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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 11:9 succinctly captures a profound aspect of God's unwavering faithfulness and miraculous provision for the Israelites during their forty years in the wilderness. It describes the consistent, orderly manner in which the manna, their sole source of sustenance, appeared daily: gently settling upon the camp each night, concurrently with the dew. This verse highlights the reliability of divine care, demonstrating God's meticulous attention to His people's needs even amidst the harsh desert environment and their subsequent displays of ingratitude and rebellion.
Context
Literary Context
Numbers 11:9 is strategically placed within a pivotal section of the book of Numbers, immediately following the Israelites' profound discontent and intense craving for the diverse foods of Egypt. The preceding verses (Numbers 11:4-6) vividly portray their deep dissatisfaction with the manna, which they derisively called "light bread," expressing a nostalgic longing for the fish, cucumbers, melons, leeks, onions, and garlic they had left behind. This verse, therefore, serves as a quiet yet powerful counterpoint to their murmuring, subtly reaffirming God's faithful and consistent provision despite their ungrateful hearts. It sets the stage for the dramatic divine response that follows, including the provision of quail in abundance, but also a severe plague, underscoring the serious consequences of their spiritual amnesia and lack of trust in God's sustained care.
Historical & Cultural Context
The setting for Numbers 11:9 is the desolate and arid Sinai wilderness, a region naturally incapable of sustaining a large population like the Israelites, estimated to be in the millions. Their liberation from Egyptian bondage had placed them in a state of absolute dependence on divine intervention for survival. The manna, first introduced in Exodus 16, was a supernatural phenomenon, completely outside the natural order of food production. In the ancient Near East, dew was often regarded as a precious gift, a symbol of blessing, refreshment, and life, especially in dry climates where it provided essential moisture. Its conjunction with the manna underscored the miraculous and life-giving nature of God's provision. This daily, extraordinary provision was designed to teach the Israelites profound lessons about their complete reliance on God, demonstrating that their existence was sustained not by human effort or natural means, but by His direct and gracious hand.
Key Themes
Numbers 11:9 powerfully reinforces several foundational themes that permeate the Pentateuch. Firstly, it unmistakably highlights Divine Provision, showcasing God's unwavering commitment to sustain His covenant people, even when they are undeserving or actively rebellious. The manna was more than mere sustenance; it was a tangible, daily sign of God's active presence and meticulous care in an otherwise uninhabitable land, demonstrating His sovereign power to provide where there is no natural means. Secondly, the verse underscores the theme of Miraculous Sustenance and Absolute Dependence on God. The daily appearance of manna, specifically linked to the dew, emphasized its supernatural origin, compelling the Israelites to trust God day by day for their very survival. This profound lesson is later articulated in Deuteronomy 8:3, which states that humanity lives "by every word that comes from the mouth of the Lord." Finally, this verse speaks to God's Order and Faithfulness, revealing that even in His miraculous acts, God operates with consistency, precision, and reliability. The predictable pattern of manna appearing with the dew each night ensured that the Israelites could gather it reliably each morning, a testament to God's dependable character, standing in stark contrast to the chaos and uncertainty of their wilderness journey.
Exposition and Analysis
Key Word Analysis
Derived from a root meaning "to cover," ṭal refers to the moisture that settles on surfaces during the night. In biblical contexts, dew is frequently associated with blessing, freshness, divine favor, and gentle, pervasive sustenance, particularly vital in arid regions where rain is scarce. Its appearance with the manna here emphasizes the quiet, consistent, and supernatural manner of God's provision—it did not storm down, but gently settled, covering the camp like a blanket. This imagery evokes a sense of God's tender care and the pervasive nature of His grace.
A primitive root meaning "to descend" or "to go downwards," yârad here denotes the manna's origin from above, from heaven. This verb choice underscores the supernatural source of the provision, distinguishing it from any earthly growth or human effort. It emphasizes a direct, divine intervention, highlighting God's active role in providing for His people.
The name "manna" itself is derived from the Hebrew question man hu (מָן הוּא), meaning "What is it?" (Exodus 16:15), reflecting the Israelites' initial bewilderment at this unfamiliar substance. Described as a fine, flake-like substance, white like coriander seed, and tasting like wafers made with honey (Exodus 16:31), its miraculous origin and unique properties underscore its divine source, serving as a constant reminder that their sustenance came directly from God, not from the land or human labor.
Verse Breakdown
"And when the dew fell upon the camp in the night"
This initial clause precisely establishes the timing and conditions for the miraculous provision. The "dew" (טַל, ṭal) falling "in the night" highlights a gentle, natural, yet supernatural preparation for the day's sustenance. It suggests a quiet, pervasive act of God, covering the entire encampment while the Israelites slept. This detail also implies a certain vulnerability and dependence on the part of the people; they awoke to find their essential needs already met by divine design.
"the manna fell upon it"
This second clause directly states the miraculous event. The pronoun "it" refers to the dew, indicating that the manna appeared with or on the dew, signifying a simultaneous or closely linked phenomenon. The verb "fell" (יָרַד, yârad) emphasizes its descent from above—from heaven. This was not a natural growth or a human-engineered supply chain; it was a direct, divine intervention, providing the essential "bread from heaven" for God's people in the wilderness, underscoring His omnipotence and unwavering faithfulness.
