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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.
Historical interpretation
Fourteen Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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The people in the desert deserved to be reprimanded, not because they desired meat but because they murmured against the Lord as a result of this desire for meat.
Do we not see that the Israelites got to their own hurt what their guilty lusting craved? For while manna was raining down on them from heaven, they desired to have meat to eat. They disdained what they had, and they shamelessly sought what they had not, as if it were not better for them to have asked not that their unbecoming desires be gratified with food that was wanting, but that their own dislike be removed, and that they be made to receive rightly the food that was provided. For when evil becomes our delight and good the opposite, we ought to entreat God to win us back to the love of the good rather than to grant us the evil.
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.
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Summary
Numbers 11:4 marks a pivotal moment of spiritual regression in Israel's wilderness journey, revealing the profound vulnerability of a people recently delivered by God. Despite experiencing miraculous liberation from Egypt and daily divine provision of manna, a "mixt multitude" among them succumbed to carnal cravings for meat. This unholy desire rapidly infected the entire community of Israel, leading them to abandon gratitude, weep in lament, and question God's faithful sustenance, expressing a profound longing for the perceived comforts of their past, even if it meant a return to the bondage they had escaped. This verse stands as a stark biblical reminder of humanity's inherent propensity for discontent and the corrupting influence of worldly desires on spiritual well-being.
Context
Literary Context
Numbers 11:4 is strategically placed early in Israel's forty-year wilderness wandering, immediately following the establishment of initial order and divine direction after their departure from Mount Sinai. The preceding verses Numbers 11:1-3 describe an earlier, less severe instance of complaining, where "the people complained in the ears of the LORD," resulting in a consuming fire at Taberah. This earlier event sets a precedent for divine judgment against murmuring. Verse 4, however, introduces a new, more intense wave of discontent, specifically instigated by the "mixt multitude," whose craving for meat quickly spreads to the Israelites. This episode marks a significant turning point, shifting the narrative focus from the miraculous daily provision of manna to a profound spiritual dissatisfaction. It foreshadows the deeper, more widespread rebellion at Kadesh Barnea Numbers 13-14 and highlights a recurring theme throughout the Pentateuch: Israel's persistent unfaithfulness despite God's unwavering faithfulness.
Historical & Cultural Context
The setting is the vast, arid wilderness, a divinely ordained crucible for Israel's spiritual formation and their absolute dependence on Yahweh. They had recently departed Mount Sinai, where they had received the Mosaic Law and formally entered into a covenant relationship with God. The "mixt multitude" (Hebrew: 'asaphsuph) refers to the diverse, non-Israelite group that joined the Exodus from Egypt Exodus 12:38. These individuals, likely drawn by the spectacle of God's power or seeking personal freedom, did not share Israel's covenant identity or spiritual grounding, making them particularly susceptible to the hardships of the wilderness and prone to worldly desires. Culturally, meat was a luxury, typically reserved for feasts, sacrifices, or special occasions, not daily sustenance. The Israelites' craving for "flesh" over the consistent, miraculous manna reveals a profound lack of trust in God's daily provision and a desire for immediate, tangible gratification over spiritual sustenance, mirroring the desires of the pagan nations around them. This longing for the "flesh pots" of Egypt, despite their former enslavement, underscores a spiritual amnesia and a preference for perceived material comfort over divinely ordained freedom and provision.
Key Themes
This verse powerfully illustrates several crucial themes pertinent to the wilderness narrative and beyond. Firstly, it underscores the persistent discontent and ungratitude of the human heart, even in the face of overwhelming divine provision. Despite God's daily manna Exodus 16 and water from the rock Exodus 17, the people quickly forgot His faithfulness, focusing instead on perceived deprivations. Secondly, the passage highlights the danger of negative influence, as the "mixt multitude" acts as a catalyst for widespread grumbling. Their carnal desires and lack of faith proved contagiously destructive, demonstrating how ungodly associations and worldly perspectives can corrupt the spiritual well-being of an entire community, a warning echoed in the New Testament against "bad company" that "corrupts good character" 1 Corinthians 15:33. Thirdly, the "lusting" for flesh reveals the insidious nature of carnal desires and a lack of spiritual contentment. This craving for physical gratification, a longing for what God had not provided, superseded their spiritual journey and dependence on God, demonstrating a deeper spiritual problem of trusting in human appetite rather than divine wisdom. This struggle between fleshly desires and spiritual obedience is a recurring motif throughout Scripture, as seen in the warnings against "the lust of the flesh, the lust of the eyes, and the pride of life" in 1 John 2:16.
