment from a tremble sense of their own insufficiency, as Saul did, 1Sa 10:22 ; or not having sufficient or seasonable notice to repair thither; or, being detained in the camp and in their dwellings, whether by uncleanness, or sickness, or some urgent occasion, not without God’ s special providence, that so the miracle might be more evident, and their call and authority more unquestionable, to all the people.

Were written to wit, in a book or paper, by Moses, who by God’ s direction nominated the fittest and worthiest persons.

Poole: Num 11:27

Fearing lest his authority should be diminished by their prophesying; and thereby, as by the signal given at this time, taking authority to themselves without his knowledge and consent.

Poole: Num 11:28

One of his young men or one of his choice ministers, a chosen or excellent person; which may be emphatically added, to note that even great and good men may mistake and misjudge about the works of God. Or, from his youth , as the words will bear, and the Chaldee, Syriac, &c. render it. So it may be added as a reason why Joshua above others were concerned for Moses’ s honour and authority. He feared either schism or sedition, or that by their usurpation of authority independently upon Moses, and separately from him, his power and esteem might be lessened, as the next words show.

Poole: Num 11:29

Enviest thou art thou grieved because the gifts and graces of God are imparted to others besides me? Compare Joh 3:26 . He saith

prophets not rulers , for that he knew was absurd and impossible.

Poole: Num 11:30

Among the people, to exercise the gifts and authority now or formerly received.

Poole: Num 11:31

A wind from the Lord i.e. an extraordinary and miraculous wind, both for its vehemency and for its effect

Quails a delicious and very nourishing food, which, considering their greedy appetite, and the newness and plenty of it, disposed them to surfeits and other distemper of body, and prepared the way for the following plague. God gave them quails once before, Exo 16:13 , but neither in the same quantity, nor with the same design and effect as now.

From the sea principally from the Red Sea, and both sides of it; where, by the report of ancient heathen writers, they were then in great numbers, and, no doubt, were wonderfully increased by God’ s special providence for this very occasion.

Two cubits high not as if the quails did cover all the ground two cubits high for a day’ s journey on each side of the camp, for then there had been no place left where they could spread them all abroad round about the camp , as it is said they did, Num 11:32 ; but the meaning is, that the quails came and fell down round about the camp for a whole day’ s journey on each side of it, and that in all that space they lay here and there in great heaps, which were ofttimes two cubits high.

Poole: Num 11:32

Stood up or rather rose up , which word is oft used for attempting or beginning to do any business.

All night some at one time, and some at the other, and some, through their greediness or diffidence, at both times.

Ten homers i.e. ten ass loads; which if it seem incredible, you must consider,

1. That the gatherers here were not all the people, which could not be without great confusion and other inconveniences; but some on the behalf of all, possibly one for each family, or the like, while the rest were exercised about other necessary things. So the meaning is not that every Israelite had so much for his share, but that every collector gathered so much for the family or others by whom he was intrusted.

2. That the people did not gather for their present use only, but for a good while to come, as we shall see; and being greedy and distrustful of God’ s goodness, it is not strange if they gathered much more than they needed.

3. That the word rendered homers may signify heaps , as it doth Exo 8:14 Jud 15:16 Hab 3:15 , and ten is oft put for many ; and so the sense is, that every one gathered several heaps. If yet the number seems incredible, it must be further known,

4. That heathen and other authors affirm, that in those eastern and southern countries quails are innumerable, so that in one part of Italy, within the compass of five miles, there were taken about a hundred thousand of them every day for a month together; and that sometimes they fly so thick over the sea, that being weary they fall into ships, sometimes in such numbers that they sink them with their weight, as Varro and Solinus affirm. And Athenaeus relates, that in Egypt, a country prodigiously populous, as all agree, they were in such plenty, that all those vast numbers of people could not consume them, but were forced to salt and keep them for their future use. So that there is no need at all that God should create innumerable quails for this purpose; which yet if it were affirmed he did, atheists and antiscripturists have no occasion of triumph, since they must either own the creation of the world, which is a far greater miracle, or ascribe the production of the world to a casual jumble of atoms, which is more senseless and ridiculous than all the fables of the poets.

Spread them all abroad , that so they may dry them, and salt them, and preserve them for their future use, according to what they had seen and learned in Egypt.

Poole: Num 11:33

Chewed Heb. cut off , to wit, from their mouths, which is here understood, and expressed Joe 1:5 , i.e. ere it was taken away, as the flocks are said to be cut off from the fold , Hab 3:17 , when they are lost and perished. The sense is, before they had done eating their quails, which lasted for a month, as appears from Num 11:20 .

A very great plague whether it was leanness sent into them, Psa 106:15 , whereby the food was deprived of its nourishing power, which it hath only from God’ s blessing; or surfeit, a punishment most suitable to their sin, and most likely to follow their intemperate desire and use of this food; or the pestilence; it is not much material: but a great and sore plague unquestionably it was.

Quest. Why did God so sorely punish the people’ s murmuring and complaining for lack of flesh here, when he spared them after the same sin, Ex 16 ?

Answ Because this sin was a far greater sin than that, and aggravated with worse circumstances; as proceeding not from necessity, as that did, when as yet they had no food, but from mere lust and wantonness, when they had manna constantly given them; as committed after large experience of God’ s care and kindness, after God had pardoned their former sins, and after God had in a solemn and terrible manner made known his laws and duty to them.

Poole: Num 11:34

Kibroth-hattaavah Heb. The graves of lust , i.e. of the men that lusted, as it here follows. The abstract for the concrete, which is frequent; as poverty , 2Ki 24:14 , pride, Psa 36:11 , deceit, sins , Pro 13:6 , &c., dreams, Jer 27:9 , are put for men who are poor, or proud, or deceitful , or sinful , or dreamers . And it notes that this plague did not seize upon all that did eat of the quails, for then all had been destroyed, but only upon those who were inordinate both in the desire and use of them.

Poole: Num 11:35

Of which place See Poole "Num 33:17" See Poole "Deu 1:1" .

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)

Haydock: Num 11:16

Seventy men. This was the first institution of the council or senate, called the Sanhedrim, consisting of seventy, or seventy-two senators or counselors. (Challoner) ---

Calmet calls this in question. (Dissert. on the Police, &c.) Moses chose these senators from among the officers, whom he had before set over the people, (Exodus xviii.) or from those who had superintended their affairs in Egypt, according to the Rabbins, (Exodus iii. 14,) who say that the traditions explaining the law were entrusted to them. (Jarchi, &c.) ---

Ancients; a title of authority in the East. See Genesis l. 7. It was not so necessary that they should be far advanced in year, as that they should be men of prudence and of consummate virtue. These qualifications received a great increase, when they were filled with the spirit of God. (Calmet) ---

They were thus authorized to decide controversies peremptorily, and to consult God, like Moses, being endued also with a prophetic spirit. (Menochius)

Haydock: Num 11:17

Thy spirit. St. Augustine (q. 18) reads "of the spirit which is on thee;" (Septuagint) referring it to the indivisible spirit of God, so that these ancients received what was sufficient for them, while Moses suffered no diminution. Thus one lamp communicates light to another, without being impaired. (Origen, hom. 6.) Theodoret (q. 18,) also adds, that a person confers baptism on thousands, and yet loses no part of the grace himself. Selden (Syn. ii. 4,) shews that the Jews explain this spirit of a certain emanation of divine light, or inspiration, which causes the prophets to speak. They have not in general, a distinct belief of the blessed Trinity. "I will make an increase of the spirit, which is upon thee, and will place it upon them." (Chaldean; ver. 25.)

Haydock: Num 11:18

Sanctified. Prepare yourselves to receive flesh. The word is often used in this sense, Jeremias vi. 4, &c. (Onkelos) ---

Cease to murmur, and bewail your sin. (Calmet)

Haydock: Num 11:20

Of days complete. So two years of days, means two full years. (1 Machabees i. 30.) ---

Loathsome to you. "Indigestible," Symmachus. "Bilious," Septuagint. "Till it become loathsome to you, and a source of scandal, (Chaldean) or of dispersion, as some translate the Hebrew.

Haydock: Num 11:21

People, able to bear arms. (Haydock) ---

In all there were above two millions. (Calmet)

Haydock: Num 11:22

Fishes. Moses does not distinguish them from flesh, no more than St. Paul does, 1 Corinthians xv. 39. Fish was not formerly allowed on fasting days. (Calmet)

Haydock: Num 11:23

Unable: Hebrew, "shortened." Septuagint, "insufficient." Moses had expresed his astonishment, not his doubts; though the words might convey the latter idea to us more than his behaviour in chap. xx. 10. But God sees the heart. ---

To pass. Hebrew may be also, "hath called thee;" (Calmet) Septuagint, "shall come upon thee," and execute the thing, as soon as thou shalt promise it. (Haydock)

Haydock: Num 11:25

Afterwards. Some give a contrary meaning to the Hebrew, with the Septuagint, Syriac, &c.: "They prophesied, (on that occasion) but they did not continue" to do so; except when they were favoured with the influence of the spirit. When it was requisite, they were enabled to declare God's will and his praise to the people. (Calmet) ---

Saul is said to have prophesied when he praised God, 1 Kings x. 5, 10. (Menochius)

Haydock: Num 11:26

Forth, being lawfully hindered, (Calmet) or out of humility. (St. Jerome, ep. 127.)

Haydock: Num 11:27

Man. The Rabbins say, without proof, that he was Gersom, the son of Moses, and that the two prophets were half-brothers of the lawgiver, and foretold his death and the persecutions of Gog, &c. (Calmet) ---

Hermas (11. 2.) refers to some of their predictions: "The Lord is nigh to those who are converts." See Psalm xxxiii. 19. (Haydock) ---

But they prophesied probably, by announcing only, as men inspired, the praises of God and sentiments of piety, without diving into futurity. (Calmet) ---

Theodoret (q. 21) thinks they were not of the 70 judges, but equal in dignity to them. (Cotelier.)

Haydock: Num 11:28

Chosen among the seventy, and designed, from his youth, to be the general, and successor of Moses; the Hebrew may be understood in all these senses. See Exodus xvii. 10. (Calmet) ---

Josue was afraid lest they had assumed this air of authority in opposition to Moses. St. John addressed our Saviour, under the same impressions of zeal, Luke ix. 49.

Haydock: Num 11:30

Camp of the people, from the tabernacle, which was in the midst of it. (Haydock)

Haydock: Num 11:31

Sea; the Mediterranean and the Red Sea. The wind blew from the south-west to the west with respect to Moses, or from the south with respect to Jerusalem, Psalm lxxvii. 26. Many quails are found about Rinocorura, and some have imagined that these had continued during winter at the bottom of the waters, as they say swallows do. (Bochart, i. 15.) God had sent the Hebrews a similar provision for one day, about the same season of the year, Exodus xvi. 13. ---

Flew. The Hebrew says simply, "as it were two cubits upon the earth;" whether they were heaped one upon the other to that height, or, as it is more probable, (Calmet) they flew only so much above the ground, an might easily be killed. (Haydock) ---

The Septuagint call them ortygometra, the leader, or the largest sort of quails. Suppose twenty of them filled a bushel, or the thirtieth part of a corus, each person would have at least 6,000 quails; and if there were three million people, they must have had 18,000 million such birds. (Menochius) ---

Philo takes notice, that the Jews were very fond of this food; and Aristotle (Anim., viii. 12,) says, their flesh is as good as that of woodcocks. (Tirinus)

Haydock: Num 11:32

Cores. Hebrew, "Chomarim," each of contained 100 gomers. One gomer was the daily allowance of manna for each person, and of course their must have been sufficient quails for one hundred days. But Moses tells us that each one collected at least ten times that quantity, or as much has he could eat for 1,000 days. Bochart therefore supposes, that only each family, of ten people, gathered so much: or the Hebrew should be rendered heaps, as the core, or chomer, is not a proper measure for birds, but for corn and liquors. The Septuagint, Syriac, &c., have "heaps." We need not have recourse to a new creation of these birds, as their numbers are very surprising. (Pliny, [Natural History?] x. 23.) In Italy above 100,000 have been caught in one day, within the space of 5,000 paces. (Blond.) The Psalmist compares the number brought on this occasion, to the dust, or to the sand of the sea-shore, Psalm lxxvii. 27. ---

Dried them in the sun, having first salted them, as the Egyptians did. (Calmet) (Athenæus.) ---

Many quails are found in Egypt, and around the Arabian Gulf. (Josephus, [Antiquities?] iii.) (Du Hamel)

Haydock: Num 11:33

Plague of fire, ver. 3, Psalm lxxvii. 21. (Cornelius a Lapide) ---

Failed, after the month was expired. (Menochius) ---

They had been accustomed to live upon manna, which was a light food, during the space of a year; and now eating greedily of this flesh, their stomachs were overcharged, and they died of an indigestion. (Calmet) ---

The Rabbins say, God punished their gluttony by death, and obliged the rest of the Hebrews to abstain from all flesh, except from that of the peace-offerings, till they entered the promised land. (Selden, Syn. 2, 4.)

