Numbers 11:6

I. How CAME IT THERE? It left Egypt with them (Exodus 12:38). It had been accumulating, one knows not how long, and in how many ways. Egypt had not been a very comfortable place even for the Egyptians just before the exodus. Ten plagues in swift succession and increasing severity would make many outside Israel to desire another abode. The tyranny of Pharaoh may have been grievous to many of his own people. Many would join departing Israel uninvited; many also may have been asked by well-wishers and acquaintances, "Come with us, and we will do you good" (Numbers 10:29). So now there is a mixed multitude in the Church of Christ. It cannot be kept out. The supreme relation among men is no doubt that of union in Christ, spiritual brotherhood, fellowship ever becoming more intimate and precious; but the relations that arise out of nature, all domestic and social bonds in short, must also exert their influence during the earthly course of the Church. Who can tell what effect natural feelings have had in modifying, sometimes even in obscuring, the full force of Divine truth? How hard it was to keep the first generation of Hebrew Christians from mixing the bondage of Judaism with the liberty which is in Christ! Nor must we forget that in every individual Christian there is something of the spirit of the mixed multitude, the old man not yet dead, and struggling to keep his hold, even while the new man is growing in grace and in the knowledge of the Lord and Saviour Jesus Christ. Whatever precaution and strictness the Church may observe, it cannot keep the spirit of the world out.

II. THE DANGER FROM ITS PRESENCE. The mixed multitude began to lust, therein acting according to its nature. There was no covenant with it, no promise to it, no assurance of Canaan. It had no lot in the tabernacle, and what share it got of the manna was to be regarded as one in later days regarded the Saviour's boon to her: "The dogs eat of the crumbs which fall from their masters' table." Hence it was free to think without let or hindrance on the much-loved delicacies of Egypt. Just so there is a mixed multitude in and about the Church of Christ, which, with the spirit of the world dominant in its heart, soon makes the ways of the world to appear in its life. From many temptations you can escape by running away from the scene of them; but what must you do if temptations beset you in the very paths of religion themselves? This is the peculiar danger from the mixed multitude. When Jesus foils the third temptation in the wilderness, Satan departs from him for a season; but what shall he do when Peter, the chosen, daily companion, in the impulse of his carnal heart, would turn him from the cross? We know what Jesus did, but none the less was he exposed to the spirit of the nixed multitude then. Or what shall Paul do, intrepid enough against avowed enemies, when his friends at Caesarea assail him in a way to break his heart (Acts 21:12, 13). There is a subtle, unconscious, unintended way in which the prophecy may be carried out that a man's foes shall be they of his own household. The mixed multitude may have been dangerous most of all in this, that it did not mean to be dangerous at all.

III. How TO GUARD AGAINST THE DANGER. There is but one way, and that to live more and more in pursuit of heavenly objects. The mixed multitude will not alter in the objects of its love; when any of its number cease to do so, it is because they have passed over to join the true Israel. The change then must be in us - more of ardour and aspiration. Note Paul's counsel to Timothy: "Flee also youthful lusts: but follow (διώκε) righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart" (2 Timothy 2:22). The fleeing is not a mere fleeing; it is a pursuing; a fleeing because it is a pursuing. Many temptations will pant in vain after the ardour and simplicity in Christ Jesus of such a man as Paul (2 Corinthians 4:18; 2 Corinthians 5:14-17; Ephesians 4:17-24; Philippians 1:21-23; Philippians 3:7-14). And even the subtlest temptations of the mixed multitude are turned gently aside, as by Jesus himself, when his mother and brethren desired to speak with him (Matthew 12:46-50). We must not only say, but feel it, that the Father's business is the main thing. From the very depths of our hearts must rise the cry, almost a groaning that cannot be uttered, "Thy will be done on earth, as it is in heaven." Thy will, not the wishes of corrupted human affections, however strong and entangling the affections may be (1 Corinthians 5:9, 10; 1 Corinthians 7:10-16). - Y.

There is nothing at all, beside this manna.
I. The complaining of the Israelites in this case was very REPREHENSIBLE, as it manifested a state of aggravated neglect of the peculiar circumstances in which the despised manna was provided for them. Their soul had been dying away for want of it, were we to believe their complaint, and now their soul was dying away when it was possessed. The manna seemed everything when they first beheld it strewn all around the camp, and now it was as nothing at all in their eyes. Nevertheless, it was of such value in the eyes of God, that a pot of it was kept in the ark of the covenant as a memorial of His kindness in providing it for the rebels. The children He feeds may forget the token of His goodness, but He does not forget the emanations of His bounty, or reckon anything small in the blessings He confers.

