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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Numbers 11:4–15. His three-level outline is real structure in the source text, so it is rendered as structure.
These verses represent things sadly unhinged and out of order in Israel, both the people and the prince uneasy.
I.Here is the people fretting, and speaking against God himself (as it is interpreted, Psa 78:19), notwithstanding his glorious appearances both to them and for them. Observe,
1.Who were the criminals.
(1.)The mixed multitude began, they fell a lusting, Num 11:4. The rabble that came with them out of Egypt, expecting only the land of promise, but not a state of probation in the way to it. They were hangers on, who took hold of the skirts of the Jews, and would go with them only because they knew not how to live at home, and were disposed to seek their fortunes (as we say) abroad. These were the scabbed sheep that infected the flock, the leaven that leavened the whole lump. Note, A few factious, discontented, ill-natured people, may do a great deal of mischief in the best societies, if great care be not taken to discountenance them. Such as these are an untoward generation, from which it is our wisdom to save ourselves, Act 2:40.
(2.)Even the children of Israel took the infection, as we are informed, Num 11:4. The holy seed joined themselves to the people of these abominations. The mixed multitude here spoken of were not numbered with the children of Israel, but were set aside as a people God made no account of; and yet the children of Israel, forgetting their own character and distinction, herded themselves with them and learned their way, as if the scum and outcasts of the camp were to be the privy-counsellors of it. The children of Israel, a people near to God and highly privileged, yet drawn into rebellion against him! O how little honour has God in the world, when even the people which he formed for himself, to show forth his praise, were so much a dishonour to him! Therefore let none think that their external professions and privileges will be their security either against Satan's temptations to sin or God's judgments for sin. See 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.
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Summary
Numbers 11:13 vividly portrays Moses' profound anguish and exasperation as he confronts the relentless, carnal demands of the Israelite people in the wilderness. Despite God's miraculous deliverance from Egypt and His faithful, daily provision of manna, the Israelites lament and clamor for meat, pushing their divinely appointed leader to the brink of despair and questioning his human capacity to meet such an overwhelming physical need for millions.
Context
Literary Context
This verse is a direct and desperate cry from Moses to Yahweh, uttered in response to the Israelites' escalating discontent and insatiable craving for meat. It immediately follows the "mixed multitude" among the Israelites beginning to "lust" for other foods, despising the manna they had received daily for over a year, as detailed in Numbers 11:4-6. Their loud weeping and insistent demands for flesh, explicitly mentioned in Numbers 11:10, pushed Moses to his breaking point. This lament sets the stage for God's compassionate, yet also corrective, response to Moses, first by sharing the leadership burden with seventy elders in Numbers 11:16-17, and then by providing quail, which ultimately leads to a plague due to the people's greed and gluttony in Numbers 11:31-34.
Historical & Cultural Context
The Israelites were approximately one year into their wilderness journey after the exodus from Egypt, encamped at Taberah and then Kibroth-hattaavah. Their diet had consisted solely of manna, a miraculous provision from God, for an extended period, as recorded in Exodus 16:35. The memory of Egypt, with its diverse culinary options—fish, cucumbers, melons, leeks, onions, and garlic (Numbers 11:5)—contrasted sharply with their current monotonous diet. This longing for the "good old days" in Egypt, despite their former slavery, reveals a common human tendency to romanticize the past and forget the pain of oppression when present comforts are lacking. Moses, as the sole human leader, bore the immense responsibility for a nation numbering perhaps two million people, a burden culturally understood to be an immense weight for any single individual.
Key Themes
This verse contributes significantly to several overarching themes in the book of Numbers and the Pentateuch. It vividly illustrates Moses' Overwhelming Burden, portraying the immense pressure and feeling of inadequacy he experienced in leading a vast, often ungrateful, and faithless nation. His rhetorical question underscores the theme of Human Limitation vs. Divine Power, highlighting the vast chasm between what a human leader can provide and God's infinite capacity to sustain His people. Furthermore, the people's "weeping" for flesh reinforces the recurring theme of Israel's Ungrateful Complaining and Faithlessness, a pattern seen throughout their wilderness journey (e.g., Exodus 15:24, Exodus 17:3, Numbers 14:2). This cycle of divine provision followed by human discontent serves as a stark warning against spiritual immaturity and a lack of trust in God's goodness.
Exposition and Analysis
Key Word Analysis
A rhetorical interrogative, literally meaning "from where?" or "from what source?" In this context, it expresses Moses' utter bewilderment and the perceived impossibility of the situation from a human perspective. It conveys not merely a lack of resources, but a complete absence of any conceivable means to fulfill the people's demand, highlighting Moses' despair and the unreasonableness of the expectation that he should provide.
While literally meaning "meat," in this context, "flesh" represents the Israelites' carnal desires and their longing for the material comforts of Egypt over the spiritual sustenance and miraculous provision of God (manna). It signifies a demand driven by appetite rather than genuine need, highlighting their spiritual immaturity and their focus on immediate earthly gratification.
This verb describes a deep, emotional expression of sorrow, lament, or distress. Here, it characterizes the Israelites' complaining as not merely grumbling, but a loud, persistent, and manipulative wailing. This "weeping" is not born of genuine suffering or repentance, but of discontent and a demanding spirit, designed to pressure Moses and, by extension, God, into fulfilling their desires.
Verse Breakdown
"Whence should I have flesh to give unto all this people?"