Haydock: Num 11:34

The graves of lust; or the sepulchres of concupiscence: so called from their irregular desire of flesh. In Hebrew Kibroth Hattaavah. (Challoner) ---

Hence St. Augustine observes that, "it is not a matter of so much moment to be heard by God. For some he hears in his wrath, granting their requests, while he refuses to comply with some petitions of his friends." (Du Hamel)

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.

Gill: Num 11:16

And the Lord said unto Moses,.... Without making any reflection upon him, or upbraiding him with his unbecoming speeches to him, but in a kind and tender manner directs for his assistance and case:

gather unto me seventy men of the elders of Israel; out from among them, such as were not only men in years, but men of gravity, prudence, and wisdom; elders there were among the people in Egypt, Exo 3:16; and it was from among such as those the seventy men were to be taken; we read of seventy elders before this time, that went up to the mount with Moses, Exo 24:1; but they are supposed only to be selected for that purpose at that time, and did not continue as a separate body, or in any office: according to this number seventy, the great sanhedrim, or court of judicature the sat at Jerusalem in later times, consisted of seventy persons, with a prince or president at the head of them, as Moses was at the head of those: and so our Lord, besides his twelve apostles, sent out seventy disciples to be assisting in his work and service, Luk 10:1,

whom thou knowest to be elders of the people; either in age, or in some sort of office and authority among them, or, however, to be good and just men, and had a considerable share of knowledge, understanding, and wisdom:

and officers over them; such as Jethro advised to constitute, Exo 18:21; and it is not improbable that these seventy were chosen out of them:

and bring them unto the tabernacle of the congregation, that they may stand there with thee; and be seen by all the people what honour was done them, what authority was conferred upon them, and what gifts were bestowed on them, qualifying them for their office, in which they were to be treated with respect by them.

Gill: Num 11:17

And I will come down and talk with thee there,.... Descend from heaven, by some visible token of his power and presence, and in a friendly manner converse with him face to face; which was an instance of great condescension and grace, and especially when Moses had showed a very froward peevish spirit; yet all is overlooked, and the Lord vouchsafes the most intimate communion with him, and does him honour before the people:

and I will take of the spirit which is upon thee; the spirit of government, and the spirit of prophecy, the gifts of the spirit qualifying for these things, of which Moses had a large measure:

and will put it upon them; that is, gifts of the same kind with his; not that his gifts were diminished, or that properly speaking anything was taken from Moses and given to the seventy elders; but from the same fountain and fulness of the spirit Moses partook of, they were furnished with like gifts and qualifications, he having not at all the less for what was communicated to them; see 1Co 12:4; several of the Jewish writers, and particularly Jarchi, illustrate it by the lamp in the golden candlestick in the sanctuary, which was always burning, and at which all the rest were lighted, without any diminution of its light at all:

and they shall bear the burden of the people with thee, that thou bear it not thyself alone: assist in the government of them, take part in all weighty and difficult matters, hear the complaints of the people, and bear a share of the blame and reproach they at any time should cast upon their rulers.

Gill: Num 11:18

And say thou unto the people,.... For what follows respects them, as what goes before regarded himself:

sanctify yourselves against tomorrow; or prepare yourselves, as the Targums of Onkelos, and Jonathan, either to receive mercies, or to meet the Lord in the way of his judgments; so Jarchi interprets it,"prepare for punishments,''for what is said should be, and what they had, was not as a blessing, but in a way of punishment:

and ye shall eat flesh; which they lusted after, wept for, and could not be easy without:

for ye have wept in the ears of the Lord; complaining of him, and which he has taken notice of:

saying, who shall give us flesh to eat? for though they so earnestly desired it, they despaired of it, and even called in question the power of God to give it:

for it was well with us in Egypt; where they had their fleshpots, as well as their cucumbers, melons, leeks, onions, and garlic, Exo 16:3; but they forgot how ill it went with them by reason of their hard bondage, when their lives were made bitter by it, notwithstanding their fleshpots, and of which there is not much reason to believe any great share came to them: like to them were their posterity in later times, Jer 44:17,

therefore the Lord will give you flesh; to show his power:

and ye shall eat; to your shame and confusion, not for pleasure or profit.

Gill: Num 11:19

Ye shall not eat one day,.... Only, as in Exo 16:12,

nor two days, nor five days, neither ten days, nor twenty days; but even thirty days, a whole month, as in Num 11:20.

Gill: Num 11:20

But even a whole month,.... So long the Israelites continued at Taberah or Kibrothhattaavah, as the Jews ^o conclude from this clause:

until it come out at your nostrils; being vomited up, through a nausea of it, the stomach being overfilled and glutted with it; in which case, it will make its way through the nostrils, as well as out of the mouth:

and it be loathsome unto you; being surfeited with it; or it shall be for "dispersion" ^p, scattered about from the mouth and nostrils:

because that ye have despised the Lord which is among you; who dwelt in the tabernacle that was in the midst of them, whom they despised by treating the manna with contempt he so plentifully spread about their camp, and by distrusting his power to give them flesh, and by murmuring and complaining against him on the account of their having none: the Targums of Onkelos and Jonathan are,"because ye have loathed the Word of the Lord, whose Shechinah (or the glory of whose Shechinah, as Jonathan) dwelleth among you;''the essential Word, and who was figured by the manna they tasted and despised:

and have wept before him; complaining of him, and murmuring against him:

saying, why came we forth out of Egypt? suggesting it would have been better for them if they had stayed there; thus reflecting on the wisdom, power, and goodness of God, displayed in the deliverance of them, and for which they had the utmost reason to be thankful.

Gill: Num 11:21

And Moses said,.... By way of objection to what God had promised, distrusting his power to perform:

the people amongst whom I am; among whom he dwelt, of whom he was a part, and over whom he was a ruler:

are six hundred thousand footmen; that were able to travel on foot, and were fit for war: this was the number of them when they came out of Egypt, Exo 12:37; they amounted in their last numbering to 3,550 more, which lesser number is here omitted, as Aben Ezra and Jarchi observe, and only the round number given: some say that all above the six hundred thousand were destroyed by the fire at Taberah, Num 11:1,

and thou hast said, one will give them flesh, that they may eat a whole month; this Moses could not tell how to credit.

Gill: Num 11:22

Shall the flocks and the herds be slain for them, to suffice them?.... Suggesting that if all their cattle, their sheep, and oxen were killed, which they and the mixed multitude brought out of Egypt, they would not be sufficient for them to live upon a whole month; and intimating also, that it would be an unwise thing, and very improper, to slay them all, were they sufficient, since then they would have none for sacrifice, or to breed when they came into the land of Canaan; the Targum of Jonathan is,"shall the sheep that are in Arabia and the oxen that are in Nabatea be slain for them, and be sufficient for them?"

or shall all the fish of the sea be gathered together for them to suffice them? of the great sea, as Jonathan; which, to gather together, is, humanly speaking, impossible; indeed, if it could be done, they would not suffice such a number of people a month together: Moses takes notice only of the flesh of beasts and of fishes, and seems not to have thought of the flesh of fowls with which, and not the other, the Lord afterwards fed them a whole month.

Gill: Num 11:23

And the Lord said unto Moses,.... In answer to his objection, without upbraiding him with his sin of unbelief:

is the Lord's hand waxed short? or his power diminished since the creation, when he formed all things out of nothing, and what is it then he is not able to do? or since he wrought the wonders in Egypt, divided the Red sea, rained down manna from heaven, and smote the rock at Horeb, from whence waters flowed sufficient for all this people, and their flocks and herds; and he that did all this could give them flesh that would suffice them a whole month, see Isa 59:1,

thou shall see now whether my words shall come to pass unto thee or no; whether I am able to make good my promise; a short time will decide it, it shall be seen presently whether I am and will do what I have said.

Gill: Num 11:24

And Moses went out,.... Either out of his own tent, about which the people assembled, complaining and weeping, Num 11:10; or rather, as Aben Ezra, out of the tabernacle of the congregation, and the sanctuary where he had been conversing with God, about the affairs complained of both by the people and by himself; so the Targum of Jonathan says, he went out of the tabernacle, the house of the Shechinah or divine Majesty:

and told the people of the words of the Lord; what he had ordered him to do for his ease in the government of them, and how he had promised to give them flesh on the morrow:

and gathered the seventy men of the elders of Israel; sent for them by name, and ordered them to assemble at such a time and place; and though two of them came not, after mentioned, Num 11:26, yet the full number of seventy is given:

and set them round about the tabernacle; they seem to be set not promiscuously in a body together, but distinctly, one by another, in a circular form; that they might be seen, observed, and taken notice of by the people that came about the tabernacle, who they were, what were done to them, and what befell them.

Gill: Num 11:25

And the Lord came down in a cloud,.... In a cloud of glory, or a glorious one, as the Targums; either in the same that went before the people in the wilderness, or in one distinct from it, and only used on this occasion, as a visible token of the presence of God:

and spake unto him; to Moses, talked with him, as he said he would, Num 11:17,

and took of the Spirit which was upon him, and gave it unto the seventy elders; See Gill on Num 11:17,

and it came to pass that when the Spirit rested upon them they prophesied; either they sung the praises of God, which is sometimes the sense of prophesying, 1Ch 25:1; blessing God for the honour done them, and the gift bestowed on them; or they opened and explained the laws of God, in virtue of the gifts they had received, according to which they were to assist Moses in the government of the people, or they foretold things come: the Jews say they prophesied of the quails, but that is not very likely:

and did not cease; from prophesying; the spirit of prophecy continued with them, which, in some cases, might be necessary: or, they ceased not to prophesy all that day, though they afterwards did: and in the Hebrew text it is, "they added not" ^q, that is, to prophesy, and Jarchi says they only prophesied that day, as it is interpreted in an ancient book of theirs, called Siphre: wherefore this spirit of prophecy is thought only to be given them as a temporary thing, for the confirmation of their having received the spirit of government, or gifts qualifying them for that, and to make them respectable among the people, and to show that they were appointed it by divine authority, and that this was not a device of Moses to ease himself.

Gill: Num 11:26

But there remained two of the men in the camp,.... Of the seventy who were summoned, that came not out of the camp of Israel to the tabernacle when the rest did:

the name of the one was Eldad, and the name of the other Medad: who, according to the Targum of Jonathan, were brethren of Moses by his mother's side; for it says, they were the sons of Elizaphan the son of Parnac, whom Jochebed the daughter of Levi brought forth at the time that Amram her husband dismissed her, and she was married to him before she brought forth Moses; but it is elsewhere said ^r, that Elizaphan married her after the death of Amram; and Eldad and Medad were born unto them:

and the Spirit rested upon them; as it did upon the rest of the seventy that came to the tabernacle; these two had the same gifts of the Spirit bestowed upon them as they had:

and they were of them that were written; among the seventy whose names were put down in the summons Moses gave them to attend the tabernacle; for as for the notion of the Jews about schedules and pieces of paper put into an urn to draw lots with, there is no foundation in the text:

but went not out unto the tabernacle; out of the camp to it, when they were summoned to come together; which they declined, as is commonly said, out of modesty, thinking themselves unfit for such an high office; and therefore, as Saul hid himself among the stuff when he was about to be chosen king, so did they, or something like it: the Targum of Jonathan is express for it, which adds, because they hid themselves to flee from government; but the Spirit of God found them out, and filled them with his gifts, and constrained them to prophesy, whereby they were discovered:

and they prophesied in the camp; perhaps in a private manner, it may be in their own houses; which, how it came to be known is after related: what they prophesied of cannot be said; according to the Targums of Jonathan and Jerusalem, and other Jewish writers ^s, they prophesied of the quails, and of the death of Moses, and the succession of Joshua, of Gog and Magog, and their armies, and of their destruction by the Messiah, and of the resurrection of the dead; but these are things not to be depended on.

