So Moses asked the LORD, "Why have You brought this trouble on Your servant? Why have I not found favor in Your sight, that You have laid upon me the burden of all these people? So Moses asked the LORDThe phrase highlights Moses' direct communication with God, a privilege and responsibility unique to him as the leader of Israel. The Hebrew root for "asked" (אָמַר, 'amar) implies a deep, earnest plea rather than a casual question. This reflects Moses' intimate relationship with God, where he feels free to express his frustrations openly. Historically, Moses' role as a mediator between God and the Israelites is central, and this moment underscores the weight of that responsibility. Why have You brought this trouble on Your servant?
The word "trouble" (רָעָה, ra'ah) in Hebrew can also mean "evil" or "misfortune," indicating the severity of Moses' distress. Moses refers to himself as "Your servant," emphasizing his role as God's chosen leader, yet he feels overwhelmed by the challenges. This phrase captures the tension between divine calling and human frailty, a theme prevalent throughout Scripture. It reminds believers that even the most faithful servants can experience moments of doubt and struggle. Why have I not found favor in Your sight
"Favor" (חֵן, chen) is a significant biblical concept, often associated with grace and acceptance. Moses' question reveals his deep desire for God's approval and support. In the historical context, finding favor in God's sight was crucial for leaders like Moses, as it signified divine endorsement and empowerment. This phrase encourages believers to seek God's favor through obedience and faithfulness, trusting that His grace is sufficient in times of trial. that You have laid the burden of all these people on me?
The "burden" (מַשָּׂא, massa) refers to the heavy responsibility of leading the Israelites, a task that Moses finds overwhelming. The historical context of the Israelites' journey through the wilderness, with their frequent complaints and rebellions, adds weight to Moses' lament. This phrase highlights the challenges of leadership and the need for divine strength to carry out God's purposes. It serves as a reminder that God equips those He calls, even when the burden seems too great to bear. Persons / Places / Events 1. MosesThe central figure in this passage, Moses is the leader of the Israelites, chosen by God to lead His people out of Egypt and through the wilderness. Here, he expresses his frustration and sense of being overwhelmed by the burden of leadership. 2. The LORD (Yahweh)The covenant God of Israel, who has chosen Moses to lead His people. Moses directs his complaint to the LORD, seeking understanding and relief. 3. The IsraelitesThe people of God, who are journeying through the wilderness. Their complaints and demands have become a heavy burden for Moses. 4. The WildernessThe setting of this account, representing both a physical and spiritual journey for the Israelites as they move towards the Promised Land. 5. The BurdenRefers to the responsibility and challenges Moses faces in leading a large, often discontented group of people. Teaching Points The Weight of LeadershipLeadership, especially spiritual leadership, can be overwhelming. Moses' honest dialogue with God shows that it's okay to express our struggles and seek divine help. God's Understanding and ProvisionGod understands our burdens and provides solutions, often through community and shared responsibilities, as seen in Moses' account and Jethro's advice. The Importance of PrayerMoses' approach to God in prayer is a model for us. When overwhelmed, we should turn to God, expressing our feelings honestly and seeking His guidance. Shared BurdensThe body of Christ is called to bear one another's burdens. This passage encourages us to support our leaders and each other in practical ways. Trust in God's PlanEven when we feel burdened, we can trust that God has a purpose and plan. Our struggles can lead to growth and deeper reliance on Him. Bible Study Questions 1. How does Moses' expression of frustration in Numbers 11:11 reflect the challenges of leadership, and how can we apply this understanding to our own roles in family, work, or church? 2. In what ways can we support our spiritual leaders, as suggested by the advice given to Moses in Exodus 18? 