58580036 numbers-11-commentary

UMBERS 11 COMME TARY
Written and edited by Glenn Pease
PREFACE
I quote old and new authors in this study designed to bring together all that is available on this
texts seldom studied or preached on. Sometimes I do not have the author of the quote, and if it
can be shown to me who it is, I will gladly give credit. Sometimes I quote an entire sermon
because of it unique value, and again, it the author does not wish his or her wisdom share in this
way, they can let me know and I will remove it. My e-mail is glenn_p86@yahoo.com
I TRODUCTIO
1. Seed of Abraham Ministries,Inc., “We've just concluded some chapters in umbers that gave
us a lot of detailed information that has been a bit hard to slog through but it was needed, just as
learning multiplication tables is needed if we're going to be able use math in our lives. umbers
chapter 11 however begins a section of Torah that, for me, is one of the most fascinating and
informative. It tells the story of the 38 years of Israel wandering in the Wilderness. And the next
several chapters have as their theme complaining, lack of faith, and outright rebellion. Even
more they record the SEVERE punishments that Yehoveh responded with for these outrages
against Him.
This section of the Torah also seemed to fascinate the Apostle Paul. He referred extensively to the
Book of umbers in his writings, particularly when he was writing and speaking to the
Corinthians. Apparently he saw great parallels between the behavior and condition of those
Corinthians, Jew and gentile, who had come to belief in Christ and those Israelites who trekked
around the wilderness of the desert reaches of the Middle East, mostly south of Beer-Sheva, 13
centuries before his day.”
Fire From the LORD
1 ow the people complained about their hardships in the
hearing of the LORD, and when he heard them his anger
was aroused. Then fire from the LORD burned among
them and consumed some of the outskirts of the camp.

1. Many want to read into “the outskirts of the camp” that it means the Gentiles who followed the
Israelites out of Egypt were the ones doing the complaining, and that they are the guilty ones, and
the Jews were innocent. Verse ten makes it clear that every family was guilty of doing the
complaining, and so you can't justify putting the blame on the rabble only. It was a general mood
over all the people, for they were sick and tired of the same old thing day after day. It is
somewhat surprising that God was angry with them, for who could be happy with the boring
routine of desert living and the same menu every day? It is obvious that the complaining had to
be directed at God himself for putting them in this mess. They had lost all gratitude for what God
had done for them in delivering them from slavery in Egypt. God experienced here the anger of a
parent with ungrateful kids who have been given everything, but who have no words of gratitude,
but only griping that they don't get even more. God gets it when you want to smack your kids
into next week.
1B. Barnes, “See the marginal rendering. They murmured against the privations of the march.
The fire of the Lord - Probably lightning; compare Psa_78:21.
In the uttermost parts - Rather, in the end. The fire did not reach far into the camp. It was
quickly quenched at the intercession of Moses.
2. Clarke, “And when the people complained - What the cause of this complaining was, we know
not. The conjecture of St. Jerome is probable; they complained because of the length of the way.
But surely no people had ever less cause for murmuring; they had God among them, and
miracles of goodness were continually wrought in their behalf.
It displeased the Lord - For his extraordinary kindness was lost on such an ungrateful and
rebellious people. And his anger was kindled - Divine justice was necessarily incensed against
such inexcusable conduct.
And the fire of the Lord burnt among them - Either a supernatural fire was sent for this
occasion, or the lightning was commissioned against them, or God smote them with one of those
hot suffocating winds which are very common in those countries.
And consumed - in the uttermost parts of the camp - It pervaded the whole camp, from the
center to the circumference, carrying death with it to all the murmurers; for we are not to
suppose that it was confined to the uttermost parts of the camp, unless we could imagine that
there were none culpable any where else. If this were the same with the case mentioned
um_11:4, then, as it is possible that the mixed multitude occupied the outermost parts of the
camp, consequently the burning might have been confined to them.
3. Gill, “And when the people complained,.... Or "were as complainers" (p); not merely like to
such, but were truly and really complainers, the ‫,כ‬ "caph", here being not a note of similitude,
but of truth and reality, as in Hos_5:10. This Hebraism is frequent in the ew Testament,
Mat_14:5. What they complained of is not said, it being that for which there was no foundation;
it is generally supposed to be of their journey; but if they were come but eight miles, as observed
on um_10:33; they could not be very weary; and especially as they were marching towards the
land of Canaan, it might be thought they would be fond and eager of their journey. Some think it
was for want of flesh, being weary of manna, and that this was only the beginning of their

complaints on that head, which opened more afterwards; but if that is the case, one would think
that the fire, which consumed many of them, would have put a stop to that. Jarchi says, the word
signifies taking an occasion, and that the sense is, that these men sought an occasion how to
separate from the Lord; they wanted to return to Egypt again, that was what they were
meditating and contriving; so the Targum of Jonathan,"and the ungodly of the people were in
distress, and intended and meditated evil before the Lord:"
it displeased the Lord: a murmuring complaining spirit is always displeasing to him, when a
thankful heart for mercies received is an acceptable sacrifice; murmurers and complainers God
will judge at the great day, Jud_1:14,
and the Lord heard it: though it was an inward secret complaint, or an evil scheme formed in
their minds; at most but a muttering, and what Moses had not heard, or had any knowledge of;
but God, that knows the secrets of all hearts, and every word in the tongue before it is well
formed or pronounced, he heard what they complained of, and what they whispered and
muttered to one another about:
and his anger was kindled, and the fire of the Lord burnt among them; from the pillar of fire, or
from heaven, such as destroyed adab and Abihu, Lev_10:1; the two hundred fifty men that had
censers in Korah's company, um_16:35; and the captains of fifties that came to take Elijah,
2Ki_1:14; and might be lightning from heaven, or a burning wind sent by the Lord, such as is
frequent in the eastern countries. Thevenot (q) speaks of one in 1658, which destroyed at once
twenty thousand men:
and consumed them that were in the uttermost parts of the camp; who very likely were the
principal aggressors; or it began to arouse and terrify the body of the people, and bring them to
repentance, who might fear it would proceed and go through the whole camp, the hinder part or
rearward of which was the camp of Dan; and so the Targum of Jonathan.
4. Henry, “Here is, I. The people's sin. They complained, um_11:1. They were, as it were,
complainers. So it is in the margin. There were some secret grudgings and discontents among
them, which as yet did not break out in an open mutiny. But how great a matter did this little fire
kindle! They had received from God excellent laws and ordinances, and yet no sooner had they
departed from the mount of the Lord than they began to quarrel with God himself. See in this, 1.
The sinfulness of sin, which takes occasion from the commandment to be the more provoking. 2.
The weakness of the law through the flesh, Rom_8:3. The law discovered sin, but could not
destroy it; checked it, but could not conquer it. They complained. Interpreters enquire what they
complained of; and truly, when they were furnished with so much matter for thanksgiving, one
may justly wonder where they found any matter for complaint; it is probable that those who
complained did not all agree in the cause. Some perhaps complained that they were removed
from Mount Sinai, where they had been at rest so long, others that they did not remove sooner:
some complained of the weather, others of the ways: some perhaps thought three days' journey
was too long a march, others thought it not long enough, because it did not bring them into
Canaan. When we consider how their camp was guided, guarded, graced, what good victuals they
had and good company, and what care was taken of them in their marches that their feet should
not swell nor their clothes wear (Deu_8:4), we may ask, “What could have been done more for a
people to make them easy?” And yet they complained. ote, Those that are of a fretful
discontented spirit will always find something or other to quarrel with, though the circumstances
of their outward condition be ever so favourable.

