Numbers 11:6
But now our appetite is gone; there is nothing to see but this manna!"
But now
This phrase marks a transition, indicating a change in the Israelites' circumstances or mindset. Historically, the Israelites had been delivered from slavery in Egypt and were on a journey to the Promised Land. "But now" suggests a shift from initial gratitude to discontent. It reflects a common human tendency to forget past blessings when faced with current challenges.

our appetite is gone
The Hebrew word for "appetite" here is "נַפְשֵׁנוּ" (naphshenu), which can also mean "soul" or "life." This indicates a deep, existential dissatisfaction, not just a physical hunger. The Israelites' complaint reveals a spiritual malaise, a longing for something more than physical sustenance. It underscores the importance of spiritual nourishment and contentment in God's provision.

there is nothing to see
This phrase highlights the Israelites' focus on the physical and immediate. In the wilderness, their vision was limited to the tangible, causing them to overlook the spiritual significance of their journey and God's miraculous provision. It serves as a reminder to believers to look beyond the visible and trust in God's unseen plans and purposes.

but this manna
Manna, described in Exodus 16, was a miraculous provision from God, sustaining the Israelites daily. The Hebrew word "מָן" (man) is derived from the question "What is it?" reflecting the mystery and divine origin of this food. Despite its miraculous nature, the Israelites grew weary of it, symbolizing human ingratitude and the danger of taking God's gifts for granted. Manna also foreshadows Christ, the "bread of life" (John 6:35), emphasizing the need for spiritual sustenance through faith in Him.

Persons / Places / Events
1. The Israelites
The people of God who were delivered from slavery in Egypt and are now journeying through the wilderness towards the Promised Land. They are the ones expressing dissatisfaction with the manna.

2. Moses
The leader of the Israelites, chosen by God to lead His people out of Egypt. He is the intermediary between God and the Israelites during their wilderness journey.

3. Manna
The miraculous food provided by God to sustain the Israelites in the wilderness. It is described as being like coriander seed and tasting like wafers made with honey.

4. The Wilderness
The desert area where the Israelites are wandering. It is a place of testing and reliance on God's provision.

5. Egypt
The land from which the Israelites were delivered. It represents both their past bondage and the place they nostalgically remember for its food.
Teaching Points
Contentment in God's Provision
The Israelites' complaint about manna reflects a lack of contentment. As believers, we are called to trust in God's provision and find contentment in what He provides, recognizing that He knows our needs better than we do.

The Danger of Nostalgia
The Israelites longed for the food of Egypt, forgetting the bondage that came with it. We must be cautious of romanticizing the past and overlooking the freedom and blessings God has given us in the present.

Gratitude for Daily Bread
Manna was a daily provision, teaching reliance on God each day. We should cultivate a heart of gratitude for our daily needs being met and trust God for tomorrow.

Spiritual Sustenance
Just as manna sustained the Israelites physically, Jesus, the "bread of life," sustains us spiritually. We should seek Him daily for our spiritual nourishment.
Bible Study Questions
1. How does the Israelites' complaint about manna reflect their spiritual state, and what can we learn from this about our own attitudes towards God's provision?

2. In what ways do we sometimes look back at our past with nostalgia, and how can this hinder our spiritual growth?

3. How can we cultivate a heart of contentment and gratitude in our daily lives, especially when we face challenges or unmet desires?

4. What are some practical ways we can rely on Jesus as our "bread of life" in our daily spiritual walk?

5. How does the account of manna in the wilderness connect with Jesus' teaching in John 6, and what does this teach us about God's provision for both physical and spiritual needs?
Connections to Other Scriptures
Exodus 16
This chapter provides the initial account of God providing manna to the Israelites, highlighting His provision and the people's initial reaction.

John 6
Jesus refers to Himself as the "bread of life," drawing a parallel between the manna in the wilderness and His provision of spiritual sustenance.

Philippians 4:11-13
Paul speaks about contentment in all circumstances, which contrasts with the Israelites' dissatisfaction.
Murmuring, Lusting, and LoathingD. Young Numbers 11:1-9
The Complainers, and How God Made Answer to Their ComplaintsW. Binnie Numbers 11:4-15; 31-35
Grievances Regarded More than MerciesSibbes, RichardNumbers 11:5-6
Grumbling Over Spiritual FoodJ. N. Norton, D. D.Numbers 11:5-6
Murmuring a Waste of TimeT. Brooks.Numbers 11:5-6
Speaking Against GodHenry, MatthewNumbers 11:5-6
The Manna DespisedJ. Allan.Numbers 11:5-6
Vehement Longings Wrongly IndulgedBp. Babington.Numbers 11:5-6
People
Eldad, Israelites, Joshua, Medad, Moses, Nun
Places
Egypt, Hazeroth, Kibroth-hattaavah, Paran, Taberah
Topics
Anything, Appetite, Beside, Besides, Dried, Dry, Except, Lost, Manna, Nothing, Nought, Save, Soul, Strength, Wasted
Dictionary of Bible Themes
Numbers 11:6

     5792   appetite

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

Numbers 11:6-9

     4474   manna

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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