Gill: Num 11:27

And there ran a young man,.... From the camp to the tabernacle, who had heard Eldad and Medad prophesy; which he thought was not right, being done without the knowledge and approbation of Moses, and in a private tent in the tabernacle, not among the elders, but the common people: who this young than was is not material to know; some of the Rabbins, as Jarchi says, affirm he was Gershon the son of Moses; whoever he was, no doubt, it was with a good design, consulting the glory of God and the honour of Moses, and therefore in great haste ran to him with the information:

and told Moses, and said, Eldad and Medad do prophesy in the camp; who seem by this, to be persons well known, and of some note and figure; since not only the young man could call them by their names, but there needed no other description of them to Moses and those with him.

Gill: Num 11:28

And Joshua the son of Nun, the servant of Moses,.... That waited upon him, and ministered to him, and executed his orders, especially in civil things, and was to be his successor:

one of his young men; not that Joshua was a young man in age, for he must be now between fifty and sixty years of age; see Gill on Exo 33:11; nor does the word necessarily suppose that those men were young among whom Joshua was; but choice excellent persons, the principal servants of Moses, at the head of whom Joshua was being his prime minister: the Targum of Onkelos and the Syriac version render it, "from his youth", joining it with the word servant, as if he was the servant of Moses from his youth, or ever since he was a young man; but Moses had not been out of Midian but about two years, where he had kept his father's sheep; however, he

answered and said, my lord Moses, forbid them; prophesying, restrain them from it, suffer them not to go on in it; he would have him exert his authority as the chief magistrate, which he thought was affected by their prophesying without his knowledge and consent; and because a word from the root here used signifies a prison, some here interpret it,"put them in prison,''which is a sense Jarchi mentions; but it can hardly be thought that Joshua meant that such rigorous measures should be taken, only that they should be rebuked for what they had done, and be charged for the future to be silent.

Gill: Num 11:29

Moses said unto him, enviest thou for my sake?.... Lest his authority should be weakened, and his honour lessened, because they began not to prophesy in his presence, and at the tabernacle, and among the rest of the elders, and so seemed not to have received of the Spirit that was upon him, and to be independent of him:

would God that all the Lord's people were prophets; this is not to he understood in the most absolute sense, as if Moses wished that every individual person among the people of Israel were prophets, as the word may signify a set and order of men, and an office in the church or state, as ministers of the word extraordinary or ordinary; for then there would be none to prophesy to, or to teach and instruct; and so likewise not rulers, or helps and assistants in government, for then there would be none to be governed; but it is to be taken comparatively, and is designed to show how far Moses was from an envious spirit at the gifts of others, that he could wish, if it was the will of God, and consistent with the order of things, that every man had as great or greater gifts than he had, qualifying them for public service and usefulness; such was the modesty and meekness of Moses: there is a sense indeed, in which all the Lord's people, all good men, are and should be prophets, and for which by the grace of the Spirit of God they are qualified; and should act as such, by praying and singing praises, which are sometimes meant by prophesying, and by spiritual conferences in private with one another, building up each other on their most holy faith, and by teaching and instructing all under their care in their families:

and that the Lord would put his Spirit upon them; the gifts of it, which are necessary to fit men for public service in church or state, or for private usefulness, 1Co 12:7.

Gill: Num 11:30

And Moses got him into the camp,.... From the door of the tabernacle, where he had been settling the elders in their office, and now betook himself to the camp of Israel, perhaps to look more particularly into the affair of Eldad and Medad, and settle that, and put them among the elders; for they were of them that were written, whose names were put down for elders in the paper Moses had written for that purpose, and in the summons that were given; or more generally to do public business, to exercise rule and government, with this new assistance granted him, as follows:

he and the elders of Israel; he went in company with them, to impart to them the honour and glory they were to share with him in the government, as Aben Ezra observes; or they went together, to observe what would be done for the people, according to the promise of the Lord, to give them flesh; who had made good his word to Moses, by taking of his Spirit and putting it on seventy men for his assistance; the other remained to be done, and was done as follows.

Gill: Num 11:31

And there went forth a wind from the Lord,.... Both an east wind and a south wind, according to Psa 78:26; either first one wind, and then another; one to bring the quails, or whatever are meant, to a certain point, and then the other to bring them to the camp of Israel; or a southeast wind, as the Jewish writers interpret it: however, it was not a common wind, but what was immediately raised by the Lord for the following purpose:

and brought quails from the sea; the Red sea, from the coasts of it, not out of it. Josephus ^t says, there were great numbers of this sort of fowl about the gulf of Arabia; and Diodorus Siculus ^u says, near Rhinocalura, a place not far from those parts, quails in flocks were brought from the sea, which the people caught and lived upon. After Job Ludolphus, who has wrote a learned dissertation on locusts, many are of opinion with him, that locusts are intended here, and think that what is hereafter related best agrees with them; it is pretty difficult to determine which is most correct; there are learned advocates, and much to be said, for both ^w:

and let them fall by the camp: the camp of Israel, and round about it on all sides, as follows; which agrees well enough with locusts, which are usually brought by a wind, as the locusts of Egypt were by an east wind, which fall, rest, and settle on the earth, and sometimes in heaps, one upon another; and these, whatever they were, fell as thick as rain, and were as dust, and as the sand of the sea. The Jewish writers, who understand them of quails, interpret this not of their falling to the ground, but of their flying low, two cubits from the earth, about the breast of a man, so that they had no trouble in taking them; so the Targum of Jonathan, Jarchi, Ben Gersom, and Abendana; but this seems to be without any foundation:

as it were a day's journey on this side, and as it were a day's journey on the other side, round about the camp; on the north side, and on the south side, as the Targum of Jonathan explains it; but it doubtless means on all sides, since they fell round about the camp; and from thence they lay thick upon the ground, a day's journey every way; which some compute at sixteen, others at twenty miles on which space there must be a prodigious number of quails or locusts; and it is certain the latter do come in great numbers, so as to darken the air, and to cover a country, as they did Egypt; and the quails also, in some countries, have been taken in great numbers; in Italy, on the coast of Antium, within a month, in the space of five miles, 100,000 quails were taken every day ^x:

and as it were two cubits high upon the face of the earth; as they fell they lay one upon another, the height of two cubits; which it is thought better agrees with locusts than with quails, since the quails, by lying one upon another such a depth, must be suffocated; whereas the locusts, through the length of their feet, and the thinness of their wings, would not.

Gill: Num 11:32

And the people stood up all that day,.... The day on which they fell in the morning:

and all that night; the night following:

and all the next day; after that, even the space of thirty six hours:

and they gathered the quails; not took them flying, as the Jewish writers suggest, before observed, but from the earth where they fell, in order to lay them up as a provision for time to come; or otherwise, had they taken them only for present use, they would not have been so long in gathering them; but they seemed greedy of them, and therefore took up all they could, or knew what to do with:

he that gathered least gathered ten homers; or so many ass loads, as some interpret it; the words for an ass and an homer being near the same: an homer in measure is the same with the "cor", and held ten ephahs; and, according to Bishop Cumberland ^y, contained seventy five wine gallons, seven pints, and somewhat more, which must hold a vast quantity of quails; though not the measure, but the number of fowls, is commonly given. Some render the word "heaps", as in Exo 8:14; and is supposed better to agree with locusts; but then it will be difficult to assign a reason why the number of them should be given, since heaps might be greater or lesser:

and they spread them all abroad for themselves round about the camp; according to some, they were taken alive, and put into cages, which were hung round the camp, so that all places were full of them, in which they were kept, and used as they wanted them; but they seem rather, be they what they will, to be dead, and to be spread about to be dried in the sun, being salted; and so the Vulgate Latin version renders the word, "and they dried them" ^z; and agrees both with quails, which, according to some writers ^a, used to be salted for food for time to come; and with locusts, on which the inhabitants of some parts of Ethiopia always lived, as Pliny ^b says, being hardened in smoke, and with salt, and was their food for the year round. And this custom was used in Arabia; for Leo Africanus ^c relates, that the people of Arabia Deserta, and of Lybia, reckon the coming of the locusts an happy omen; for either boiled, or dried with the sun, they beat them into meal (or powder) and eat them: and of the Nasamones, a people in Africa, it is said ^d, that they hunt locusts, and dry them in the sun, and grind them, and then, sprinkling milk upon them, sup them up.

Gill: Num 11:33

And while the flesh was yet between their teeth,.... When they had just got it into their mouths, and were about to bite it:

ere it was chewed; or "cut off"; or cut into pieces by the "incisores", or fore teeth, and then ground by the "molares", or grinders, and so became fit to be swallowed. Both quails and locusts were eaten as food; the former is a fat and delicious fowl, and the latter, some sorts of them, at least, were allowed clean food for the Jews, and were fed on by many people:

the wrath of the Lord was kindled against the people; for their lusting after flesh, and despising the manna:

and the Lord smote the people with a very great plague; the pestilence, as Aben Ezra; or with fire, as Bochart ^e, who gives the following reasons why the people were so severely punished now, and not before, when they murmured on a like account; because their sin's were greater, and more aggravated, they falling again into the same sin which had been forgiven them; and besides, they were before pressed with famine, now they had a plenty of manna every day; and also were better instructed, having received the law, which was not yet given when they were just come out of Egypt. Sulpitius ^f the historian says, 23,000 perished at this time.

Gill: Num 11:34

And he called the name of that place Kibrothhattaavah,.... That is, Moses called it so, or it was called by the children of Israel, and by others in later times, by this name, which signifies "the graves of lust"; dug by lust, or which lust was the cause and occasion of, and where those that indulged it were buried, as follows:

because there they buried the people that lusted; not all that lusted, for the lusting was pretty general; but all that died through their gluttony and intemperance, and the judgment of God on them; or who were the most inordinate in their lust, and encouraged others in it, and were the ringleaders in the murmur and mutiny.

Gill: Num 11:35

And the people journeyed from Kibrothhattaavah unto Hazeroth,.... After having stayed there a month or more, as is gathered from Num 11:20,

and abode at Hazeroth; at least seven days, as appears from Num 12:15; which, according to Bunting ^g, was eight miles from Kibrothhattaavah, or Taberah, which were the same place.

Commentary -- Verse Notes / Footnotes

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.

NET Notes: Num 11:16

¹ sn The Lord provides Spirit-empowered assistance for Moses. Here is another variation on the theme of Moses’ faith. Just as he refused to lead alone and was given Aaron to share the work, so here he protests the burden and will share it with seventy elders. If God’s servant will not trust wholeheartedly, that individual will not be used by God as he or she might have been. Others will share in the power and the work. Probably one could say that it was God’s will for others to share this leadership – but not to receive it through these circumstances.

² tn The “officials” (שֹׁטְּרִים, shottÿrim) were a group of the elders who seem to have had some administrative capacities. The LXX used the word “scribes.” For further discussion, see R. de Vaux, Ancient Israel, 69-70.

NET Notes: Num 11:17

¹ tn The imperfect tense here is to be classified as a final imperfect, showing the result of this action by God. Moses would be relieved of some of the responsibility when these others were given the grace to understand and to resolve cases.

NET Notes: Num 11:18

¹ tn The Hitpael is used to stress that they are to prepare for a holy appearance. The day was going to be special and so required their being set apart for it. But it is a holy day in the sense of the judgment that was to follow.

² tn Heb “in the ears.”

³ tn Possibly this could be given an optative translation, to reflect the earlier one: “O that someone would give….” But the verb is not the same; here it is the Hiphil of the verb “to eat” – “who will make us eat” (i.e., provide meat for us to eat).

⁴ tn The word “life” is not in the text. The expression is simply “it was for us,” or “we had good,” meaning “we had it good,” or “life was good.”

NET Notes: Num 11:20

¹ tn Heb “a month of days.” So also in v. 21.

² tn The expression לְזָרָה (lÿzarah) has been translated “ill” or “loathsome.” It occurs only here in the Hebrew Bible. The Greek text interprets it as “sickness.” It could be nausea or vomiting (so G. B. Gray, Numbers [ICC], 112) from overeating.

³ sn The explanation is the interpretation of their behavior – it is in reality what they have done, even though they would not say they despised the Lord. They had complained and shown a lack of faith and a contempt for the program, which was in essence despising the Lord.