II. God's just resentment of the affront given to him by this sin: The Lord heard it, though it
does not appear that Moses did. ote, God is acquainted with the secret frettings and
murmurings of the heart, though they are industriously concealed from men. What he took
notice of his was much displeased with, and his anger was kindled. ote, Though God graciously
gives us leave to complain to him when there is cause (Psa_142:2), yet he is justly provoked, and
takes it very ill, if we complain of him when there is no cause: such conduct in our inferiors
provokes us.
III. The judgment wherewith God chastised them for this sin: The fire of the Lord burnt among
them, such flashes of fire from the cloud as had consumed adab and Abihu. The fire of their
wrath against God burned in their minds (Psa_39:3), and justly does the fire of God's wrath
fasten upon their bodies. We read of their murmurings several times, when they came first out of
Egypt, Ex. 15, 16, and 17. But we do not read of any plagues inflicted on them for their
murmurings, as there were now; for now they had had great experience of God's care of them,
and therefore now to distrust him was so much the more inexcusable. ow a fire was kindled
against Jacob (Psa_78:21), but, to show how unwilling God was to contend with them, it fastened
on those only that were in the uttermost parts of the camp. Thus God's judgments came upon them
gradually, that they might take warning.
5. Jamison, “When the people complained it displeased the Lord, etc. — Unaccustomed to the
fatigues of travel and wandering into the depths of a desert, less mountainous but far more
gloomy and desolate than that of Sinai, without any near prospect of the rich country that had
been promised, they fell into a state of vehement discontent, which was vented at these irksome
and fruitless journeyings. The displeasure of God was manifested against the ungrateful
complainers by fire sent in an extraordinary manner. It is worthy of notice, however, that the
discontent seems to have been confined to the extremities of the camp, where, in all likelihood,
“the mixed multitude” [see on Exo_12:38] had their station. At the intercession of Moses, the
appalling judgment ceased [ um_11:2], and the name given to the place, “Taberah” (a burning),
remained ever after a monument of national sin and punishment. (See on um_11:34).
6. K&D, “After a three days' march the Israelites arrived at a resting-place; but the people began
at once to be discontented with their situation.
( ote: The arguments by which Knobel undertakes to prove, that in chs. 11 and 12 of the
original work different foreign accounts respecting the first encampments after leaving Sinai
have been woven together by the “Jehovist,” are founded upon misinterpretations and
arbitrary assumptions and conclusions, such as the assertion that the tabernacle stood outside
the camp (chs. um_11:25; um_12:5); that Miriam entered the tabernacle ( um_12:4-5);
that the original work had already reported the arrival of Israel in Paran in um_10:12; and
that no reference is ever made to a camping-place called Tabeerah, and others of the same
kind. For the proof, see the explanation of the verses referred to.)
The people were like those who complain in the ears of Jehovah of something bad; i.e., they
behaved like persons who groan and murmur because of some misfortune that has happened to
them. o special occasion is mentioned for the complaint. The words are expressive, no doubt, of
the general dissatisfaction and discontent of the people at the difficulties and privations
connected with the journey through the wilderness, to which they gave utterance so loudly, that
their complaining reached the ears of Jehovah. At this His wrath burned, inasmuch as the
complaint was directed against Him and His guidance, “so that fire of Jehovah burned against
them, and ate at the end of the camp.” ְ‫בּ‬‫ַר‬‫ע‬ָ‫בּ‬ signifies here, not to burn a person (Job_1:16), but to
burn against. “Fire of Jehovah:” a fire sent by Jehovah, but not proceeding directly from Him, or

bursting forth from the cloud, as in Lev_10:2. Whether it was kindled through a flash of
lightning, or in some other such way, cannot be more exactly determined. There is not sufficient
ground for the supposition that the fire merely seized upon the bushes about the camp and the
tents of the people, but not upon human beings (Ros., Knobel). All that is plainly taught in the
words is, that the fire did not extend over the whole camp, but merely broke out at one end of it,
and sank down again, i.e., was extinguished very quickly, at the intercession of Moses; so that in
this judgment the Lord merely manifested His power to destroy the murmurers, that He might
infuse into the whole nation a wholesome dread of His holy majesty.
7 Rev. Bruce Goettsche, “These Israelites sounded like a group of kids on vacation with their
parents. Maybe they were saying things like,
• are we there yet?
• my feet are sore!
• I don't want to do that!
• Herschel is bothering me.
We know the kinds of things they were saying because we have said them ourselves. In their
complaining these people were forgetting that God had brought them out of Egypt with a series
of miracles that should have impressed even the most hard-hearted. They were overlooking the
fact that they were no longer slaves of cruel taskmaster but were free. Every day God provided
for the people. Their clothes and shoes did not wear out. (Deut. 29:5) They may have been in the
dessert but they were being cared for by the Lord in a special and remarkable way.
God heard these ungrateful words and we are told that "fire from the LORD burned among
them and consumed some of the outskirts of the camp". There is some question as to whether
this fire consumed just the shrubbery and tents of the people on the outskirts or whether it
consumed some people as well. Either way, the people were afraid and then they called to Moses.
Moses prayed and then the fire died down.
But this does not stop the complaining. We are told that the "rabble" began to complain about
the menu. There are always "rabble" in every crowd. It only takes a few people to start
complaining and it becomes contagious. That's why we have to be careful about hanging around
too much with people who complain all the time . . . they infect us with their negative attitude.
To be honest, we do understand their complaint. There was not much variety to their menu.
Every day it was manna. Manna for breakfast, manna for lunch, manna for dinner. I suspect
they tried to be creative in how they prepared the manna, but it was still manna. They had
manna bread, manna cakes, manna bars, manna mush, manna loaf, and manna soup. Maybe
they had manna flakes for breakfast and snacked on manna chips! But the people (at least the
rabble rousers) were sick of it.
Instead of talking about this to the Lord, the people began singing the praises of the "good ole
days". Of course these were the days before God had rescued them. They remembered the fish
(which they were probably sick of in Egypt), and the fresh produce that used to adorn their
tables. They painted quite a picture of what used to be. Some of us don't realize how "bad" we
have it until someone points it out to us!
Complainers remember selectively. We remember the good ole days of high school but forget
how often we felt lost, excluded and confused. We remember the good ole days of past
relationships and forget that the reason they were past relationships was because we didn't really
get along all that well. We remember the great friends we used to have . . . but forget that if they

were such great friends we would still have them. Complainers remember the past selectively
and magnify the problems of the present disproportionately. They are like the guy who during a
power failure, complained of having gotten stuck for hours on the escalator
There are several things we need to keep in mind when we are tempted to complain in the
demanding times of life (and we all do on occasion).
1. Complaining doesn't help anything and doesn't make us feel any better (even though you
would think it must make us feel better because we do it so much)
2. Complaining is really a lack of appreciation for what God has provided . . it indicates a
lack of gratitude
3. Complaining is really a lack of faith. We show that we do not have confidence in God's
ability and wisdom to provide what's best. A faithful person sees and opportunity or a
lesson rather than an obstacle.
4. Complaining focuses on problems rather than solutions
5. Complaining drags down the people around us
8. Ron Daniel, “If you're not reading the ASB, you'll find a difference in your Bible translation
in verse 1. The true Hebrew meaning comes through accurately in the ew American Standard.
Literally it is, "And the people were as complainers evil in the ears of the Lord."
We should recognize this - they were like those who complain of adversity - they themselves were
not in adversity. They were being led and provided for by God, and yet they were complaining.
In the book of ehemiah, the Levites prayed,
eh. 9:18-21 "Even when they made for themselves A calf of molten metal And said, 'This is your
God Who brought you up from Egypt,' And committed great blasphemies, Thou, in Thy great
compassion, Didst not forsake them in the wilderness; The pillar of cloud did not leave them by
day, To guide them on their way, or the pillar of fire by night, to light for them the way in which
they were to go. And Thou didst give Thy good Spirit to instruct them, Thy manna Thou didst not
withhold from their mouth, And Thou didst give them water for their thirst. Indeed, forty years
Thou didst provide for them in the wilderness {and} they were not in want; Their clothes did not
wear out, nor did their feet swell.
God had been, and would continue to, take care of them. But all they could do was complain, as if
they were in some terrible adversity. So God became angry and began to judge the complainers.
9. Seed of Abraham Ministries,Inc., “ says that the people became a group of complainers.
Actually we're not told exactly what they were complaining about. Yet we can infer that it had to
do with the difficult marching they were currently enduring because the verses just preceding 11:
1 (that is the last several verses of chapter 10) are all about their marching and following the fire-
cloud.
And in all fairness the degree of difficulty they were facing was formidable. Can you imagine the
amount of choking dust kicked into the air by 2 -3 million people and hundreds of thousands of
animals? They were not on some nicely groomed highway although they would have been
following some type of known trail; but where I believe they were (north of Midian in the hilly
and rocky desert terrain) was very challenging to walk over. Every family had small children.
Every family had elderly and infirm. In the winter the nighttime temperatures often dropped
below freezing; every day during in the extended summer season it was well over 100 degrees.
This was not, under the best of circumstances, a pleasant time.

