TRV
See on the biblical-era map
Study This Verse
Commentary on Numbers 11 verses 4–15
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.
Continue studying Numbers 11:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Numbers 11:6 encapsulates the profound spiritual and emotional weariness of the Israelites in the wilderness, expressing their deep discontent with God's miraculous provision of manna. Despite being sustained daily by this unique divine sustenance, the verse reveals their intense dissatisfaction with its monotony, articulating a longing for the diverse foods of Egypt. It serves as a stark testament to their ingratitude and spiritual blindness, highlighting their focus on perceived lack rather than on the consistent, life-giving miracle that sustained their very existence in a desolate land.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Numbers 11:6 employs several potent literary devices to convey the depth of Israel's discontent. The most striking is Hyperbole, evident in the declaration "nothing at all, beside this manna." This extreme exaggeration highlights the people's distorted perception and profound ingratitude, as they were indeed receiving daily, miraculous sustenance. The phrase "our soul is dried away" functions as a powerful Metaphor (or implicit simile), comparing their inner being to parched land or a withered plant. This vivid imagery effectively communicates their spiritual and emotional exhaustion, a state of profound weariness and lack of vitality. Furthermore, there is a strong sense of Irony in the passage: the manna, which was a miraculous, life-saving provision from God, has become, in the people's ungrateful eyes, the very symbol of their deprivation and monotony. This underscores the human capacity to transform blessings into burdens through a spirit of complaint and ingratitude.
THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 11:6 offers profound theological insight into the persistent struggle of the human heart with discontent and ingratitude, even in the face of consistent divine faithfulness. It reveals that true spiritual health is not contingent on varied external circumstances or the fulfillment of every fleeting desire, but on a heart that trusts God's wisdom and finds contentment in His sufficient provision. The Israelites' complaint is not merely about food; it exposes a deeper spiritual malaise—a failure to remember God's mighty acts of deliverance, a lack of trust in His ongoing care, and a spiritual dullness that renders them incapable of appreciating the miraculous. This episode serves as a timeless warning against allowing fleeting desires and a romanticized past to overshadow present blessings and God's unwavering faithfulness. It underscores that genuine satisfaction flows from a contented spirit rooted in God alone, recognizing His sovereignty and goodness in all circumstances.
REFLECTION AND APPLICATION
The lament of Numbers 11:6 resonates deeply with the human condition, serving as a mirror reflecting our own tendencies towards discontent and a spiritual amnesia that blurs the memory of God's past mercies. Like the Israelites, we often grow weary of the "daily manna" in our lives—the consistent, perhaps unremarkable, blessings that faithfully sustain us, such as stable employment, good health, faithful relationships, or the quiet, enduring presence of God. We can easily fall into the trap of romanticizing a perceived "better" past or constantly craving novelty and excitement, thereby overlooking the profound grace embedded in the mundane. This verse challenges us to cultivate a radical and intentional gratitude, to consciously recognize God's faithful hand in our everyday provisions, and to diligently guard our hearts against the insidious creep of complaint. True spiritual vitality comes not from a constant stream of new experiences or possessions, but from a soul that finds its deepest satisfaction and contentment in the unwavering faithfulness of God, even when His provision seems simple or repetitive. It calls us to trust that God's "daily bread" is always sufficient and perfectly suited for our needs, fostering a spirit of contentment in His sovereign care.
Questions for Reflection
FAQ
Why were the Israelites so discontent with manna, even though it was miraculous?
Answer: The Israelites' discontent with manna, as expressed in Numbers 11:6, stemmed primarily from a spiritual rather than a physical problem. While the manna was indeed a miraculous and life-sustaining provision from God, its unchanging nature led to a sense of monotony. Having been accustomed to the varied and abundant diet of Egypt (Numbers 11:5), the people grew weary of eating only manna day after day. This weariness, however, was symptomatic of a deeper spiritual issue: a profound lack of gratitude, a failure to trust God's wisdom and provision, and a romanticized memory of their past in Egypt, conveniently forgetting the brutal slavery they endured there (compare Exodus 16:3). Their complaint was not that the manna was insufficient for their physical needs, but that it lacked variety, revealing a deep spiritual fatigue and ungratefulness despite constant divine care and the miraculous nature of their sustenance.
CHRIST-CENTERED FULFILLMENT
The Israelites' rejection of manna, the "bread from heaven" (Exodus 16:4), due to its perceived monotony and their craving for the "fleshpots" of Egypt, serves as a poignant type foreshadowing humanity's greater rejection of Jesus Christ, the true "Bread of Life" (John 6:35). Just as manna miraculously sustained Israel in the wilderness, Jesus offers eternal life and spiritual sustenance to all who believe. In John 6, Jesus explicitly contrasts Himself with the manna, stating, "Your fathers ate the manna in the wilderness, and they died. This is the bread that comes down from heaven, so that one may eat of it and not die" (John 6:49-50). The Israelites craved physical variety and fleeting pleasures, ultimately dying in the wilderness due to their unbelief and rebellion (1 Corinthians 10:5-6). Similarly, many today, like those who walked away from Jesus after His "hard saying" about eating His flesh and drinking His blood (John 6:60-66), find the simplicity and singular focus on Christ insufficient. They seek satisfaction in worldly pursuits, diverse philosophies, or self-effort, rather than finding complete contentment and eternal life in the singular, unchanging, and perfect provision of Christ. Numbers 11:6 thus stands as a somber warning against spiritual ingratitude and a profound invitation to embrace the one who truly satisfies the soul, the Lamb of God who takes away the sin of the world.