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Commentary on Exodus 16 verses 1–12
The host of Israel, it seems, took along with them out of Egypt, when they came thence on the fifteenth day of the first month, a month's provisions, which, by the fifteenth day of the second month, was all spent; and here we have,
I. Their discontent and murmuring upon that occasion, Exo 16:2, Exo 16:3. The whole congregation, the greatest part of them, joined in this mutiny; it was not immediately against God that they murmured, but (which was equivalent) against Moses and Aaron, God's viceregents among them. 1. They count upon being killed in the wilderness - nothing less, at the first appearance of disaster. If the Lord had been pleased to kill them, he could easily have done that in the Red Sea; but then he preserved them, and now could as easily provide for them. It argues great distrust of God, and of his power and goodness, in every distress and appearance of danger to despair of life, and to talk of nothing but being speedily killed. 2. They invidiously charge Moses with a design to starve them when he brought them out of Egypt; whereas what he had done was both by order from God and with a design to promote their welfare. Note, It is no new thing for the greatest kindnesses to be misinterpreted and basely represented as the greatest injuries. The worst colours are sometimes put upon the best actions. Nay, 3. They so far undervalue their deliverance that they wish they had died in Egypt, nay, and died by the hand of the Lord too, that is, by some of the plagues which cut off the Egyptians, as if it were not the hand of the Lord, but of Moses only, that brought them into this hungry wilderness. It is common for people to say of that pain, or sickness, or sore, of which they see not the second causes, "It is what pleases God," as if that were not so likewise which comes by the hand of man, or some visible accident. Prodigious madness! They would rather die by the fleshpots of Egypt, where they found themselves with provision, than live under the guidance of the heavenly pillar in a wilderness and be provided for by the hand of God! they pronounce it better to have fallen in the destruction of God's enemies than to bear the fatherly discipline of his children! We cannot suppose that they had any great plenty in Egypt, how largely soever they now talk of the flesh-pots; nor could they fear dying for want in the wilderness, while they had their flocks and herds with them. But discontent magnifies what is past, and vilifies what is present, without regard to truth or reason. None talk more absurdly than murmurers. Their impatience, ingratitude, and distrust of God, were so much the worse in that they had lately received such miraculous favours, and convincing proofs both that God could help them in the greatest exigencies and that really he had mercy in store for them. See how soon they forgot his works, and provoked him at the sea, even at the Red Sea, Psa 106:7-13. Note, Experiences of God's mercies greatly aggravate our distrusts and murmurings.
II. The care God graciously took for their supply. Justly he might have said, "I will rain fire and brimstone upon these murmurers, and consume them;" but, quite contrary, he promises to rain bread upon them. Observe,
1.How God makes known to Moses his kind intentions, that he might not be uneasy at their murmurings, nor be tempted to wish he had let them alone in Egypt. (1.) He takes notice of the people's complaints: I have heard the murmurings of the children of Israel, Exo 16:12. As a God of pity, he took cognizance of their necessity, which was the occasion of their murmuring; as a just and holy God, he took cognizance of their base and unworthy reflections upon his servant Moses, and was much displeased with them. Note, When we begin to fret and be uneasy, we ought to consider that God hears all our murmurings, though silent, and only the murmurings of the heart. Princes, parents, masters, do not hear all the murmurs of their inferiors against them, and it is well they do not, for perhaps they could not bear it; but God hears, and yet bears. We must not think, because God does not immediately take vengeance on men for their sins, that therefore he does not take notice of them; no, he hears the murmurings of Israel, and is grieved with this generation, and yet continues his care of them, as the tender parent of the froward child. (2.) He promises them a speedy, sufficient, and constant supply, Exo 16:4. Man being made out of the earth, his Maker has wisely ordered him food out of the earth, Psa 104:14. But the people of Israel, typifying the church of the first-born that are written in heaven, and born from above, and being themselves immediately under the direction and government of heaven, receiving their charters, laws, and commissions, from heaven, from heaven also received their food: their law being given by the disposition of angels, they did also eat angels' food. See what God designed in making this provision for them: That I may prove them, whether they will walk in my law or no. [1.] Thus he tried whether they would trust him, and walk in the law of faith or no, whether they could live from hand to mouth, and (though now uneasy because their provisions were spent) could rest satisfied with the bread of the day in its day, and depend upon God for fresh supplies tomorrow. [2.] Thus he tried whether they would serve him, and be always faithful to so good a Master, that provided so well for his servants; and hereby he made it appear to all the world, in the issue, what an ungrateful people they were, whom nothing could affect with a sense of obligation. Let favour be shown to them, yet will they not learn righteousness, Isa 26:10.