Worse they took their complaint directly to the Lord. And the text says it was bitter complaining.
Actually the word for bitter complaint in Hebrew is " 'al ra'". Al meaning complaint and ra
literally meaning evil. So while bitter is correct, we need to understand that the essence of the
word bitter is rooted in evil. The idea of this phrase is that the Israelites responded to God's
tov.....His kindness, His good......with ra'....... Evil, bitterness.
The result of this unbelievably brazen act was that God punished them with fire. What was this
fire? Well, first and foremost it was divine and supernatural. It may have been lightening. It may
have been similar to what Yehoveh rained down upon Sodom and Gomorrah. Whatever it was it
did OT come from the Wilderness Tabernacle that was in their midst; and we can know this
because it says the fire broke out on the "outskirts" of the encampment.
10. Dean Rhine, “In regions of Mexico hot springs and cold springs are found side by side, and
because of the convenience of this natural phenomenon the women often bring their laundry, boil
their clothes in the hot springs, and then rinse them in the cold springs. A tourist watching this
procedure once commented to his Mexican guide, “They must think God is generous to provide
so much free hot and could water!” The guide replied, “ o, s˜enor, there is much grumbling
because he does not supply the soap!”
11. Spurgeon's helpful notes, “I have read of Caesar, that, having prepared a great feast for his
nobles and friends, it fell out that the day appointed was so extremely foul that nothing could be
done to the honor of their meeting; whereupon he was so displeased and enraged, that he
commanded all them that had bows to shoot up their arrows at Jupiter, their chief god, as in
defiance of him for that rainy weather; which, when they did, their arrows fell short of heaven,
and fell upon their own heads, so that many of them were very sorely wounded. So all our
mutterings and murmurings, which are so many arrows shot at God himself, will return upon
our own pates, or hearts; they reach not him, but they will hit us; they hurt not him, but they will
wound us therefore, it is better to be mute than to murmur; it is dangerous to contend with one
who is a consuming fire (Heb. 12:29 note).—Thomas Brooks
God hath much ado with us. Either we lack health, or quietness, or children, or wealth, or
company, or ourselves in all these. It is a wonder the Israelites found not fault with the want of
sauce to their quails, or with their old clothes, or their solitary way. ature is moderate in her
desires; but conceit is insatiable.— Bp. Hall
Murmuring is a quarreling with God, and inveighing against him. "They spake against God"
( um. 21:5). The murmurer saith interpretatively that God hath not dealt well with him, and
that he hath deserved better from him. The murmurer chargeth God with folly. This is the
language, or rather blasphemy, of a murmuring spirit — God might have been a wiser and a
better God. The murmurer is a mutineer. The Israelites are called in the same text "murmurers"
and "rebels" ( um. 17:10); and is not rebellion as the sin of witchcraft? (1 Sam. 15:23). Thou
that art a murmurer art in the account of God as a witch, a sorcerer, as one that deals with the
devil. This is a sin of the first magnitude. Murmuring often ends in cursing: Micah's mother fell
to cursing when the talents of silver were taken away (see note Judges 17:2). So doth the
murmurer when a part of his estate is taken away. Our murmuring is the devil's music; this is
that sin which God cannot bear: "How long shall I bear with this evil congregation, which
murmur against me?" ( um. 14:27). It is a sin which whets the sword against a people; it is a
land-destroying sin: " either murmur ye, as some of them also murmured, and were destroyed
of the destroyer" (1 Cor. 10:10). — Thomas Watson

Losing our temper with God is a more common thing in the spiritual life than many suppose.— F.
W. Faber
Life is a field of nettles to some men. Their fretful, worrying tempers are always pricking out
through the tender skin of their uneasiness. Why, if they were set down in Paradise, carrying
their bad mind with them, they would fret at the good angels, and the climate, and the colors
even of the roses.— Dr. Bushnell
I dare no more fret than curse or swear.— John Wesley
A child was crying in passion, and I heard its mother say, "If you cry for nothing, I will soon give
you something to cry for" From the sound of her hand, I gathered the moral that those who cry
about nothing are making a rod for their own backs, and will probably be made to smart under
it.
2 When the people cried out to Moses, he prayed to the
LORD and the fire died down.
1. Prayer can quench fire as we see it here with the prayer of Moses. What could Moses do when
he heard the cries of fear from the people who saw the flames? All he could do was pray. He had
no fire truck to send to put out the blaze, and so he used the only weapon weak men can use
against an overwhelming power beyond their means to fight. He went to the Lord in prayer, and
that was the weapon that made the lack of all other weapons not a major issue. So many times in
life, all we can do is pray, for the issue is out of our control and we have no other resource to deal
with it. Prayer is all we have, and it is enough.
The people often complained of Moses too, but they knew he had a special relationship to God,
and so when there was a crisis they turned to Moses for intercession with God. They had
confidence in his ability to get God to modify his behavior for their benefit.
1B. Ron Daniel, “ otice that the fire didn't quit until Moses interceded in prayer. Moses had an
awesome ministry of intercession between God and the Israelites. Every time you turn around,
Moses is having to pray to God not to give the Israelites what they deserve.
What an example for us! We are continually told in Scripture to appeal to the mercy of God - for
those that don't deserve it. That is in fact the definition of mercy - not getting what you deserve.
Thus, Jesus told us,
Matt. 5:44 "...I say to you, love your enemies, and pray for those who persecute you"
What a difficult but necessary lesson. What a godly example Moses shows us!
2. Gill, “And the people cried unto Moses,.... And entreated him to pray for them, being
frightened at the fire which consumed many of them, lest it should spread and become general

among them:
and when Moses prayed unto the Lord; as he did, in which he was a type of Christ, the mediator
between God and man, the advocate of his people, an intercessor for transgressors:
the fire was quenched; it stopped and proceeded no further; as through Christ's mediation God is
pacified with his people for all that they have done, and his wrath, and all the effects of it, are
turned away from them, and entirely cease with respect to them; or it "sunk down" (r) into its
place, as the Targum of Jonathan, as if it rose out of the earth. This may serve to confirm the
notion of its being a burning wind, to which the idea of sinking down and subsiding well agrees.
3. Henry, “The prevalency of Moses's intercession for them: When Moses prayed unto the Lord (he
was always ready to stand in the gap to turn away the wrath of God) God had respect to him and
his offering, and the fire was quenched. By this it appears that God delights not in punishing, for,
when he has begun his controversy, he is soon prevailed with to let it fall. Moses was one of those
worthies who by faith quenched the violence of fire.”
3 So that place was called Taberah, [a] because fire from
the LORD had burned among them.
1. When you travel and see towns with strange names you know there is a story about why that
name was chosen. So it is in the Bible. Many towns and places are named because of the events
that took place there. This event of burning impressed everyone, and so it was a logical thing to
give it this name of burning. This does not happen everyday, and so unique experiences lead to
strange names being given to places. That place becomes a part of the history of God's people.
They camped in many different places, but they did not get a name, for nothing happened there
to make it stand out as a place to remember.
1B. Barnes, “Taberah - i. e. “burning:” not the name of a station, and accordingly not found in
the list given in um. 33, but the name of the spot where the fire broke out. This incident might
seem (compare um_11:34) to have occurred at the station called, from another still more
terrible event which shortly followed, Kibroth-hattaavah.
2. Gill, “ And he called the name of the place Taberah,.... That is, "burning": Moses called it so;
or it may be rendered impersonally, it was called (s) so in later times by the people:
because the fire of the Lord burnt among them; to perpetuate the, memory of this kind of
punishment for their sins, that it might be a terror and warning to others; and this history is
indeed recorded for our caution in these last days, that we murmur not as these Israelites did,
and were destroyed of the destroyer, 1Co_10:10.
3. Henry, “. A new name given hereupon to the place, to perpetuate the shame of a murmuring

people and the honour of a righteous God; the place was called Taberah, a burning ( um_11:3),
that others might hear, and fear, and take warning not to sin as they did, lest they should smart as
they did, 1Co_10:10.
4. K&D, “From this judgment the place where the fire had burned received the name of
“Tabeerah,” i.e., burning, or place of burning. ow, as this spot is distinctly described as the end
or outermost edge of the camp, this “place of burning” must not be regarded, as it is by Knobel
and others, as a different station from the “graves of lust.” “Tabeerah was simply the local name
give to a distant part of the whole camp, which received soon after the name of Kibroth-
Hattaavah, on account of the greater judgment which the people brought upon themselves
through their rebellion. This explains not only the omission of the name Tabeerah from the list of
encampments in um_33:16, but also the circumstance, that nothing is said about any removal
from Tabeerah to Kibroth-Hattaavah, and that the account of the murmuring of the people,
because of the want of those supplies of food to which they had been accustomed in Egypt, is
attached, without anything further, to the preceding narrative. There is nothing very surprising
either, in the fact that the people should have given utterance to their wish for the luxuries of
Egypt, which they had been deprived of so long, immediately after this judgment of God, if we
only understand the whole affair as taking place in exact accordance with the words of the texts,
viz., that the unbelieving and discontented mass did not discern the chastising hand of God at all
in the conflagration which broke out at the end of the camp, because it was not declared to be a
punishment from God, and was not preceded by a previous announcement; and therefore that
they gave utterance in loud murmurings to the discontent of their hearts respecting the want of
flesh, without any regard to what had just befallen them.”
Quail from the LORD
4 The rabble with them began to crave other food, and
again the Israelites started wailing and said, "If only we
had meat to eat!
1. Barnes, “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.
2. Clarke, “The mixed multitude - ‫האספסף‬ hasaphsuph, the collected or gathered people. Such as
came out of Egypt with the Israelites; and are mentioned Exo_12:38. This mongrel people, who
had comparatively little of the knowledge of God, feeling the difficulties and fatigues of the
journey, were the first to complain; and then we find the children of Israel joined them in their
complainings, and made a common cause with these demi-infidels.
2B. “We are also easily influenced by the crowd and those who appear to be the leaders of that