II. The complaining of the Israelites in this care was all the more SINFUL, INASMUCH AS THE MANNA SO DESPISED WAS BOTH SUFFICIENT AND AGREEABLE FOOD — WAS all that they stood in need of in their journey, and more than they deserved.

III. The complaining of the Israelites was all the more sinful, inasmuch as THE MANNA THEY SO DESPISED WAS PROVIDED FOR THEM WITHOUT COST OR LABOUR. And it is for a like reason that all despising of the bread of life will be accounted the greater transgression, for it is freely offered — without money and without price. No one is required to pay anything for it in silver or in gold — in bodily labour or mental suffering, or in any gift of worldly substance. No equivalent is looked for it in any sacrifice whatever that man can make.

IV. The complaining of the Israelites was the more aggravated, as IT INVOLVED A VERY SINFUL DISREGARD OF THE MIRACULOUS MANNER IN WHICH THE MANNA WAS DAILY SUPPLIED FOR THEIR USE. Alas! multitudes are as blind to the wonderful character of the spiritual or "hidden manna," as were the Jeers in the instance here recorded, as to the manna provided for them. All the more that the miraculous character of the wonderful provision God has made for the salvation of the soul is overlooked or despised, all the more of blind infatuation and sin are involved. It cannot be safe to speak slightingly of an interposition, in providing for the life of immortal souls, into which, it is said, "the angels desire to look."

(J. Allan.)

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, Psalm 78:19), notwithstanding His glorious appearances both to them and for them.

1. Observe who were the criminals.(1) The mixed multitude began, "They felt a lusting" (ver. 4). These were the scabbed sheep that infected the flock, the leaven that leavened the whole lump. Note, a few factious, discontented, ill-natured people, may do a great deal of mischief in the best societies if great care be not taken to discountenance them. Such as these are an untoward generation, from which it is our wisdom to save ourselves (Acts 2:40).(2) Even the children of Israel took the infection, so it follows (ver. 4). The holy seed joined themselves to the people of these abominations. This mixed multitude was not numbered with the children of Israel, but were set aside as people God made no account of. And yet the children of Israel, forgetting their own character and distinction, herded themselves with them, and learned their way; as if the scum and outcast of the camp were to be the privy councillors of it. The children of Israel, a people near to God, and highly privileged, yet drawn into a rebellion against Him! Oh, how little honour hath God in the world, when even that people which He formed for Himself to show forth His praise were so much a dishonour to Him! Therefore let none think that their external professions and privileges will be their security either against Satan's temptations to sin, or against God's judgments for sin (1 Corinthians 10:1, 2, 12).

2. What was the crime? They lusted and murmured. Though they were newly corrected for this sin, and many of them overthrown for it, as God overthrew Sodom and Gomorrah, and the smell of the fire was still in their nostrils, yet they returned to it (Proverbs 27:22). We should not indulge ourselves in any desire which we cannot in faith turn into prayer, as we cannot, when we ask meat for our lust (Psalm 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 (1 Corinthians 10:10). Flesh is good food, and may lawfully be eaten; yet they are said to lust after evil things. What is lawful in itself becomes evil to us when it is what God doth not allot to us, and yet we eagerly desire it.