⁴ tn The use of the demonstrative pronoun here (“why is this we went out …”) is enclitic, providing emphasis to the sentence: “Why in the world did we ever leave Egypt?”

NET Notes: Num 11:21

¹ tn Heb “the people who I am in their midst,” i.e., among whom I am.

² tn The Hebrew sentence stresses the number. The sentence begins “600,000….”

³ tn The word order places the object first here: “Meat I will give them.” This adds to the contrast between the number and the statement of the Lord.

⁴ tn The verb is the perfect tense with a vav (ו) consecutive, carrying the sequence from the preceding imperfect tense. However, this verb may be subordinated to the preceding to express a purpose clause.

NET Notes: Num 11:23

¹ sn This anthropomorphic expression concerns the power of God. The “hand of the Lord” is idiomatic for his power, what he is able to do. The question is rhetorical; it is affirming that his hand is not shortened, i.e., that his power is not limited. Moses should have known this, and so this is a rebuke for him at this point. God had provided the manna, among all the other powerful acts they had witnessed. Meat would be no problem. But the lack of faith by the people was infectious.

² tn Or “will happen” (TEV); KJV “shall come to pass unto thee.”

NET Notes: Num 11:25

¹ tn Heb “on him”; the referent (Moses) has been specified in the translation for clarity.

² tn The temporal clause is introduced by the temporal indicator וַיְהִי (vayÿhi), which need not be translated. It introduces the time of the infinitive as past time narrative. The infinitive construct is from נוּחַ (nuakh, “to rest”). The figurative expression of the Spirit resting upon them indicates the temporary indwelling and empowering by the Spirit in their lives.

³ tn The text may mean that these men gave ecstatic utterances, much like Saul did when the Spirit came upon him and he made the same prophetic utterances (see 1 Sam 10:10-13). But there is no strong evidence for this (see K. L. Barker, “Zechariah,” EBC 7:605-6). In fact there is no consensus among scholars as to the origin and meaning of the verb “prophesy” or the noun “prophet.” It has something to do with speech, being God’s spokesman or spokeswoman or making predictions or authoritative utterances or ecstatic utterances. It certainly does mean that the same Holy Spirit, the same divine provision that was for Moses to enable him to do the things that God had commanded him to do, was now given to them. It would have included wisdom and power with what they were saying and doing – in a way that was visible and demonstrable to the people! The people needed to know that the same provision was given to these men, authenticating their leadership among the clans. And so it could not simply be a change in their understanding and wisdom.

⁴ tn The final verb of the clause stresses that this was not repeated: “they did not add” is the literal rendering of וְלֹא יָסָפוּ (vÿlo’ yasafu). It was a one-time spiritual experience associated with their installation.

NET Notes: Num 11:26

¹ tn The form of the word is the passive participle כְּתֻבִים (kÿtuvim, “written”). It is normally taken to mean “among those registered,” but it is not clear if that means they were to be among the seventy or not. That seems unlikely since there is no mention of the seventy being registered, and vv. 24-25 says all seventy went out and prophesied. The registration may be to eldership, or the role of the officer.

NET Notes: Num 11:27

¹ tn The article indicates that the “young man” was definite in the mind of the writer, but indefinite in English.

NET Notes: Num 11:28

¹ tn The form is the Piel participle מְשָׁרֵת (mÿsharet), meaning “minister, servant, assistant.” The word has a loftier meaning than the ordinary word for slave.

² tn The verb is בָּחַר (bakhar, “to choose”); here the form is the masculine plural participle with a suffix, serving as the object of the preposition מִן (min). It would therefore mean “[one of] his chosen men,” or “[one of] his choice men.”

³ tn Heb “answered and said.”

⁴ sn The effort of Joshua is to protect Moses’ prerogative as leader by stopping these men in the camp from prophesying. Joshua did not understand the significance in the Lord’s plan to let other share the burden of leadership.

NET Notes: Num 11:29

¹ tn The Piel participle מְקַנֵּא (mÿqanne’) serves as a verb here in this interrogative sentence. The word means “to be jealous; to be envious.” That can be in a good sense, such as with the translation “zeal,” or it can be in a negative sense as here. Joshua’s apparent “zeal” is questioned by Moses – was he zealous/envious for Moses sake, or for some other reason?

² tn The optative is expressed by the interrogative clause in Hebrew, “who will give….” Moses expresses here the wish that the whole nation would have that portion of the Spirit. The new covenant, of course, would turn Moses’ wish into a certainty.

NET Notes: Num 11:31

¹ sn The irony in this chapter is expressed in part by the use of the word רוּחַ (ruakh). In the last episode it clearly meant the Spirit of the Lord that empowered the men for their spiritual service. But here the word is “wind.” Both the spiritual service and the judgment come from God.

² tn The verb means “burst forth” or “sprang up.” See the ways it is used in Gen 33:12, Judg 16:3, 14; Isa 33:20.

³ sn The “quail” ordinarily cross the Sinai at various times of the year, but what is described here is not the natural phenomenon. Biblical scholars looking for natural explanations usually note that these birds fly at a low height and can be swatted down easily. But the description here is more of a supernatural supply and provision. See J. Gray, “The Desert Sojourn of the Hebrews and the Sinai Horeb Tradition,” VT 4 (1954): 148-54.

⁴ tn Or “left them fluttering.”

⁵ tn Heb “two cubits.” The standard cubit in the OT is assumed by most authorities to be about eighteen inches (45 cm) in length.

NET Notes: Num 11:32

¹ tn Heb “rose up, stood up.”

² sn This is about two thousand liters.

³ tn The verb (a preterite) is followed by the infinitive absolute of the same root, to emphasize the action of spreading out the quail. Although it is hard to translate the expression, it indicates that they spread these quail out all over the area. The vision of them spread all over was evidence of God’s abundant provision for their needs.

NET Notes: Num 11:33

¹ tn The verb is a prefixed conjugation, normally an imperfect tense. But coming after the adverb טֶּרֶם (terem) it is treated as a preterite.

NET Notes: Num 11:34

¹ sn The name “the graves of the ones who craved” is again explained by a wordplay, a popular etymology. In Hebrew קִבְרוֹת הַתַּאֲוָה (qivrot hatta’avah) is the technical name. It is the place that the people craved the meat, longing for the meat of Egypt, and basically rebelled against God. The naming marks another station in the wilderness where the people failed to accept God’s good gifts with grace and to pray for their other needs to be met.

² tn The words “different food” are implied, and are supplied in the translation for clarity.

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.

Geneva Bible: Num 11:17

And I will come down and talk with thee there: ^{( k )} and I will take of the spirit which [is] upon thee, and will put [it] upon them; and they shall bear the burden of the people with thee, that thou bear [it] not thyself alone.

^{( k )} I will distribute my spirit among them, as I have done to you.

Geneva Bible: Num 11:18

And say thou unto the people, ^{( l )} Sanctify yourselves against to morrow, and ye shall eat flesh: for ye have wept in the ears of the LORD, saying, Who shall give us flesh to eat? for [it was] well with us in Egypt: therefore the LORD will give you flesh, and ye shall eat.

^{( l )} Prepare yourselves that you may be clean.

Geneva Bible: Num 11:20

[But] even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have ^{( m )} despised the LORD which [is] ^{( n )} among you, and have wept before him, saying, Why came we forth out of Egypt?

^{( m )} Or, cast him off, because you refused manna, which he appointed as most suitable for you.

^{( n )} Who leads and governs you.

Geneva Bible: Num 11:21

And Moses said, The people, ^{( o )} among whom I [am], [are] six hundred thousand footmen; and thou hast said, I will give them flesh, that they may eat a whole month.

^{( o )} Of whom I have charge.

Geneva Bible: Num 11:25

And the LORD came down in a cloud, and spake unto him, and took of the spirit that [was] upon him, and gave [it] unto the seventy elders: and it came to pass, [that], when the spirit rested upon them, they prophesied, and did not ^{( p )} cease.

^{( p )} From that day the spirit of prophecy did not settle them.

Geneva Bible: Num 11:28

And Joshua the son of Nun, the servant of Moses, [one] of his ^{( q )} young men, answered and said, My lord Moses, ^{( r )} forbid them.

^{( q )} Or, a young man whom he had chosen from his youth.

^{( r )} Such blind zeal was in the apostles, (Mar 9:38; Luk 9:44).

Geneva Bible: Num 11:32

And the people stood up all that day, and all [that] night, and all the next day, and they gathered the quails: he that gathered least gathered ten ^{( s )} homers: and they spread [them] all abroad for themselves round about the camp.

^{( s )} Of Homer, read (Lev 27:16) also it signifies a heap, as in (Exo 8:14; Jdg 15:16).

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.

MHCC: Num 11:16-23

Moses is to choose such as he knew to be elders, that is, wise and experienced men. God promises to qualify them. If they were not found fit for the employ, they should be made fit. Even the discontented people shall be gratified too, that every mouth may be stopped. See here, I. The vanity of all the delights of sense; they will cloy, but they will not satisfy. Spiritual pleasures alone will satisfy and last. As the world passes away, so do the lusts of it. 2. What brutish sins gluttony and drunkenness are! they make that to hurt the body which should be its health. Moses objects. Even true and great believers sometimes find it hard to trust God under the discouragements of second causes, and against hope to believe in hope. God here brings Moses to this point, The Lord God is Almighty; and puts the proof upon the issue, Thou shalt see whether my word shall come to pass or not. If he speaks, it is done.

MHCC: Num 11:24-30

We have here the fulfilment of God's word to Moses, that he should have help in the government of Israel. He gave of his Spirit to the seventy elders. They discoursed to the people of the things of God, so that all who heard them might say, that God was with them of a truth. Two of the elders, Eldad and Medad, went not out unto the tabernacle, as the rest, being sensible of their own weakness and unworthiness. But the Spirit of God found them in the camp, and there they exercised their gift of praying, preaching, and praising God; they spake as moved by the Holy Ghost. The Spirit of God is not confined to the tabernacle, but, like the wind, blows where He listeth. And they that humble themselves shall be exalted; and those who are most fit for government, are least ambitious of it. Joshua does not desire that they should be punished, but only restrained for the future. This motion he made out of zeal for what he thought to be the unity of the church. He would have them silenced, lest they should occasion a schism, or should rival Moses; but Moses was not afraid of any such effects from that Spirit which God had put upon them. Shall we reject those whom Christ has owned, or restrain any from doing good, because they are not in every thing of our mind? Moses wishes all the Lord's people were prophets, that he would put his Spirit upon all of them. Let the testimony of Moses be believed by those who desire to be in power; that government is a burden. It is a burden of care and trouble to those who make conscience of the duty of it; and to those who do not, it will prove a heavier burden in the day of account. Let the example of Moses be followed by those in power; let them not despise the advice and assistance of others, but desire it, and be thankful for it. If all the present number of the Lord's people were rendered prophets, or ministers, by the Spirit of Christ, though not all agreed in outward matters, there is work enough for all, in calling sinners to repentance, and faith in our Lord Jesus.

MHCC: Num 11:31-35

God performed his promise to the people, in giving them flesh. How much more diligent men are in collecting the meat that perishes, than in labouring for meat which endures to everlasting life! We are quick-sighted in the affairs of time; but stupidity blinds us as to the concerns of eternity. To pursue worldly advantages, we need no arguments; but when we are to secure the true riches, then we are all forgetfulness. Those who are under the power of a carnal mind, will have their lusts fulfilled, though it be to the certain damage and ruin of their precious souls. They paid dearly for their feasts. God often grants the desires of sinners in wrath, while he denies the desires of his own people in love. What we unduly desire, if we obtain it, we have reason to fear, will be some way or other a grief and cross to us. And what multitudes there are in all places, who shorten their lives by excess of one kind or other! Let us seek for those pleasures which satisfy, but never surfeit; and which will endure for evermore.

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.

Matthew Henry: Num 11:16-23

We have here God's gracious answer to both the foregoing complaints, wherein his goodness takes occasion from man's badness to appear so much the more illustrious.