crowd. Hang out with a group of people who tend to criticize things around them and see what
happens with your own spirit and heart, on the other hand this same principle is what makes
going to Church so powerful, you're in a group, the focus of the group and the leadership is to
worship and praise God … and so it affects you positively!
Discontent is a very real part of our fallen nature, the essence of the first sin was discontent with
not being able to take from one tree, one whose fruit looked good, and discontent over a God who
would keep them from knowledge and evil so they could be like God! Mankind's heart leans
toward discontent!” author unknown
3. Gill, “And the mixed multitude that was among them fell a lusting,.... These came out of Egypt
with them, Exo_12:38; having either contracted affinity with them, or such intimacy of
conversation, that they could not part, or being proselyted to the Jewish religion, at least in
pretence; these were not only Egyptians, but a mixture of divers people, who having heard or
seen the wonderful things done for Israel, joined them in hopes of sharing the blessings of divine
goodness with them; so the Targum of Jonathan calls them proselytes, that were gathered among
them: these "lusted a lusting" (t), as the words may be rendered; not after women, as some
Jewish writers (u) think, even after such that were near akin to them, with whom they were
forbidden to marry, and therefore desired to have those laws dissolved; but they lusted after
eating flesh taken in a proper sense, as the latter part of the verse and the whole context show:
and the children of Israel also wept again; they lusted after flesh likewise, following the example
of the mixed multitude; thus evil communication corrupts good manners, 1Co_15:33; and a little
leaven leavens the whole lamp, 1Co_5:6; wicked men prove great snares to, and do much
mischief among good men, when they get into their societies, Jer_5:26, and because the Israelites
could not have what they would to gratify their lusts, they wept as children do, when they cannot
have what they are desirous of; and they wept "again", for it seems they had wept before, either
when they complained, um_11:1; or at Rephidim, where they wanted water, Exo_17:1, as here
flesh, or before that when they wanted bread, Exo_16:3,
and said, who shall give us flesh to eat? shall Moses, or even the Lord himself? from lusting they
fell to unbelief and distrust of the power and providence of God; for so the Psalmist interprets
this saying of theirs, Psa_78:19.
4. Henry, “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, um_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. ote, 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, um_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.
5. Jamison, “the mixed multitude that was among them fell a lusting — These consisted of
Egyptians. [See on Exo_12:38.] To dream of banquets and plenty of animal food in the desert
becomes a disease of the imagination; and to this excitement of the appetite no people are more
liable than the natives of Egypt. But the Israelites participated in the same feelings and expressed
dissatisfaction with the manna on which they had hitherto been supported, in comparison with
the vegetable luxuries with which they had been regaled in Egypt.
6. Seed of Abraham Ministries,Inc., “ ow the first words of verse 4 indicate that it was a certain
group of people who began the complaint for meat and then the complaining spread throughout
the camp. And that group of complainers is called, in Hebrew, 'asafsuf; and it means rabble,
riffraff. This term is constructed very similarly to another unique Hebrew word that was used
back in Exodus: 'erev rav, which means mixed multitude. Scholars are fairly unanimous that
'asafsuf is referring to that mixed multitude; the thousands of non-Israelites that followed along
from Egypt and were required to camp on the outskirts of the Israelite encampment. In other
words these complainers were resident aliens; they were the folks who were OT Hebrews; they
were foreigners who wished to remain foreign. o doubt the reference to the fire breaking out in
the outskirts of the camp in the first rebellion is connected with the use of the word 'asafsuf to
describe just WHO it was who started all the complaining for more variety in their diets. These
first two rebellions began due to the pagans who had attached themselves to Israel, but who also
did not share their faith or their mission. They just wanted whatever benefit they could glean
from being near this favored people, but also wanted to avoid the difficulties.”
7. Theodore Epp, “Complaining Is Contagious
The mixed multitude ( um. 11:4) was probably a group of Gentiles who left Egypt with the
Israelites. Although the complaining was started by the mixed multitude, the Israelites were also
guilty of complaining.
This indicates how infectious a complaining attitude can be. Because every person has a sin
nature, it does not take long even for believers to become disheartened and to develop an attitude
of complaining against the goodness of God.
After salvation, Christians too often remember what they enjoyed in the world and occasionally
long for the pleasures of sin. When this happens, the believer is guilty of leaving his first love.

Christians who have not grown spiritually as they should, through the reading of God's Word
and applying it to daily life, find it easy to murmur as the Israelites did.
Only a small minority may begin the complaining, but the Christian who is not mature is also
susceptible. Just as the bark of one dog can start a whole group of dogs barking, one complaining
believer can affect an entire group.
Many pastors have had their hearts broken, and church work has been greatly hampered by a
few disgruntled people who influence the entire church.
Every church group seems to have a few people who find it easy to complain about anything.
Unless the other believers are mature, they will soon follow the pattern of the murmuring, weak
believer.
"Do not complain, brethren, against one another, that you yourselves may not be judged; behold,
the Judge is standing right at the door" (James 5:9, ASB).
8. Charles Whitaker, Exodus 12:38 tells us the "mixed multitude went up with" the children of
Israel. These folk fell in step with God's army as it marched out of Egypt under the leadership of
Moses. For how long? Their presence during the quail incident, cited above, indicates that these
peoples were still with the Israelites at least one year after the first Passover. That means that the
mixed multitude was present at Mount Sinai, some fifty days after the Red Sea crossing. This
means they were present at the giving of the Law!
Whoever they were, the peoples of the mixed multitude were much more than just witnesses of
God's strength. Even the unbelieving Egyptians witnessed that! The mixed multitude partook of
God's grace, experienced it with the children of Israel. Whoever they were, these people were
fellow-travelers with Israel for a time, experiencing with them the power of God as He pulled
them "out of the iron furnace, out of Egypt" (Deuteronomy 4:20; see also I Kings 8:51; Jeremiah
11:4).
Both Israel and the mixed multitude experienced His might as He destroyed the most powerful
nation on earth at that time. They both experienced deliverance from the Egyptians at the Red
Sea. They both experienced the shaking of Sinai as God thundered the Ten Commandments.
They both ate the manna and drank water from the Rock! They both were baptized in the Red
Sea (see I Corinthians 10:1-4). The folk God calls the "mixed multitude" were partakers with
Israel!
9. John W. Ritenbaugh , “The Israelites were out in a wilderness area, and they were on the
move. They did not have any gardens or stores to run to. There was nothing they could zip in and
out of to get what they needed. They were completely dependent upon what God gave them. Even
water wells were scarce and far between.
They had their flocks and herds with them, but if they had eaten those things (remember, they
numbered over two million people) they would soon have been gone. Additionally, because they
were on the move, they could not stop and allow all the animals to reproduce and keep things
going. They were between a rock and a hard place, as it were. God had to be the One who
supplied their need.
What was God giving them? There would be an occasional rock that Moses would whack, and
water would come out, and there was the manna every morning. Everyday, the people had

manna pancakes, then for lunch they had manna hamburgers, and for dinner they had manna
salad and manna roast. Everything was manna! They ground it up, beat it, boiled it, baked it;
they did everything they possibly could to get some kind of variety. But everyday they ate manna.
Would we enjoy eating the same basic thing everyday? Most of us would not. The Israelites did
not either, but in this chapter there is a spiritual lesson that God was working out because He
knew that, sooner or later, His church would come along and need to learn principles from the
lives and experiences of these people.”
10. THE GRUMBLERS
In country, town, or city,
Some people can be found
Who spend their lives a grumblin’
At everything around.
They grumble, grumble, grumble
o matter what we say.
For these are chronic grumblers;
They grumble night and day.
They grumble at the preacher;
They grumble at his prayer;
They grumble at the offering
They grumble everywhere.
They stay away from meetin’
Because it’s hot or cold
Or when it looks like rainin’;
A headache or a cold.
They grumble when it’s rainin’
They grumble when it’s dry;
And if a little chilly, they
Grumble and they sigh.
And when they go out shoppin’
And see the price is high,
They grumble, grumble, grumble,
They’ll grumble ’til they die.
Author unknown
5 We remember the fish we ate in Egypt at no cost—also
the cucumbers, melons, leeks, onions and garlic.
1. How long can you eat at the burger barn before you get a craving for Red Lobster? They
remember the good old days as being all wonderful and great, even though they hated it enough
to pack up and leave when they got the chance to do so. We all tend to fantasize about the good
old days when we think everything was better, but seldom is it really true. I wrote a poem about
this obsession with the past.