3. How does the experience of Elijah in 1 Kings 19 parallel Moses' situation, and what can we learn from their responses to feeling overwhelmed? 4. How can Jesus' invitation in Matthew 11:28-30 provide comfort and guidance when we feel burdened by life's responsibilities? 5. What practical steps can we take to ensure we are sharing our burdens with others and not trying to carry them alone, in light of the teachings in Numbers 11:11? Connections to Other Scriptures Exodus 18Jethro, Moses' father-in-law, advises him to delegate responsibilities to other capable men to ease his burden. This passage highlights the importance of shared leadership and support. 1 Kings 19Elijah, like Moses, experiences a moment of despair and feels overwhelmed by his prophetic mission. This connection underscores the common struggles of God's servants. Matthew 11:28-30Jesus invites those who are weary and burdened to come to Him for rest, offering a contrast to the heavy burdens of leadership and life. People Eldad, Israelites, Joshua, Medad, Moses, NunPlaces Egypt, Hazeroth, Kibroth-hattaavah, Paran, TaberahTopics Afflicted, Badly, Burden, Care, Dealt, Displease, Evil, Favor, Favour, Grace, Hast, Haven't, Ill, Laid, Lay, Layest, Servant, Sight, Treated, WhereforeDictionary of Bible Themes Numbers 11:4-34 4438 eating Numbers 11:10-12 4207 land, divine gift Numbers 11:10-15 8726 doubters Numbers 11:10-17 8614 prayer, answers Numbers 11:11-15 5265 complaints
5831 depression
5945 self-pity
8615 prayer, doubts
9021 death, natural Library April 12. "They were as it Were, Complainers" (Num. xi. 1).
"They were as it were, complainers" (Num. xi. 1). There is a very remarkable phrase in the book of Numbers, in the account of the murmuring of the children of Israel in the wilderness. It reads like this: "When the people, as it were, murmured." Like most marginal readings it is better than the text, and a great world of suggestive truth lies back of that little sentence. In the distance we may see many a vivid picture rise before our imagination of people who do not dare to sin openly and unequivocally, …
Rev. A. B. Simpson—Days of Heaven Upon Earth Exposition of Chap. Iii. (ii. 28-32. )
Ver. 1. "And it shall come to pass, afterwards, I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see visions." The communication of the Spirit of God was the constant prerogative of the Covenant-people. Indeed, the very idea of such a people necessarily requires it. For the Spirit of God is the only inward bond betwixt Him and that which is created; a Covenant-people, therefore, without such an inward …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Deaf Stammerer Healed and Four Thousand Fed.
^A Matt. XV. 30-39; ^B Mark VII. 32-VIII. 9. ^b 32 And they bring unto him one that was deaf, and had an impediment in his speech [The man had evidently learned to speak before he lost his hearing. Some think that defective hearing had caused the impediment in his speech, but verse 35 suggests that he was tongue-tied]; and they beseech him to put his hand upon him. 33 And he took him aside from the multitude privately, and put his fingers into his ears, and he spat, and touched his tongue [He separated …
J. W. McGarvey—The Four-Fold Gospel The Baptist's Testimony.
"There came a man, sent from God, whose name was John. The same came for witness, that he might bear witness of the light, that all might believe through him. He was not the light, but came that he might bear witness of the light.... John beareth witness of Him, and crieth, saying, This was He of whom I said, He that cometh after me is preferred before me: for He was before me. For of His fulness we all received, and grace for grace. For the law was given by Moses; grace and truth came by Jesus Christ. …
Marcus Dods—The Expositor's Bible: The Gospel of St. John, Vol. I Third Sunday after Epiphany
Text: Romans 12, 16-21. 16 Be not wise in your own conceits. 17 Render to no man evil for evil. Take thought for things honorable in the sight of all men. 18 If it be possible, as much as in you lieth, be at peace with all men. 19 Avenge not yourselves, beloved, but give place unto the wrath of God: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord. 20 But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire …
Martin Luther—Epistle Sermons, Vol. II False Ambition Versus Childlikeness.