1. It must be confessed that the provocation was very great.

2. Yet Moses expressed himself otherwise than became him upon this provocation, and came short of his duty both to God and Israel in these expostulations.(1) He undervalues the honour God had put upon him in making him the illustrious minister of His power and grace in the deliverance and conduct of that peculiar people, which might have been sufficient to balance the burden.(2) He complains too much of a sensible grievance, and lays too near his heart a little noise and fatigue. If he could not bear the toil of government, which was but running with the footmen, how would he bear the terrors of war, which was contending with horses? He might easily have furnished himself with considerations enough to enable him to slight their clamours and make nothing of them.(3) He magnifies his own performances, that all the burdens of the people lay upon him, whereas God Himself did, in effect, ease him of all the burden.(4) He is not so sensible as he ought to be of the obligation he lay under from the Divine commission and command, to do the utmost he could for this people, when he suggests, that because they were not the children of his body begotten, therefore he was not concerned to take a fatherly care of them, though God Himself, who might employ him as He pleased, had appointed him to be a father to them.(5) He takes too much to himself when he asks, "Whence should I have flesh to give them?" (ver. 13), as if he were the housekeeper, and not God. Moses gave them not the bread (John 6:34). Nor was it expected that he should give them the flesh, but as an instrument in God's hand; and having assistants appointed him, who should be, as the apostle speaks (1 Corinthians 12:28), helps, governments, i.e., helps in government, not at all to lessen or eclipse his honour, but to make the work more easy to him, and to bear the burden of the people with him. And that this provision might be both agreeable and really serviceable —(a) Moses is directed to nominate the persons (ver. 16). The people were too hot, and heady, and tumultuous, to be entrusted with the election. Moses must please himself in the choice, that he may not afterwards complain.(b) God promiseth to qualify them. If they were not found fit for the employ, they should be made fit, else they might prove more a hindrance than a help to Moses (ver. 17). Though Moses had talked too boldly with God, yet God doth not therefore break off communion with him; He bears a great deal with us, and we must with one another. "I will come down (saith God) and talk with thee, when thou art more calm and composed; and I will take of the same spirit of wisdom, and piety, and courage that is upon thee, and put it upon them." Not that Moses had the less of the spirit for their sharing, nor that they were hereby made equal with him. Moses was still a nonsuch (Deuteronomy 34:10). But they were clothed with a spirit of government proportionable to their place, and with a spirit of prophecy to evidence their Divine call to it, the government being a theocracy.Note —

1. Those whom God employs in any service He qualifies for it; and those that are not in some measure qualified cannot think themselves duly called.

2. All good qualifications are from God; every perfect gift is from the Father of lights. Even the humour of the discontented people shall be gratified too, that every mouth may be stopped. They are bid to sanctify themselves (ver. 18), i.e., to put themselves into a posture to receive such a proof of God's power as should be a token both of mercy and judgment. "Prepare to meet thy God, O Israel" (Amos 4:12).(1) God promiseth (shall I say?) He threatens rather, that they should have their belly-full of flesh. See here —(a) The vanity of all the delights of sense; they will cloy, but not satisfy. Spiritual pleasures are the contrary. As the world passes away, so do the lusts of it (1 John 2:17). What was greedily coveted, in a little time comes to be nauseated.(b) What brutish sins (and worse than brutish) gluttony and drunkenness are. They put a force upon nature, and make that the sickness of the body which should be its health; they are sins that are their own punishments, and yet not the worst that attend them.(c) What a righteous thing it is with God to make that loathsome to men which they have inordinately lusted after. God could make them despise flesh as much as they had despised manna.(2) Moses objects the improbability of making good this word (vers. 21, 22). It is an objection like that which the disciples made (Mark 8:4). He objects the number of the people, as if He that provided bread for them all could not by the same unlimited power provide flesh too. He reckons it must be the flesh either of beasts or fishes, because of them are the most bulky animals, little thinking that the flesh of birds, little birds, should serve the purpose. God sees not as men sees, but His thoughts are above ours. He objects the greediness of the people's desires in that word to suffice them. Note, even true and great believers sometimes find it hard to trust God under the discouragement of second causes, and against hope to believe in hope. Moses himself can scarce forbear saying, "Can God furnish a table in the wilderness?" when this was become the common cry. No doubt this was his infirmity.(3) God gives a short but sufficient answer to the objection in that question, "Is the Lord's band waxed short?" (ver. 23). If Moses had remembered the years of the right hand of the Most High, he had not started all these difficulties. Therefore God minds him of them, intimating that this objection reflected upon the Divine power which he had been so often not only the witness, but the instrument of. Whatever our unbelieving hearts may suggest to the contrary, it is certain —(a) That God's hand is not short. His power cannot be restrained in the exerting of itself by anything but His own will; with Him nothing is impossible. That hand is not short which measures the waters, metes out the heavens (Isaiah 40:12), and grasps the winds (Proverbs 30:4).(b) That it is not waxed short. He is as strong as ever He was; fainteth not, neither is weary. And this is sufficient to silence all our distrusts, when means fail us. Is anything too bard for the Lord? God here brings Moses to this first principle; sets him back in his lesson to learn the ancient name of God, the Lord God Almighty; and put the proof upon the issue, "Thou shalt see whether My word shall come to pass or not." This magnifies God's word above all His name, that His works never came short of it. If He speaks, it is done.

( Matthew Henry, D. D..)