THE GOOD OLD DAYS BY GLE PEASE
I. In good old days so long ago, Cars were started with a crank. And if you had plenty of dough,
Cans were safer than the bank.
Cooking was done on a wood stove. Grandma slaved over it long. People wore what they sewed or
wove. Survival was for the strong.
Chorus: Though good old days were once a craze, I'd not go back if I could. I'm happy history's
through that phase. Good old days are gone for good.
II. Farmer's labored with horse and mule, An acre took them all day. Cow's provided milk and
fuel, And their kids could sleep on hay.
Children had to walk to school, Even though miles one way. The dunce sat upon a stool, Until
he'd learn to obey.
III. Canned things were kept in the cellar Dug six feet under the ground. Pretty girls for a feller
Were often hard to be found.
Dating called for a chaperone, And you couldn't stay out late. It was so hard to get alone, To
sneak a kiss from your date.
IV. You had to walk to the biffy Every season of the year. Making it was sometimes iffy, And
sometimes you froze your rear.
Corn cobs would then be your best bet o Charmin would you find there. This was as good as it
would get As you shivered cold and bare.
V. Church services lasted hours. The pews were of solid wood. It took great enduring powers,
Even if preaching was good.
The sermon was often so long, Staying awake was a chore. They sang joyfully that last song, As
they eyed that open door.
VI. Then, no doubt, some things were better, But life often was too hard. It took weeks to get a
letter. Clothing you bought by the yard.
There was no computer or fax, o one dreamed of a T.V. They watched their wood burn to relax.
Children, for fun, climbed a tree.
VII. A quill pen was state of the art, If a letter you would write. Colored paper then played no
part, You were limited to white.
Life was plain and life was simple, You had to create your fun. There was no cure for the pimple,
Anywhere under the sun.
Chorus: Though good old days were once a craze, I'd not go back if I could. I'm happy history's
through that phase. Good old days are gone for good.

1B. Barnes, “The natural dainties of Egypt are set forth in this passage with the fullness and
relish which bespeak personal experience.
2. Clarke, “We remember, etc. - The choice aliments which those murmurers complained of
having lost by their leaving Egypt, were the following: fish, cucumbers, melons, leeks, onions, and
garlic. A European may smile at such delicacies; but delicacies they were in that country. Their
fish is excellent; their cucumbers and water melons highly salubrious and refreshing; and their
onions, garlic, etc., exquisitely flavoured, differing as much from vegetables of the same species in
these northern climes as a bad turnip does from a good apple. In short, this enumeration takes in
almost all the commonly attainable delicacies in those countries.
2B. Seed of Abraham ministries, “ ow the next verse adds an interesting twist. Why were they
complaining about meat? They had herds and flocks. The meat they wanted was fish! Why fish?
Because that was their main diet for protein when they were slaves in Egypt.
A fascinating series of finds around Avaris, and at the foot of the pyramids of Giza, and near the
fabulous underground tombs in the Valley of the Kings in Egypt, all confirm that the staple food
for the laborers, the construction workers whether Hebrew or Egyptian was fish. Enormous
quantities of fish bones were found everywhere scattered in what were obviously well equipped
eating areas that could feed hundreds at a time. And that makes sense. The ile was a great
source of fish. It was a VERY long river that stretched the length of Egypt. So pretty much
anywhere one was in Egypt fish was abundant and available. And, fish could be easily dried,
preserved and transported. Cattle could only be raised in certain areas of Egypt where there was
sufficient pastureland and beef spoiled in hours. So beef was more expensive and less available
except to the wealthier of society.”
3. Gill, “We remember the fish which we did eat in Egypt freely,.... Fish was food the Egyptians
much lived upon; for though Herodotus says the priests might not taste of fish, the common
people ate much; yea, he himself says that some lived upon nothing else but fish gutted and dried
in the sun; and he observes, that the kings of Egypt had a great revenue from hence (w); the river
ile, as Diodorus Siculus (x) says, abounded with all kind of fish, and with an incredible number,
so that there was a plenty of them, and to be bought cheap; and so Aben Ezra and Ben Gersom
interpret the word freely, of a small price, as if they had them for nothing almost; but surely they
forgot how dear they paid for their fish, by their hard toil, labour, and service. ow this, with
what follows, they call to mind, to increase their lust, and aggravate their present condition and
circumstances:
the cucumbers, and the melons, and the leeks, and the onions, and the garlic; in the Hebrew
language, the word for "cucumbers" has the signification of hardness, because they are hard of
digestion In the Talmud (y) they are so called, because they are as harmful to the body as swords;
though it is said in the same, that Antoninus always had them at his table; and Suetonius (z) and
Pliny (a) say, that they were in great esteem with the emperors Augustus and Tiberias; though
some think what they call cucumbers were melons. We are told (b), that the Egyptian cucumbers
are very different from our European ones, which in the eastern countries serve only to feed hogs
with, and not men; but the Egyptian cucumber, called "chate", differs from the common one in
size, colour, and softness; and not only its leaves, but its fruit, are different from ours, being

sweeter to the taste, and of more easy digestion, and reckoned to be very wholesome to the bodies
of men: and so their "melons" are different from ours, which they call "abdellavi", to distinguish
them from others called "chajar", which are of little use for food, and not pleasant, and more
insipid, and of a softer pulp (c): as for the "leeks, onions, and garlic", that these were commonly
and in great plenty eaten of by the Egyptians appears from the vast sums of money spent upon
the men that worked in building one of the pyramids, in radishes, onions, and garlic only, which
Herodotus (d), Diodorus Siculus (e), and Pliny (f) make mention of. Indeed, in later times these
were worshipped as gods, and not suffered to be eaten, as Pliny (g) and Juvenal (h) inform us;
but there is little reason to believe that this kind of idolatry obtained so early as the time of
Israel's being in Egypt; though some have thought that these were cheaper because of that, and
so the Israelites could more easily come at them; but if that had been the case, it is more
reasonable to believe that the Egyptians would not have allowed them to have eat of them at all:
however, these are still in great plenty, and much used in Egypt to this day, as Vansleb (i) relates,
who says, for desserts they have fruits, as onions, dried dates, rotten olives, melons, or
cucumbers, or pompions, or such like fruits as are in season: thus carnal men prefer their sensual
lusts and pleasures, and self-righteous men their righteousness, to Christ, the heavenly manna,
his grace and righteousness.
4. Henry, “They magnified the plenty and dainties they had had in Egypt ( um_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. o, these are forgotten by these ungrateful
people.
5. Jamison, “We remember the fish, which we did eat in Egypt freely — (See on Exo_7:17). The
people of Egypt are accustomed to an almost exclusive diet of fish, either fresh or sun-dried,
during the hot season in April and May - the very season when the Israelites were travelling in
this desert. Lower Egypt, where were the brick-kilns in which they were employed, afforded
great facilities for obtaining fish in the Mediterranean, the lakes, and the canals of the ile.
cucumbers — The Egyptian species is smooth, of a cylindrical form, and about a foot in length.
It is highly esteemed by the natives and when in season is liberally partaken of, being greatly
mellowed by the influence of the sun.
melons — The watermelons are meant, which grow on the deep, loamy soil after the subsidence
of the ile; and as they afford a juicy and cooling fruit, all classes make use of them for food,
drink, and medicine.
leeks — by some said to be a species of grass cresses, which is much relished as a kind of
seasoning.
onions — the same as ours; but instead of being nauseous and affecting the eyes, they are sweet
to the taste, good for the stomach, and form to a large extent the aliment of the laboring classes.
garlic — is now nearly if not altogether extinct in Egypt although it seems to have grown
anciently in great abundance. The herbs now mentioned form a diet very grateful in warm
countries where vegetables and other fruits of the season are much used. We can scarcely wonder

