The mixed multitude that was among them lusted exceedingly; and the children of Israel also wept again, and said, “Who will give us meat to eat?
Parallel Translations
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The mixed multitude that was among them lusted exceedingly; and the children of Israel also wept again, and said, “Who will give us meat to eat?
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And the mixt multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat?
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And the mixed multitude that was among them fell a lusting; and the children of Israel also wept on their part, and said: 'Would that we were given flesh to eat!
Cross-references (8)
Passages linked to Numbers 11:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Corinthians 10:6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted.
- Exodus 12:38 A mixed multitude went up also with them, with flocks, herds, and even very much livestock.
- Psalms 106:14 but gave in to craving in the desert, and tested God in the wasteland.
- Psalms 78:18-20 They tempted God in their heart by asking food according to their desire. Yes, they spoke against God. They said, “Can God prepare a table in the wilderness? Behold, he struck the rock, so that waters gushed out, and streams overflowed. Can he give bread also? Will he provide meat for his people?”
- Nehemiah 13:3 It came to pass, when they had heard the law, that they separated all the mixed multitude from Israel.
- 1 Corinthians 15:33 Don’t be deceived! “Evil companionships corrupt good morals.”
- Leviticus 24:10-11 The son of an Israelite woman, whose father was an Egyptian, went out among the children of Israel; and the son of the Israelite woman and a man of Israel strove together in the camp. The son of the Israelite woman blasphemed the Name, and cursed; and they brought him to Moses. His mother’s name was Shelomith, the daughter of Dibri, of the tribe of Dan.
- Romans 13:14 But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts.
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Geneva Bible translators 1599 · Public Domain From God.
From God.
Which were of those strangers that came out of Egypt with them, Exod. 12:38.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Num 11:4 And the mixt multitude that [was] among…
Num 11:4 And the mixt multitude that [was] among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat?
Ver. 4. And the mixed multitude.] {See Trapp on "Exo 12:38"} Observe the danger of ill company. Fish retain their sweetness in the salt sea. The river Dee in Merionethshire, running through Pimblemere, remains entire, and mingles not her streams with the waters of the lake. The rivers of Peru, after they have run some miles into the sea, retain their sweetness, as writers report. But to converse with the ungodly, and not to learn their manners, is marvellously rare and difficult. A man may pass through Ethiopia unchanged; but he cannot dwell there and not be discoloured.
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The children of Israel wept again.] And were punished again. Herein they were like froward children, that, while crying for an apple that is in the father’s hand, will fling away the cake that is in their own; and so get a whipping rather than a pippin, as we say; a lashing rather than their longing.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The mixt multitude, consisting of Egyptians or other people,…
The mixt multitude, consisting of Egyptians or other people, which being affected with God’s miraculous works in Egypt, and thereupon believing the promise of God to carry them to a land of milk and honey, for their own advantage joined themselves to the Israelites, Exo 12:38, an now, finding themselves sadly disappointed, they discover their evil minds.
The children of Israel, whose special relation and obligation to God should have restrained them from such carriages.
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Wept again: this word relates either to their former murmuring upon this occasion a twelvemonth before, Exo 16:2, or rather to their complaining mentioned Num 11:1, to note the aggravation of their sin, that having just now sinned in the same kind, and sorely smarted for their sin, and being but newly delivered from their fears and dangers caused thereby, they forthwith return to their vomit and murmur again, and that more passionately than before, expressing themselves in tears and bitter words.
Flesh: this word is here taken generally, so as to include fish, as the next words show, and as it is used 1Co 15:39. They had indeed flesh and cattle which they brought with them out of Egypt, but these were reserved for breed to be carried into Canaan, and were so few that they would scarce have served them for a month, as may be gathered from Num 11:20-22.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain These verses represent things sadly unhinged and out of…
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,
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1. Who were the criminals. (1.) The mixed multitude began, they fell a lusting, Num 11:4. The rabble that came with them out of Egypt, expecting only the land of promise, but not a state of probation in the way to it. They were hangers on, who took hold of the skirts of the Jews, and would go with them only because they knew not how to live at home, and were disposed to seek their fortunes (as we say) abroad. These were the scabbed sheep that infected the flock, the leaven that leavened the whole lump. Note, A few factious, discontented, ill-natured people, may do a great deal of mischief in the best societies, if great care be not taken to discountenance them. Such as these are an untoward generation, from which it is our wisdom to save ourselves, Act 2:40. (2.) Even the children of Israel took the infection, as we are informed, Num 11:4. The holy seed joined themselves to the people of these abominations. The mixed multitude here spoken of were not numbered with the children of Israel, but were set aside as a people God made no account of; and yet the children of Israel, forgetting their own character and distinction, herded themselves with them and learned their way, as if the scum and outcasts of the camp were to be the privy-counsellors of it. The children of Israel, a people near to God and highly privileged, yet drawn into rebellion against him! O how little honour has God in the world, when even the people which he formed for himself, to show forth his praise, were so much a dishonour to him! Therefore let none think that their external professions and privileges will be their security either against Satan's temptations to sin or God's judgments for sin. See Co1 10:1, Co1 10:2, Co1 10:12.
2. What was the crime: they lusted and murmured. Though they had been lately corrected for this sin, and many of them overthrown for it, as God overthrew Sodom and Gomorrah, and the smell of the fire was still in their nostrils, yet they returned to it. See Pro 27:22. (1.) They magnified the plenty and dainties they had had in Egypt (Num 11:5), as if God had done them a great deal of wrong in taking them thence. While they were in Egypt they sighed by reason of their burdens, for their lives were made bitter to them with hard bondage; and yet now they talk of Egypt as if they had all lived like princes there, when this serves as a colour for their present discontent. But with what face can they talk of eating fish in Egypt freely, or for nought, as if it cost them nothing, when they paid so dearly for it with their hard service? They remember the cucumbers, and the melons, and the leeks, and the onions, and the garlick (precious stuff indeed to be fond of!), but they do not remember the brick-kilns and the task-masters, the voice of the oppressor and the smart of the whip. No, these are forgotten by these ungrateful people. (2.) They were sick of the good provision God had made for them, Num 11:6. It was bread from heaven, angels' food. To show how unreasonable their complaint was, it is here described, Num 11:7-9. It was good for food, and pleasant to the eye, every grain like an orient pearl; it was wholesome food and nourishing; it was not to be called dry bread, for it tasted like fresh oil; it was agreeable (the Jews say, Wisd. 16:20) to every man's palate, and tasted as he would have it; and, though it was still the same, yet, by the different ways of dressing it, it yielded them a grateful variety; it cost them no money, nor care, for it fell in the night, while they slept; and the labour of gathering it was not worth speaking of; they lived upon free quarter, and yet could talk of Egypt's cheapness and the fish they ate there freely. Nay, which was much more valuable than all this, the manna came from the immediate power and bounty of God, not from common providence, but from special favour. It was, as God's compassion, new every morning, always fresh, not as their food who live on shipboard. While they lived on manna, they seemed to be exempted from the curse which sin has brought on man, that in the sweat of his face should he eat bread. And yet they speak of manna with such scorn, as if it were not good enough to be meat for swine: Our soul is dried away. They speak as if God dealt hardly with them in allowing them no better food. At first they admired it (Exo 16:15): What is this? "What a curious precious thing is this!" But now they despised it. Note, Peevish discontented minds will find fault with that which has no fault in it but that it is too good for them. It is very provoking to God to undervalue his favours, and to put a but upon our common mercies. Nothing but manna! Those that might be very happy often make themselves very miserable by their discontents. (3.) They could not be satisfied unless they had flesh to eat. They brought flocks and herds with them in great abundance out of Egypt; but either they were covetous, and could not find in their hearts to kill them, lest they should lessen their flocks (they must have flesh as cheap as they had bread, or they would not be pleased), or else they were curious, beef and mutton would not please them; they must have something more nice and delicate, like the fish they did eat in Egypt. Food would not serve; they must be feasted. They had feasted with God upon the peace-offerings which they had their share of; but it seems God did not keep a table good enough for them, they must have daintier bits than any that came to his altar. Note, It is an evidence of the dominion of the carnal mind when we are solicitous to have all the delights and satisfactions of sense wound up to the height of pleasurableness. Be not desirous of dainties, Pro 23:1-3. If God gives us food convenient, we ought to be thankful, though we do not eat the fat and drink the sweet. (4.) They distrusted the power and goodness of God as insufficient for their supply: Who will give us flesh to eat? taking it for granted that God could not. Thus this question is commented upon, Psa 78:19, Psa 78:20, Can he provide flesh also? though he had given them flesh with their bread once, when he saw fit (Exo 16:13), and they might have expected that he would do it again, and in mercy, if, instead of murmuring, they had prayed. Note, It is an offence to God to let our desires go beyond our faith. (5.) They were eager and importunate in their desires; they lusted a lust, so the word is, lusted greatly and greedily, till they wept again for vexation. So childish were the children of Israel, and so humoursome, that they cried because they had not what they would have and when they would have it. They did not offer up this desire to God, but would rather be beholden to any one else than to him. We should not indulge ourselves in any desire which we cannot in faith turn into prayer, as we cannot when we ask meat for our lust, Psa 78:18. For this sin the anger of the Lord was kindled greatly against them, which is written for our admonition, that we should not lust after evil things as they lusted, Co1 10:6. (6.) Flesh is good food, and may lawfully be eaten; yet they are said to lust after evil things. What is lawful of itself becomes evil to us when it is what God does not allot to us and yet we eagerly desire it.