Exposition and Analysis
Key Word Analysis
This unique Hebrew term (H628), appearing only here in the Old Testament, is derived by reduplication from a root meaning "to gather." It literally means "gathered up together" or "a promiscuous assemblage." It refers to the diverse, non-Israelite group that accompanied the Israelites out of Egypt Exodus 12:38. The term carries a derogatory connotation, suggesting a motley, undisciplined, and perhaps opportunistic crowd. Their presence among the covenant people of God proved to be a source of spiritual contamination, as their worldly desires and lack of faith quickly influenced the chosen people, acting as a spiritual leaven.
This noun (H8378), derived from the root ʼâvâh (H183, "to wish for, covet"), denotes a "longing" or "desire." While taʼăvâh can denote a neutral "desire" or "delight," in this context, it carries a strong negative connotation, signifying an unhealthy, covetous, or inordinate craving. It implies a desire that goes beyond legitimate need and becomes an obsessive, often sinful, longing for something not divinely given or permitted. This "lusting" for meat was not merely a preference but a deep, passionate craving that led to open rebellion against God's provision and plan. This same word is used elsewhere to describe the forbidden desires that lead to sin Proverbs 10:3, Psalm 78:30.
This verb (H1058) means "to weep" or "to bemoan." In this context, the weeping of the Israelites is not an expression of repentance or sorrow for sin, but rather a lament born of dissatisfaction, self-pity, and ungratefulness. It signifies their profound spiritual distress and discontent, stemming from their unfulfilled carnal desires. The inclusion of the word "again" (H7725, shûwb, "to turn back, again") emphasizes a recurring pattern of this unholy lamentation throughout their wilderness journey, highlighting their spiritual immaturity and failure to trust God's perfect provision.
Verse Breakdown
"And the mixt multitude that [was] among them fell a lusting:"
This clause identifies the primary instigators of the renewed discontent. The "mixt multitude," a group not bound by the same covenant relationship as Israel, initiated the craving for meat. Their desires were carnal and unspiritual, focused on earthly appetites rather than divine sustenance. The phrase "fell a lusting" indicates a sudden, overwhelming, and perhaps uncontrolled surge of desire that led to open expression of discontent, highlighting the contagious nature of ungodly desires.
"and the children of Israel also wept again,"
This phrase signifies that the "lusting" of the mixed multitude was contagious and quickly infected the entire Israelite community. The word "again" is crucial, indicating a return to their previous pattern of complaining and weeping, as seen earlier in the wilderness journey Exodus 15:24, Exodus 16:2, Exodus 17:3. Their weeping was not an expression of repentance or sorrow for sin, but rather a lament born of dissatisfaction and ungratefulness, a clear sign of their spiritual immaturity and profound lack of faith in God's perfect provision.
"and said, Who shall give us flesh to eat?"
This rhetorical question encapsulates the depth of their spiritual amnesia and ingratitude. Despite God's miraculous provision of manna, which had sustained them daily, they questioned His ability or willingness to provide what they desired. This expresses a profound sense of deprivation and a longing for the past, specifically the "flesh pots" of Egypt, even though Egypt was a place of brutal slavery. It reveals a spiritual blindness that preferred the perceived comforts of bondage over the freedom and divine provision offered by God in the wilderness.
Literary Devices
Numbers 11:4 employs several potent literary devices to convey its profound message. Contrast is vividly evident in the stark opposition between God's miraculous, daily provision of manna—a spiritual bread from heaven—and the people's carnal craving for "flesh." This highlights the fundamental tension between divine sustenance and human appetite, and between faith-filled contentment and worldly desire. Irony permeates the narrative, as a people miraculously delivered from brutal slavery in Egypt, where they had "flesh pots" but no freedom, now long for those very "flesh pots" in their newfound liberty, demonstrating a tragic spiritual preference for the perceived comforts of bondage over the challenging but blessed path of freedom with God. The "mixt multitude" functions as a crucial catalyst, initiating the spiritual decline and discontent that rapidly spreads to the entire nation, powerfully illustrating the pervasive and destructive power of negative influence within a community. Finally, the phrase "wept again" serves as a powerful form of repetition or motif, underscoring Israel's persistent pattern of murmuring, unfaithfulness, and spiritual amnesia throughout their wilderness journey, foreshadowing future acts of rebellion and God's subsequent judgments.
Theological and Thematic Connections
Numbers 11:4 serves as a profound theological statement on the nature of human discontent, the dangers of unholy influences, and the testing of faith in the wilderness. It reveals humanity's intrinsic tendency to forget divine grace and to crave what is not given, often preferring perceived earthly comforts over spiritual blessings. This episode underscores that true satisfaction does not come from fulfilling every physical desire but from trusting in God's perfect provision and finding contentment in His sovereign will. The people's "lusting" for flesh, despite having manna, highlights a deeper spiritual hunger that only God can satisfy, a hunger often misdirected towards worldly gratifications. This event also serves as a potent warning against the spiritual contamination that can arise from association with those who do not share a genuine commitment to God's ways, demonstrating how easily a community can be led astray by carnal desires and a lack of faith.