I. Provision is made for the redress of the grievances Moses complains of. If he find the weight of government lie too heavy upon him, though he was a little too passionate in his remonstrance, yet he shall be eased, not by being discarded from the government himself, as he justly might have been if God had been extreme to mark what he said amiss, but by having assistants appointed him, who should be, as the apostle speaks (1Co 12:28), helps, governments (that is, helps in government), not at all to lesson or eclipse his honour, but to make the work more easy to him, and to bear the burden of the people with him. And that this provision might be both agreeable and really serviceable,

1. Moses is directed to nominate the persons, Num 11:16. The people were too hot and heady and tumultuous to be entrusted with the election; Moses must please himself in the choice, that he may not afterwards complain. The number he is to choose is seventy men, according to the number of the souls that went down into Egypt. He must choose such as he knew to be elders, that is, wise and experienced men. Those that had acquitted themselves best, as rulers of thousands and hundreds (Exo 18:25), purchase to themselves now this good degree. "Choose such as thou knowest to be elders indeed, and not in name only, officers that execute their office."We read of the same number of elders (Exo 24:1) that went up with Moses to Mount Sinai, but they were distinguished only for that occasion, these for a perpetuity; and, according to this constitution, the Sanhedrim, or great council of the Jews, which in after ages sat at Jerusalem, and was the highest court of judgment among them, consisted of seventy men. Our Saviour seems to have had an eye to it in the choice of seventy disciples, who were to be assistants to the apostles, Lu. 10.

2. God promises to qualify them. If they were not found fit for the employ, they should be made fit, else they might prove more a hindrance than a help to Moses, Num 11:17. Though Moses had talked too boldly with God, yet God does not therefore break off communion with him; he bears a great deal with us, and we must with one another: I will come down (said God) and talk with thee, when thou art more calm and composed; and I will take of the same spirit of wisdom, and piety, and courage, that is upon thee, and put it upon them. Not that Moses had the less of the Spirit for their sharing, nor that they were hereby made equal with him; Moses was still unequalled (Deu 34:10), but they were clothed with a spirit of government proportionable to their place, and with a spirit of prophecy to prove their divine call to it, the government being a Theocracy. Note, (1.) Those whom God employs in any service he qualifies for it, and those that are not in some measure qualified cannot think themselves duly called. (2.) All good qualifications are from God; every perfect gift is from the Father of lights.

II. Even the humour of the discontented people shall be gratified too, that every mouth may be stopped. They are ordered to sanctify themselves (Num 11:18), that is, to put themselves into a posture to receive such a proof of God's power as should be a token both of mercy and judgment. Prepare to meet thy God, O Israel, Amo 4:12.

1. God promises (shall I say?) - he threatens rather, that they shall have their fill of flesh, that for a month together they shall not only be fed, but feasted, with flesh, besides their daily manna; and, if they have not a better government of their appetites than now it appears they have they shall be surfeited with it (Num 11:19, Num 11:20): You shall eat till it come out at your nostrils, and become loathsome to you. See here, (1.) The vanity of all the delights of sense; they will cloy, but not satisfy: spiritual pleasures are the contrary. As the world passes away, so do the lusts of it, 1Jo 2:17. What was greedily coveted in a little time comes to be nauseated. (2.) What brutish sins (and worse than brutish) gluttony and drunkenness are; they put a force upon nature, and make that the sickness of the body which should be its health; they are sins that are their own punishments, and yet not the worst that attend them. (3.) What a righteous thing it is with God to make that loathsome to men which they have inordinately lusted after. God could make them despise flesh as much as they had despised manna.

2. Moses objects the improbability of making good this word, Num 11:21, Num 11:22. It is an objection like that which the disciples made, Mar 8:4, Whence can a man satisfy these men? Some excuse Moses here, and construe what he says as only a modest enquiry which way the supply must be expected; but it savours too much of diffidence and distrust of God to be justified. He objects the number of the people, as if he that provided bread for them all could not, by the same unlimited power, provide flesh too. He reckons it must be the flesh either of beasts or fishes, because they are the most bulky animals, little thinking that the flesh of birds, little birds, should serve the purpose. God sees not as man sees, but his thoughts are above ours. He objects the greediness of the people's desires in that word, to suffice them. Note, Even true and great believers sometimes find it hard to trust God under the discouragements of second causes, and against hope to believe in hope. Moses himself could scarcely forbear saying, Can God furnish a table in the wilderness? when this had become the common cry. No doubt this was his infirmity.

3. God gives a short but sufficient answer to the objection in that question, Has the Lord's hand waxed short? Num 11:23. If Moses had remembered the years of the right hand of the Most High, he would not have started all these difficulties; therefore God reminds him of them, intimating that this objection reflected upon the divine power, of which he himself had been so often, not only the witness, but the instrument. Had he forgotten what wonders the divine power had wrought for that people, when it inflicted the plagues of Egypt, divided the sea, broached the rock, and rained bread from heaven? Had that power abated? Was God weaker than he used to be? Or was he tired with what he had done? Whatever our unbelieving hearts may suggest to the contrary, it is certain, (1.) That God's hand is not short; his power cannot be restrained in the exerting of itself by any thing but his own will; with him nothing is impossible. That hand is not short which measures the waters, metes out the heavens (Isa 40:12), and grasps the winds, Pro 30:4. (2.) That it has not waxed short. He is as strong as ever he was, fainteth not, neither is weary. And this is sufficient to silence all our distrusts when means fail us, Is any thing too hard for the Lord? God here brings Moses to this first principle, sets him back in his lesson, to learn the ancient name of God, The Lord God Almighty, and puts the proof upon the issue: Thou shalt see whether my word shall come to pass or not. This magnifies God's word above all his name, that his works never come short of it. If he speaks, it is done.

Matthew Henry: Num 11:24-30

We have here the performance of God's word to Moses, that he should have help in the government of Israel.

I. Here is the case of the seventy privy-counsellors in general. Moses, though a little disturbed by the tumult of the people, yet was thoroughly composed by the communion he had with God, and soon came to himself again. And according as the matter was concerted, 1. He did his part; he presented the seventy elders before the Lord, round the tabernacle (Num 11:24), that they might there stand ready to receive the grace of God, in the place where he manifested himself, and that the people also might be witnesses of their solemn call. Note, Those that expect favour from God must humbly offer themselves and their service to him. 2. God was not wanting to do his part. He gave of his Spirit to the seventy elders (Num 11:25), which enabled those whose capacities and education set them but on a level with their neighbours of a sudden to say and do that which was extraordinary, and which proved them to be actuated by divine inspiration: they prophesied, and did not cease all that day, and (some think) only that day. They discoursed to the people of the things of God, and perhaps commented upon the law they had lately received with admirable clearness, and fulness, and readiness, and aptness of expression, so that all who heard them might see and say that God was with them of a truth; see 1Co 14:24, 1Co 14:25. Thus, long afterwards, Saul was marked for the government by the gift of prophecy, which came upon him for a day and a night, 1Sa 10:6, 1Sa 10:11. When Moses was to fetch Israel out of Egypt, Aaron was appointed to be his prophet, Exo 7:1. But, now that God had called Aaron to other work, in his room Moses has seventy prophets to attend him. Note, Those are fittest to rule in God's Israel that are well acquainted with divine things and are apt to teach to edification.

II. Here is the particular case of two of them, Eldad and Medad, probably two brothers.

1. They were nominated by Moses to be assistants in the government, but they went not out unto the tabernacle as the rest did, Num 11:26. Calvin conjectures that the summons was sent them, but that it did not find them, they being somewhere out of the way; so that, though they were written, yet they were not called. Most think that they declined coming to the tabernacle out of an excess of modesty and humility; being sensible of their own weakness and unworthiness, they desired to be excused from coming into the government. Their principle was their praise, but their practice in not obeying orders was their fault.

2. The Spirit of God found them out in the camp, where they were hidden among the stuff, and there they prophesied, that is, they exercised their gift of praying, preaching, and praising God, in some private tent. Note, The Spirit of God is not tied to the tabernacle, but, like the wind, blows where he listeth, Joh 3:8. Whither can we go from that Spirit? There was a special providence in it that these two should be absent, for thus it appeared that it was indeed a divine Spirit which the elders were actuated by, and that Moses gave them not that Spirit, but God himself. They modestly declined preferment, but God forced it upon them; nay, they have the honour of being named, which the rest have not: for those that humble themselves shall be exalted, and those are most fit for government who are least ambitious of it.

3. Information of this was given to Moses (Num 11:27): " Eldad and Medad do prophesy in the camp; there is a conventicle in such a tent, and Eldad and Medad are holding forth there, from under the inspection and presidency of Moses, and out of the communion of the rest of the elders."Whoever the person was that brought the tidings, he seems to have looked upon it as an irregularity.

4. Joshua moved to have them silenced: My lord Moses, forbid them, Num 11:28. It is probable that Joshua himself was one of the seventy, which made him the more jealous for the honour of their order. He takes it for granted that they were not under any necessitating impulse, for the spirit of the prophets is subject to the prophets, and therefore he would have them either not to prophesy at all or to come to the tabernacle and prophesy in concert with the rest. He does not desire that they should be punished for what they had done, but only restrained for the future. This motion he made from a good principle, not out of any personal dislike to Eldad and Medad, but out of an honest zeal for that which he apprehended to be the unity of the church, and concern for the honour of God and Moses.

5. Moses rejected the motion, and reproved him that made it (v. 29): " Enviest thou for my sake? Thou knowest not what manner of spirit thou art of."Though Joshua was Moses's particular friend and confidant, though he said this out of a respect to Moses, whose honour he was very loth to see lessened by the call of those elders, yet Moses reproves him, and in him all that show such a spirit. (1.) We must not secretly grieve at the gifts, graces, and usefulness of others. It was the fault of John's disciples that they envied Christ's honour because it shaded their master's, Joh 3:26, etc. (2.) We must not be transported into heats against the weaknesses and infirmities of others. Granting that Eldad and Medad were guilty of an irregularity, yet Joshua was too quick and too warm upon them. Our zeal must always be tempered with the meekness of wisdom: the righteousness of God needs not the wrath of man, Jam 1:20. (3.) We must not make even the best and most useful men heads of a party. Paul would not have his name made use of to patronise a faction, 1Co 1:12, 1Co 1:13. (4.) We must not be forward to condemn and silence those that differ from us, as if they did not follow Christ because they do not follow him with us, Mar 9:38. Shall we reject those whom Christ has owned, or restrain any from doing good because they are not in every thing of our mind? Moses was of another spirit; so far from silencing these two, and quenching the Spirit in them, he wished all the Lord's people were prophets, that is, that he would put his Spirit upon them. Not that he would have any set up for prophets that were not duly qualified, or that he expected that the Spirit of prophecy should be made thus common; but thus he expresses the love and esteem he had for all the Lord's people, the complacency he took in the gifts of others, and how far he was from being displeased at Eldad and Medad's prophesying from under his eye. Such an excellent spirit as this blessed Paul was of, rejoicing that Christ was preached, though it was by those who therein intended to add affliction to his bonds, Phi 1:16. We ought to be pleased that God is served and glorified, and good done, though to the lessening of our credit and the credit of our way.

6. The elders, now newly ordained, immediately entered upon their administration (Num 11:30); when their call was sufficiently attested by their prophesying, they went with Moses to the camp, and applied themselves to business. Having received the gift, they ministered the same as good stewards. And now Moses was pleased that he had so many to share with him in his work and honour. And, (1.) Let the testimony of Moses be credited by those who desire to be in power, that government is a burden. It is a burden of care and trouble to those who make conscience of the duty of it; and to those who do not it will prove a heavier burden in the day of account, when they fall under the doom of the unprofitable servant that buried his talent. (2.) Let the example of Moses be imitated by those that are in power; let them not despise the advice and assistance of others, but desire it, and be thankful for it, not coveting to monopolize wisdom and power. In the multitude of counsellors there is safety.

