Meanwhile, the rabble among them had a strong craving for other foodThe term "rabble" refers to a mixed multitude that accompanied the Israelites out of Egypt (
Exodus 12:38). This group likely included non-Israelites who had joined the exodus, possibly due to witnessing the power of God during the plagues. Their presence among the Israelites often led to discontent and rebellion, as seen here. The "strong craving" indicates a deep-seated desire for the variety of foods they had in Egypt, highlighting a lack of contentment with God's provision of manna. This craving can be seen as a metaphor for the human tendency to long for worldly pleasures rather than spiritual sustenance.
and again the Israelites wept
The Israelites' weeping signifies a recurring pattern of dissatisfaction and lack of faith in God's provision. This behavior echoes previous instances of grumbling, such as at the waters of Marah (Exodus 15:24) and in the Wilderness of Sin (Exodus 16:2-3). Their tears reflect a spiritual immaturity and a failure to trust in God's plan, despite witnessing His miracles. This weeping can be seen as a lack of gratitude and a focus on temporal desires over eternal promises.
and said, “Who will feed us meat?”
This question reveals a desire for the comforts of Egypt, where they had access to a variety of foods (Numbers 11:5). It underscores a lack of faith in God's ability to provide and a yearning for the past, even though it was a time of bondage. The Israelites' demand for meat can be seen as a test of God's patience and a challenge to His authority. This longing for meat foreshadows the provision of quail, which ultimately leads to a divine judgment (Numbers 11:31-34). The question also highlights a deeper spiritual issue: a failure to recognize that true satisfaction comes from God alone, a theme echoed in Jesus' teaching about being the Bread of Life (John 6:35).
Persons / Places / Events
1.
The RabbleThis term refers to the mixed multitude or non-Israelites who left Egypt with the Israelites. They were often a source of discontent and rebellion.
2.
The IsraelitesGod's chosen people, who were delivered from slavery in Egypt and were journeying to the Promised Land. They frequently struggled with faith and obedience.
3.
The WildernessThe setting of this event, where the Israelites wandered for 40 years due to their disobedience and lack of faith.
4.
MosesThe leader of the Israelites, chosen by God to lead His people out of Egypt and through the wilderness.
5.
EgyptThe land of bondage from which the Israelites were delivered. It often symbolized a place of physical provision but spiritual slavery.
Teaching Points
The Danger of DiscontentmentDiscontentment can lead to rebellion against God. The Israelites' craving for meat was rooted in a lack of trust in God's provision.
The Influence of Ungodly AssociationsThe "rabble" influenced the Israelites negatively. Believers should be cautious about the company they keep, as it can lead to spiritual compromise.
Remembering God's Past FaithfulnessThe Israelites forgot God's miraculous deliverance from Egypt. Regularly recalling God's past faithfulness can strengthen our faith in current trials.
The Consequences of ComplainingComplaining reflects a heart of ingratitude and can lead to God's discipline. Cultivating a heart of thankfulness is crucial for spiritual growth.
Trusting in God's ProvisionGod knows our needs and is faithful to provide. Trusting in His timing and provision is essential for a peaceful and content life.
Bible Study Questions and Answers
1.What is the meaning of Numbers 11:4?
2.What caused the Israelites to crave meat in Numbers 11:4?
3.How does Numbers 11:4 illustrate the dangers of discontentment?
4.Compare Numbers 11:4 with Philippians 4:11. How can we learn contentment?
5.How can we guard against "craving" worldly desires in our lives today?
6.What role does gratitude play in overcoming the complaints seen in Numbers 11:4?
7.Why did the Israelites crave meat despite God's provision in Numbers 11:4?
8.How does Numbers 11:4 reflect human dissatisfaction with divine provision?
9.What does Numbers 11:4 reveal about the Israelites' faith in God?
10.What are the top 10 Lessons from Numbers 11?
11.How did Israel test God ten times?
12.The sudden plague in Numbers 11:33–34 seems to contradict the merciful nature of God in other passages; how do we reconcile this apparent inconsistency?
13.Numbers 11:17–25 discusses God’s Spirit resting on the seventy elders; why is there limited mention of this event in subsequent biblical texts if it was so pivotal?
14.Why didn't Israelites eat their livestock in the wilderness?What Does Numbers 11:4 Mean
MeanwhileThe verse opens with a simple word that signals a timeline. While God is faithfully providing manna (Numbers 11:7–9), another development is brewing in the camp. Scripture often uses transitional phrases like this to highlight a contrast—God’s consistent care versus the people’s wavering hearts (seeExodus 16:4–8).
the rabble among them• “Rabble” points to the mixed multitude that left Egypt with Israel (Exodus 12:38).
• These non-Israelite tag-alongs lacked covenant grounding, so their appetites set the tone for discontent.
• Their attitudes became contagious, showing how ungodly influence can infiltrate God’s people (1 Corinthians 15:33).
had a strong craving for other food• God had given manna—adequate, daily, miraculous (Deuteronomy 8:3).
• “Other food” implies dissatisfaction with God’s provision and a desire for Egypt’s menu (Numbers 11:5).
• Craving becomes idolatry when it overrides gratitude (Psalm 106:14-15;James 4:1-3).
and again the Israelites wept• This isn’t sorrow over sin; it’s self-pity. They had wept before at the Red Sea (Exodus 14:11-12) and at Marah (Exodus 15:23-24).
• Repeated grumbling shows a heart pattern, not a one-off lapse (1 Corinthians 10:10-11).
and said, “Who will feed us meat?”• The question ignores the God who split the sea and rains bread each morning (Psalm 78:19).
• It shifts dependence from the LORD to an unnamed human provider, revealing misplaced trust (Jeremiah 2:13).
