We remember the fish, which we ate in Egypt for nothing; the cucumbers, and the melons, and the leeks, and the onions, and the garlic;
Parallel Translations
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We remember the fish, which we ate in Egypt for nothing; the cucumbers, and the melons, and the leeks, and the onions, and the garlic;
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We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick:
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We remember the fish, which we were wont to eat in Egypt for nought; the cucumbers, and the melons, and the leeks, and the onions, and the garlic;
Cross-references (3)
Passages linked to Numbers 11:5 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Exodus 16:3 and the children of Israel said to them, “We wish that we had died by Yahweh’s hand in the land of Egypt, when we sat by the meat pots, when we ate our fill of bread, for you have brought us out into this wilderness to kill this whole assembly with hunger.”
- Psalms 17:14 from men by your hand, Yahweh, from men of the world, whose portion is in this life. You fill the belly of your cherished ones. Your sons have plenty, and they store up wealth for their children.
- Philippians 3:19 whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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Geneva Bible translators 1599 · Public Domain For a small price, or good cheap.
For a small price, or good cheap.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Num 11:5 We remember the fish, which we did…
Num 11:5 We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick:
Ver. 5. We remember the fish.] They forgat their servitude. Discontent is ever harping upon wants, and enjoys nothing: no more than Haman did his honour, or Ahab his kingdom, when he longed for a salad out of Naboth’s garden.
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 Freely; either without price, for fish was very plentiful,…
Freely; either without price, for fish was very plentiful, and fishing was there free; or with a very small price; for nothing is sometimes put for a little, as Joh 18:20; Act 27:33; and none for few, as Jer 8:6; 1Co 2:8. And this is the more probable, because the Egyptians might not taste of fish, nor of the leeks and onions, which they worshipped for gods, and therefore the Israelites, who speak these words, might have them there upon cheaper terms.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain We remember the fish which we did eat in…
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 Nile, 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. Now 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.
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(w) Euterpe, sive, l. 2. c. 37, 92, 149. (x) Bibliothec. l. 1. p. 32. (y) T. Bab. Avodah Zarah, fol. 11. 1. (z) In Vit. August. c. 77. (a) Nat. Hist. l. 19. c. 5. (b) Alpinus de Plant. Aegypt. l. 1. p. 114. apud Scheuchzer. Physic. Saer. vol. 3. p. 369. (c) Alpinus ib. (d) Ut supra, (Euterpe, sive, l. 2.) c. 125. (e) Ut supra. (Bibliothec. l. 1. p. 58.) (f) Nat. Hist. l. 36. c. 12. (g) lb. l. 19. c. 6. (h) "Porrum et coepe nefas violare", &c. Satyr. 15. (i) Relation of a Voyage to Egypt, p. 186.
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 Freely - Either without price, for fish was very…
Freely - Either without price, for fish was very plentiful, and fishing was there free, or with a very small price. And this is the more probable because the Egyptians might not taste of fish, nor of the leeks and onions, which they worshipped for Gods, and therefore the Israelites, might have them upon cheap terms.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 5. We remember, c.] The choice aliments which…
Verse 5. We remember, c.] 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, &c., 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.