Matthew Henry: Num 11:31-35

God, having performed his promise to Moses by giving him assessors in the government, thereby proving the power he has over the spirits of men by his Spirit, he here performs his promise to the people by giving them flesh, proving thereby his power over the inferior creatures and his dominion in the kingdom of nature. Observe, 1. How the people were gratified with flesh in abundance: A wind (a south-east wind, as appears, Psa 78:26) brought quails, Num 11:31. It is uncertain what sort of animals they were; the psalmist calls them feathered fowl, or fowl of wing. The learned bishop Patrick inclines to agree with some modern writers, who think they were locusts, a delicious sort of food well known in those parts, the rather because they were brought with a wind, lay in heaps, and were dried in the sun for use. Whatever they were, they answered the intention, they served for a month's feast for Israel, such an indulgent Father was God to his froward family. Locusts, that had been a plague to fruitful Egypt, feeding upon the fruits, were a blessing to a barren wilderness, being themselves fed upon. 2. How greedy they were of this flesh that God sent them. They flew upon the spoil with an unsatiable appetite, not regarding what Moses had told them from God, that they would surfeit upon it, Num 11:32. Two days and a night they were at it, gathering flesh, till every master of a family had brought home ten homers (that is, ten ass-loads) at least. David longed for the water of the well of Bethlehem, but would not drink it when he had it, because it was obtained by venturing; much more reason these Israelites had to refuse this flesh, which was obtained by murmuring, and which, they might easily perceive, by what Moses said, was given them in anger; but those that are under the power of a carnal mind will have their lusts fulfilled, though it be to the certain damage and ruin of their precious souls. 3. How dearly they paid for their feasts, when it came into the reckoning: The Lord smote them with a very great plague (Num 11:33), some bodily disease, which probably was the effect of their surfeit, and was the death of many of them, and those, it is likely, the ringleaders in the mutiny. Note, God often grants the desires of his own people in love. He gave them their request, but sent leanness into their soul, Psa 106:15. By all that was said to them they were not estranged from their lusts, and therefore, while the meat was in their mouths, the wrath of God came upon them, Psa 78:30, Psa 78:31. What we inordinately desire, if we obtain it (we have reason to fear), will be some way or other a grief and cross to us. God satiated them first, and then plagued them, (1.) To save the reputation of his own power, that it might not be said, "He would not have cut them off had he been able to supply them."And, (2.) To show us the meaning of the prosperity of sinners; it is their preparation for ruin, they are fed as an ox for the slaughter. Lastly, The remembrance of this is preserved in the name given to the place, Num 11:34. Moses called it Kibroth-hattaavah, the graves of lusters or of lust. And well it had been if these graves of Israel's lusters had proved the graves of Israel's lust: the warning was designed to be so, but it had not its due effect, for it follows (Psa 78:32), For all this, they sinned still.

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.

Keil-Delitzsch: Num 11:16-17

There was good ground for his complaint. The burden of the office laid upon the shoulders of Moses was really too heavy for one man; and even the discontent which broke out in the complaint was nothing more than an outpouring of zeal for the office assigned him by God, under the burden of which his strength would eventually break down, unless he received some support. He was not tired of the office, but would stake his life for it if God did not relieve him in some way, as office and life were really one in him. Jehovah therefore relieved him in the distress of which he complained, without blaming the words of His servant, which bordered on despair. " Gather unto Me, "He said to Moses (Num 11:16, Num 11:17), " seventy men of the elders of Israel, whom thou knowest as elders and officers ( shoterim , see Exo 5:6) of the people, and bring them unto the tabernacle, that they may place themselves there with thee. I will come down (see at Num 11:25) and speak with thee there, and will take of the spirit which is upon thee, and will put it upon them, that they may bear the burden of the people with thee ."

Keil-Delitzsch: Num 11:18-20

Jehovah would also relieve the complaining of the people, and that in such a way that the murmurers should experience at the same time the holiness of His judgments. The people were to sanctify themselves for the next day, and were then to eat flesh (receive flesh to eat). התקדּשׁ (as in Exo 19:10), to prepare themselves by purifications for the revelation of the glory of God in the miraculous gift of flesh. Jehovah would give them flesh, so that they should eat it not one day, or two, or five, or ten, or twenty, but a whole month long (of "days,"as in Gen 29:14; Gen 41:1), "till it come out of your nostrils, and become loathsome unto you,"as a punishment for having despised Jehovah in the midst of them, in their contempt of the manna given by God, and for having shown their regret at leaving the land of Egypt in their longing for the provisions of that land.

Keil-Delitzsch: Num 11:21-23

When Moses thereupon expressed his amazement at the promise of God to provide flesh for 600,000 men for a whole month long even to satiety, and said, " Shall flocks and herds be slain for them, to suffice them? or shall all the fish of the sea be gathered together for them, to suffice them? "he was answered by the words, " Is the arm of Jehovah too short (i.e., does it not reach far enough; is it too weak and powerless) ? Thou shalt see now whether My word shall come to pass unto thee or not ."

Keil-Delitzsch: Num 11:24-30

After receiving from the Lord this reply to his complaint. Moses went out (sc., "of the tabernacle,"where he had laid his complaint before the Lord) into the camp; and having made known to the people the will of God, gathered together seventy men of the elders of the people, and directed them to station themselves around the tabernacle. " Around the tabernacle, "does not signify in this passage on all four sides, but in a semicircle around the front of the tabernacle; the verb is used in this sense in Num 21:4, when it is applied to the march round Edom.

Num 11:25

Jehovah then came down in the cloud, which soared on high above the tabernacle, and now came down to the door of it (Num 12:5; Exo 33:9; Deu 31:15). The statement in ch. Num 9:18., and Exo 40:37-38, that the cloud dwelt ( שׁכן ) above the dwelling of the tabernacle during the time of encampment, can be reconciled with this without any difficulty; since the only idea that we can form of this "dwelling upon it"is, that the cloud stood still, soaring in quietness above the tabernacle, without moving to and fro like a cloud driven by the wind. There is no such discrepancy, therefore, as Knobel finds in these statements. When Jehovah had come down, He spoke to Moses, sc., to explain to him and to the elders what was about to be done, and then laid upon the seventy elders of the Spirit which was upon him. We are not to understand this as implying, that the fulness of the Spirit possessed by Moses was diminished in consequence; still less to regard it, with Calvin , as signum indignationis , or nota ignominiae , which God intended to stamp upon him. For the Spirit of God is not something material, which is diminished by being divided, but resembles a flame of fire, which does not decrease in intensity, but increases rather by extension. As Theodoret observed, "Just as a person who kindles a thousand flames from one, does not lessen the first, whilst he communicates light to the others, so God did not diminish the grace imparted to Moses by the fact that He communicated of it to the seventy."God did this to show to Moses, as well as to the whole nation, that the Spirit which Moses had received was perfectly sufficient for the performance of the duties of his office, and that no supernatural increase of that Spirit was needed, but simply a strengthening of the natural powers of Moses by the support of men who, when endowed with the power of the Spirit that was taken from him, would help him to bear the burden of his office. We have no description of the way in which this transference took place; it is therefore impossible to determine whether it was effected by a sign which would strike the outward senses, or passed altogether within the sphere of the Spirit's life, in a manner which corresponded to the nature of the Spirit itself. In any case, however, it must have been effected in such a way, that Moses and the elders received a convincing proof of the reality of the affair. When the Spirit descended upon the elders, " they prophesied, and did not add; "i.e., they did not repeat the prophesyings any further. יספוּ ולא is rendered correctly by the lxx, καὶ ου…̓κ ἔτι προσέθεντο ; the rendering supported by the Vulgate and Onkelos , nec ultro cessaverunt ("and ceased not"), is incorrect. התנבּא , " to prophesy, "is to be understood generally, and especially here, not as the foretelling of future things, but as speaking in an ecstatic and elevated state of mind, under the impulse and inspiration of the Spirit of God, just like the "speaking with tongues,"which frequently followed the gift of the Holy Ghost in the days of the apostles. But we are not to infer from the fact, that the prophesying was not repeated, that the Spirit therefore departed from them after this one extraordinary manifestation. This miraculous manifestation of the Spirit was intended simply to give to the whole nation the visible proof that God had endowed them with His Spirit, as helpers of Moses, and had given them the authority required for the exercise of their calling.

Num 11:26

But in order to prove to the whole congregation that the Spirit of the Lord was working there, the Spirit came not only upon the elders assembled round Moses, and in front of the tabernacle, but also upon two of the persons who had been chosen, viz., Eldad and Medad, who had remained behind in the camp, for some reason that is not reported, so that they also prophesied. " Them that were written," conscripti , for "called," because the calling of the elders generally took place in writing, from which we may see how thoroughly the Israelites had acquired the art of writing in Egypt.

Num 11:27-28

This phenomenon in the camp itself produced such excitement, that a boy ( הנּער , with the article like הפּליט in Gen 14:13) reported the thing to Moses, whereupon Joshua requested Moses to prohibit the two from prophesying. Joshua felt himself warranted in doing this, because he had been Moses' servant from his youth up (see at Exo 17:9), and in this capacity he regarded the prophesying of these men in the camp as detracting from the authority of his lord, since they had not received this gift from Moses, at least not through his mediation. Joshua was jealous for the honour of Moses, just as the disciples of Jesus, in Mar 9:38-39, were for the honour of their Lord; and he was reproved by Moses, as the latter afterwards were by Christ.

Num 11:29

Moses replied, " Art thou jealous for me? Would that all the Lord's people were prophets, that Jehovah would put His Spirit upon them! "As a true servant of God, who sought not his own glory, but the glory of his God, and the spread of His kingdom, Moses rejoiced in this manifestation of the Spirit of God in the midst of the nation, and desired that all might become partakers of this grace.

Num 11:30

Moses returned with the elders into the camp, sc., from the tabernacle, which stood upon an open space in the midst of the camp, at some distance from the tents of the Levites and the rest of the tribes of Israel, which were pitched around it, so that whoever wished to go to it, had first of all to go out of his tent.

(Note: For the purpose of overthrowing the historical character of this marvellous event, the critics, from Vater to Knobel , have identified the appointment of the seventy elders to support Moses with the judicial institute established at Sinai by the advice of Jethro (Ex 18), and adduce the obvious differences between these two entirely different institutions as arguments for the supposed diversity of documents and legends. But what ground is there for identifying things so totally different from one another? The assertion of Knobel , that in Deu 1:9-18, Moses "evidently"refers to both events (Ex 18 and Num 11), is unfounded and untrue. Or are the same official duties and rank assigned to the elders who were chosen as judges in Ex 18, as to the seventy elders who were called by God, and endowed with His Spirit, that they might help Moses to govern the people who had rebelled against him and against Jehovah on account of the want of flesh, and to restore and uphold the authority of Moses as the divinely chosen leader of Israel, which had been shaken thereby? Can the judges of a land be identified without reserve with the executive of the land? The mere fact, that this executive court was chosen, like the judges, from the whole body of elders, does not warrant us in identifying the two institutions. Nor does it follow from the fact, that at Sinai seventy of the elders of Israel ascended the mountain with Moses, Aaron, and his sons, and there saw God (Exo 24:9.), that the seventy persons chosen here were the same as the seventy mentioned there. The sameness of the numbers does not prove that the persons were the same, but simply that the number seventy was the most suitable, on account of its historical and symbolical significance, to form a representation of the whole body of the people. For a further refutation of this futile objection, see Ranke, Unterss. üb. d. Pent. II. pp. 183ff.)

No account has been handed down of the further action of this committee of elders. It is impossible to determine, therefore, in what way they assisted Moses in bearing the burden of governing the people. All that can be regarded as following unquestionably from the purpose given here is, that they did not form a permanent body, which continued from the time of Moses to the Captivity, and after the Captivity was revived again in the Sanhedrim, as Talmudists, Rabbins, and many of the earlier theologians suppose (see Selden de Synedriis, l. i. c . 14, ii. c . 4; Jo. Marckii sylloge dissertatt. phil. theol. ad V. T. exercit. 12, pp. 343ff.). On the opposite side vid., Relandi Antiquitates , ss. ii. 7, 3; Carpz. apparat. pp. 573f., etc.