that both the Egyptian hangers-on and the general body of the Israelites, incited by their
clamors, complained bitterly of the want of the refreshing viands in their toilsome wanderings.
But after all their experience of the bounty and care of God, their vehement longing for the
luxuries of Egypt was an impeachment of the divine arrangements; and if it was the sin that beset
them in the desert, it became them more strenuously to repress a rebellious spirit, as dishonoring
to God and unbecoming their relation to Him as a chosen people.
6. K&D, “We remember the fish which we ate in Egypt for nothing.” Even if fish could not be had
for nothing in Egypt, according to the extravagant assertions of the murmurers, it is certain that
it could be procured for such nominal prices that even the poorest of the people could eat it. The
abundance of the fish in the ile and the neighbouring waters is attested unanimously by both
classical writers (e.g., Diod. Sic. i. 36, 52; Herod. ii. 93; Strabo, xvii. p. 829) and modern travellers
(cf. Hengstenberg, Egypt, etc., p. 211 Eng. tr.). This also applies to the vegetables for which the
Israelites longed in the desert. The ‫ים‬ִ‫א‬ ֻ‫ִשּׁ‬‫ק‬, or cucumbers, which are still called katteh or chate in
the present day, are a species differing from the ordinary cucumbers in size and colour, and
distinguished for softness and sweet flavour, and are described by Forskal (Flor. Aeg. p. 168), as
fructus in Aegypto omnium vulgatissimus, totis plantatus agris. ‫ִים‬‫ח‬ִ‫ַטּ‬‫ב‬ֲ‫:א‬ water-melons, which are
still called battieh in modern Egypt, and are both cultivated in immense quantities and sold so
cheaply in the market, that the poor as well as the rich can enjoy their refreshing flesh and
cooling juice (see Sonnini in Hengstenberg, ut sup. p. 212). ‫ִיר‬‫צ‬ָ‫ח‬ does not signify grass here, but,
according to the ancient versions, chives, from their grass-like appearance; laudatissimus porrus
in Aegypto (Plin. h. n. 19, 33). ‫ִים‬‫ל‬ָ‫צ‬ְ‫בּ‬: onions, which flourish better in Egypt than elsewhere, and
have a mild and pleasant taste. According to Herod. ii. 125, they were the ordinary food of the
workmen at the pyramids; and, according to Hasselquist, Sonnini, and others, they still form
almost the only food of the poor, and are also a favourite dish with all classes, either roasted, or
boiled as a vegetable, and eaten with animal food. ‫ים‬ִ‫מ‬‫:שׁוּ‬ garlic, which is still called tum, tom in
the East (Seetzen, iii. p. 234), and is mentioned by Herodotus in connection with onions, as
forming a leading article of food with the Egyptian workmen. Of all these things, which had been
cheap as well as refreshing, not one was to be had in the desert. Hence the people complained still
further, “and now our soul is dried away,” i.e., faint for want of strong and refreshing food, and
wanting in fresh vital power (cf. Psa_22:16; Psa_102:5): “we have nothing ( ‫ֹל‬ ‫כּ‬‫ין‬ֵ‫א‬ , there is nothing
in existence, equivalent to nothing to be had) except that our eye (falls) upon this manna,” i.e., we
see nothing else before us but the manna, sc., which has no juice, and supplies no vital force.
Greediness longs for juicy and savoury food, and in fact, as a rule, for change of food and
stimulating flavour. “This is the perverted nature of man, which cannot continue in the quiet
enjoyment of what is clean and unmixed, but, from its own inward discord, desires a stimulating
admixture of what is sharp and sour” (Baumgarten). To point out this inward perversion on the
part of the murmuring people, Moses once more described the nature, form, and taste of the
manna, and its mode of preparation, as a pleasant food which God sent down to His people with
the dew of heaven (see at Exo_16:14-15, and Exo_16:31). But this sweet bread of heaven wanted
“the sharp and sour, which are required to give a stimulating flavour to the food of man, on
account of his sinful, restless desires, and the incessant changes of his earthly life.” In this respect
the manna resembled the spiritual food supplied by the word of God, of which the sinful heart of
man may also speedily become weary, and turn to the more piquant productions of the spirit of
the world.

7. H. R. Mackintosh, “Here the poor human heart lets itself thoroughly out. Its tastes and its
tendencies are made manifest. The people sigh after the land of Egypt, and cast back wistful
looks-after its fruits and its fleshpots. They do not say anything about the lash of the taskmaster,
and the toil of the brick-kilns. There is total silence as to these things. othing is remembered
now, save those resources by which Egypt had ministered to the lusts of nature. How often is this
the case with us! When once the heart loses its freshness in the divine life — when heavenly
things begin to lose their savor — when first love declines — when Christ ceases to be a satisfying
and altogether precious portion for the soul — when the word of God and prayer lose their
charm and become heavy, dull, and mechanical; then the eye wanders back toward the world, the
heart follows the eye, and the feet follow the heart. We forget, at such moments, what the world
was to us when we were in it and of it. We forget what toil and slavery, what misery and
degradation, we found in the service of sin and of Satan, and think only of the gratification and
ease, the freedom from those painful exercises, conflicts, and anxieties which attend upon the
wilderness path of God's people.
All this is most sad, and should lead the soul into the most profound self-judgement. It is terrible
when those who have set out to follow the Lord begin to grow weary of the way and of God's
provision. How dreadful must those words have sounded in the ear of Jehovah, "But now our
soul is dried away: there is nothing at all, beside this manna, before our eyes." Ah! Israel, what
more didst thou need? Was not that heavenly food enough for thee! Couldst thou not live upon
that which the hand of thy God had provided for thee?
Alas! that we should have to write thus. It is most sad but it is most needful; and we here put this
question most pointedly to the leader, Dost thou really find Christ insufficient to satisfy thy
heart? Hast thou cravings which He does not fully meet? If so, thou art in a very alarming
condition of soul, and it behoves thee to look at once, and to look closely, into this solemn matter.
Get down on thy face before God, in honest self-judgment. Pour out thy heart to Him. Tell Him
all. Own to Him how thou hast fallen and wandered — as surely thou must have done when
God's Christ is not enough fur thee. Have it all out in secret with thy God, and take no rest until
thou art fully and blessedly restored to communion with Himself — to heart fellowship with Him
about the Son of His love.”
6 But now we have lost our appetite; we never see
anything but this manna!"
1. Gill, “But now our soul is dried away,.... Meaning their bodies, which, for want of flesh food,
they pretended had no moisture in them, or they were half starved, and in wasting and
consuming circumstances:
there is nothing at all besides this manna before our eyes; which in itself was a truth and matter of
fact; they had nothing to look to, and live upon but the manna, and that was enough, and with
which, no doubt, many of them were contented, and satisfied and thankful for it, though the
greater part were not; and therefore this, though a truth, was foolishly and wickedly spoken,
being said in disdain and contempt of the manna: so Christ, the heavenly manna, the antitype of
this, of which See Gill on Exo_16:14; See Gill on Exo_16:15; See Gill on Exo_16:16; See Gill on

Exo_16:17; See Gill on Exo_16:18; is indeed the only food that is set before us in the Gospel to
feed and live upon; nor is there anything at all besides him, nor do true believers in him desire
any other, but pray that evermore this bread may be given them; but carnal men and carnal
professors slight the Gospel feast, of which Christ is the sum and substance; and at least would
have something besides him, something along with him, something of their own in justification
for him, or to give them a right unto him, or to trust in along with him; they cannot bear to have
nothing at all but Christ; or that he, and he alone, should be exalted, and be all in all, as he is
justification and salvation, and in the Gospel provision, in which nothing is set before us but him.
2. Henry, “They were sick of the good provision God had made for them, um_11:6. It was bread
from heaven, angels' food. To show how unreasonable their complaint was, it is here described,
um_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. ay, 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. ote, 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. othing 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. ote, 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. ote, 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 humor some, 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.
3. John W. Ritenbaugh , “First, note that these people, spiritually, were so far from God that they
did not take the first warning, the burning that took place on the outskirts of the camp. It was
just a little thing from God to say, "Hey, wait a minute. You need Me. I am giving you the manna,
and if it was not for that, you would die. ot only that, I was the One who gave you freedom."
But how quickly they were forgetting.
What is the lesson here? They wanted variety; they felt they were leading a monotonous life. The
Bible records no particular occasion for the beginning of their complaint except that they were
bored with what they had to eat. Their words express dissatisfaction with privations incurred on
their journey through the wilderness.
We are to learn from that. It is the Old Testament's form of whether or not we are willing to bear
our cross—whatever comes upon us as a result of our repentance, our baptism, our receipt of
God's Spirit, our entering into the covenant with Jesus Christ, and being His slave! Are we really
willing to be His slaves and take what He dishes out?
What they wanted was food that had a sharper, more distinctive flavor, something more
stimulating than manna, which tasted like pastry. They wanted cayenne powder, hot sauce,
onions, garlic, spice. They wanted sauces and herbs for flavor that add a dimension to eating that
otherwise would not be there.
It is interesting how quickly our taste can become perverted. Many people, for instance, put far
too much salt on the foods they eat. Observe this the next time you are in a restaurant: There is a
good chance that you will see diners pick up the salt and pepper shakers and shake them over
their meals before they even taste the food. It is an ingrained habit, and their taste has become
perverted.
That is what happened to the Israelites. They did not comprehend that God was feeding them
angel's food, as it is called in the ew Testament, the best possible diet they could get in their
circumstance. Would we expect God to supply anything less than the best for the situation?
Because He is a God of love, He will always do the best for us in every circumstance.
He was doing that for Israel, but their taste was perverted and so they were unwilling to be
content with what God was supplying. Therein lies the lesson for us. Are we content with what
God is supplying, or are we looking for stimulation that Christianity seems to lack? Are we
looking for an edge? Are we craving flavor in our lives? Are we looking for something out of life
in the way of entertainments or social contacts that we feel we are being denied because we are
Christians? Do we feel this "privation" is a cross we are unwilling to bear? The lesson from these
people is, if such a desire begins to gnaw at us, there is a chance we will give in to intense craving
and begin complaining to God.
4. Our Daily Bread, “Many of our recurring complaints focus not on what we don't have, but on
what we do have and find uninteresting. Whether it's our work, our church, our house, or our
spouse, boredom grumbles that it's not what we want or need. This frustration with sameness has