II. Moses himself, though so meek and good a man, is uneasy upon this occasion: Moses also was displeased. Now, 1. It must be confessed that the provocation was very great. These murmurings of theirs reflected great dishonour upon God, and Moses laid to heart the reproaches cast on himself; they knew that he did his utmost for their good, and that he neither did nor could do any thing without a divine appointment; and yet to be thus continually teased and clamoured against by an unreasonable ungrateful people would break in upon the temper even of Moses himself. God considered this, and therefore we do not find that he chided him for his uneasiness. 2. Yet Moses expressed himself otherwise than became him upon this provocation, and came short of his duty both to God and Israel in these expostulations. (1.) He undervalues the honour God had put upon him, in making him the illustrious minister of his power and grace, in the deliverance and guidance of that peculiar people, which might have been sufficient to balance the burden. (2.) He complains too much of a sensible grievance, and lays too near his heart a little noise and fatigue. If he could not bear the toil of government, which was but running with the footman, how would he bear the terrors of war, which was contending with horses? He might easily have furnished himself with considerations enough to enable him to slight their clamours, and make nothing of them. (3.) He magnifies his own performances, that all the burden of the people lay upon him; whereas God himself did in effect ease him of all the burden. Moses needed not to be in care to provide quarters for them, or victuals; God did all. And, if any difficult case happened, he needed not to be in any perplexity, while he had the oracle to consult, and in it the divine wisdom to direct him, the divine authority to back him and bear him out, and almighty power itself to dispense rewards and punishments. (4.) He is not so sensible as he ought to be of the obligation he lay under, by virtue of the divine commission and command, to do the utmost he could for his people, when he suggests that because they were not the children of his body therefore he was not concerned to take a fatherly care of them, though God himself, who might employ him as he pleased, had appointed him to be a father to them. (5.) He takes too much to himself when he asks, Whence should I have flesh to give them (Num 11:13), as if he were the housekeeper, and not God. Moses gave them not the bread, Joh 6:32. Nor was it expected that he should give them the flesh, but as an instrument in God's hand; and if he meant, "Whence should God have it for them?" he too much limited the power of the Holy One of Israel. (6.) He speaks distrustfully of the divine grace when he despairs of being able to bear all this people, Num 11:14. Had the work been much less, he could not have gone through it in his own strength; but had it been much greater, through God strengthening him, he might have done it. (7.) It was worst of all passionately to wish for death, and desire to be killed out of hand, because just at this time his life was made a little uneasy to him, Num 11:15. Is this Moses? Is this the meekest of all the men on the earth? The best have their infirmities, and fail sometimes in the exercise of that grace for which they are most eminent. But God graciously overlooked Moses's passion at this time, and therefore we must not be severe in our animadversions upon it, but pray, Lord, lead us not into temptation.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And the mixed multitude that was among them fell…
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, Co1 15:33; and a little leaven leavens the whole lamp, Co1 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, Num 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,
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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.
(t) "concupiverunt concupiscentiam", Pagninus: Montanus, Drusius. (u) Bemidbar Rabba, sect. 15. fol. 219. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Israel also - Whose special relation and obligation to…
Israel also - Whose special relation and obligation to God should have restrained them from such carriage. Flesh - This word is here taken generally so as to include fish, as the next words shew. They had indeed cattle which they brought out of Egypt, but these were reserved for breed to be carried into Canaan, and were so few that they would scarce have served them for a month.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 4. The mixed multitude] האספסף hasaphsuph, the collected…
Verse 4. The mixed multitude] האספסף hasaphsuph, the collected or gathered people. Such as came out of Egypt with the Israelites; and are mentioned Ex 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Num 11:4. The children of Israel also wept again…
Num 11:4. The children of Israel also wept again — That is, they again complained and murmured, that God had so lately visited them with such awful marks of his displeasure; though their special relation and obligation to God should have restrained them from any such carriage. Bishop Kidder justly observes, that “their sin was much aggravated on the following accounts: 1st, They declared their distrust of God’s power and providence, of which they had had so great experience. 2d, They despised God and his former mercies. 3d, They covetously desired flesh, when they had much cattle of their own, Exo 12:32; Exo 12:38, and Num 32:4.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Occurrences at Kibroth-hattavah.
Occurrences at Kibroth-hattavah.
Num 11:4
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The mixt multitude - The word in the original resembles our “riff-raff,” and denotes a mob of people scraped together. It refers here to the multitude of strangers (see Exo 12:38) who had followed the Israelites from Egypt.
Num 11:5
The natural dainties of Egypt are set forth in this passage with the fullness and relish which bespeak personal experience.
Num 11:6-7
There is nothing at all ... - literally, “Nought at all have we except that our eyes are unto this manna;” i. e. “Nought else have we to expect beside this manna.” On the manna see Exo 16:15 note; on bdellium see Gen 2:12 note.
Num 11:10
The weeping was general; every family wept (compare Zec 12:12), and in a manner public and unconcealed.
Num 11:11-15
The complaint and remonstrance of Moses may be compared with that in 1Ki 19:4 ff; Jon 4:1-3, and contrasted with the language of Abraham (Gen 18:23 ff) The meekness of Moses (compare Num 12:3) sank under vexation into despair. His language shows us how imperfect and prone to degeneracy are the best saints on earth.
Num 11:16
Seventy men of the elders of Israel - Seventy elders had also gone up with Moses to the Lord in the mount Exo 24:1, Exo 24:9. Seventy is accordingly the number of colleagues assigned to Moses to share his burden with him. To it, the Jews trace the origin of the Sanhedrim. Subsequent notices Num 16:25; Jos 7:6; Jos 8:10, Jos 8:33; Jos 9:11; Jos 23:2; Jos 24:1, Jos 24:31 so connect the elders with the government of Israel as to point to the fact that the appointment now made was not a merely temporary one, though it would seem to have soon fallen into desuetude. We find no traces of it in the days of the Judges and the Kings.
Elders of the people, and officers over them - In English idiom, “elders and officers of the people.” Both elders and officers appear in Egypt (Exo 3:16; Exo 5:6 ff): the former had headed the nation in its efforts after freedom; the latter were the subordinate, though unwilling, agents of Egyptian tyranny. The two classes no doubt were working together; and from those who belonged to either, perhaps from those who were both eiders and officers, the council of Seventy was to be selected.