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 11:5-6. The fish which we did eat freely…
Num 11:5-6. The fish which we did eat freely — Either without price, for fish was very plentiful, and fishing there free, or at a very small price. Our soul — Either our life, as the term signifies, Gen 9:5, or our body, which is often intended by the word soul. Dried-away — Is withered, and pines away, which possibly might be true, through their envy, discontent, and inordinate appetite. The expression seems to be of the same purport with that of the psalmist, Psa 102:4, My heart is withered like grass.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Fish. The Nile abounds in fish, which they might…
Fish. The Nile abounds in fish, which they might catch freely. The fish of the lake Mœris, brought a considerable revenue to the king of Egypt. (Herodotus, ii. 149.) The Hebrews had dwelt also near the Mediterranean Sea. Fish was formerly in greater esteem than it is at present. The priests of Egypt abstained from it, (Herodotus, ii. 37,) and the people from such as had scales, and from eels, because they believed they were sacred. (Herodotus, ii. 72). Porphyrius and Ovid even maintain that they refrained from all fish, as well as the Syrians. But they had not probably carried their superstition so far, in the days of Moses. --- Garlic. These things are much more delicious and wholesome in hot countries. The Greeks fed much on cucumbers and garlic. (Aristophanes) --- The Turks still delight in them, eating the former raw with sour milk, (which would be very dangerous in our climate), and onions, which are as good as our pears. (Spon. Bellon. iii. 18, &c.) The wounded Machaon feasts upon onions, &c. (Homer, Iliad ix.) The Egyptians afterwards scrupled to eat leeks and onions. (Calmet) --- Porrum & cepe nefas violare....O sanctas gentes! quibus hæc nascuntur in hortis---Numina. (Juvenal, Sat. xv.) But in the earlier ages Moses represents them as accustomed to such food. (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 We remember the fish, which we did eat in…
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 Nile.
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.
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melons--The watermelons are meant, which grow on the deep, loamy soil after the subsidence of the Nile; 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.
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 5. The fish… freely — Hebrew, for nothing. So…
5. The fish… freely — Hebrew, for nothing. So abundant were the fish in the Nile that they were very cheap. Herodotus repeatedly speaks of the great use of fish as an article of food in Egypt. Not only man, but myriads of waterfowl, which swarm in Lower Egypt more than in any other country in the world, depend on fish, and yet the supply is as inexhaustible as ever. They were eaten either dried in the sun or salted.
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The Egyptians are the first people mentioned in history as curing any kind of meat with salt.
Cucumbers — These differ from the ordinary kind both in size, colour, softness, and sweetness of flavour. They are described by Forskal as “the most common of all the fruits in Egypt, being planted in whole fields.” Enormous quantities of them are eaten in the East. They are eaten with the rind on, without any condiment. They are the commonest and cheapest summer vegetable, and are never complained of as indigestible. “I remember seeing dinner served out to an Arab school in Jerusalem, which consisted of a thin barley-cake, and a raw cucumber to each boy.” — Tristram.
Melons — These are mentioned nowhere else in the Bible. In modern Egypt water-melons in immense numbers are sold so cheaply that the poor share their cooling properties. The very Hebrew name is retained slightly changed. “A traveller in the East who recollects the intense gratitude which the gift of a slice of melon inspired while journeying over the hot and dry plains, or one who remembers the consciousness of wealth and security which he derived from the possession of a melon while preparing for a day’s journey over the same plains — he will readily comprehend the regret with which the Hebrews in the Arabian desert looked back upon the melons of Egypt.” “Nothing could be more regretted in the burning desert than these delicious melons, whose exuberant juice is so refreshing to the thirsty pilgrim.” — W.M. Thomson.
Leeks — The Hebrew word occurs twenty-two times, once rendered court, seventeen times grass, once herb, twice hay, and once leek. It is evident that leek, which is found only here, is a mistaken translation for grass. Hengstenberg and Kitto strongly contend for grass as the correct rendering. Says the latter, “Among the wonders of the natural history of Egypt, it is mentioned by travelers that the common people there eat with special relish a kind of grass similar to clover.” Mayer says of this plant, whose scientific name is Trigonella foenum Graecum, that its leaves are more pointed than clover, and that great quantities of it are eaten by the people. In Cairo it is a garden-plant called halbeh. In November it is sold in large bunches in the streets, and is eaten with incredible greediness without any kind of seasoning. The Targum of Onkelos for leeks has “cresses,” one species of which is the pepper-grass. But all the old versions and commentators insist that leeks is the proper translation. They were a favourite vegetable with the Egyptians — indeed they were reverenced by them as sacred. Hence a Roman satirist ridicules the Egyptians for growing their gods in their gardens. Onions of a mild and pleasant taste flourish in Egypt better than elsewhere. According to Herodotus they were the ordinary food of the workmen at the pyramids. They are still almost the only food of the poor, eaten roasted, cut into four pieces, with some bits of meat. With this dish the Turks in Egypt are so delighted that they wish they may enjoy it in paradise. Garlic is the Allium sativum of Linnaeus, which abounds in Egypt, and is akin to the onion. Herodotus states that the allowance of this vegetable to the workman was inscribed on the great pyramid. Not one of all these refreshing vegetables could be found in the desert, and yet they are those after which there would be the most intense craving under the wilting heat of the desert. There was therefore some ground for the complaint of the people. But their culpability lay in their forgetfulness of the providential compensations: manna, emancipation from servitude, the written law of God, Jehovah visibly guiding them, and the inspiring hope of a home in Canaan. All the miseries of Egypt, the toil, the taskmaster, the contumely, and the degradation of bondage are forgotten in the discomforts of the present moment, and only the gross animal pleasures now come into mind. “Thus when once the heart loses its freshness in the divine life, and heavenly things begin to lose their savour, and first love declines, and Christ ceases to be a satisfying and altogether precious portion, and the Bible and communion with God lose their charm, and become dull and mechanical; then the eye wanders back to 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.”