Keil-Delitzsch: Num 11:31-32

As soon as Moses had returned with the elders into the camp, God fulfilled His second promise. " A wind arose from Jehovah, and brought quails ( salvim , see Exo 16:13) over from the sea, and threw them over the camp about a day's journey wide from here and there (i.e., on both sides), in the neighbourhood of the camp, and about two cubits above the surface ."The wind was a south-east wind (Psa 78:26), which blew from the Arabian Gulf and brought the quails - which fly northwards in the spring from the interior of Africa in very great numbers - from the sea to the Israelites. גּוּז , which only occurs here and in the Psalm of Moses (Psa 90:10), signifies to drive over, in Arabic and Syriac to pass over, not "to cut off,"as the Rabbins suppose: the wind cut off the quails from the sea. נטשׁ , to throw them scattered about (Exo 29:5; Exo 31:12; Exo 32:4). The idea is not that the wind caused the flock of quails to spread itself out as much as two days' journey over the camp, and to fly about two cubits above the surface of the ground; so that, being exhausted with their flight across the sea, they fell partly into the hands of the Israelites and partly upon the ground, as Knobel follows the Vulgate ( volabant in aëre duobus cubitis altitudine super terram ) and many of the Rabbins in supposing: for המּחנה על נטשׁ does not mean to cause to fly or spread out over the camp, but to throw over or upon the camp. The words cannot therefore be understood in any other way than they are in Psa 78:27-28, viz., that the wind threw them about over the camp, so that they fell upon the ground a day's journey on either side of it, and that in such numbers that they lay, of course not for the whole distance mentioned, but in places about the camp, as much as two cubits deep. It is only in this sense of the words, that the people could possibly gather quails the whole of that day, the whole night, and the whole of the next day, in such quantities that he who had gathered but little had collected ten homers. A homer, the largest measure of capacity among the Hebrews, which contained ten ephahs, held, according to the lower reckoning of Thenius , 10,143 Parisian inches, or about two bushels Dresden measure. By this enormous quantity, which so immensely surpassed the natural size of the flocks of quails, God purposed to show the people His power, to give them flesh not for one day or several days, but for a whole month, both to put to shame their unbelief, and also to punish their greediness. As they could not eat this quantity all at once, they spread them round the camp to dry in the sun, in the same manner in which the Egyptians are in the habit of drying fish ( Herod . ii. 77).

Keil-Delitzsch: Num 11:33

But while the flesh was still between their teeth, and before it was ground, i.e., masticated, the wrath of the Lord burned against them, and produced among the people a very great destruction. This catastrophe is not to be regarded as "the effect of the excessive quantity of quails that they had eaten, on account of the quails feeding upon things which are injurious to man, so that eating the flesh of quails produces convulsions and giddiness (for proofs, see Bochart , Hieroz . ii. pp. 657ff.),"as Knobel supposes, but as an extraordinary judgment inflicted by God upon the greedy people, by which a great multitude of people were suddenly swept away.

Keil-Delitzsch: Num 11:34

From this judgment the place of encampment received the name Kibroth-hattaavah , i.e., graves of greediness, because there the people found their graves while giving vent to their greedy desires.

Keil-Delitzsch: Num 11:35

From the graves of greediness the people removed to Hazeroth , and there they remained ( היה as in Exo 24:12). The situation of these two places of encampment is altogether unknown. Hazeroth , it is true, has been regarded by many since Burckhardt (Syr. p. 808) as identical with the modern Hadhra (in Robinson 's Pal. Ain el Hudhera ), eighteen hours to the north-east of Sinai, partly because of the resemblance in the name, and partly because there are not only low palm-trees and bushes there, but also a spring, of which Robinson says ( Pal. i. p. 223) that it is the only spring in the neighbourhood, and yields tolerably good water, though somewhat brackish, the whole year round. But Hadhra does not answer to the Hebrew חצר , to shut in, from which Hazeroth (enclosures) is derived; and there are springs in many other places in the desert of et Tih with both drinkable and brackish water. Moreover, the situation of this well does not point to Hadhra , which is only two days' journey from Sinai, so that the Israelites might at any rate have pitched their tents by this well after their first journey of three days (Num 10:33), whereas they took three days to reach the graves of lust, and then marched from thence to Hazeroth. Consequently they would only have come to Hadhra on the supposition that they had been about to take the road to the sea, and intended to march along the coast to the Arabah, and so on through the Arabah to the Dead Sea (Robinson, p. 223); in which case, however, they would not have arrived at Kadesh. The conjecture that Kibroth-hattaavah is the same as Di-Sahab (Deu 1:1), the modern Dahab ( Mersa Dahab, Minna el Dahab ), to the east of Sinai, on the Elanitic Gulf, is still more untenable. For what end could be answered by such a circuitous route, which, instead of bringing the Israelites nearer to the end of their journey, would have taken them to Mecca rather than to Canaan? As the Israelites proceeded from Hazeroth to Kadesh in the desert of Paran (Num 13:3 and Num 13:26), they must have marched from Sinai to Canaan by the most direct route, through the midst of the great desert of et Tih, most probably by the desert road which leads from the Wady es Sheikh into the Wady ez-Zuranuk , which breaks through the southern border mountains of et Tih, and passes on through the Wady ez-Zalakah over el Ain to Bir-et-Themmed , and then due north past Jebel Araif to the Hebron road. By this route they could go from Horeb to Kadesh Barnea in eleven days (Deu 1:2), and it is here that we are to seek for the two stations in question. Hazeroth is probably to be found, as Fries and Kurtz suppose, in Bir-et-Themmed , and Kibroth-hattaavah in the neighbourhood of the southern border mountains of et Tih .

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

Commentary -- Other

Critics Ask: Num 11:24

NUMBERS 11:24 —Was the tabernacle outside the camp of Israel or inside it?

PROBLEM: Numbers 2 places the tabernacle inside the camp, but here in Numbers 11:24 (cf. 12:4 ) it is said to be outside the camp.

SOLUTION: It was both. The twelve tribes were camped around the tabernacle ( Num. 2:3 , 10 , 18 , 25 ), with a space between them and the tabernacle in the center ( Num. 2:2 ). Hence, to get to the tabernacle they would have to go “outside” their camping area. And yet the tabernacle was literally “in the middle” of them.   

Critics Ask: Num 11:31

NUMBERS 11:31-34 —How could God bring judgment on the people for eating the quail that He provided?

PROBLEM: God miraculously provided quail for the people to eat. However, the wrath of the Lord was aroused against them, and He struck them with a great plague so that many of them died (v. 33 ). How could the wrath of God be aroused against the people for eating the very meat that He had miraculously provided?

SOLUTION: It is necessary to see the judgment of God in light of events which led up to it. In Numbers 11:1-3 , we find that the people of God began to complain. In fact, the text indicates that they were acting like people who had suffered some misfortune. Numbers 11:1 says, “Now when the people complained, it displeased the Lord.” This was a direct rejection of God’s provisions for them. They had apparently forgotten the bondage from which they had been rescued. This attitude displeased God, and He brought judgment upon them as a disciplinary act.

In verse 4 , the people began to complain again because they wanted meat to eat instead of the manna which God was providing for them. They had apparently not learned the lesson, and their attitude displeased God again. In fact, verse 10 says, “Moses also was displeased.” God brought disciplinary judgment upon them again, this time by giving them exactly what they asked for. In response to their disobedient and ungrateful attitude, God told Moses to tell the people, “Therefore the Lord will give you meat, and you shall eat … 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?’ ” ( Num. 11:18- 20 )

Even after this warning they did not get the point. When God brought the quail, verse 32 says, “And the people stayed up all that day, all that night, and all the next day, and gathered the quail.” The lust and unrepentant attitude of the people brought the judgment of God upon them. Verse 34 states, “So He called the name of that place Kibroth Hattaavah, because there they buried the people who had yielded to craving.” So, God did not bring judgment on the people for eating the quail, but because of their lustful and ungrateful hearts.   

Critics Ask: Num 11:32

NUMBERS 11:31-34 —How could God bring judgment on the people for eating the quail that He provided?

PROBLEM: God miraculously provided quail for the people to eat. However, the wrath of the Lord was aroused against them, and He struck them with a great plague so that many of them died (v. 33 ). How could the wrath of God be aroused against the people for eating the very meat that He had miraculously provided?

SOLUTION: It is necessary to see the judgment of God in light of events which led up to it. In Numbers 11:1-3 , we find that the people of God began to complain. In fact, the text indicates that they were acting like people who had suffered some misfortune. Numbers 11:1 says, “Now when the people complained, it displeased the Lord.” This was a direct rejection of God’s provisions for them. They had apparently forgotten the bondage from which they had been rescued. This attitude displeased God, and He brought judgment upon them as a disciplinary act.

In verse 4 , the people began to complain again because they wanted meat to eat instead of the manna which God was providing for them. They had apparently not learned the lesson, and their attitude displeased God again. In fact, verse 10 says, “Moses also was displeased.” God brought disciplinary judgment upon them again, this time by giving them exactly what they asked for. In response to their disobedient and ungrateful attitude, God told Moses to tell the people, “Therefore the Lord will give you meat, and you shall eat … 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?’ ” ( Num. 11:18- 20 )

Even after this warning they did not get the point. When God brought the quail, verse 32 says, “And the people stayed up all that day, all that night, and all the next day, and gathered the quail.” The lust and unrepentant attitude of the people brought the judgment of God upon them. Verse 34 states, “So He called the name of that place Kibroth Hattaavah, because there they buried the people who had yielded to craving.” So, God did not bring judgment on the people for eating the quail, but because of their lustful and ungrateful hearts.   

Critics Ask: Num 11:33

NUMBERS 11:31-34 —How could God bring judgment on the people for eating the quail that He provided?

PROBLEM: God miraculously provided quail for the people to eat. However, the wrath of the Lord was aroused against them, and He struck them with a great plague so that many of them died (v. 33 ). How could the wrath of God be aroused against the people for eating the very meat that He had miraculously provided?

SOLUTION: It is necessary to see the judgment of God in light of events which led up to it. In Numbers 11:1-3 , we find that the people of God began to complain. In fact, the text indicates that they were acting like people who had suffered some misfortune. Numbers 11:1 says, “Now when the people complained, it displeased the Lord.” This was a direct rejection of God’s provisions for them. They had apparently forgotten the bondage from which they had been rescued. This attitude displeased God, and He brought judgment upon them as a disciplinary act.

In verse 4 , the people began to complain again because they wanted meat to eat instead of the manna which God was providing for them. They had apparently not learned the lesson, and their attitude displeased God again. In fact, verse 10 says, “Moses also was displeased.” God brought disciplinary judgment upon them again, this time by giving them exactly what they asked for. In response to their disobedient and ungrateful attitude, God told Moses to tell the people, “Therefore the Lord will give you meat, and you shall eat … 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?’ ” ( Num. 11:18- 20 )

Even after this warning they did not get the point. When God brought the quail, verse 32 says, “And the people stayed up all that day, all that night, and all the next day, and gathered the quail.” The lust and unrepentant attitude of the people brought the judgment of God upon them. Verse 34 states, “So He called the name of that place Kibroth Hattaavah, because there they buried the people who had yielded to craving.” So, God did not bring judgment on the people for eating the quail, but because of their lustful and ungrateful hearts.   

Critics Ask: Num 11:34

NUMBERS 11:31-34 —How could God bring judgment on the people for eating the quail that He provided?

PROBLEM: God miraculously provided quail for the people to eat. However, the wrath of the Lord was aroused against them, and He struck them with a great plague so that many of them died (v. 33 ). How could the wrath of God be aroused against the people for eating the very meat that He had miraculously provided?

SOLUTION: It is necessary to see the judgment of God in light of events which led up to it. In Numbers 11:1-3 , we find that the people of God began to complain. In fact, the text indicates that they were acting like people who had suffered some misfortune. Numbers 11:1 says, “Now when the people complained, it displeased the Lord.” This was a direct rejection of God’s provisions for them. They had apparently forgotten the bondage from which they had been rescued. This attitude displeased God, and He brought judgment upon them as a disciplinary act.

In verse 4 , the people began to complain again because they wanted meat to eat instead of the manna which God was providing for them. They had apparently not learned the lesson, and their attitude displeased God again. In fact, verse 10 says, “Moses also was displeased.” God brought disciplinary judgment upon them again, this time by giving them exactly what they asked for. In response to their disobedient and ungrateful attitude, God told Moses to tell the people, “Therefore the Lord will give you meat, and you shall eat … 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?’ ” ( Num. 11:18- 20 )

Even after this warning they did not get the point. When God brought the quail, verse 32 says, “And the people stayed up all that day, all that night, and all the next day, and gathered the quail.” The lust and unrepentant attitude of the people brought the judgment of God upon them. Verse 34 states, “So He called the name of that place Kibroth Hattaavah, because there they buried the people who had yielded to craving.” So, God did not bring judgment on the people for eating the quail, but because of their lustful and ungrateful hearts.   

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

Bibliography

Aharoni, Yohanan. The Land of the Bible. Philadelphia: Westminster Press, 1979.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin books, 1956.

Allegro, J. M. "The Meaning of nophel in Numbers xxiv. 4, 16." Expository Times 65 (July 1954):316-17.

Allen, Ronald B. "Numbers." In Genesis--Numbers. Vol. 2 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1990.