Num 11:17
I will take of the spirit which is upon thee - Render rather separate from the spirit, etc.; i. e. they shall have their portion in the same divine gift which thou hast.
Num 11:25
They prophesied - i. e. under the extraordinary impulse of the Holy Spirit they uttered forth the praises of God, or declared His will. Compare the marginal references.
And did not cease - Rather, and added not, i. e. they prophesied at this time only and not afterward. The sign was granted on the occasion of their appointment to accredit them in their office; it was not continued, because their proper function was to be that of governing not prophesying.
Num 11:26
Of them that were written - i. e. enrolled among the Seventy. The expression points to a regular appointment duly recorded and permanent.
Num 11:29
Enviest thou for my sake? - (Compare Mar 9:38 ff) The other members of the Seventy had been with Moses (compare Num 6:16, Num 6:24-25) when the gift of prophecy was bestowed on them. They received “of the spirit that was upon him,” and exercised their office visibly through and for him. Eldad and Medad prophesying in the camp seemed to Joshua to be acting independently, and so establishing a separate center of authority.
Num 11:31
The southeast wind, which blew from the neighboring Elanitic gulf of the Red Sea, brought the quails Exo 16:13.
Two cubits high - Better, “two cubits above the face of the ground:” i. e. the quails, wearied with their long flight, flew about breast high, and were easily secured by the people, who spread them all abroad for themselves Num 11:32, in order to salt and dry them. The quail habitually flies with the wind, and low.
Num 11:32
Ten homers - About 55 bushels. Compare Lev 27:16.
Num 11:33
Ere it was chewed - Better, ere it was consumed. See Num 11:19-20. The surfeit in which the people indulged, as described in Num 11:32, disposed them to sickness. God’s wrath, visiting the gluttonous through their gluttony, aggravated natural consequences into a supernatural visitation.
Num 11:34, Num 11:35
(Kibroth-hattaavah has been identified by Palmer with the extensive remains, graves, etc., at Erweis El Ebeirig, and Hazeroth “enclosures” with Ain Hadherah.)
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain For, seems, however, to connect the burning of some…
For, seems, however, to connect the burning of some with the destruction of many more, who had eaten the quails, as if both judgments took place at the same encampment. Septuagint render the Hebrew, "and a mixt rabble among them, desired greatly; and sitting, cried, as well as the Israelites, and said," &c. (Haydock) --- A mixt multitude. These were people that came with them out of Egypt, who were not of the race of Israel: who, by their murmuring, drew also the children of Israel to murmur: this should teach us the danger of associating ourselves with the children of Egypt; that is, with the lovers and admirers of this wicked world. (Challoner) --- This verse may relate a different history from the preceding ones, as the punishment was of another kind. (Du Hamel) --- The murmurers were burnt to death. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain the mixed multitude that was among them fell a…
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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 4. Mixed multitude — The Hebrew is very expressive,…
4. Mixed multitude — The Hebrew is very expressive, it being a syllable intensively repeated, saph-sooph, the gathering of the gathered, much like our word riffraff, or ruffscuff. “With these two millions of Israelites also went up a mixed multitude of varied descent, drawn in the wake of God’s people by the signs and wonders so lately witnessed — just as a mixed crowd still follows after every spiritual movement, a source of hinderance rather than of help to it, ever continuing strangers, and at most only fit to act as hewers of wood and drawers of water.” — Edersheim. Tacitus, though egregiously caricaturing Jewish history in many particulars, employs a phrase peculiarly appropriate to this mongrel horde of hangers-on and camp-followers when he describes Israel as “populi colluvies undecumque collecta,” the dregs of people collected from everywhere. See Exo_12:38, note. Many of this mixed multitude were related to Israel by intermarriage. Lev_24:10, note. There is nothing more damaging to the cause of Christ, and to the purity of his Church, than intimacy with men of mixed principles. This association is much more dangerous than it is with men of unmixed evil characters, whose open hostility puts the Christian on his guard.
Fell a lusting — Hebrew, lusted a lust.
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Wept again — Literally, returned and wept. Similar complaining, respecting the absence of flesh, but without mention of tears, took place in the desert of Sin, Exo_16:2-12. The Israelites, instead of feeling disgust at the animalism of the mob, began to imitate them. “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 it. This Egyptian rabble were the disordered sheep that infected the flock, the leaven that leavened the whole lump.” — Henry.
Flesh to eat — This is not the language of the starving, but of epicures. Their gross appetites were not satisfied with the wholesome food from heaven plentifully bestowed. The best Hebraists consider the flesh in this verse as the flesh of fish only, a much more savory food than any flesh diet which was likely to be within reach of the oppressed Israelites. Fish was, and is to this day, a staple article of food among the poor in Egypt.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 4. The place where the incident occurred is not…
4. The place where the incident occurred is not stated. But in Num_11:34 a name is given to the spot in consequence of the event.
the mixed multitude] The Heb. word ’asaphsûph is a reduplicated form from ’âsaph ‘to collect.’ The alliteration may be represented by riff-raff. It is a contemptuous term for non-Israelites who had attached themselves to the camp. They would include Egyptians with whom Israelites may to a small extent have intermarried (Lev_24:10), and people of various nationalities who, having been united with the Israelites in the forced building labour in Egypt, would be glad to escape with them. They are mentioned (by a different term) in Exo_12:38.
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fell a lusting] The words can denote any bodily appetite or desire, legitimate or otherwise. In 1Co_10:6 Christians are warned by the example of the Israelites.
wept again] No murmuring by the mixed multitude has been previously recorded, and in previous murmurings of the people in general weeping has not been mentioned. But the word need not be pressed. J relates a murmuring in Exo_15:23-25. It is not certain, however, that the words are an their original form. The Heb. idiom is ‘and they returned and they wept’; this makes it possible to suppose that ‘and they returned’ was inserted by a compiler in reference to the murmuring in Num_11:1-3. LXX. and Vulg. escape the difficulty by reading ‘they sat down and wept’ (וַיֵּשְׁבוּ for וַיָּשֻׁבוּ).
Oh that we could have flesh to eat!] The necessity for miraculous provision of flesh is evidence that, according to one form of the tradition of the journeys, the Israelites had no flocks and herds. This has been preserved in J together with the contrary tradition that they were richly supplied with them, both at the beginning of the wanderings (Exo_12:32; Exo_12:38), throughout the course of them (Num_14:33 see note, Exo_17:3; Exo_19:13; Exo_34:3), and at the end (Num_32:1). The traditions in P assume an immense wealth in cattle, which made possible the elaborate sacrificial system in force from Sinai and onwards.
4–34. (I) The Manna and Quails. J . (II) The burden of the people too heavy for Moses. J . (III) The Spirit of ecstasy upon the elders. E .
These verses should be studied in the following order:
(I) Num_11:4-10; Num_11:13; Num_11:18-24 a (to ‘the words of the Lord’), 31–34.
(II) Num_11:11-12; Num_11:14-15.
(III) Num_11:16-17 a, 24b–30.
It will be seen that the narratives (II) and (III) have no real connexion with (I). In the process of compilation two sentences were lost. The words ‘And Moses said unto Jehovah’ in Num_11:11 a are required for both narratives, and must be added for (I) at the beginning of Num_11:13. Similarly Num_11:18 (as Num_11:16) must begin ‘And Jehovah said unto Moses, say thou &c.’ If this is done, two distinct narratives emerge, and a fragment of a third:
(I) The people being weary of manna murmured for flesh. Jehovah was angry and warned them that they would loathe the flesh when it came. Moses was incredulous that such a miracle could be performed. But a wind brought a mass of quails, and a plague was the result.
(II) Moses found the care and guidance of the people a burden too heavy to bear, and prayed that he might die.
(III) Jehovah took some of Moses’ spirit and put it upon seventy elders, so that they were filled with prophetic frenzy, including two who were not with the others in front of the Tent. Joshua wished Moses to forbid them, but he refused.