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 5. the fish] These were very plentiful in Egypt.…
5. the fish] These were very plentiful in Egypt. See Exo_7:21, Isa_19:8.
the leeks, and the onions] ‘Herod. (ii. 125), speaking of the pyramid, says that on it was declared “how much was spent on radishes and onions and leeks for the workmen” ’ (Gray). The verse accurately summarises the principal articles of diet of the lower classes in Egypt. See Lane, Modern Egyptians (ch. vii).
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 (5) We remember the fish . . . —Classical…
(5) We remember the fish . . . —Classical writers and modern travellers agree in bearing testimony to the abundance of the fish in the Nile and in the neighbouring canals and reservoirs. The cucumbers in Egypt are of great size and finely flavoured. The watermelons serve to moderate the internal heat which the climate produces. (See The Land and the Book, p. 508.) The word rendered leeks (in Psa_104:14, grass for cattle) is supposed by some to denote a species of clover which is peculiar to Egypt, and of which the young and fresh shoots are said to be used as food and to be an excellent stomachic. The onions of Egypt are said to be the sweetest in the world, and they constitute the common food of the lowest class of the people. Garlic is still much used by the modern Arabs. It is only the fish, which was probably equally within the reach of all, of which the Israelites are said to have eaten freely, i.e., not abundantly, but gratuitously. It is probable, however, that many of them cultivated the land to a greater or lesser degree, and so procured vegetables for themselves.
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 We remember the fish, which we did eat in…
We remember the fish, which we did eat in Egypt freely, i.e., gratis. No doubt this was an exaggeration on the part of the murmurers, but it is attested by classical writers that fish swarmed in the Nile waters, and cost next to nothing (Died. Sic., 1:36, 52; Herod., 2:93; Strabo, 17. page 829). Cucumbers. Cucumbers of peculiar softness and flavour are spoken of by Egyptian travelers as fructus in Egypto omnium Vulgatissimus. melons. Water-melons, still called battieh, grow in Egypt, as in all hot, moist lands, like weeds, and are as much the luxury of the poorest as of the richest. Leeks. ryxij. This word usually means grass, (as in Psa_104:14) and may do so hare, for the modem Egyptians eat a kind of field-clover freely. The Septuagint, however, translates it by ta prasa , leeks or chives, which agrees better with the context. Pliny (Nat. Hist. 19:33) speaks of it as laudatissimus porrus in Egypto. Onions. Garlic. These are mentioned in the well-known passage of Herodotus (2:125) as forming the staple food of the workmen at the pyramids; these still form a large part of the diet of the labouring classes in Egypt, as in other Mediterranean countries. If we look at these different articles of food together, so naturally and inartificially mentioned in this verse, we find a strong argument for the genuineness of the narrative. They are exactly the luxuries which an Egyptian labourer of that day would have cried out for, if deprived of them; they are not the luxuries which a Jew of Palestine would covet, or would even think of. The very words here used for the cucumber, the melon, and the garlic were probably Egyptian, for they may still be recognized in the common names of those vegetables in Egypt.