This is Moses' anguished rhetorical question directed at God, conveying his feeling of being utterly overwhelmed and inadequate to meet the colossal demands of the vast Israelite population. He is expressing the profound human limitation in the face of an impossible task, implicitly asking God how He expects Moses to accomplish such a feat. It underscores the immense weight of leadership and the burden of a people who look to him for everything, even that which only God can provide.
"for they weep unto me, saying, Give us flesh, that we may eat."
This clause provides the immediate justification and cause for Moses' despair. The people's persistent, emotional, and demanding cries for meat have pushed him to his breaking point. Their direct command, "Give us flesh," highlights their entitlement and lack of faith, treating Moses not as God's appointed mediator, but as a mere purveyor of their desires. This reveals the people's spiritual state: focused on immediate gratification and physical appetite rather than trusting in God's ongoing, albeit monotonous, provision.
Literary Devices
The verse employs several potent literary devices to convey its meaning. The most prominent is Rhetorical Question ("Whence should I have flesh...?"), which Moses uses not to elicit an answer, but to emphasize the sheer impossibility of the task from his human perspective and to express his profound frustration and despair to God. The people's "weeping" and demanding tone illustrate Pathos, evoking sympathy for Moses' overwhelming burden and highlighting the emotional manipulation inherent in the Israelites' complaints. There is also an element of Hyperbole in Moses' implied inability to feed "all this people," underscoring the magnitude of the challenge and the vastness of the multitude, which only God could truly satisfy.
Theological and Thematic Connections
Numbers 11:13 serves as a poignant illustration of the immense burden of leadership, particularly spiritual leadership, and the inherent limitations of human capacity in the face of divine tasks. Moses' despair mirrors the struggles of many leaders throughout biblical history who found themselves overwhelmed by the demands of their people or the weight of their calling. It highlights the critical theological truth that true provision and ultimate satisfaction come from God alone, not from human effort or resources. The people's ungrateful weeping also connects to the broader biblical theme of humanity's fallen nature, prone to discontent, idolatry of desire, and a failure to trust in God's perfect wisdom and provision. Their craving for "flesh" over the miraculous manna symbolizes a spiritual blindness that prefers fleeting earthly pleasures to enduring divine sustenance.
Reflection and Application
Moses' cry in Numbers 11:13 resonates deeply with anyone who has felt overwhelmed by responsibilities, especially those in leadership positions. It reminds us that even the most faithful and divinely appointed leaders have moments of profound weakness, doubt, and despair. This verse grants us permission to acknowledge our limitations and to bring our honest, raw frustrations before God, just as Moses did. It is a powerful call to humility, recognizing that our strength and resources are finite, but God's are not. For the believer, it serves as a stark warning against the insidious nature of discontent and complaining. The Israelites, despite daily miracles, fixated on what they lacked, rather than gratefully embracing what God had abundantly provided. This challenges us to cultivate a spirit of gratitude in all circumstances, to trust God's provision even when it doesn't match our desires, and to remember that true satisfaction is found not in fleeting physical comforts, but in His presence and His will.
Questions for Reflection
FAQ
Why were the Israelites complaining about the manna God provided?
The Israelites complained about the manna because they had grown tired of its monotony and longed for the variety of foods they remembered from Egypt, such as fish, cucumbers, melons, leeks, onions, and garlic (Numbers 11:5-6). While manna was a miraculous and consistent provision, sustaining them daily in the wilderness, their spiritual immaturity and lack of faith led them to despise it. They focused on their physical appetites and nostalgic memories of a past, even one of slavery, rather than recognizing God's faithfulness and the miraculous nature of His daily provision. Their discontent stemmed from a deeper spiritual issue: a lack of trust in God's goodness and a preference for immediate gratification over patient reliance on Him.
Did God punish the Israelites for their complaining and craving for flesh?
Yes, God did respond with judgment to the Israelites' intense craving and complaining. While He initially provided the quail as they desired, He also sent a severe plague among them because of their greed and gluttony. Numbers 11:33 states, "While the meat was still between their teeth, before it was chewed, the anger of the Lord burned against them, and he struck them with a severe plague." This event, which occurred at a place named Kibroth-hattaavah, meaning "graves of craving" or "graves of lust," served as a stark consequence for their ungrateful and demanding spirit, demonstrating that God provides for needs but also judges sinful desires.
Christ-Centered Fulfillment
Numbers 11:13, with Moses' despairing cry, powerfully foreshadows the ultimate and perfect provision found in Jesus Christ. Moses, as a type of mediator and leader, was utterly incapable of satisfying the people's carnal desires from his own resources, highlighting the limitations of human leadership and the Old Covenant. He could not conjure flesh for millions, nor could he truly satisfy their deepest spiritual hunger. However, Jesus Christ presents Himself as the true and ultimate provider, the "bread of life" who came down from heaven, superior to the manna that nourished Israel in the wilderness (John 6:32-35). Unlike Moses, who was overwhelmed by the people's demands, Jesus willingly bore the ultimate burden of humanity's sin and spiritual hunger, offering Himself as the Lamb of God who takes away the sin of the world (John 1:29). He not only provides for physical needs but, more importantly, offers eternal life and spiritual satisfaction that the "flesh" of this world can never give (John 6:51). Where Moses was limited and frustrated, Christ is limitless in His power and perfect in His compassionate leadership, fully able to meet every genuine need and satisfy every longing of the human heart, not with temporary meat, but with everlasting life.