Reflection and Application
Numbers 11:4 offers timeless lessons for believers navigating their own spiritual wildernesses. It challenges us to deeply examine the source of our discontent. Are we genuinely grateful for God's daily provisions, or are we constantly looking for something more, something "better" than what He has already abundantly given? The "mixt multitude" serves as a powerful reminder of the profound impact our associations and influences can have on our spiritual walk. Just as their carnal desires infected Israel, so too can ungodly influences or worldly perspectives subtly erode our faith, gratitude, and contentment. This verse calls us to cultivate a spirit of profound gratitude, to diligently guard our hearts against covetousness, and to discern carefully the voices and desires that seek to shape our outlook. True satisfaction is not found in the fleeting gratification of every earthly craving but in a deep, abiding trust in God's wisdom, His perfect provision, and His sovereign plan for our lives. It encourages us to prioritize spiritual nourishment and dependence on God over fleeting physical desires, understanding that God's way, though sometimes challenging, is always ultimately for our deepest good and eternal flourishing.
Questions for Reflection
FAQ
Who was the "mixt multitude" and why were they significant?
The "mixt multitude" (Hebrew: 'asaphsuph'), identified by H628, refers to a diverse group of non-Israelites who accompanied the children of Israel when they departed from Egypt Exodus 12:38. They were not part of the covenant people of God and likely joined the Exodus for various reasons, perhaps seeing an opportunity for freedom or being swept up in the general movement. Their significance in Numbers 11:4 lies in their role as the instigators of discontent. Lacking the spiritual foundation and covenant relationship with Yahweh that Israel possessed, their carnal desires for "flesh" quickly spread, acting as a spiritual contagion that led the Israelites themselves to complain and long for the comforts of Egypt, despite God's miraculous provision of manna and their newfound freedom. They represent the danger of unholy alliances and influences within a community of faith.
Why was craving meat considered "lusting" and a problem if meat isn't inherently bad?
The problem was not the meat itself, but the nature of the desire and its context. The Hebrew word ta'avah (H8378), translated "lusting," implies an inordinate, covetous, or unhealthy craving that went beyond legitimate need. God had provided manna, a miraculous and entirely sufficient daily sustenance. The people's craving for meat was a rejection of God's provision, a longing for the perceived luxuries of their past slavery in Egypt, and a demonstration of their profound lack of faith and gratitude. It revealed a deeper spiritual issue: their hearts were set on worldly gratification rather than trusting in God's wisdom and sufficiency. This "lusting" was a symptom of their spiritual rebellion and unfaithfulness, demonstrating a preference for carnal desires over spiritual dependence and contentment in God's perfect will.
What is the significance of the phrase "wept again"?
The word "again" (H7725, shûwb) is crucial because it indicates a recurring pattern of behavior. This was not the first time the Israelites had complained or wept in discontent during their wilderness journey; they had done so at Marah Exodus 15:24, in the wilderness of Sin Exodus 16:2, and at Rephidim Exodus 17:3. The phrase "wept again" highlights their spiritual amnesia and persistent unfaithfulness. Despite repeated miraculous interventions and provisions from God, they quickly reverted to murmuring and lamenting their circumstances. It underscores their spiritual immaturity and their failure to learn from past experiences, setting a pattern of rebellion that would characterize much of their wilderness wandering and ultimately lead to severe consequences for their generation.
Christ-Centered Fulfillment
Numbers 11:4, with its vivid depiction of Israel's carnal "lusting" for flesh and their rejection of God's daily provision of manna, powerfully foreshadows humanity's deeper spiritual hunger and its ultimate fulfillment in Christ. The Israelites craved temporary, physical gratification, failing to see the profound spiritual significance of the manna as "bread from heaven" Exodus 16:4. This longing for "flesh" points to humanity's inherent desire for satisfaction, a desire often tragically misdirected towards fleeting worldly pleasures and physical appetites. Jesus, however, declares Himself to be the true "bread of life" John 6:35, the ultimate and eternal provision that satisfies all spiritual hunger and thirst. He contrasts Himself with the manna, stating that while their fathers ate manna in the wilderness and died, those who eat His flesh and drink His blood will have eternal life John 6:49-51. The temporary satisfaction of meat could not sustain them eternally, just as worldly desires cannot ultimately satisfy the human soul. Christ, the Lamb of God who takes away the sin of the world John 1:29, offers not just physical sustenance but spiritual life, profound peace, and an enduring contentment that the world cannot provide. He is the ultimate answer to humanity's deepest cravings, offering Himself as the living bread that truly satisfies and leads to eternal life, unlike the fleeting and ultimately destructive desires that led to Israel's downfall in the wilderness.