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 There is nothing at all, beside this manna.
Num_11:5-6
There is nothing at all, beside this manna.
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The manna despised
I. The complaining of the Israelites in this case was very reprehensible, as it manifested a state of aggravated neglect of the peculiar circumstances in which the despised manna was provided for them. Their soul had been dying away for want of it, were we to believe their complaint, and now their soul was dying away when it was possessed. The manna seemed everything when they first beheld it strewn all around the camp, and now it was as nothing at all in their eyes. Nevertheless, it was of such value in the eyes of God, that a pot of it was kept in the ark of the covenant as a memorial of His kindness in providing it for the rebels. The children He feeds may forget the token of His goodness, but He does not forget the emanations of His bounty, or reckon anything small in the blessings He confers.
II. The complaining of the Israelites in this care was all the more sinful, inasmuch as the manna so despised was both sufficient and agreeable food--was all that they stood in need of in their journey, and more than they deserved.
III. The complaining of the Israelites was all the more sinful, inasmuch as the manna they so despised was provided for them without cost or labour. And it is for a like reason that all despising of the bread of life will be accounted the greater transgression, for it is freely offered--without money and without price. No one is required to pay anything for it in silver or in gold--in bodily labour or mental suffering, or in any gift of worldly substance. No equivalent is looked for it in any sacrifice whatever that man can make.
IV. The complaining of the Israelites was the more aggravated, as it involved a very sinful disregard of the miraculous manner in which the manna was daily supplied for their use. Alas! multitudes are as blind to the wonderful character of the spiritual or hidden manna, as were the Jeers in the instance here recorded, as to the manna provided for them. All the more that the miraculous character of the wonderful provision God has made for the salvation of the soul is overlooked or despised, all the more of blind infatuation and sin are involved. It cannot be safe to speak slightingly of an interposition, in providing for the life of immortal souls, into which, it is said, the angels desire to look. (J. Allan.)
Speaking against God
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.
1. Observe who were the criminals.
(1) The mixed multitude began, They felt a lusting (Num_11:4). 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, so it follows (Num_11:4). The holy seed joined themselves to the people of these abominations. This mixed multitude was not numbered with the children of Israel, but were set aside as 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 outcast of the camp were to be the privy councillors of it. The children of Israel, a people near to God, and highly privileged, yet drawn into a rebellion against Him! Oh, how little honour hath God in the world, when even that 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 Satans temptations to sin, or against Gods judgments for sin (1Co_10:1-2; 1Co_10:12).
2. What was the crime? They lusted and murmured. Though they were newly 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 (Pro_27:22). 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_10:10). Flesh is good food, and may lawfully be eaten; yet they are said to lust after evil things. What is lawful in itself becomes evil to us when it is what God doth 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.
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 conduct 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 footmen, 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 burdens of the people lay upon him, whereas God Himself did, in effect, ease him of all the burden.
(4) He is not so sensible as he ought to be of the obligation he lay under from the Divine commission and command, to do the utmost he could for this people, when he suggests, that because they were not the children of his body begotten, 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_6:34). Nor was it expected that he should give them the flesh, but as an instrument in Gods hand; and having assistants appointed him, who should be, as the apostle speaks (1Co_12:28), helps, governments, i.e., helps in government, not at all to lessen or eclipse his honour, but to make the work more easy to him, and to bear the burden of the people with him. And that this provision might be both agreeable and really serviceable--
(a) Moses is directed to nominate the persons (Num_11:16). The people were too hot, and heady, and tumultuous, to be entrusted with the election. Moses must please himself in the choice, that he may not afterwards complain.
(b) God promiseth to qualify them. If they were not found fit for the employ, they should be made fit, else they might prove more a hindrance than a help to Moses (Num_11:17). Though Moses had talked too boldly with God, yet God doth not therefore break off communion with him; He bears a great deal with us, and we must with one another. I will come down (saith God) and talk with thee, when thou art more calm and composed; and I will take of the same spirit of wisdom, and piety, and courage that is upon thee, and put it upon them. Not that Moses had the less of the spirit for their sharing, nor that they were hereby made equal with him. Moses was still a nonsuch (Deu_34:10). But they were clothed with a spirit of government proportionable to their place, and with a spirit of prophecy to evidence their Divine call to it, the government being a theocracy.