Literary Devices
Numbers 11:9 employs several literary devices to convey its profound message. The most prominent is Divine Intervention, where God directly acts in the natural world to provide for His people, manifesting His power, care, and sovereignty. The precise detail of the manna appearing "when the dew fell" also utilizes Symbolism, associating the life-giving dew with the life-sustaining manna. Both serve as potent symbols of divine blessing, refreshment, and provision in an otherwise barren and hostile environment. Furthermore, the verse subtly employs Contrast when read in its broader context; it quietly describes God's consistent, orderly, and faithful provision of manna, standing in stark opposition to the Israelites' chaotic grumbling, ingratitude, and spiritual amnesia detailed in the surrounding verses. This contrast highlights God's unwavering character despite human failure.
Theological and Thematic Connections
Numbers 11:9 stands as a powerful testament to God's unwavering faithfulness and His profound commitment to sustain His people, even amidst the most challenging circumstances and despite their complaining. The daily, consistent provision of manna with the dew underscores a fundamental theological truth: God is not only supremely able but also intimately willing to meet the needs of His beloved. This miraculous sustenance served as a tangible, physical reminder of spiritual dependence, teaching the Israelites that true life and flourishing come not from earthly resources alone, but from God's word and His direct, gracious intervention. It powerfully prefigures God's ultimate provision in Christ, the true Bread of Life, who sustains us eternally.
Reflection and Application
Numbers 11:9, while recounting a historical miracle, offers timeless and profound lessons for our contemporary walk of faith. It calls us to cultivate a deep, abiding trust in God's daily provision, recognizing that His faithfulness is not contingent on our deservingness, but solely on His immutable character. Just as the Israelites had to gather fresh manna each morning, we are invited to seek God daily for our physical, emotional, and spiritual needs, rather than succumbing to anxiety about tomorrow or hoarding resources. This verse challenges us to embrace a posture of humble dependence, understanding that true sustenance and flourishing come from God alone, often in ways we might not expect, desire, or even recognize. It also serves as a poignant reminder to guard against the insidious sin of ingratitude, which can tragically blind us to the continuous blessings God showers upon us, even when life feels monotonous, challenging, or less than ideal. Our appropriate response to God's consistent and abundant provision should be one of humble gratitude, faithful obedience, and unwavering trust that He knows precisely what we need and will provide it in His perfect timing and way.
Questions for Reflection
FAQ
What was the purpose of the manna appearing specifically with the dew?
The appearance of manna with the dew served multiple, interconnected purposes, highlighting both the miraculous and the practical aspects of God's provision. Firstly, it underscored the miraculous nature of the provision; while dew is a natural phenomenon, manna appearing with it was supernatural, emphasizing its divine origin and distinguishing it from any earthly growth. Secondly, it provided a consistent and predictable method for gathering. The dew indicated the cool of the morning, which was the ideal time to collect the manna before the sun's heat melted it (Exodus 16:21). Thirdly, in biblical imagery, dew often symbolizes blessing, freshness, and divine favor. Its association with manna underscored that this was a gracious, life-giving gift from God, gently and pervasively covering the entire camp. Finally, it reinforced the Israelites' complete dependence on God, as they woke each morning to find their sustenance provided in this unique, divinely ordained way, teaching them that their very lives were sustained by His hand.
Did the Israelites always appreciate the manna?
No, the Israelites did not always appreciate the manna. While it initially brought immense relief and was a clear sign of God's care, over time, as described vividly in Numbers 11, they grew weary of its monotony. They began to complain bitterly, calling it "light bread" and expressing a deep longing for the diverse and flavorful foods they had enjoyed in Egypt, such as fish, cucumbers, melons, leeks, onions, and garlic (Numbers 11:4-6). This grumbling demonstrated a profound lack of gratitude, a spiritual amnesia regarding God's deliverance from slavery, and a deep-seated distrust in His faithful provision, ultimately leading to divine judgment. Despite their complaints and rebellion, God continued to provide the manna for forty years, sustaining them until they finally entered the Promised Land (Exodus 16:35).
Christ-Centered Fulfillment
Numbers 11:9, with its depiction of manna as the daily, miraculous bread from heaven that sustained Israel in the wilderness, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Just as the manna provided physical sustenance for a temporal journey, Jesus declares Himself to be the "true bread from heaven" and the "bread of life," who gives eternal life to the world (John 6:32-35). While the manna provided temporary physical nourishment and those who ate it eventually died, Jesus offers eternal life to all who believe in Him, stating, "Whoever feeds on my flesh and drinks my blood has eternal life, and I will raise him up on the last day" (John 6:54). The consistent, daily appearance of manna with the dew foreshadows the ever-present, sufficient, and intimately personal spiritual nourishment found in Christ, who is always available to feed our souls. He is not merely a historical figure but the living Word, the spiritual sustenance for our journey through the wilderness of this fallen world, offering a life that truly satisfies in a way the physical manna never could. He is the ultimate divine provision, sustaining us not just for a day, but for eternity, making the physical manna a powerful shadow of the spiritual reality found in Him.