The ancient Jews were, by no means, the only people who grumbled at the provision set before them. The Bread of Life, provided in the various ordinances of the gospel, for the strengthening of our souls, is not always received with thankfulness. Whatever rank we may choose to assign to preaching, among the other agencies for good, none can deny that it has its place, and an important one; and, yet, how many who listen to it, actuated by the complaining spirit of God's ancient people, presumptuously exclaim, "Our soul loatheth this light bread!" The manner of God's servant, and the message which he delivers, are both brought to the test of the most unsparing criticism. Imagine a prisoner, condemned to die, awaiting the day of his execution, when the door of the cell opens, and the governor's deputy appears, bringing a pardon for him. The prisoner is overjoyed at this, but, instead of availing himself of the permission to depart, he stops to criticise the manner in which the deputy has discharged his duty. "Why did not the governor send a man of more ability?" he impatiently asks. "How can he expect me to listen to a message delivered in tones so harsh and discordant?" Has this pardoned criminal any just appreciation of the favour shown him? Very humble men, so far as worldly wisdom is concerned, often accomplish more, in teaching people "the good and the right way," than those who are learned in the schools. One who had been listening to the preaching of such a servant of God, asked, in surprise, "How is it that he always has something new to tell us?" The answer was, "Why, he lives so near the gates of heaven, that he hears a great many things which we who remain afar off know nothing about!" It is not the musical sound of the bell which assembles the large flocks of pigeons at noonday in the square of Old St. Mark's in Venice, but the liberal scattering of food. The complaint of the text is most often made with reference to what is called "doctrine preaching," and even those who enjoy sermons of another sort are ready to say, when matters of this kind are dwelt upon, "Our soul loatheth this light bread." God's truth, in the hands of the Holy Spirit (Ephesians 1:17), is the great instrument for the world's sanctification. It is obvious, however, that this truth must take the shape of definite doctrine, and be expressed in becoming language, before it can accomplish this purpose. The Church and her ministers deal fairly with you; but are you dealing fairly with yourselves? You listen to preaching; but is it with the sincere desire that you may grow in grace and in the knowledge of our Lord and Saviour?

(J. N. Norton, D. D.)

But may not a good child of God, either in sickness or in health, lust for some meat more than another without offending God? Yes, indeed, for it is not the thing but the manner here that so much offended God; not the lusting, say again, but the fashion and circumstances of it. To wit, their presumptous crossing the Lord's will when He appointed them manna from heaven to be their meat, for what He would they would not, and this was not fit. Again, this was not coldly done of them, but with heat and vehemency, giving as it were the reins to their lust, let God think what He would. Here was ingratitude for the Lord's gracious care of them, and most ungrateful speeches. Here was preferring onions and leeks and garlic, and such mean meats before the Lord's bounty and mercy from heaven, feeding them as never people were fed, with such other circumstances of very sinful and ill-behaviour. This is that offended God, which if we make use of we shall do well; for surely, though not altogether in like sort, yet much after this fashion, it is to be feared we provoke the Lord. Such meat as God sendeth us, being far better than we deserve, we cannot eat, but prefer that which is far worse before it, not without some proud and unthankful check to God's gracious providence and mercy for us and to us, giving us that which thousands as dearly bought with His Son's blood as we, and serving more than we, do want. And this not in any weakness of nature acknowledging gratefully the goodness of God set before us, but in very wantonness and delicacy, not once seeing or thinking of the bounty of God in giving us that we have. This if we do, it cannot be excused, but must needs be to God very displeasing, and to us very dangerous. Besides meat, how do many in other things tempt the Lord; as if God in mercy and most gracious care of them that they may be saved, and kept from the infections of this world, have given them a learned and painful pastor, that spendeth the Sabbath in holy exercises of his ministry, forenoon and afternoon, with the elders, with the children and servants. How doth this dislike many, and how lust they for worse things, breaking out in wicked speech: Oh, that we might have piping and dancing, quaffings and drinkings, church-ales and wakes, and such like as other parishes have! "We are cloyed with this manna, give us mirth and let them have manna that like it," &c. Do you not shrink to think what will be the end of this murmuring, and the punishment of this lusting? Certainly it is fearful, and I pray God Christian people may have the feeling of it before it be too late.

(Bp. Babington.)

When we enjoy good things, we look at the grievances which are mingled with the good, and forget the good; which when it is gone then we remember. The Israelites could remember their onions and garlic and forget their slavery. So because manna was present, they despised manna, and that upon one inconvenience it had; it was ordinary with them.

( R. Sibbes..)

Oh, the precious time that is buried in the grave of murmuring! When the murmurer should be praying, he is murmuring against the Lord; when he should be hearing, he is murmuring against Divine providences; when he should be reading, he is murmuring against instruments; and in these and a thousand other ways do murmurers expend their precious time which some would redeem with a world.

(T. Brooks.)

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