Note--
1. Those whom God employs in any service He qualifies for it; and those that are not in some measure qualified cannot think themselves duly called.
2. All good qualifications are from God; every perfect gift is from the Father of lights. Even the humour of the discontented people shall be gratified too, that every mouth may be stopped. They are bid to sanctify themselves (Num_11:18), i.e., to put themselves into a posture to receive such a proof of Gods power as should be a token both of mercy and judgment. Prepare to meet thy God, O Israel (Amo_4:12).
(1) God promiseth (shall I say?) He threatens rather, that they should have their belly-full of flesh. See here--
(a) The vanity of all the delights of sense; they will cloy, but not satisfy. Spiritual pleasures are the contrary. As the world passes away, so do the lusts of it (1Jn_2:17). What was greedily coveted, in a little time comes to be nauseated.
(b) What brutish sins (and worse than brutish) gluttony and drunkenness are. They put a force upon nature, and make that the sickness of the body which should be its health; they are sins that are their own punishments, and yet not the worst that attend them.
(c) What a righteous thing it is with God to make that loathsome to men which they have inordinately lusted after. God could make them despise flesh as much as they had despised manna.
(2) Moses objects the improbability of making good this word (Num_11:21-22). It is an objection like that which the disciples made (Mar_8:4). He objects the number of the people, as if He that provided bread for them all could not by the same unlimited power provide flesh too. He reckons it must be the flesh either of beasts or fishes, because of them are the most bulky animals, little thinking that the flesh of birds, little birds, should serve the purpose. God sees not as men sees, but His thoughts are above ours. He objects the greediness of the peoples desires in that word to suffice them. Note, even true and great believers sometimes find it hard to trust God under the discouragement of second causes, and against hope to believe in hope. Moses himself can scarce forbear saying, Can God furnish a table in the wilderness? when this was become the common cry. No doubt this was his infirmity.
(3) God gives a short but sufficient answer to the objection in that question, Is the Lords band waxed short? (Num_11:23). If Moses had remembered the years of the right hand of the Most High, he had not started all these difficulties. Therefore God minds him of them, intimating that this objection reflected upon the Divine power which he had been so often not only the witness, but the instrument of. Whatever our unbelieving hearts may suggest to the contrary, it is certain--
(a) That Gods hand is not short. His power cannot be restrained in the exerting of itself by anything but His own will; with Him nothing is impossible. That hand is not short which measures the waters, metes out the heavens (Isa_40:12), and grasps the winds (Pro_30:4).
(b) That it is not waxed short. He is as strong as ever He was; fainteth not, neither is weary. And this is sufficient to silence all our distrusts, when means fail us. Is anything too bard for the Lord? God here brings Moses to this first principle; sets him back in his lesson to learn the ancient name of God, the Lord God Almighty; and put the proof upon the issue, Thou shalt see whether My word shall come to pass or not. This magnifies Gods word above all His name, that His works never came short of it. If He speaks, it is done. (Matthew Henry, D. D.)