(I) Num_11:4-10; Num_11:13; Num_11:18-24 a, 31–34. Manna and Quails. In Exodus 16 there is a more complete narrative of the manna, from P , where Num_11:35 (‘they did eat the manna … until they came into the borders of the land of Canaan’) shews that manna was not sent on two distinct occasions, but that the two narratives are parallel accounts. In the present chapter the sending of the manna is not related (see on Num_11:6). But it must not be concluded from this that our narrative is the sequel to that in Exodus 16; for (I) a description of the manna is given, as though it were a new phenomenon, in Num_11:7-9 as well as in Exo_16:14; Exo_16:31, and there are considerable differences in the two accounts; and (2) the laying of the pot of manna ‘before the Testimony’ (Exo_16:34) shews that that narrative belongs to a time after the Testimony (i.e. the Decalogue) was given at Sinai. Thus both in P and J it is related that manna was sent after the departure from the mountain. Moreover, while P has this very full parallel account of the manna, it also has fragmentary references to the quails embedded in it. See Exo_16:8 a (‘in the evening flesh to eat’), 12 (‘at even ye shall eat flesh’), 13a (‘at even the quails came up and covered the camp’).
(II) Num_11:11-12; Num_11:14-15. It is not at first sight so clear that (II) is unconnected with (III). The gift of Moses’ spirit to the elders might seem to be the answer to Moses’ prayer for more help in managing the people. And the compiler has given this impression by the insertion of Num_11:17 b. But (1) the spirit is not represented as being a spirit of wisdom and understanding, but merely of ecstasy or frenzy which enabled them to ‘prophesy’ as in the case of Saul and his messengers at a later time (1Sa_19:20 f., 23 f.). Moses’ answer to Joshua (Num_11:29) as well as the express statement that the inspiration was purely temporary (Num_11:25), quite preclude the idea that the elders were to help him in bearing the burden of the people. And (2) Moses’ complaint of the burden is closely similar in thought and language to Exo_33:12 to Exo_34:9. The discussion of the whole problem belongs rather to a commentary on Exodus. But it is far from improbable that (II) has been displaced from Exodus 33. Because the people had sinned, Jehovah said that He would not go to Canaan with them; Moses, therefore, would have to bear the burden alone; and he was overwhelmed with the thought. In consequence of Moses’ repeated intercession Jehovah relented and condescended to go with them.
(III) Num_11:16-17 a, 24b–30. There are indications that the narrative of the elders is from E . Now the last passage from E previously to this is Exo_33:7-11, a fragment relating Moses’ usual practice with regard to the ‘Tent of Meeting,’ in which the young man Joshua acted as his minister, and where Jehovah used to ‘come down’ in the cloud and converse with Moses. If that passage and (III) are read side by side, it will be seen that they are connected in the closest possible manner, both in style and subject-matter.
(I) 4–10. The Manna.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (4) And the mixt multitude.—The Authorised Version follows the…
(4) And the mixt multitude.—The Authorised Version follows the LXX. and the Vulgate in rendering the word asaph-suph, which occurs only in this place, and which is derived from a verb which means to collect, in the same way as the ereb of Exo_12:38, a mixed multitude, vulgus promiscuum—in many cases, probably, the children of Hebrew women by Egyptian fathers. This mixed multitude appears to have been very considerable, and they may have become, as the Gibeonites at a later period, servants to the Israelites, as hewers of wood and drawers of water (Deu_29:11). It is probable that this mixed multitude may have partaken even more largely than the Israelites of the fish and vegetables of Egypt, and they appear to have instigated the Israelites to repine at the deprivations to which they were exposed in the wilderness. There is no mention in Exo_16:3 of weeping, but the same craving after the flesh-pots of Egypt was probably manifested in the same manner in both cases.
Who shall give us flesh to eat?—The word basar, which is rendered flesh, seems here to include—it may be to have primary reference to—fish. It is used of fish in Lev_11:11, and it is obvious from Num_11:22 that it was understood by Moses in this general signification. Cp. the use of flesh (1Co_15:39).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain KIBROTH HATTAAVAH (verses Exo_12:38. In Lev_24:10 we read of…
KIBROTH HATTAAVAH (verses Exo_12:38. In Lev_24:10 we read of the son of an Israelitish woman by an Egyptian father, and this might lead us to conjecture that a great part of the "mixed multitude" was the offspring of such left-handed alliances. These half-breeds, according to the general rule in such cases, would follow their mothers; they would be regarded with contempt by the Jews of pure blood, and would accompany the march as hangers-on of the various tribes with which they were connected. As to their fate, it may be probably concluded, from the reason of things and from the absence of any further notice of them, that they found their way back to the slavery and the indulgences of Egypt; they were bound by no such strong restraints and animated by no such national feelings as the true people of the Lord. And the children of Israel also wept again. This expression, again (Hebrew, bWv, used adverbially), would seem to point to some former weeping, and this is generally found in the "murmuring" of which they had been guilty in the desert of Sin. (Exo_16:2, Exo_16:3) This, however, is unsatisfactory for several reasons: first, because that occurrence was too remote, having been more than a year ago; second, because there is no mention of any "weeping" at that time; third, because the matter of complaint on the two occasions was really quite different: then they murmured faithlessly at the blank starvation which apparently stared them in the face; now they weep greedily at the absence of remembered luxuries. It is therefore much more likely that the expression has regard to the "complaining" which had just taken place at Tabeerah. It was indeed wonderful that the punishment then inflicted did not check the sin; wonderful that it burst out again in an aggravated form almost immediately. But such was the obstinacy of this people, that Divine vengeance, which only perhaps affected a few, and only lasted for a brief space, was not sufficient to silence their wicked clamour. Who shall give us flesh to eat? rcB Septuagint, krea means flesh-meat generally.
They had flocks and herds it is true, but they were no doubt carefully preserved, and the increase of them would little more than suffice for sacrifice; no one would dream of slaughtering them for ordinary eating.
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Vers. 4-35. The sin of concupiscence, and its punishment.
We have in this section a Divine commentary, in dark and terrible characters, on the commandment, "Thou shalt not covet." And we know that the record was given to us "to the intent that we should not lust after evil things as they also lusted". (1Co_10:6) We have also, intermingled with the dark record of sin and wrath, a beautiful picture of the long-suffering of God with the errors and impatience of his servant, and of the unfettered energy of his free Spirit. In all these things they were tupoi hmwn , our examples. Consider, therefore
I THAT ALL THIS SIN AND MISERY BEGAN WITH "LUST," i.e., UNHALLOWED AND UNRESTRAINED DESIRE, which is indeed the inner source of all iniquity, because it is the will of the creature setting itself upon that which the Creator has forbidden or denied; hence it is the simplest and readiest way in which the creature can rebel against the Creator, for it is always possible, and indeed easy, to lust, and there is no one who is not tempted to it. Thus Eve lusted for the forbidden fruit, and brought death into the world. Even so St. James says, "Every man is tempted, when he is drawn away of his own lust, and is enticed. Then when lust hath conceived, it bringeth forth sin." And our Saviour, that all evil proceeds out of the heart, which is the seat of the emotions and desires. If, therefore, our desires were held in subjection to the will and word of God, there would be no sin in us; but as long as concupiscence is in us, it will assuredly draw us into evil. (cf. Rom_7:7, Rom_7:8, 11 Eph_2:3 1Jn_2:16)
II THAT THE FIRST EXPRESSION (AT ANY RATE) OF THIS UNHALLOWED DESIRE CAME FROM THE MIXED MULTITUDE the aliens, or half-breeds, who had come with them, not from faith in God, but from inferior motives. Even so the low moral tone and the frequent enormities chargeable upon Christians are due in the first instance to those who are only nominally Christian, who have been attracted into the fellowship either by accident of birth or by worldly and unspiritual motives. It is the fate of every great and successful movement to carry away with it many who have (inwardly) no sympathy with it and no part in it. So it was with Israel, so with the Church of Christ, so with any religious revival. Here is the great danger of an established and fashionable Christianity; it numbers a multitude of nominal adherents, whose motives and desires are wholly unchastened, and who are always ready to set the worst example, and to encourage the most pernicious practices. Compare the "false brethren," 2Co_11:26.
