We remember the fish we ate freely in Egypt, along with the cucumbers, melons, leeks, onions, and garlic. We rememberThe phrase "We remember" indicates a longing for the past, a common human tendency to idealize former times, especially when faced with current difficulties. In Hebrew, the word used here is "zakar," which means to recall or bring to mind. This act of remembering is not just a mental exercise but often involves a deep emotional connection. In the context of the Israelites, it reflects their struggle with faith and contentment, as they yearn for the familiarity of Egypt despite their newfound freedom. This serves as a reminder of the importance of gratitude and trust in God's provision, even when the path forward seems uncertain. the fish The mention of "the fish" highlights the specific cravings of the Israelites. In Egypt, fish was a staple food, readily available from the Nile River. The Hebrew word "dag" refers to fish in general, emphasizing the abundance and variety they once enjoyed. This longing for fish symbolizes a desire for the comforts and certainties of their past life, even if it was a life of bondage. It challenges believers to consider what they might be holding onto from their past that hinders their spiritual growth and reliance on God. we ate in Egypt The phrase "we ate in Egypt" underscores the physical sustenance the Israelites received during their time in bondage. The Hebrew word "akal" means to eat or consume, and it reflects the tangible, daily provision they experienced. However, this statement also reveals a selective memory, as it overlooks the harsh realities of slavery. It serves as a cautionary tale about the danger of romanticizing the past and the importance of focusing on the spiritual nourishment God provides in the present. at no cost The expression "at no cost" is particularly ironic, as it suggests that the Israelites received their food freely, ignoring the heavy price of their enslavement. The Hebrew phrase "chinnam" means without cost or freely, but it belies the true cost of their oppression and suffering. This highlights the human tendency to overlook the true cost of sin and bondage, reminding believers of the freedom and true cost of redemption found in Christ. also the cucumbers, melons, leeks, onions, and garlic This list of foods—"cucumbers, melons, leeks, onions, and garlic"—represents the variety and flavor of the diet the Israelites enjoyed in Egypt. Each of these foods has its own significance in the ancient Near Eastern diet, providing not only sustenance but also pleasure. The Hebrew words for these foods reflect their cultural importance and the sensory memories they evoke. This longing for the flavors of Egypt symbolizes a deeper spiritual hunger and the challenge of finding satisfaction in God's provision. It encourages believers to seek fulfillment in the spiritual richness of a life devoted to God, rather than the fleeting pleasures of the world. Persons / Places / Events 1. The IsraelitesThe chosen people of God, who were delivered from slavery in Egypt and are now journeying through the wilderness toward the Promised Land. 2. EgyptThe land where the Israelites were enslaved for 400 years. It represents both a place of bondage and a place of provision in the Israelites' memory. 3. The WildernessThe desert area where the Israelites wandered for 40 years. It is a place of testing and reliance on God. 4. MosesThe leader of the Israelites, chosen by God to lead His people out of Egypt and through the wilderness. 5. The MannaThe miraculous food provided by God to sustain the Israelites in the wilderness, representing God's provision and care. Teaching Points Contentment in God's ProvisionThe Israelites' longing for the food of Egypt reflects a lack of contentment with God's provision. We are called to trust and be content with what God provides, recognizing His wisdom and care. The Danger of Selective MemoryThe Israelites remembered the food of Egypt but forgot the bondage. We must be cautious of romanticizing past situations and forgetting the full context, especially when God is leading us to something better. Gratitude vs. GrumblingThe Israelites' complaints highlight the human tendency to grumble. Cultivating a heart of gratitude can transform our perspective and align us with God's will. Spiritual NourishmentJust as the Israelites needed physical sustenance, we need spiritual nourishment. Jesus, the "bread of life," offers us what we truly need for our spiritual journey. Trust in God's TimingThe wilderness was a time of preparation and testing. Trusting in God's timing and process is crucial for spiritual growth and maturity. Bible Study Questions 1. How does the Israelites' longing for the food of Egypt reflect their spiritual state, and how can we apply this understanding to our own lives when we face discontentment? 2. In what ways do we sometimes romanticize our past, forgetting the challenges and bondage that came with it? How can we maintain a balanced perspective? 3. How can we cultivate a heart of gratitude in our daily lives, especially when we are tempted to grumble about our circumstances? 4. What are some practical ways we can seek spiritual nourishment from Jesus, the "bread of life," in our daily walk with God? 5. How can we learn to trust in God's timing and provision during our own "wilderness" experiences, and what scriptures can we turn to for encouragement? Connections to Other Scriptures Exodus 16This chapter describes the initial provision of manna and the Israelites' complaints about their diet, highlighting their struggle with contentment and trust in God's provision. Psalm 78This psalm recounts the history of Israel, including their complaints and God's provision, serving as a reminder of God's faithfulness despite human unfaithfulness. John 6Jesus refers to Himself as the "bread of life," drawing a parallel between the manna in the wilderness and His provision of spiritual sustenance. People Eldad, Israelites, Joshua, Medad, Moses, NunPlaces Egypt, Hazeroth, Kibroth-hattaavah, Paran, TaberahTopics Ate, Cost, Cucumbers, Eat, Egypt, Fish, Free, Freely, Fruit, Garlic, Garlick, Green, Leeks, Melons, Memory, Nothing, Nought, Onions, Plants, Pleasing, Remember, Remembered, Sharp, Sort, Sweet, Taste, WontDictionary of Bible Themes Numbers 11:5 4450 fruit 4532 vegetables 4642 fish Numbers 11:1-6 7135 Israel, people of God Numbers 11:4-6 5418 monotony Numbers 11:4-9 1330 God, the provider Numbers 11:4-10 6218 provoking God Numbers 11:4-34 4438 eating 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 11:5 NIVNumbers 11:5 NLTNumbers 11:5 ESVNumbers 11:5 NASBNumbers 11:5 KJV
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