(Capernaum, Autumn, a.d. 29.) ^A Matt. XVIII. 1-14; ^B Mark IX. 33-50; ^C Luke IX. 46-50. ^c 46 And there arose a reasoning among them, which of them was the greatest. ^b 33 And he came to Capernaum: ^c 47 But when Jesus saw the reasoning of their heart, ^b and when he was in the house [probably Simon Peter's house] he asked them, What were ye reasoning on the way? 34 But they held their peace: for they had disputed one with another on the way, who was the greatest. [The Lord with his disciples was …
J. W. McGarvey—The Four-Fold Gospel The Outpouring of the Holy Spirit.
"The Holy Spirit was not yet given because that Jesus was not yet glorified."--John vii. 39. We have come to the most difficult part in the discussion of the work of the Holy Spirit, viz., the outpouring of the Holy Spirit on the tenth day after the ascension. In the treatment of this subject it is not our aim to create a new interest in the celebration of Pentecost. We consider this almost impossible. Man's nature is too unspiritual for this. But we shall reverently endeavor to give a clearer insight …
Abraham Kuyper—The Work of the Holy Spirit Third Sunday Before Lent
Text: First Corinthians 9, 24-27; 10, 1-5. 24 Know ye not that they that run in a race run all, but one receiveth the prize? Even so run; that ye may attain. 25 And every man that striveth in the games exerciseth self-control in all things. Now they do it to receive a corruptible crown; but we an incorruptible. 26 I therefore so run, as not uncertainly; so fight I, as not beating the air: 27 but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, …
Martin Luther—Epistle Sermons, Vol. II Eastern Wise-Men, or Magi, visit Jesus, the New-Born King.
(Jerusalem and Bethlehem, b.c. 4.) ^A Matt. II. 1-12. ^a 1 Now when Jesus was born in Bethlehem [It lies five miles south by west of Jerusalem, a little to the east of the road to Hebron. It occupies part of the summit and sides of a narrow limestone ridge which shoots out eastward from the central chains of the Judæan mountains, and breaks down abruptly into deep valleys on the north, south, and east. Its old name, Ephrath, meant "the fruitful." Bethlehem means "house of bread." Its modern …
J. W. McGarvey—The Four-Fold Gospel Messiah's Easy Yoke
Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. T hough the influence of education and example, may dispose us to acknowledge the Gospel to be a revelation from God; it can only be rightly understood, or duly prized, by those persons who feel themselves in the circumstances of distress, which it is designed to relieve. No Israelite would think of fleeing to a city of refuge (Joshua 20:2. …
John Newton—Messiah Vol. 1 Of Immediate Revelation.
Of Immediate Revelation. [29] Seeing no man knoweth the Father but the Son, and he to whom the Son revealeth him; and seeing the revelation of the Son is in and by the Spirit; therefore the testimony of the Spirit is that alone by which the true knowledge of God hath been, is, and can be only revealed; who as, by the moving of his own Spirit, he disposed the chaos of this world into that wonderful order in which it was in the beginning, and created man a living soul, to rule and govern it, so by …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity Blasphemous Accusations of the Jews.
(Galilee.) ^A Matt. XII. 22-37; ^B Mark III. 19-30; ^C Luke XI. 14-23. ^b 19 And he cometh into a house. [Whose house is not stated.] 20 And the multitude cometh together again [as on a previous occasion--Mark ii. 1], so that they could not so much as eat bread. [They could not sit down to a regular meal. A wonderful picture of the intense importunity of people and the corresponding eagerness of Jesus, who was as willing to do as they were to have done.] 21 And when his friends heard it, they went …
J. W. McGarvey—The Four-Fold Gospel Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah Numbers
Like the last part of Exodus, and the whole of Leviticus, the first part of Numbers, i.-x. 28--so called,[1] rather inappropriately, from the census in i., iii., (iv.), xxvi.--is unmistakably priestly in its interests and language. Beginning with a census of the men of war (i.) and the order of the camp (ii.), it devotes specific attention to the Levites, their numbers and duties (iii., iv.). Then follow laws for the exclusion of the unclean, v. 1-4, for determining the manner and amount of restitution …
John Edgar McFadyen—Introduction to the Old Testament Links Numbers 11:11 NIVNumbers 11:11 NLTNumbers 11:11 ESVNumbers 11:11 NASBNumbers 11:11 KJV
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