III THAT THE CHILDREN OF ISRAEL WERE CARRIED AWAY WITH IT, IN SPITE OF THE WARNING THEY HAD SO RECENTLY RECEIVED AT TABEERAH. No doubt it spread the more rapidly because,
(1) it fell in with their own secret feelings,
(2) it was recommended by considerations of friendship and relationship,
(3) the voice of prudence is scarcely ever a match for the promptings of desire.
Even so it is the most striking feature of sin in feeling or in act that it becomes an epidemic which only a very sound and vigorous spiritual state can resist. Compare the case of Judas and the other apostles; (Mat_26:8, 9 Joh_12:4, Joh_12:5) compare St. Peter and the Judaisers; (Gal_4:12, Gal_4:13) compare the Corinthians; (1Co_5:1, 1Co_5:2, 1Co_5:6, 1Co_5:11) and the sins which each generation of Christians has committed or does commit in common such as lying, dueling, swindling. There is no sin against which more fearful warnings and examples lie than that of covetousness; yet there is none of which Christians are more generally guilty under stress of bad example and the low moral tone and degraded traditions of society, of trade, of business, &c. The warnings of the New Testament, though always fresh in the hearing and clear in the remembrance of Christian people, are absolutely ineffective as against the common promptings of evil desire. ;
IV THAT WHAT THEY EVILLY DESIRED WAS NOT EVIL IN ITSELF. There was no harm in eating flesh, nor were any of the cheap luxuries they coveted objectionable in themselves. Even so we ever excuse ourselves for wanting, because what we want is not forbidden, but only denied. There is no harm (absolutely) in being rich, therefore we take no shame at covetousness. There is no harm (absolutely) in the pleasures of the flesh, therefore we are ready to excuse any indulgence in them. Christian morality is a law of liberty, unbound by formal rules, therefore we boldly strain that liberty to our immediate advantage, and fancy that the absence of prohibition is tantamount to actual allowance on the part of God.
V THAT WHAT THEY DESIRED WAS WRONG, BECAUSE,
(1) IT WAS SUPERFLUOUS,
(2) BELONGED TO THE DAYS OF BONDAGE,
(3) HAD BEEN WITHHELD BY GOD, WHO ALONE COULD GIVE IT.
(1) Inasmuch as the food they had given them was nutritious, wholesome, and abundant for the short journey which lay before them.
(2) Inasmuch as the savoury and luscious things they wept for were peculiarly Egyptian, and went hand in hand (as they do still) with cruel oppression and degradation: it was the food of slavery.
(3) Inasmuch as such things were clearly not to be expected in a wilderness such as God was leading them through. Even so sinful greed among Christians is known by the same three tokens.
(1) It is a craving for superfluities. What God has given us (however little compared with our desires) is enough; for it will suffice, if welt used, to bring us to our home in health and strength. (Php_4:11 1Ti_6:6-8 Heb_13:5) More than we have must be more than enough, for God is pledged to give us that. (Mat_6:33, 34 Luk_12:32 Rom_8:32)
(2) It is a craving for things essentially connected with the bondage of sin and worldliness, from which we are escaped. Such luxuries as wealth, rank, or fashion can afford are (without being in themselves evil) so closely connected with evil that every earnest Christian must dread rather than covet them. (Mat_6:19, Mat_6:21, Mat_6:31, 32 Luk_6:24 Luk_16:19, 25 Jam_5:1)
(3) It is an open contempt of God"s appointment, who hath not given us any inheritance here, and hath told us to expect tribulation, and to love poverty and reproach, because it is good for us. (Luk_6:20, 22Jo 16:33 Act_14:22 Rom_8:24 2Co_4:18 1Ti_6:9 Heb_13:14 Jam_2:5)
VI THAT THE UNRESTRAINED WEEPING OF THE PEOPLE FOR THE DAINTIES THEY COULD NOT HAVE WAS EXCEEDING HATEFUL IN THE SIGHT OF GOD. It did indeed make no account of all his mercies, but rather reproached him for bringing them out of Egypt and setting them free. It was as good as saying they wished he had never troubled himself about them. Even so the greed of Christians is an open reproach against him that loved them and gave himself for them, as though he had done nothing to earn their trust and gratitude, and had rather treated them unkindly. He who passionately desires earthly gains, or bitterly laments earthly losses, flings contempt upon the gifts of Heaven and reproach upon his God and Saviour. Wherefore it speaks of "the covetous, whom the Lord abhorreth". (Psa_10:3; cf. Luk_12:15 Eph_5:3 Col_3:5 Jam_4:3, Jam_4:4)
VII THAT THE LORD, IN ORDER TO PUNISH THE PEOPLE, GAVE THEM AN ABUNDANCE OF WHAT THEY ASKED FOR. Even so God punishes our greed by letting us have as much as we want of the coveted thing. The covetous person is punished by ample wealth, the slothful by abundance of ease, the proud by success and flattery, the vain by large admiration, the sensual by unstinted gratification. Thus the man punishes himself, the Lord providing him with the means of destruction. Whether we like it or not, this is the law of Providence; and to us it is the justice of God. Compare the case of Pharaoh; (Rom_9:17, Rom_9:18) of the rich fool; (Luk_12:16) of Herod. (Act_12:22)
VIII THAT THE PEOPLE IN THEIR GREED LABOURED DAY AND NIGHT TO ACCUMULATE PRODIGIOUS QUANTITIES OF FOOD WHICH THEY NEVER ATE. Even so do vain men labour and toil to lay up treasures upon earth, never resting as long as anything remains to be got treasures which after all they shall never enjoy, and shall perhaps eternally regret. (Mat_19:24 Luk_12:21 Luk_16:25 Jam_5:2 Rev_3:17)
IX THAT THE PEOPLE, APART FROM ANY SUPERNATURAL INTERVENTION, WOULD HAVE SICKENED OF THE QUANTITY OF ANIMAL FOOD THEY THOUGHT TO EAT, AND FOUND IT "LOATHSOME." Even so self-indulgence soon reaches its natural limits, even when left to itself, and provokes a natural reaction of disgust. If this world were all, moderation, self-restraint, and contentment with a little would still make a happier life than luxury and dissipation. The "roses and raptures of vice" which are sung by many poets, ancient and modern, do not only fade very quickly, but leave a very evil smell behind them.
X THAT THE JUSTICE Or GOD LEFT NOT THE ISRAELITES TO THE SLOW REVENGE OF NATURAL SATIETY; hardly had they tasted the flesh ere the plague began among them. Even so greed has its natural reaction of misery, even in the life of this world, but it has its Divine punishment in the soul. "He gave them their request, but sent leanness into their soul," says the Psalmist, (Psa_106:15) revealing the spiritual truth which lay hid in this history. There is a balance Divinely held between the bodily life and that of the soul, so that if the first is full and fat and well-liking, the second is empty and lean and ill-favoured. No man can cater greedily for his body without impoverishing his soul; no man Can gratify eagerly his carnal appetites without incurring spiritual disease. (Luk_6:24-26)
XI THAT ONE OF THE EARLIEST STATIONS ON THE WAY TO CANAAN WAS "THE GRAVES OF GREED," AND THAT THE NEXT WAS "ENCLOSURES." Even so in the heavenward journey of the Church we soon come (alas, how soon I) to the graves of greed, to the dishonourable sepulchers of such as perished through love of money or of pleasure. Behold the graves of Ananias, of Sapphira, of those who "slept" at Corinth, (1Co_11:30) of "that woman Jezebel", (Rev_2:20) of Demas. And after this we come to "enclosures long series of outward restrictions and regulations, some apostolic and some later, which mark a stage in the Church"s journey, and testify to her efforts to maintain her moral purity. (cf. 1Co_5:9, 11 11:34 1Ti_5:9) And what is true of the Church is true of many an individual member. As memory retraces the onward path, how soon come the "graves of greed," the sad memorials of passions sinfully indulged and sharply revenged! and after that the "enclosures the restraints and restrictions by which liberty was perforce abridged in order that sin and folly might be fenced out.