• Their focus on fleshly appetite foreshadows the later quail judgment (Numbers 11:31-34) and warns believers to guard desires (Galatians 5:16-17).
summaryNumbers 11:4 exposes how outside influence, unchecked craving, and forgetful hearts can turn a blessed people into a complaining crowd. When we crave beyond God’s provision, we question His goodness and invite discipline. Gratitude and trust are the antidotes that keep our appetites—and our allegiance—anchored in Him.
(4)
And the mixt multitude.--The Authorised Version follows the LXX. and the Vulgate in rendering the word
asaph-suph,which occurs only in this place, and which is derived from a verb which means to collect, in the same way as the
erebof
Exodus 12:38,
a mixed multitude, vulgus promiscuum--in many cases, probably, the children of Hebrew women by Egyptian fathers. This mixed multitude appears to have been very considerable, and they may have become, as the Gibeonites at a later period, servants to the Israelites, as hewers of wood and drawers of water (
Deuteronomy 29:11). It is probable that this mixed multitude may have partaken even more largely than the Israelites of the fish and vegetables of Egypt, and they appear to have instigated the Israelites to repine at the deprivations to which they were exposed in the wilderness. There is no mention in
Exodus 16:3 of weeping, but the same craving after the flesh-pots of Egypt was probably manifested in the same manner in both cases.
Who shall give us flesh to eat?--The wordbasar,which is renderedflesh,seems here to include--it may be to have primary referenceto--fish.It is used of fish inLeviticus 11:11, and it is obvious fromNumbers 11:22 that it was understood by Moses in this general signification. Cp. the use of flesh (1Corinthians 15:39). . . .
Verse 4.The mixed multitude. Hebrew, ha-
saphsuph, the gathered; the rift-raft, or rabble, which had followed the fortunes of Israel out of Egypt, where they had probably been strangers and slaves themselves. What the nature and the number and the fate of this rabble were is a matter of mere conjecture and of some perplexity. There does not seem any room for them in the regulations laid down for Israel, nor are they mentioned in any other place except at
Exodus 12:38. In
Leviticus 24:10 we read of the son of an Israelitish woman by an Egyptian father, and this might lead us to conjecture that a great part of the "mixed multitude" was the offspring of such left-handed alliances. These half-breeds, according to the general rule in such cases, would follow their mothers; they would be regarded with contempt by the Jews of pure blood, and would accompany the march as hangers-on of the various tribes with which they were connected. As to their fate, it may be probably concluded, from the reason of things and from the absence of any further notice of them, that they found their way back to the slavery and the indulgences of Egypt; they were bound by no such strong restraints and animated by no such national feelings as the true people of the Lord.
And the children of Israel also wept again. This expression, again (Hebrew,
שׁוּב, used adverbially), would seem to point to some former weeping, and this is generally found in the "murmuring" of which they had been guilty in the desert of Sin (
Exodus 16:2, 3). This, however, is unsatisfactory for several reasons: first, because that occurrence was too remote, having been more than a year ago; second, because there is no mention of any "weeping" at that time; third, because the matter of complaint on the two occasions was really quite different:
then they murmured faithlessly at the blank starvation which apparently stared them in the face;
now they weep greedily at the absence of remembered luxuries. It is therefore much more likely that the expression has regard to the "complaining" which had just taken place at Tabeerah. It was indeed wonderful that the punishment then inflicted did not check the sin; wonderful that it burst out again in an aggravated form almost immediately. But such was the obstinacy of this people, that Divine vengeance, which only perhaps affected a few, and only lasted for a brief space, was not sufficient to silence their wicked clamour.
Who shall give us flesh to eat?בָּשָׂר - Septuagint,
κρέα - means flesh-meat generally. They had flocks and herds it is true, but they were no doubt carefully preserved, and the increase of them would little more than suffice for sacrifice; no one would dream of slaughtering them for ordinary eating.
Parallel Commentaries ...
Hebrew
Meanwhile, the rabbleוְהָֽאסַפְסֻף֙(wə·hā·sap̄·sup̄)Conjunctive waw, Article | Noun - masculine singular
Strong's 628:Gathered up together, a promiscuous assemblageamong themבְּקִרְבּ֔וֹ(bə·qir·bōw)Preposition-b | Noun - masculine singular construct | third person masculine singular
Strong's 7130:The nearest part, the centerhad a strong craving for other food,הִתְאַוּ֖וּ(hiṯ·’aw·wū)Verb - Hitpael - Perfect - third person common plural
Strong's 183:To incline, desireandגַּ֚ם(gam)Conjunction
Strong's 1571:Assemblage, also, even, yea, though, both, andagainוַיָּשֻׁ֣בוּ(way·yā·šu·ḇū)Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine plural
Strong's 7725:To turn back, in, to retreat, againthe Israelitesבְּנֵ֣י(bə·nê)Noun - masculine plural construct
Strong's 1121:A sonweptוַיִּבְכּ֗וּ(way·yiḇ·kū)Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine plural
Strong's 1058:To weep, to bemoanand said,וַיֹּ֣אמְר֔וּ(way·yō·mə·rū)Conjunctive waw | Verb - Qal - Consecutive imperfect - third person masculine plural
Strong's 559:To utter, say“Whoמִ֥י(mî)Interrogative
Strong's 4310:Who?, whoever, in oblique construction with prefix, suffixwill feedיַאֲכִלֵ֖נוּ(ya·’ă·ḵi·lê·nū)Verb - Hifil - Imperfect - third person masculine singular | first person common plural
Strong's 398:To eatus meat?בָּשָֽׂר׃(bā·śār)Noun - masculine singular
Strong's 1320:Flesh, body, person, the pudenda of a, man
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OT Law: Numbers 11:4 The mixed multitude that was among them (Nu Num.) 
