Text -- Numbers 11:22 (NET)

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?”

Commentary -- Word/Phrase Notes (per phrase)

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.

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.

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

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 11:22

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

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)

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.

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 11:16-23

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.

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.

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 ."

Constable: Num 11:1--20:29

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

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

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

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

Constable: Num 11:4-35

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Guzik: Num 11:1-35

Numbers 11 - The People Complain

A. The complaints of Israel and of Moses.

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

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

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

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

b. The people complained . . . it displeased the LORD: This was a simple case of cause-and-effect. Our complaining hearts displease God, because it shows so little gratitude for what He has done in the past, and faith for what He can do right now.

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

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

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

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

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

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

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

i. There is a sense also in which Israel was a mixed multitude spiritually - not all had a genuine, real relationship with God. This is true of the visible church as well, which Jesus said would contain good and bad until the final harvest (Matthew 13:24-30, 36-43).

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

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

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

i. Tears of repentance or sorrow over sin or joy in the LORD can be beautiful before God; but many tears shed, even by believers, are shed over childish disappointments.

ii. Israel could have provided meat for themselves. God did not prohibit them to hunt whatever animals they could in the wilderness; and they had their flocks, which could be slaughtered for meat. They don't want to do anything about their desire for meat, except cry about it.

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

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

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

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

e. Nothing at all except this manna: Essentially, their complaint against the manna was, "It's not exciting enough. It's boring." This appalling lack of gratitude was nothing less than to have despised the LORD (Numbers 11:20). God is our provider; to despise what He provides is to despise Him. It is not God's job to entertain us, and we should be more than children who demand to be entertained and excited.

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

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

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

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

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

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

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

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

b. Why have You afflicted Your servant? Moses responded to God the way many of us do in a time of trial. He essentially said, "God, here I am serving You. Why did You bring this upon me?" It's easy to say God did not bring this upon Moses - a carnal and ungrateful people did. Yet, though God did not directly afflict Moses with this, He ultimately allowed it.

i. God allowed this for the same reason God allows any affliction in our lives - to compel us to trust in Him all the more, to partner with Him in overcoming obstacles, and to love and praise Him all the more through our increased dependence on Him and the greater deliverance He brings.

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

iii. Of course, it is very hard to see this in the midst of the affliction; we feel like Moses did: Why have I not found favor in Your sight? "If You really loved me LORD, why would You bring all this upon me?" God's response is ever the same: "It's because I do love you that I am training you, building you up in faith."

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

d. I am not able to bear all these people alone: Now Moses has a correct understanding, though not a correct attitude yet. He cannot bear all these people alone; God will do it in him and through him.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

a. The people whom I am among are six hundred thousand men on foot: Moses reacted as we often do - trying to figure out how God would perform a particular promise. Moses couldn't figure it out; but God never asked him to. God will provide, because His arm has not been shortened, nor has He lost any strength.

b. Has the Lord's arm been shortened? God had not suddenly become weak or limited. God has resources that Moses knew nothing about. We might say that God likes to meet our needs in completely unexpected ways.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Introduction / Outline

JFB: Numbers (Book Introduction)

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

JFB: Numbers (Outline)

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

TSK: Numbers (Book Introduction)

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

TSK: Numbers 11 (Chapter Introduction)

Overview

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

Poole: Numbers (Book Introduction)

FOURTH BOOK OF MOSES, CALLED NUMBERS

THE ARGUMENT

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

Poole: Numbers 11 (Chapter Introduction)

CHAPTER 11

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

MHCC: Numbers (Book Introduction)

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

MHCC: Numbers 11 (Chapter Introduction)

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

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

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

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

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

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

Matthew Henry: Numbers (Book Introduction)

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

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

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

Matthew Henry: Numbers 11 (Chapter Introduction)

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

Constable: Numbers (Book Introduction)

Introduction

Title

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

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

Date and Writer

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

Scope and purpose

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

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

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

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

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

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

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

Theme

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

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

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

Message⁸

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: Numbers (Outline)

Outline

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

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

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

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

3. The departure from Sinai ch. 10

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

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

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

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

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

1. The second census ch. 26

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

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

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

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

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

Constable: Numbers

Numbers

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.