been true of the human spirit since the beginning.
otice the protest of God's people about their menu in the wilderness. Recalling the variety of
food they ate as slaves in Egypt, they despised the monotony of God's current provision: "Our
whole being is dried up; there is nothing at all except this manna before our eyes!" ( umbers
11:6).
God provided exactly what they needed each day, but they wanted something more exciting. Are
we tempted to do the same? Oswald Chambers said: "Drudgery is the touchstone of character.
There are times when there is no illumination and no thrill, but just the daily round, the common
task. Routine is God's way of saving us between our times of inspiration. Do not expect God
always to give you His thrilling minutes, but learn to live in the domain of drudgery by the power
of God."
During the boring times of life, God is working to instill His character in us. Drudgery is our
opportunity to experience the presence of the Lord. —David McCasland
Steadfast, then, in our endeavor,
Heavenly Father, may we be;
And forever, and forever,
We will give the praise to Thee. —MacKellar
Blessing is found along the pathway of duty
7 The manna was like coriander seed and looked like
resin.
1. Clarke, “The manna was as coriander seed - Probably this short description is added to show
the iniquity of the people in murmuring, while they had so adequate a provision. But the baseness
of their minds appears in every part of their conduct. About the bdellium of the ancients the
learned are not agreed; and I shall not trouble the reader with conjectures. See the note on
Gen_2:12. Concerning the manna, see the notes on Exodus 16 (note).
um_11:11-15. The complaint and remonstrance of Moses in these verses serve at once to show
the deeply distressed state of his mind, and the degradation of the minds of the people. We have
already seen that the slavery they had so long endured had served to debase their minds, and to
render them incapable of every high and dignified sentiment, and of every generous act.
2. Gill, “And the manna was as coriander seed,.... ot in colour, for that is black or darkish,
whereas the manna was white, as is generally observed; of which See Gill on Exo_16:31; however
it might be like the coriander, because of its form and figure, being round, and because of its
quantity, being small, Exo_16:14; Some think the mustard seed is meant, as Aben Ezra observes,
which is the least of all seeds; it seems that the manna fell in small round grains, like to such seed.
This, with what follows, is observed, to expose the folly and ingratitude of the Israelites, that

having such bread from heaven, angels food, that they should slight it, and hanker after other
food:
and the colour thereof as the colour of bdellium; not an aromatic gum, which Pliny (k) speaks of,
which is clear as wax, for that is black or blackish, and not white as the manna; besides, this
should be read, not "bdellium", but "bdeloah", and is a precious stone, and, according to
Bochart, the pearl; so Ben Melech observes, that it is a precious stone; some say the diamond,
and others a round white stone, which they bore and join stones together, and make a chain of, he
doubtless means a pearl necklace; though Jarchi says it is the crystal, and so the Jewish writers
commonly; See Gill on Gen_2:12; hence it appears the manna was very pleasant to look at, being
of a round form, and of a pearl or crystal color.
8 The people went around gathering it, and then ground it
in a handmill or crushed it in a mortar. They cooked it in
a pot or made it into cakes. And it tasted like something
made with olive oil.
1. Gill, “And the people went about and gathered it,.... Went about the camp on all sides, where it
fell in plenty; this they did every morning, and this was all the trouble they were at; they had it
for gathering, without any expense to them:
and ground it in mills: in hand mills, as Aben Ezra; for though it melted through the heat of the
sun, and became a liquid, yet, when gathered in the morning, it was hard like grains of corn, or
other seeds, and required to be ground in mills:
or beat it in a mortar; with a pestle, as spices are beaten and bruised:
and baked it in pans; or rather boiled it in a pot, as the Targums of Jonathan and Jerusalem,
since it follows:
and made cakes of it; which were baked on the hearth; all which may denote the sufferings of
Christ, who was beaten, and bruised, and broken, that he might become fit food for faith,
Isa_53:4,
and the taste of it was as the taste of fresh oil; which is very grateful and pleasant, as well as very
fattening and nourishing; so that the Israelites had no reason to complain of their being dried
away by continual eating of it; See Gill on Exo_16:31.

9 When the dew settled on the camp at night, the manna
also came down.
1. Gill, “And when the dew fell upon the camp in the night,.... As it usually, and even constantly
did: the manna fell upon it; as constantly, and had thereby a clean place to fall on; and then
another dew fell upon that, which kept it the cleaner still, and from any vermin creeping upon it;
see Exo_16:14; so careful was the Lord of this their provision, and so constantly every morning
were they supplied with it: and which fell in the night when they were asleep, and at rest, and
without any labor of theirs; and was ready to their hands when they arose, and had nothing to do
but gather it; and yet were so ungrateful as to make light of it, and despise it.
10 Moses heard the people of every family wailing, each at
the entrance to his tent. The LORD became exceedingly
angry, and Moses was troubled.
1. Gill, “Then Moses heard the people weep throughout their families,.... So general was their
lusting after flesh, and their discontent for want of it; and so great their distress and uneasiness
about it, that they wept and cried for it, and so loud and clamorous, that Moses heard the noise
and outcry they made:
every man in the door of his tent: openly and publicly, were not ashamed of their evil and
unbecoming behavior, and in order to excite and encourage the like temper and disposition in
others; though it may have respect, as some have observed, to the door of the tent of Moses, about
which they gathered and mutinied; and which better accounts for his hearing the general cry
they made; and so in an ancient writing of the Jews it is said (l), they were waiting for Moses until
he came out at the door of the school; and they were sitting and murmuring:
and the anger of the Lord was kindled greatly; because of their ingratitude to him, their
contempt of the manna he had provided for them, and their hankering after their poor fare in
Egypt, and for which they had endured so much hardship and ill usage, and for the noise and
clamour they now made:
Moses also was displeased; with the people on the same account, and with the Lord also for
laying and continuing so great a burden upon him, as the care of this people, which appears by
what follows.