Consider, again, with respect to the manna
I THAT THE PEOPLE WERE REALLY TEMPTED TO WEARY OF THE SAMENESS AND INSIPIDITY OF THE MANNA, their staple food. To a palate accustomed to the pungent condiments and varied delicacies of Egypt, it was a great trial to have nothing but manna for a year; no doubt it failed to satisfy the appetite, and cloyed upon the taste, in spite of its wholesome and nutritious qualities. Even so it is a real trial to one who has known the excitements of sin and the dissipations of the world to satisfy himself with the spiritual joys and interests of religion, and we ought to recognize the fact that it is a real trial. In many Who have been recovered from a life of indulgence the craving for excitement is at times almost intolerable. Nature itself, even when not depraved by long habit, longs for excitement and change, and wearies of the calm monotony of faith, hope, and charity. Even the "sweetness" of the bread of life, which is at first as "honey" and as "fresh oil" to the starved and sickly soul, palls upon it after a while, and the old longings reassert themselves. How many tire of "angels" food" who took to it eagerly enough at first I (cf. 1Ti_5:11-13, 15 Rev_2:4)
II THAT THE MANNA WAS IN FORM AS "CORIANDER SEED," WHICH WE KNOW; IN COLOUR AS "BDELLIUM," WHICH WE DO NOT KNOW. Even so there is about the true bread of heaven a mixture of the known and the unknown, of that which can be expressed, and of that which passes human understanding. The coriander seed is of common use, but the bdellium is of paradise. (Gen_2:12) And so may we all know the beauty of Christ in part, but in part we shall never know until we see him as he is. (cf. Rev_2:17, "hidden manna;" Rev_3:12, "my new name;" Rev_19:12)
III THAT THE PEOPLE HABITUALLY PREPARED THE MANNA FOR EATING IN VARIOUS WAYS, as experience and their own preference guided them. Even so the manna of souls, although it does not need, yet it does not reject, the use of human means and art in order to present it acceptably to the spiritual needs of men. God has nowhere said that all men, of whatsoever habit of mind, must receive the word and sacrament of Christ in the simplest and barest form, or not at all; it is only needful that Christ, however received, be the sole and substantial sustenance of the soul. (Joh_6:50, 58 1Co_3:11 Gal_1:9 Php_1:18)
Consider, again, with respect to Moses and the seventy
I THAT THE SIN OF THE PEOPLE LED TO A DIFFERENT SIN IN MOSES. He would never have murmured at hardships, or have lusted; but he lost his temper, and spake unadvisedly with his lips. Even so sin constantly leads to sin, even where it has no direct influence, and other people"s faults are often not less dangerous temptations to us because we abhor them. Thus a frivolous wife may make a soured husband; an unprincipled father a hard and stern child; a worldly clergyman a sarcastic and incredulous congregation. (cf. Mat_24:12 Luk_18:11 Rom_2:22)
II THAT THE TEMPTATION UNDER WHICH MOSES FELL WAS A PECULIARLY INSIDIOUS ONE. His passionate anger with the people and disgust with his position as their leader might seem only a noble indignation against wrong. Even so many are tempted to feel nothing but scorn at "baptized heathenism," and impatience with the moral failures of the age, without due consideration either of the wise and loving purposes of God or of their own duties. (Psa_37:8 Jon_4:9 Eph_4:26, 27 Jam_1:19, Jam_1:20)
III THAT IN HIS SORROW AND RESENTMENT BY REASON OF THE WICKED HE WAS GUILTY OF GRAVE INJUSTICE AND INSOLENCE AGAINST GOD. Even so we, if we are carried away by indignation against un-Christlike Christians, are in danger of sinning against God, who has borne with them, and bears with them still, and who has made us responsible not for their perfection, but only for our own, and has not given to any a greater burden than he is able to bear. (Luk_9:55, 56 2Co_2:11 2Ti_2:21, 2Ti_2:25, 26 2Pe_3:15)
IV THAT MOSES ALSO ERRED BY FORMING FAR TOO HIGH AN ESTIMATE OF HIS OWN OFFICIAL IMPORTANCE AND RESPONSIBILITY, as though he had been the real father of his people, whereas "one was their Father, which was in heaven." Even so it is very easy and natural for us, if we are in earnest, to exaggerate the importance of our work, and to mistake the nature of our responsibility in the Church. It is only God who by his one Spirit does all good work in the Church, and he will take care that it is done to his own mind; we are but instruments, who have no responsibility, save that of being "meet for the Master"s use". (1Co_3:5 1Co_4:2 1Co_12:4-6)
V THAT GOD WAS EXCEEDING MERCIFUL TO THE SIN OF MOSES, because it was of human infirmity, and because it was the petulant outbreak of a mind and heart overcharged with grief and failure. Even so did our Lord bear with his apostles, and will bear with all the errors and outbreaks of an honest heart. (Psa_103:13, 14 Luk_22:31-34, 61Jo 20:27)
VI THAT GOD ALLOWED THE ONE COMPLAINT OF MOSES WHICH WAS REASONABLE, AND FOUNDED THE PROPHETIC ORDER TO ASSIST IN THE RELIGIOUS DIRECTION OF THE PEOPLE. Even so out of complaints and difficulties have arisen many permanent gifts of the Spirit to the Church, for in this as in other ways man"s extremity is God"s opportunity. Thus out of tile murmuring of the Grecians arose the diaconate; (Act_6:1, Act_6:6) out of the troubles at Corinth the better regulation of the Agape and the Eucharist. (1Co_11:17-34)
VII THAT IT WAS THE SPIRIT WHICH RESTED UPON MOSES WHICH WAS COMMUNICATED TO THE SEVENTY, inasmuch as their prophetic office was to be held and exercised in unity with, and subordination to, the mediator of Israel. Even so it is the Spirit of Jesus which-is the spirit of prophecy the Spirit of Christ and from Christ which must rest upon every Christian teacher. The anointing which qualifies to speak Divine mysteries must be from him who was anointed the one Mediator and the only Prophet. (Joh_1:16, 33 16:13, 14, &c.);
VIII THAT THE ANOINTING OF THE SPIRIT SHOWED ITSELF IN THE SEVENTY BY ECSTATIC UTTERANCE A THING NEVER RECORDED OF MOSES HIMSELF. Even so the first evidence of the outpouring of the Spirit of Christ upon the disciples was that they spake with tongues, which our Lord had never done; for all such manifestations are for a sign, and are no evidence of any superior greatness or holiness in the person so endowed. How often are mere "gifts" mistaken for intrinsic worth, and "the disciple" really esteemed "above his master," because he is not "as his master"! (Joh_14:12 1Co 13)
IX THAT THE MANIFESTATION OF THE SPIRIT WAS INDEPENDENT OF OUTWARD ACCIDENTS, THOUGH NOT OF OUTWARD ORDER. The designation of the seventy was left to Moses, and Eldad and Medad were among the number selected; they were prevented from attending at the tabernacle, but they received the same gift as the others. Even so the gifts of the Spirit are not independent of ecclesiastical order, nor are they bestowed at random; but they are not restrained by anything unavoidable or accidental. It is the purpose of God which is operative, not the ceremonial, however authoritative. The Spirit of God is a free Spirit, even where he elects to act through certain channels. (cf. Act_1:26 Act_13:2 1Co_12:11 2Co_3:17)
X THAT THE JEALOUSY OF JOSHUA FOR HIS MASTER WAS RIGHT IN PRINCIPLE, ALTHOUGH WRONG IN THE PARTICULAR APPLICATION. It was impossible for him always to distinguish between a right and a wrong jealousy for the authority and supremacy of Moses. Even so jealousy for the sole pre-eminence of Christ is deeply rooted in all true Christian hearts, but it constantly shows itself in the most mistaken forms. The most opposite bigotries derive their strength from this principle in ignorant or prejudiced minds, and indeed the very best and wisest may often err in this matter. Good people do, as a fact, constantly denounce this or that as an interference with the prerogatives of Christ: when it is in truth only a carrying out of his work in his name. Since, however, the principle is right, we must bear with the wrong application of it; we must not be angry even with intolerance if it spring from genuine loyalty to the one Lord and only Mediator, Christ (cf. Mar_9:38 40 1Co_12:3 with Gal_5:12 2Jn_1:10, 11 Jud_1:19).
