If all our flocks and herds were slaughtered for them, would they have enough? Or if all the fish in the sea were caught for them, would they have enough?" If all our flocks and herds were slaughtered for themThis phrase begins with a hypothetical scenario posed by Moses, reflecting his doubt and frustration. The Hebrew root for "flocks and herds" (צֹאן וּבָקָר, tson u'baqar) refers to the primary livestock of the Israelites, symbolizing wealth and sustenance. Historically, these animals were central to the nomadic lifestyle of the Israelites, providing not only food but also materials for clothing and trade. Moses' mention of slaughtering all the livestock underscores the enormity of the task he perceives in feeding the people, highlighting his human limitations and the need for divine intervention. would they have enough?
The phrase "would they have enough?" (הֲיִסְפְּקוּ לָהֶם, ha'yispequ lahem) captures Moses' skepticism about the sufficiency of resources. The root word "ספק" (saphak) means to be sufficient or enough. This reflects a common human concern about scarcity and provision, which is a recurring theme in the wilderness narratives. Moses' question is rhetorical, emphasizing the impossibility of meeting the people's needs through natural means alone. It invites readers to consider the contrast between human insufficiency and divine abundance. Or if all the fish in the sea were caught for them
Here, Moses expands his hypothetical to include "all the fish in the sea" (כָּל־דְּגֵי הַיָּם, kol-degei ha'yam). The sea, often representing chaos and the unknown in ancient Near Eastern thought, is used to illustrate the vastness of the resources that would be required. The act of catching fish (דָּגָה, dagah) implies human effort and labor. This phrase serves to further highlight the futility of relying solely on human efforts to meet the needs of the people, pointing instead to the necessity of divine provision. would they have enough?
The repetition of "would they have enough?" reinforces the theme of insufficiency. It echoes the earlier part of the verse, creating a parallel structure that emphasizes Moses' doubt. This repetition serves to drive home the point that no amount of human effort or resource can satisfy the needs of the people without God's intervention. It challenges the reader to reflect on their own reliance on God for provision and to trust in His ability to provide beyond human limitations. Persons / Places / Events 1. MosesThe leader of the Israelites, who is expressing his doubt and frustration to God about providing meat for the people. 2. The IsraelitesThe people of God who are complaining about their lack of meat in the wilderness, longing for the food they had in Egypt. 3. The WildernessThe setting where the Israelites are journeying after their exodus from Egypt, a place of testing and reliance on God. 4. GodThe Almighty, who hears the complaints of the Israelites and Moses' concerns, and responds with provision. 5. QuailThe eventual provision of meat that God sends to the Israelites, demonstrating His power and care. Teaching Points God's Provision vs. Human DoubtMoses' question reflects a human tendency to doubt God's ability to provide. We must remember that God's resources are limitless, and He can provide in ways beyond our understanding. The Danger of ComplainingThe Israelites' complaints reveal a lack of trust in God. Complaining can lead us away from gratitude and faith, and we should strive to maintain a thankful heart. Faith in God's PromisesDespite the apparent impossibility, God fulfills His promise to provide meat. We are called to trust in God's promises, even when circumstances seem insurmountable. God's Patience and MercyDespite the Israelites' grumbling, God responds with patience and mercy. This teaches us about God's character and encourages us to extend grace to others. The Importance of LeadershipMoses' interaction with God shows the weight of leadership and the need for leaders to rely on God for wisdom and strength in challenging times. Bible Study Questions 1. How does Moses' question in Numbers 11:22 reflect our own struggles with doubt and faith in God's provision? 2. In what ways can we guard against a spirit of complaining in our own lives, and what practices can help cultivate gratitude? 3. How does God's response to the Israelites' complaints in Numbers 11 encourage us to trust in His promises today? 4. What can we learn from Moses' leadership and his approach to God with his concerns and frustrations? 5. How do the events in Numbers 11 connect to Jesus' teaching in John 6 about being the "bread of life," and what does this mean for our spiritual nourishment? Connections to Other Scriptures Exodus 16This chapter describes a similar situation where the Israelites grumble about food, and God provides manna and quail, showing His provision and testing their obedience. Psalm 78This psalm recounts the history of Israel, including their complaints and God's provision, emphasizing His faithfulness despite their rebellion. John 6Jesus refers to Himself as the "bread of life," drawing a parallel to God's provision of manna, and highlighting the spiritual sustenance He provides. People Eldad, Israelites, Joshua, Medad, Moses, NunPlaces Egypt, Hazeroth, Kibroth-hattaavah, Paran, TaberahTopics Caught, Death, Fish, Fishes, Flock, Flocks, Full, Gathered, Got, Herd, Herds, Slain, Slaughtered, Suffice, SufficientDictionary of Bible Themes Numbers 11:4-34 4438 eating Numbers 11:21-22 8726 doubters Numbers 11:21-23 8724 doubt, dealing with 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 11:22 NIVNumbers 11:22 NLTNumbers 11:22 ESVNumbers 11:22 NASBNumbers 11:22 KJV
Numbers 11:22 Commentaries
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