2. K&D, “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 um_11:10 and the apodosis in um_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 ( um_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.”
11 He asked the LORD, "Why have you brought this
trouble on your servant? What have I done to displease
you that you put the burden of all these people on me?
1. Barnes 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 um_12:3) sank under vexation into despair. His language shows us
how imperfect and prone to degeneracy are the best saints on earth.”
2. Gill, “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.
2. Henry, “Moses himself, though so meek and good a man, is uneasy upon this occasion: Moses
also was displeased. ow, 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.
3. K&D 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. ‫ַי‬‫ל‬ָ‫ע‬‫ְכּוּ‬‫ב‬ִ‫י‬ , “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.”
4. Spurgeon, ““Wherefore hast thou afflicted thy servant?” — umbers 11:11 (from Morning
and Evening), “Our heavenly Father sends us frequent troubles to try our faith. If our faith be
worth anything, it will stand the test. Gilt is afraid of fire, but gold is not: the paste gem dreads to
be touched by the diamond, but the true jewel fears no test. It is a poor faith which can only trust
God when friends are true, the body full of health, and the business profitable; but that is true
faith which holds by the Lord’s faithfulness when friends are gone, when the body is sick, when
spirits are depressed, and the light of our Father’s countenance is hidden. A faith which can say,
in the direst trouble, “Though he slay me, yet will I trust in him,” is heaven-born faith. The Lord
afflicts his servants to glorify himself, for he is greatly glorified in the graces of his people, which
are his own handiwork. When “tribulation worketh patience; and patience, experience; and
experience, hope,” the Lord is honoured by these growing virtues. We should never know the
music of the harp if the strings were left untouched; nor enjoy the juice of the grape if it were not
trodden in the winepress; nor discover the sweet perfume of cinnamon if it were not pressed and
beaten; nor feel the warmth of fire if the coals were not utterly consumed. The wisdom and power
of the great Workman are discovered by the trials through which his vessels of mercy are
permitted to pass. Present afflictions tend also to heighten future joy. There must be shades in the
picture to bring out the beauty of the lights. Could we be so supremely blessed in heaven, if we
had not known the curse of sin and the sorrow of earth? Will not peace be sweeter after conflict,
and rest more welcome after toil? Will not the recollection of past sufferings enhance the bliss of
the glorified? There are many other comfortable answers to the question with which we opened
our brief meditation, let us muse upon it all day long.”
5. Unknown author, “Moses knows where to turn, but he betrays his misguided thought. God is
angry at the people for their sinful attitudes, but Moses is torqued at God's handling of the
situation, for putting all this on Moses.
The rabble's rebellion has affected Moses. Like an out-of-tune musician causing others in the
orchestra to question whether they are in tune, Moses joins in with gripes of his own. The effect
of the complaining people on Moses was pitiful; the people yielded to discontent; but Moses gave
himself over to absolute despair. Why does Moses despair? What does he assume about God?
Moses is sure all this is happening because God is angry with him.
Moses may be clear on God's sovereignty, but is weak on God's goodness. Certainly God in His
sovereign plan could've kept Moses from being the leader. But when Moses stresses God's
sovereignty over His goodness he misunderstands God in a very basic way. This misconception is
seen in his second question: "What have I done to displease you?"
Certainly God could've answered with a list a mile long, given that Moses, like each of us, falls
short of God's demand for absolute perfection. But the question betrays a misguided idea of how
God deals with our sin. Moses reasons that the troubles he is facing is a direct result of something
he's done to offend God. Moses pictures God as the cosmic disciplinarian who doles out evil in
our lives whenever we slip up.
When we adopt this outlook on God, that our performance will command either God's smiling
face to shine down on us or His angry disapproval when we fail, we will live in constant
speculation as to our standing before God.
To conceive of God in this manner will cause us to interpret our daily circumstances in a twisted
formula. When life is good, we'll think it is obviously due to our goodness. Likewise, when life is
bad, it must be bad karma, some cosmic pay back for sin. We adopt a frame of mind which says:

"I was nasty to my wife this morning, that is why my boss is on my back." "I forgot to pray this
morning, no wonder God is making my day so miserable." Or, "I was nice to this person, that's
why my day is going smoothly."
When we adopt this scheme, the God of all grace fades into a Zeus hurling thunderbolts from
heaven. But God's disposition, either good or bad, toward us is not dependent on us, on whether
He loves us today and is angry with us tomorrow. Rather, when we trust that Christ is sufficient
for our standing before the Father, then we must remember that His displeasure is placed on His
own Son and that His love for us is dependent solely upon His Son's perfect record that is given
to us.”
6. H. R. Mackintosh 11-15, “This is truly wonderful language. It is not that we would think for a
moment of dwelling upon the failures and infirmities of so dear and so devoted a servant as
Moses. Far be the thought. It would ill become us to comment upon the actings or the sayings of
one of whom the Holy Ghost has declared that "he was faithful in all his house." (Heb. 3: 2)
Moses, like all the Old Testament saints, has taken his place amongst the "Spirits Of just men
made perfect," and every inspired Allusion to him throughout the pages of the ew Testament
tends only to put honour upon him, and to set him forth as a most precious vessel.
But still we are bound to ponder the inspired history now before us — history penned by Moses
himself. True it is — blessedly true — that the defects and failures of God's people, in Old
Testament times, are not commented upon in the ew Testament; yet are they recorded, with
faithful accuracy, in the Old; and wherefore? Is it not for our learning? Unquestionably.
"Whatsoever things were written aforetime were written for our learning, that we through
patience and comfort of the scriptures might have hope." Romans 15: 4.
What then are we to learn from the remarkable outburst of feeling recorded in umbers 11: 11-
15? We learn this at least, that it is the wilderness that really brings out what is in the very best of
us. It is there we prove what is in our hearts. and, inasmuch as the Book of umbers is,
emphatically, the book of the wilderness, it is just there we might expect to find all sorts of failure
and infirmity fully unfolded. the Spirit of God faithfully chronicles everything. He gives us men
as they are; and even though it be a Moses that "speaks unadvisedly with his lips," that very
unadvised speaking is recorded for our admonition and instruction. Moses "was a man subject to
like passions as we are;" and it is very evident that, in the portion of his history now before us,
his heart sinks under the tremendous weight of his responsibilities.
It will, perhaps, be said, " o wonder his heart should sink." o wonder, surely, for his burden
was far too heavy for human shoulders. But the question is, was it too heavy for divine shoulders?
Was it really the case that Moses was called to bear the burden alone? Was not the living God
with him? And was not He sufficient What did it matter whether God were pleased to act by one
man or by ten thousand? All the power, all the wisdom, all the grace, was in Him. He is the
fountain of all blessedness, and, in the judgement of which, it makes not one whit of difference as
to the channel, or whether there is one channel, or a thousand and one.
This is a fine moral principle for all the servants of Christ. It is most needful for all such to
remember that whenever the Lord places a man in a position of responsibility, He will both fit
him for it and maintain him in it. It is, of course, another thing altogether if a man will rush
unsent into any field of work, or any post of difficulty of danger. In such a case, we may assuredly
look for a thorough break down, sooner or later. But when God calls a man to a certain position,
be will endow him with the needed grace to occupy it. He never sends any one a warfare at his
own charges; and therefore all we have to do is to draw upon Him for all we need. This holds

good in every case. We can never fail if we only cling to the living God. We can never run dry, if
we are drawing from the fountain. Our tiny springs will soon dry up; but our Lord Jesus Christ
declares that, "He that believeth in me, as the scripture hath said, out of his belly shall flow rivers
of living water."
This is a grand lesson for the wilderness. We cannot get on without it. Had Moses fully
understood it, he never would have given utterance to such words as these: "'Whence should I
have flesh to give unto all this people" He would have fixed his eye only upon God. He would
have known that he was but on instrument in the hands of God, whose resources were illimitable.
assuredly, Moses could not supply that vast assembly with food even far a single day; but
Jehovah could supply the need of every living thing, and supply it for ever.
Do we really believe this? Does it not sometimes appear as though we doubted it? Do we not
sometimes feel as though we were to supply instead of God? And then is it any marvel if we quail,
and falter, and sink? Well indeed might Moses say, "I am not able to bear all this people alone,
because it is too heavy for me." There was only one heart that could bear with such a company,
namely, the heart of that blessed One, who, when they were toiling amid the brick-kilns of Egypt,
had come down to deliver them, and who, having redeemed them out of the hand of the enemy,
had taken up His abode in their midst. He was able to bear them, and He alone. His loving heart
and mighty hand were alone adequate to the task; and if Moses had been in the full power of this
great truth, He would not and could not have said, "If thou deal thus with me, kill me, I play
thee, out of hand, if I have found favour in thy sight and let we not see my wretchedness."
This surely was a dark moment in the history of this illustrious servant of God. It reminds us
somewhat of the prophet Elijah, when he flung himself at the base of the juniper tree and
entreated the Lord to take away his life. How wonderful to see those two men together on the
mount of transfiguration! It proves, in a very marked way, that God's thoughts are not as ours,
nor His ways as ours. He had something better in store for Moses and Elijah than anything that
they contemplated. Blessed be His name, He rebukes our fears by the riches of His grace, and
when our poor hearts would anticipate death and wretchedness, He gives life, victory, and glory.”
12 Did I conceive all these people? Did I give them birth?
Why do you tell me to carry them in my arms, as a nurse
carries an infant, to the land you promised on oath to
their forefathers?
1. These are not my kids Lord, so why do I have to raise these bunch of babies. They are sick of Mana, and
I am sick of them. You delivered us from Egypt, now deliver me from these spoiled brats who are driving
me crazy with their endless complaining. They are like kids in the back seat traveling on vacation. Every
two minutes complaining, “Are we there yet”, and “When are we going to eat?”
2. Gill, “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

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