XI THAT MOSES DESIRED NOTHING SO LITTLE AS A MONOPOLY OF SPIRITUAL GIFTS. If he ever had been personally ambitious, a larger knowledge of his people and experience of his work had quite delivered him from it. Even so every true Christian teacher and leader, howsoever he may feel bound to magnify his office, will greatly long for the time when "all will he taught of God," and when all distinctions will be for ever abolished, save such as depend on persona] nearness to God. How hateful is the idea that the flock should be kept in darkness in order that the shepherds may have a monopoly of influence. How happy were the pastor"s charge if all were "spiritual". (Jer_31:34 Joh_6:45 1Co_14:5 1Co_4:8 1Pe_5:3 1Jn_2:20, 1Jn_2:27)
Vers. 4-15; 31-35. The complainers, and how God made answer to their complaints.
This eleventh of Numbers is a chapter of complainings. First, at Taberah, vague murmurings are heard throughout the comp. Then at Kibrothhattaavah, a stage further on, the vague murmurings take shape in bitter complaint because of the fare to which the congregation was now confined. Manna I nothing but manna! While the people were harping on this grievance Moses also lifted up his voice in complaint. "Why has the Lord dealt so hardly with him as to lay on him the burden of so great a company? Better kill him out of hand, and not let him see his wretchedness!" Consider this scene at Kibroth-hattaavah. It is not pleasant to look at, especially when one becomes aware that it is a glass in which are to be seen passages in one"s own history which one would gladly forget. Scenes not pleasant may nevertheless be profitable.
I THE COMPLAININGS OF THE PEOPLE.
1. Where the sin began. It was among "the mixed multitude." A great crowd of foreigners who had been neighbours to the Israelites in Egypt, came forth with them at the Exodus, moved some by one motive and some by another. (Exo_12:38) It is instructive to observe that these were the first to break out into rebellious murmurs; equally instructive to observe that the evil generated amongst them spread from them into the body of the people. Every community has its mixed multitude, its pariahs, its residuum. To the existence of this class men have been too willing to shut their eyes. I know no better sign of the present age than its widespread desire to take note of these masses, and if possible bring them to God. Were there no higher motive, self-preservation might well plead with men to labour in this work. When destitution and filth are suffered to generate typhus among the poor, the deadly infection will make its way into the palaces of the rich. So when sin is suffered to become rampant in one class the other classes will not long escape the contagion.
2. The matter of complaint was little to the credit of the complainers. So long as the congregation lay en-camped in Horeb, the fare would be occasionally diversified with herbs and the like. In the wilderness of Paran there is only the manna. Certainly no just ground of complaint. The daily miracle ought rather to have moved to daily thanksgiving. But even of manna the people wearied. They craved greater variety.
3. How the complaint is answered (verses 18-21, 31-33). The people demand flesh, and flesh is given them beyond their utmost thought. They get their desire, but not God"s blessing with it. So it becomes to them a curse in the end. Such a plague followed the "shower of flesh" that the place has ever since borne the ghastly name of Kibroth-hattaavah, the graves of lust. It is an admonition to us not to give way to impatience on account of real or imagined hardships in our lot; above all, not to let our impatience hurry us into rebellious demands for a change. Many a time such demands are granted to the confusion of those who made them. Before leaving this story of the people"s sin at Kibroth-hattaavah, let me caution you against supposing that it is a mere parable, a late fiction, not the history of a real transaction. It is at present the fashion in some quarters to get rid of the miracles of the Exodus and of the forty years in the wilderness, by denying the historical truth of the Pentateuch, and interpreting it as at best an allegory or parable. But the Spirit of God has been careful to leave on the narrative indubitable marks of historical verity to confound such interpretations. For example, in this narrative
(1) observe the terms in which the people utter their complaint. "We remember the fish... cucumbers, melons, leeks, onions, garlic." Egypt all over! These are precisely the articles of food which were distinctively Egyptian. No one writing in Judah or Ephraim would ever have thought of putting such a bill of fare into the mouths of the complainers.
(2) Observe the nature of the miracle by which the people were fed. A shower of quails. This is as characteristic of the Sinaitic peninsula as the bill of fare was of Egypt. It was spring when the congregation arrived at Kibroth-hattaavah; at this season the quails "are annually in the habit of crossing the desert in countless myriads, flying very low, and often in the morning so utterly exhausted by their night"s flight that they are slaughtered by the thousand" (Tristram). This chapter is history, not fable.
II Moses, TOO, WAS A COMPLAINER AT KIBROTH-HATTAAVAH (read verses 11-15). His words are sufficiently bitter and impatient There is in them no little sin; yet they are not resented as the people"s were. Moses is not taken at his word and smitten with a plague. On the contrary, the Lord comforts him with cheering words, and grants him a council of elders to alleviate the burden. This is the more worthy of notice, because it is by no means singular. (see 1Ki_19:4) Do you ask, What can be the reason of this? Why deal so gently with the complaints of Moses and Elijah, when the complaints of the congregation are so sharply punished? The difference can be explained. Observe where and to whom Moses expressed the grief and weariness of his heart. It was not to the Egyptians from whom they had come out; nor was it to the congregation of Israel. It was in the ear of God himself; he complains not of the Lord, but to the Lord two very different sorts of complaint. A dutiful son may remonstrate with his father when the two are alone, but he will not cry out against his father to strangers. When the child of God has a complaint to make, it is to God he carries it. And complaints carried to God, even although there should be much impatience and unbelief at the root of them, will be listened to very graciously. The Lord, so great is his condescending love, would rather that we should pour out the griefs even the unreasonable griefs of our hearts, than that we should let them rankle in our bosoms. B.
HOMILIES BY D. YOUNG Ver. 4. The mixed multitude
I How CAME IT THERE? It left Egypt with them. (Exo_12:38) It had been accumulating, one knows not how long, and in how many ways. Egypt had not been a very comfortable place even for the Egyptians just before the exodus. Ten plagues in swift succession and increasing severity would make many outside Israel to desire another abode. The tyranny of Pharaoh may have been grievous to many of his own people. Many would join departing Israel uninvited; many also may have been asked by well-wishers and acquaintances, "Come with us, and we will do you good". (Num_10:29) So now there is a mixed multitude in the Church of Christ. It cannot be kept out. The supreme relation among men is no doubt that of union in Christ, spiritual brotherhood, fellowship ever becoming more intimate and precious; but the relations that arise out of nature, all domestic and social bonds in short, must also exert their influence during the earthly course of the Church. Who can tell what effect natural feelings have had in modifying, sometimes even in obscuring, the full force of Divine truth? How hard it was to keep the first generation of Hebrew Christians from mixing the bondage of Judaism with the liberty which is in Christ! Nor must we forget that in every individual Christian there is something of the spirit of the mixed multitude, the old man not yet dead, and struggling to keep his hold, even while the new man is growing in grace and in the knowledge of the Lord and Saviour Jesus Christ. Whatever precaution and strictness the Church may observe, it cannot keep the spirit of the world out.
