Numbers 11:19
You will eat it not for one or two days, nor for five or ten or twenty days,
You will not eat it for just one or two days
You will not eat it
This phrase is a direct address from God to the Israelites, emphasizing the certainty and seriousness of His provision. The Hebrew root for "eat" is "אָכַל" (akal), which is a common verb in the Old Testament, often used to denote not just physical consumption but also the idea of partaking or experiencing something fully. In this context, it underscores God's intention to provide abundantly, but also serves as a warning against ingratitude and excess.

for just one or two days
The specification of "one or two days" highlights the temporal aspect of God's provision. The Hebrew words for "one" (אֶחָד, echad) and "two" (שְׁנַיִם, shenayim) are straightforward numerals, but their use here is significant. They emphasize that God's provision is not a fleeting or temporary solution. Historically, this reflects the Israelites' journey in the wilderness, where reliance on God's daily provision was a test of faith and obedience. The mention of specific days serves to contrast the limited human perspective with God's unlimited provision and foresight.

Persons / Places / Events
1. Moses
The leader of the Israelites, who is interceding for the people and communicating God's message.

2. The Israelites
The people of God who are complaining about their circumstances in the wilderness, specifically their lack of meat.

3. God
The sovereign Lord who responds to the complaints of the Israelites with both provision and a lesson.

4. The Wilderness
The setting where the Israelites are journeying from Egypt to the Promised Land, a place of testing and reliance on God.

5. Quail
The meat that God provides in response to the Israelites' complaints, which becomes a lesson in contentment and trust.
Teaching Points
God's Provision and Patience
Despite the Israelites' complaints, God provides for their needs, demonstrating His patience and provision. We should trust in God's timing and provision in our own lives.

The Danger of Discontent
The Israelites' dissatisfaction with God's provision led to further consequences. We must guard against a spirit of discontent and cultivate gratitude for what God has given us.

Consequences of Complaining
Complaining against God can lead to discipline. We should be mindful of our attitudes and seek to express our needs to God with a heart of faith and trust.

The Importance of Faith
The Israelites' lack of faith in God's provision is a warning to us. We are called to live by faith, trusting in God's promises and His ability to meet our needs.

God's Sovereignty
God's response to the Israelites' complaints reminds us of His sovereignty. He knows what is best for us and will provide according to His will and purpose.
Bible Study Questions
1. How does the Israelites' complaint in Numbers 11:19 reflect a lack of trust in God's provision, and how can we apply this lesson to our own lives?

2. In what ways does God's response to the Israelites' complaints demonstrate His character, and how can this understanding shape our view of God's provision?

3. How does the account of the Israelites' desire for meat connect to Jesus' teaching in John 6 about the Bread of Life?

4. What are some practical steps we can take to cultivate contentment and gratitude in our daily lives, especially when we face unmet desires or needs?

5. How can we learn to express our needs and desires to God in a way that honors Him and reflects a heart of faith and trust?
Connections to Other Scriptures
Exodus 16
The Israelites previously complained about food, and God provided manna, showing a pattern of God's provision and the people's dissatisfaction.

Psalm 78
Reflects on the Israelites' rebellion and God's response, emphasizing His power and the consequences of their lack of faith.

John 6
Jesus refers to Himself as the Bread of Life, contrasting the temporary satisfaction of physical food with the eternal satisfaction He provides.
The Complainers, and How God Made Answer to Their ComplaintsW. Binnie Numbers 11:4-15; 31-35
Dainties for the PeopleBp. Babington.Numbers 11:16-20
Helpers for MosesBp. Babington.Numbers 11:16-20
The Answer of God to the Appeals of MenW. Jones.Numbers 11:16-20
The Seventy EldersW. Walters, M. A.Numbers 11:16-20
The Seventy Elders, and How They Were Fitted for Their High OfficeW. Binnie Numbers 11:16, 17, 24, 25
Self-Will Surfeited and PunishedD. Young Numbers 11:18-20; 31-35
People
Eldad, Israelites, Joshua, Medad, Moses, Nun
Places
Egypt, Hazeroth, Kibroth-hattaavah, Paran, Taberah
Topics
Eat, Ten, Twenty
Dictionary of Bible Themes
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

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