And say to the people: Consecrate yourselves for tomorrow, and you will eat meat, because you have cried out in the hearing of the LORD, saying: 'Who will feed us meat? For we were better off in Egypt!' Therefore the LORD will give you meat, and you will eat. And say to the peopleThis phrase sets the stage for a direct communication from God to the Israelites through Moses. The Hebrew word for "say" is "אָמַר" (amar), which is often used in the context of divine speech, indicating the authority and importance of the message. This highlights the role of Moses as a prophet and intermediary between God and His people, emphasizing the seriousness of the forthcoming instructions. Consecrate yourselves
The Hebrew root for "consecrate" is "קָדַשׁ" (qadash), meaning to set apart or make holy. This command implies a need for spiritual preparation and purification. In the historical context, consecration often involved rituals and abstaining from certain activities to prepare oneself for encountering the divine. It underscores the necessity of holiness and readiness to receive God's provision and instruction. for tomorrow
The mention of "tomorrow" indicates an imminent event, creating a sense of urgency and anticipation. It reflects the immediacy of God's response to the people's complaints and the swift nature of His actions. This temporal marker serves to remind the Israelites of God's active presence and involvement in their daily lives. and you will eat meat
This promise directly addresses the Israelites' complaints about the lack of meat, as recorded earlier in the chapter. The provision of meat is both a response to their physical needs and a test of their obedience and trust in God. Historically, this reflects the nomadic lifestyle of the Israelites and their dependence on God's provision in the wilderness. For you have wept
The Hebrew word for "wept" is "בָּכָה" (bakah), which conveys a deep emotional response. This phrase acknowledges the Israelites' dissatisfaction and emotional turmoil. It serves as a reminder of the human tendency to focus on immediate desires rather than trusting in God's long-term plan and provision. in the hearing of the LORD
This phrase emphasizes God's omnipresence and His attentiveness to the cries of His people. The concept of God hearing their complaints underscores His relational nature and His willingness to engage with human emotions and needs. It also serves as a caution that God is aware of both faithfulness and rebellion. saying, ‘Who will feed us meat?
This rhetorical question reflects the Israelites' doubt and lack of faith in God's provision. It echoes their previous complaints and highlights a recurring theme of ingratitude and forgetfulness of God's past miracles. This phrase serves as a mirror to the human condition, often characterized by a lack of trust in divine providence. We were better off in Egypt!’
This statement reveals a distorted memory of their past, where the hardships of slavery are overshadowed by the immediate discomfort of their current situation. It illustrates the danger of romanticizing the past and the challenge of maintaining faith during trials. Historically, it reflects the Israelites' struggle to embrace their identity as God's chosen people and their journey towards the Promised Land. Therefore the LORD will give you meat
This declaration is both a promise and a warning. The assurance of meat demonstrates God's power and willingness to provide, yet it also foreshadows the consequences of their complaints. It serves as a reminder of God's sovereignty and the importance of aligning desires with His will. and you will eat
The repetition of the promise to eat meat reinforces the certainty of God's provision. It underscores the lesson that God is capable of meeting needs beyond human expectations. This phrase invites reflection on the nature of divine provision, which often comes with lessons in faith and obedience. Persons / Places / Events 1. MosesThe leader of the Israelites, who intercedes between God and the people. 2. The IsraelitesThe people of God, who are journeying through the wilderness and expressing dissatisfaction with their circumstances. 3. The LORD (Yahweh)The God of Israel, who hears the complaints of His people and responds to them. 4. EgyptThe place of bondage from which the Israelites were delivered, yet they nostalgically remember it as a place of provision. 5. The WildernessThe setting of the Israelites' journey, representing both physical and spiritual testing. Teaching Points Consecration and PreparationGod calls His people to consecrate themselves, indicating the importance of spiritual readiness and purity before receiving His provision. The Danger of NostalgiaThe Israelites' longing for Egypt highlights the human tendency to romanticize the past, even when it was a place of bondage. We must guard against this in our spiritual journey. God's Response to ComplaintsWhile God hears our complaints, His response may not always align with our desires. It is crucial to trust His wisdom and timing. Contentment in God's ProvisionThe Israelites' dissatisfaction serves as a reminder to cultivate contentment and gratitude for God's provision, even when it doesn't meet our expectations. The Consequences of DisobedienceThe account warns of the consequences of disobedience and lack of faith, urging believers to remain faithful and obedient to God's commands. Bible Study Questions 1. What does it mean to "consecrate yourselves" in the context of Numbers 11:18, and how can we apply this principle in our daily lives? 2. How does the Israelites' longing for Egypt reflect our own struggles with contentment and gratitude? Can you identify areas in your life where you might be romanticizing the past? 3. In what ways does God's response to the Israelites' complaints challenge our understanding of His provision and timing? 4. How can the lessons from the Israelites' experiences in the wilderness inform our approach to trials and testing in our spiritual journey? 5. Reflect on a time when you experienced God's provision in an unexpected way. How did that experience shape your faith and understanding of contentment? Connections to Other Scriptures Exodus 16The Israelites previously complained about food, and God provided manna, showing a pattern of God's provision despite their grumbling. Psalm 78Reflects on the Israelites' rebellion and God's response, emphasizing His patience and provision. 1 Corinthians 10Paul uses the Israelites' experiences as a warning to the church, highlighting the importance of learning from their mistakes. Philippians 4Paul speaks about contentment in all circumstances, contrasting the Israelites' dissatisfaction. People Eldad, Israelites, Joshua, Medad, Moses, NunPlaces Egypt, Hazeroth, Kibroth-hattaavah, Paran, TaberahTopics Better, Clean, Consecrate, Ears, Eat, Eaten, Egypt, Flesh, Hallow, Hearing, Meat, Morrow, Oh, Preparation, Sanctify, Saying, Someone, Tomorrow, To-morrow, Wailed, Weeping, Well-off, Wept, YourselvesDictionary of Bible Themes Numbers 11:18 8218 consecration Numbers 11:4-34 4438 eating Numbers 11:18-20 6231 rejection of God 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 11:18 NIVNumbers 11:18 NLTNumbers 11:18 ESVNumbers 11:18 NASBNumbers 11:18 KJV
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