II THE DANGER FROM ITS PRESENCE. The mixed multitude began to lust, therein acting according to its nature. There was no covenant with it, no promise to it, no assurance of Canaan. It had no lot in the tabernacle, and what share it got of the manna was to be regarded as one in later days regarded the Saviour"s boon to her: "The dogs eat of the crumbs which fall from their masters" table." Hence it was free to think without let or hindrance on the much-loved delicacies of Egypt. Just so there is a mixed multitude in and about the Church of Christ, which, with the spirit of the world dominant in its heart, soon makes the ways of the world to appear in its life. From many temptations you can escape by running away from the scene of them; but what must you do if temptations beset you in the very paths of religion themselves? This is the peculiar danger from the mixed multitude. When Jesus foils the third temptation in the wilderness, Satan departs from him for a season; but what shall he do when Peter, the chosen, daily companion, in the impulse of his carnal heart, would turn him from the cross? We know what Jesus did, but none the less was he exposed to the spirit of the mixed multitude then. Or what shall Paul do, intrepid enough against avowed enemies, when his friends at Caesarea assail him in a way to break his heart. (Act_21:12, Act_21:13) There is a subtle, unconscious, unintended way in which the prophecy may be carried out that a man"s foes shall be they of his own household. The mixed multitude may have been dangerous most of all in this, that it did not mean to be dangerous at all.
III How TO GUARD AGAINST THE DANGER. There is but one way, and that to live more and more in pursuit of heavenly objects. The mixed multitude will not alter in the objects of its love; when any of its number cease to do so, it is because they have passed over to join the true Israel. The change then must be in us more of ardour and aspiration. Note Paul"s counsel to Timothy: "Flee also youthful lusts: but follow (diwke ) righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart". (2Ti_2:22) The fleeing is not a mere fleeing; it is a pursuing; a fleeing because it is a pursuing. Many temptations will pant in vain after the ardour and simplicity in Christ Jesus of such a man as Paul. (2Co_4:18 2Co_5:14-17 Eph_4:17-24 Php_1:21-23 3:7-14) And even the subtlest temptations of the mixed multitude are turned gently aside, as by Jesus himself, when his mother and brethren desired to speak with him. (Mat_12:46-50) We must not only say, but feel it, that the Father"s business is the main thing. From the very depths of our hearts must rise the cry, almost a groaning that cannot be uttered, "Thy will be done on earth, as it is in heaven." Thy will, not the wishes of corrupted human affections, however strong and entangling the affections may be. Y. (1Co_5:9, 10 7:10-16)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain The mixt multitude.
Num_11:4
The mixt multitude.
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The mixed multitude
If Israel, according to its calling, be regarded as a type of the new man, then this mixed multitude, a remnant of Egypt, and influenced still by its spirit, will be a type of the old man in the believer But we may take another view of Israel, and say that it is typical of those who walk, not after the flesh, but after the Spirit--the true members of Christs body, the living branches of the true vine; and then, corresponding with this, the mixed multitude will be a type of those who accompany the true Israel now, without being partakers of the Divine nature, and walking in the Spirit--the dead branches in the vine. History shows that the Church on earth has ever been made up of these two elements; and prophetic parables show that such will be its constitution until Jesus comes. The Word of God everywhere encourages the living members of Christs body, by patience, and gentleness, and unwearied zeal, to win those who have only a name to live. But it forbids them to take into their own hands the awful work of separation between the wheat and the tares, a work which the Searcher of hearts reserves to Himself alone. So that it need cause us no surprise, as it did the Donatists of old, and still does to some, that there is, and always will be, a mixed multitude associated with the true Israel. But though we are absolutely forbidden to cast out the element from the Church, this passage of Scripture may well impress us with the danger arising from it, and show how watchful we ought to be. Even if the Church were made up of true Christians only, there would be much evil in it, for the simple reason that there is so much sin in every heart. Many temptations may come to you even from those who are really Christs, and who are engaged, through grace, in crucifying the affections and lusts of the flesh; but others will come to you, as they did to Israel of old, from the mixed multitude; and what dangers in particular? Party spirit, we cannot fail to see, is one; but, oh, there is a greater and more subtle danger still--worldliness, conformity to the course of this world; and with it, forgetfulness of the high and holy calling wherewith we are called, and the adoption of a low standard of holiness. Our only safety is to set the perfect example of our Lord Jesus Christ before us; to ask ourselves again and again throughout the day, How would Christ act if He were in my place? to crucify through the Spirit the root of worldliness within, and to watch all the avenues by which it can enter the heart from without. Only in this way can our own standard be elevated; only in this way avoid Israels sin, that of being carried away by the worldly spirit which originated in the mixed multitude which sojourned with them. (G. Wagner.)
Who shall give us flesh to eat?--
Wanton longings
See the wantonness and delicacy of sinful flesh, it must have this, it must have that to pamper and feed it in pleasure. What may be had is loathed, and what cannot be had, that is longed for, and nothing more than that. But very wisely doth the heathen Aristotle advise all men to look upon pleasures when they go, not when they come; for when they come with their faces towards us, they deceive us with a fair flattering show, but when they go and turn their backs, then cometh repentance, woe, and grief, not a little, many times. Just as the Spirit of God saith by the mouth of Solomon, Even in laughing the heart is sorrowful, and the end of that mirth is heaviness; that is, the allurement unto sin seemeth sweet, but the end thereof is destruction. Wanton pleasure is like the fire or flame of the candle, which shining bright delighteth a child, but when he hath put his finger into it, then it burneth, and the child crieth. By little and little groweth grief, but in the end it killeth, so stealingly pleasure creepeth upon us, but in the end overthroweth all love of virtue. Wilt thou live in a right fashion? Who would not? Then if virtue only can grant this to thee, stout and strong, tend this and omit pleasures. For they that will well defend a city, do not only watch what foes be without, but as warily they observe that there be no traitors within. So men and women that love virtue, they look to the gates, which are the outward senses, and they look within, to the inward affections, lest by the one, as by wickets, evil enter, lest by the other, as by torches lighted, fires and flames do follow. The epicure said to himself, Eat, drink, play, for there is no pleasure after death. But well doth the poet before mentioned in an epistle tax him, saying, Thou hast played enough, thou hast eaten enough and drank, it is time for thee now to go hence. As if he had said, Part thou must in time with all thy pleasures and be gone, therefore think of it ere it be too late. Sardanapalus is said to have caused to be written on his grave to this effect: What I did eat that I had, and what I left, that I lost. Which Cicero justly reprehendeth, saying, What else should a man hath written upon an ex his grave? Pleasure infecteth and poisoneth all our senses, being a trim but a deceiving harlot; deceiving us by her voice, by her look, and by her attire, that is, every way. How many hath gluttony and the belly, how many hath filthy lust destroyed! (Bp. Babington.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain mixt mixed
mixt mixed
CF. Exo 12:38. (See Scofield "Exo 12:38"). Unconverted church members, unable to desire or understand Christ as the Bread of God Exo 16:35. See Scofield "Exo 16:35" will clamour for things pleasing to the flesh in the work and way of the church: sumptuous buildings, ornate ritual, an easy doctrine. Alas! they lead away the unspiritual believers also.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Who will give us meat to eat?
Who will give us meat to eat?
The Israelites ask this question in order to complain and to express their desire for something other than manna to eat. This can be expressed as a statement. AT: "We wish that we had meat to eat." (See: Rhetorical Question)
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our appetite is gone
"we do not want to eat" or "we cannot eat"
translationWords
alien
Israel
descend
Egypt
manna
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 11:4-15 Israel had not relinquished the attitude that brought…
11:4-15 Israel had not relinquished the attitude that brought about the judgment at Taberah (11:1-3), so they readily joined the foreign rabble in craving the delicacies of Egypt, forgetting the misery of slavery there.
11:4-6 Oh, for some meat! The Israelites had flocks and herds (e.g., 32:1; Exod 12:32, 38; 17:3; 34:3), but the animals were more valuable for their dairy products and other benefits produced while alive and were only butchered for meat on a selective basis. The Hebrews would not have had enough meat to feed such a large population regularly (cp. Num 11:21-22).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.