Grumbling over spiritual food
The ancient Jews were, by no means, the only people who grumbled at the provision set before them. The Bread of Life, provided in the various ordinances of the gospel, for the strengthening of our souls, is not always received with thankfulness. Whatever rank we may choose to assign to preaching, among the other agencies for good, none can deny that it has its place, and an important one; and, yet, how many who listen to it, actuated by the complaining spirit of Gods ancient people, presumptuously exclaim, Our soul loatheth this light bread! The manner of Gods servant, and the message which he delivers, are both brought to the test of the most unsparing criticism. Imagine a prisoner, condemned to die, awaiting the day of his execution, when the door of the cell opens, and the governors deputy appears, bringing a pardon for him. The prisoner is overjoyed at this, but, instead of availing himself of the permission to depart, he stops to criticise the manner in which the deputy has discharged his duty. Why did not the governor send a man of more ability? he impatiently asks. How can he expect me to listen to a message delivered in tones so harsh and discordant? Has this pardoned criminal any just appreciation of the favour shown him? Very humble men, so far as worldly wisdom is concerned, often accomplish more, in teaching people the good and the right way, than those who are learned in the schools. One who had been listening to the preaching of such a servant of God, asked, in surprise, How is it that he always has something new to tell us? The answer was, Why, he lives so near the gates of heaven, that he hears a great many things which we who remain afar off know nothing about! It is not the musical sound of the bell which assembles the large flocks of pigeons at noonday in the square of Old St. Marks in Venice, but the liberal scattering of food. The complaint of the text is most often made with reference to what is called doctrine preaching, and even those who enjoy sermons of another sort are ready to say, when matters of this kind are dwelt upon, Our soul loatheth this light bread. Gods truth, in the hands of the Holy Spirit (Eph_1:17), is the great instrument for the worlds sanctification. It is obvious, however, that this truth must take the shape of definite doctrine, and be expressed in becoming language, before it can accomplish this purpose. The Church and her ministers deal fairly with you; but are you dealing fairly with yourselves? You listen to preaching; but is it with the sincere desire that you may grow in grace and in the knowledge of our Lord and Saviour? (J. N. Norton, D. D.)
Vehement longings wrongly indulged
But may not a good child of God, either in sickness or in health, lust for some meat more than another without offending God? Yes, indeed, for it is not the thing but the manner here that so much offended God; not the lusting, say again, but the fashion and circumstances of it. To wit, their presumptous crossing the Lords will when He appointed them manna from heaven to be their meat, for what He would they would not, and this was not fit. Again, this was not coldly done of them, but with heat and vehemency, giving as it were the reins to their lust, let God think what He would. Here was ingratitude for the Lords gracious care of them, and most ungrateful speeches. Here was preferring onions and leeks and garlic, and such mean meats before the Lords bounty and mercy from heaven, feeding them as never people were fed, with such other circumstances of very sinful and ill-behaviour. This is that offended God, which if we make use of we shall do well; for surely, though not altogether in like sort, yet much after this fashion, it is to be feared we provoke the Lord. Such meat as God sendeth us, being far better than we deserve, we cannot eat, but prefer that which is far worse before it, not without some proud and unthankful check to Gods gracious providence and mercy for us and to us, giving us that which thousands as dearly bought with His Sons blood as we, and serving more than we, do want. And this not in any weakness of nature acknowledging gratefully the goodness of God set before us, but in very wantonness and delicacy, not once seeing or thinking of the bounty of God in giving us that we have. This if we do, it cannot be excused, but must needs be to God very displeasing, and to us very dangerous. Besides meat, how do many in other things tempt the Lord; as if God in mercy and most gracious care of them that they may be saved, and kept from the infections of this world, have given them a learned and painful pastor, that spendeth the Sabbath in holy exercises of his ministry, forenoon and afternoon, with the elders, with the children and servants. How doth this dislike many, and how lust they for worse things, breaking out in wicked speech: Oh, that we might have piping and dancing, quaffings and drinkings, church-ales and wakes, and such like as other parishes have! We are cloyed with this manna, give us mirth and let them have manna that like it, &c. Do you not shrink to think what will be the end of this murmuring, and the punishment of this lusting? Certainly it is fearful, and I pray God Christian people may have the feeling of it before it be too late. (Bp. Babington.)
Grievances regarded more than mercies
When we enjoy good things, we look at the grievances which are mingled with the good, and forget the good; which when it is gone then we remember. The Israelites could remember their onions and garlic and forget their slavery. So because manna was present, they despised manna, and that upon one inconvenience it had; it was ordinary with them. (R. Sibbes.)
Murmuring a waste of time
Oh, the precious time that is buried in the grave of murmuring! When the murmurer should be praying, he is murmuring against the Lord; when he should be hearing, he is murmuring against Divine providences; when he should be reading, he is murmuring against instruments; and in these and a thousand other ways do murmurers expend their precious time which some would redeem with a world. (T. Brooks.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.