_____. "The Theology of the Balaam Oracles." In Tradition and Testament: Essays in Honor of Charles Lee Feinberg. Edited by John S. and Paul D. Feinberg. Chicago: Moody Press, 1981.

Amiran, Ruth. Goethert, Rolf; and Ilan, Ornit. "The Well at Arad." Biblical Archaeology Review 13:2 (March-April 1987):40-44.

Arnold, Neil W. "The High Priestly Blessing." Exegesis and Exposition 2:1 (Summer 1987):45-50.

Ashley, Timothy R. The Book of Numbers. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1993.

Baly, Denis. "Elath, Ezion-geber, and the Red Sea." Biblical Illustrator 9:3 (Spring 1983):66-69.

Bartlett, John R. "The Conquest of Sihon's Kingdom: A Literary Re-examination." Journal of Biblical Literature 97:3 (September 1978):347-51.

Baskin, J. R. "Origen on Balaam: The Dilemma of the Unworthy Prophet." Vigiliae Christianae 37 (1983):22-35.

Beck, J. A. "Geography and the Narrative Shape of Numbers 13." Bibliotheca Sacra 157:627 (July-September 2000):271-80.

Brichto, Herbert Chanan. "The Case of the Sota and a Reconsideration of Biblical Law.'" Hebrew Union College Annual 46 (1975):55-70.

Brin, Gershon. "The Formulae From . . . and Onward/Upward' (m . . . whl'h/wmslh)." Journal of Biblical Literature 99:2 (1980):161-71.

Budd, Philip J. Numbers. Word Biblical Commentary series. Waco: Word Books, Publisher, 1984.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "Does God Deceive?" Bibliotheca Sacra 155:617 (January-March 1998):11-28.

Coats, George W. "Conquest Traditions in the Wilderness Theme." Journal of Biblical Literature 95:2 (1976):177-90.

Constable, Thomas L. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost, pp. 99-113. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Cross, Frank Moore. Canaanite Myth and Hebrew Epic. Cambridge: Harvard University Press, 1973.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

de Boer, Pieter A. H. "Numbers vi 27." Vetus Testamentum 32:1 (January 1982):3-13.

De Haan, Martin Ralph. The Chemistry of the Blood and Other Stirring Messages. 2nd ed. Grand Rapids: Zondervan Publishing House, 1943.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Fawver, Jay D., and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca Sacra 147:587 (July-September):270-85.

Felder, Cain Hope. Troubling Biblical Waters: Race, Class, and Family. Maryknoll, N.Y.: Orbis, 1989.

Fishbane, Michael. "Accusations of Adultery: A Study of Law and Scribal Practice in Numbers 5:11-31." Hebrew Union College Annual 45 (1974):25-45.

_____. "Form and Reformulation of the Biblical Priestly Blessing." Journal of the American Oriental Society 103:1 (January-March 1983):115-21.

_____. "Through the Looking Glass: Reflections on Ezek 43:3, Num. 12:8 and 1 Cor. 13:8." Hebrew Annual Review 10 (1986):63-74.

Fouts, David M. "A Defense of the Hyperbolic Interpretation of Large Numbers in the Old Testament." Journal of the Evangelical Theological Society 40:3 (September 1997):377-87.

Frymer-Kensky, Tikva. "The Strange Case of the Suspected Sotah (Numbers V:11-31)." Vetus Testamentum 34:1 (1984):11-26.

_____. "The Trial Before God of an Accused Adulteress." Bible Review 2:3 (Fall 1986):46-49.

Gardner, Joseph L., ed. Reader's Digest Atlas of the Bible. Pleasantville, N.Y.: Reader's Digest Association, 1985.

Haran, Menahem. "Studies in the Account of the Levitical Cities." Journal of Biblical Literature 80:1 (March 1961):45-54, and 80:2 (June 1961):156-65.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Hays, J. Daniel. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Herzog, Ze'ev; Miriam Aharoni; and Anson F. Rainey. "Arad." Biblical Archaeology Review 13:2 (March-April 1987):16-35.

Hess, Richard S. Joshua: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, England, and Downers Grove, Ill.: Inter-Varsity Press, 1996.

Hoffner, Harry A., Jr. "Ancient Views of Prophecy and Fulfillment: Mesopotamia and Asia Minor." Journal of the Evangelical Theological Society 30:3 (September 1987):257-65.

Hoftijzer, Jacob. "The Prophet Balaam in a 6th-Century Aramaic Inscription." Biblical Archaeologist 39:1 (March 1976):11-17.

Hoogsteen, T. "The Bronze Serpent History." Kerux 2:3 (December 1987):10-15.

Horn, Siegfried H. Biblical Archaeology: A Generation of Discovery. Washington: Biblical Archaeology Society, 1985.

Jagersma, H. "Some Remarks on the Jussive in Numbers 6:24-26." In Von Kanaan bis Kerala, pp. 131-36. Edited by W. C. Delsman, et al. Kevelaer, Germany: Verlag Butzer and Bercker, 1982.

Jastrow, Morris, Jr. Aspects of Religious Belief and Practice in Babylonia and Assyria. 1911. Reprint ed. New York: Benjamin Blom, Inc., 1971.

Jensen, Irving L. Numbers. Everyman's Bible Commentary series. Chicago: Moody Press, 1964.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kallai, Zecharia. "The Southern Border of the Land of Israel--Pattern and Application." Vetus Testamentum 37:4 (October 1987):438-45.

_____. "The Wandering-Traditions from Kadesh-Barnea to Canaan: A Study in Biblical Historiography." Journal of Jewish Studies 33:1-2 (Spring-Autumn 1982):175-84.

Keil, C. F., and Franz Delitzsch. The Pentateuch. 3 vols. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. The Bible In Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

Kselman, J. S. "A Note on Numbers xii 6-8." Vetus Testamentum 26:4 (October 1976):500-504.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 2: Numbers-Ruth, by John Peter Lange, William J. Schroeder, F. R. Fay, and Paulus Cassel. Translated by Samuel T. Lowrie, A. Gosman, George R. Bliss, and P. H. Streenstra.

Lemaire, Andre. "Fragments from the Book of Balaam Found at Deir Alla." Biblical Archaeology Review 11:5 (September-October 1985):27-39.

Liebreich, Leon J. "The Songs of Ascents and the Priestly Blessings." Journal of Biblical Literature 74 (1955):33-36.

Livingston, G. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Maarsingh, B. Numbers: a practical commentary. Translated by John Vriend. Text and Interpretation series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1987.

Magonet, Jonathan. "The Korah Rebellion." Journal for the Study of the Old Testament 24 (1982):3-25.

Margalith (Windreich), M. "The Transgression of Moses and Aaron--Num. 20:1-13." Proceedings of the Fifth World Congress of Jewish Studies. Vol. I. Jerusalem: World Union of Jewish Studies, 1968.

Marshall, John. "The Prophet Balaam." The Banner of Truth 275-76 (August-September 1986):41-54.

Mattingly, Gerald L. "The Exodus-Conquest and the Archaeology of Transjordan: New Light on an Old Problem." Grace Theological Journal 4:2 (1983):245-62.

McKane, W. "Poison, Trial by Ordeal and the Cup of Wrath." Vetus Testamentum 30:4 (October 1980):474-92.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Numbers." In The Bible Knowledge Commentary: Old Testament, pp. 215-58. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. "A Theology of the Pentateuch." In A Biblical Theology of the Old Testament, pp. 7-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Milgrom, Jacob. "The Cultic Use of grb/ngs." Proceedings of the Fifth World Congress of Jewish Studies. Vol. I. Jerusalem: World Union of Jewish Studies, 1969.

_____. "The Levitical Town: An Exercise in Realistic Planning." Journal of Jewish Studies 33:1-2 (Spring-Autumn 1982):185-88.

_____. "Of Hems and Tassels." Biblical Archaeology Review 9:3 (May-June 1983):61-65.

_____. "The Paradox of the Red Cow (Num. xix)." Vetus Testamentum 31:1 (1981):62-72.

Miller, J. Maxwell. "The Israelite Journey through (around) Moab and Moabite Toponymy." Journal of Biblical Literature 108:4 (1989):577-95.

Monson, James M. The Land Between. Jerusalem: By the Author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Na'aman, N. "Hebron Was Built Seven Years before Zoan in Egypt' (Numbers xiii 22)." Vetus Testamentum 31:4 (1981):488-92.

Noordtzij, A. Numbers. Translated by Ed van der Maas. Bible Student's Commentary series. Grand Rapids: Zondervan Publishing House, 1983.

Olson, Dennis T. The Death of the Old and the Birth of the New: The Framework of the Book of Numbers and the Pentateugh. Brown Judaic Studies series. Chico, Calif.: Scholars Press, 1985.

Ouzounellis, Theodore. "Prophecy of Balaam Found in Jordan." Bible and Spade 6:4 (Autumn 1977):121-24.

Philip, James. Numbers. The Communicator's Commentary series. Waco: Word Books, 1987.

"The Priestly Blessing." Buried History 18:2 (June 1982):27-30.

Riggans, Walter. Numbers. Daily Study Bible series. Philadelphia: Westminster Press, 1983.

Rogers, Cleon. "Moses: Meek or Miserable?" Journal of the Evangelical Theological Society 29:3 (September 1986):257-63.

Rooker, Mark F. Leviticus. The New American Commentary series. Nashville: Broadman & Holman Publishers, 2000.

Ruble, Richard L. "The Doctrine of Dreams." Bibliotheca Sacra 125:500 (October-December 1968):360-64.

Rushing, Ronald Lee. "Phinehas' Covenant of Peace." Th.D. dissertation, Dallas Theological Seminary, 1988.

Safren, Jonathan D. "Balaam and Abraham." Vetus Testamentum 38:1 (January 1988):105-13.

Sailhamer, John H. "The Mosaic Law and the Theology of the Pentateuch." Westminster Theological Journal 53 (Fall 1991):241-61.

_____. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Schulte, John Andres. "Vows." Exegesis and Exposition 3:1 (Fall 1988):48-51.

Schwantes, Seigfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

"Some Notes on Quail Poisoning." Journal of the American Medical Association 211:7 (February 16, 1970):1186-87.

Smith, Ralph L. "Baal." Biblical Illustrator 10:2 (Winter 1984):12-16.

Spencer, John R. "The Tasks of the Levites: smr and sb'." Zeitschrift für die Alttestamentliche Wissenschaft 96:2 (1984):267-71.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Tosato, Angelo. "The Literary Structure of the First Two Poems of Balaam (Num. xxiii 7-10, 18-24)." Vetus Testamentum 29:1 (January 1979):98-106.

Ulrich, Dean R. "The Framing Function of the Narratives about Zelophehad's Daughters." Journal of the Evangelical Theological Society 41:4 (December 1998):529-38.

Unger's Bible Dictionary. 1957 ed. S.v. "Covenant of Salt."

Van Oosting, James. "Moses, Hezekiah, and Yale's gang of four." Reformed Journal 33:11 (November 1983):7-8.

Van Seters, John. "The Conquest of Sihon's Kingdom: A Literary Examination." Journal of Biblical Literature 91:2 (June 1972):182-97.

Weisman, Ze'ev. "The Personal Spirit as Inspiring Authority." Zeitschrift für die Alttestamentliche Wissenschaft 93:2 (1981):225-34.

Wenham, Gordon J. "Aaron's Rod (Numbers 17:16-28)." Zeitschrift für die Alttestamentliche Wissenschaft 93:2 (1981):280-81.

_____. Numbers. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1981.

Wenham, John W. The Goodness of God. Downers Grove, Ill.: InterVarsity Press, 1974.

_____. "The Large Numbers in the Old Testament." Tyndale Bulletin 18 (1967):19-53.

Whybray, R. Norman. Introduction to the Pentateuch. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995.

Wiersbe, Warren W. On Being a Servant of God. Nashville: T. Nelson, 1993; reprint ed., Grand Rapids: Baker Book House, 1999.

Wood, Leon. Distressing Days of the Judges. Grand Rapids: Zondervan Publishing House, 1975.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, David P. "Purification from Corpse Contamination in Numbers XXI 19-24." Vetus Testamentum 35:2 (1985):213-23.

Young, Robert. Analytical Concordance to the Bible, 22nd American ed. S.v. "Arabia."

The Zondervan Pictorial Encyclopedia of the Bible. S.v. "Eschol, by R. C. Ridall."

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.