2.How Moses made known these intentions to Israel, as God ordered him. Here Aaron was his prophet, as he had been to Pharaoh. Moses directed Aaron what to speak to the congregation of Israel (Exo 16:9); and some think that, while Aaron was giving a public summons to the congregation to come near before the Lord, Moses retired to pray, and that the appearance of the glory of the Lord (Exo 16:10) was in answer to his prayer. They are called to come near, as Isa 1:18, Come, and let us reason together. Note, God condescends to give even murmurers a fair hearing; and shall we then despise the cause of our inferiors when they contend with us? Job 31:13. (1.) He convinces them of the evil of their murmurings. They thought they reflected only upon Moses and Aaron, but here they are told that God was struck at through their sides. This is much insisted on (Exo 16:7, Exo 16:8): "Your murmurings are not against us, then we would have been silent, but against the Lord; it was he that led you into these straits, and not we." Note, When we murmur against those who are instruments of any uneasiness to us, whether justly or unjustly, we should do well to consider how much we reflect upon God by it; men are but God's hand. Those that quarrel with the reproofs and convictions of the word, and are angry with their ministers when they are touched in a tender part, know not what they do, for therein they strive with their Maker. Let this for ever stop the mouth of murmuring, that it is daring impiety to murmur at God, because he is God; and gross absurdity to murmur at men, because they are but men. (2.) He assures them of the supply of their wants, that since they had harped upon the flesh-pots so much they should for once have flesh in abundance that evening, and bread the next morning, and so on every day thenceforward, Exo 16:8, Exo 16:12. Many there are of whom we say that they are better fed than taught; but the Israelites were thus fed, that they might be taught. He led him about, he instructed him (Deu 32:10); and, as to this instance, see Deu 8:3, He fed thee with manna, that thou mightest know that man doth not live by bread only. And, besides this, here are two things mentioned, which he intended to teach them by sending them manna: - [1.] By this you shall know that the Lord hath brought you out from the land of Egypt, Exo 16:6. That they were brought out of Egypt was plain enough; but so strangely sottish and short-sighted were they that they said it was Moses that brought them out, Exo 16:3. Now God sent them manna, to prove that it was no less than infinite power and goodness that brought them out, and this could perfect what was begun. If Moses only had brought them out of Egypt, he could not thus have fed them; they must therefore own that that was the Lord's doing, because this was so, and both were marvellous in their eyes; yet, long afterwards, they needed to be told that Moses gave them not this bread from heaven, Joh 6:32. [2.] By this you shall know that I am the Lord your God, Exo 16:12. This gave proof of his power as the Lord, and his particular favour to them as their God. When God plagued the Egyptians, it was to make them know that he was the Lord; when he provided for the Israelites, it was to make them know that he was their God.
3.How God himself manifested his glory, to still the murmurings of the people, and to put a reputation upon Moses and Aaron, Exo 16:10. While Aaron was speaking, the glory of the Lord appeared in the cloud. The cloud itself, one would think, was enough both to strike an awe upon them and to give encouragement to them; yet, in a few days, it had grown so familiar to them that it made no impression upon them, unless it shone with an unusual brightness. Note, What God's ministers say to us is then likely to do us good when the glory of God shines in with it upon our souls.
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SUMMARY
Exodus 16:1 meticulously chronicles a pivotal moment in the Israelites' post-Exodus journey, detailing their departure from the refreshing oasis of Elim and their arrival, as a unified congregation, into the desolate Wilderness of Sin. This verse precisely situates their location between Elim and Mount Sinai and timestamps this significant transition to the fifteenth day of the second month after their liberation from Egypt, setting the stage for a period of intense testing, divine provision, and the subsequent reception of the Law at Sinai.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 16:1 primarily employs Progression and Setting to advance the narrative. The verse meticulously tracks the forward movement of the Israelite congregation, from the known point of Elim to the new, challenging Setting of the Wilderness of Sin. This geographical progression is not merely descriptive but Foreshadows the impending trials and divine provisions that will define this stage of their journey. The contrast between the lush Elim and the barren Wilderness of Sin serves as a subtle Juxtaposition, highlighting the cyclical nature of the spiritual journey, which includes both periods of rest and periods of rigorous testing. The precise Chronological Marker ("on the fifteenth day of the second month") adds a layer of realism and urgency, emphasizing the strategic timing of God's unfolding plan and the immediate need for His intervention, thereby heightening the anticipation for divine action.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 16:1 underscores several profound theological themes crucial to understanding God's relationship with His people. It vividly portrays God's meticulous Divine Guidance and Providence, leading His vast congregation step-by-step through challenging terrain, even when the path seemed desolate. This journey into the Wilderness of Sin represents a period of Testing and Dependence, where Israel was stripped of self-sufficiency and forced to rely entirely on God for their daily sustenance. It highlights the importance of Corporate Identity and Unity, as the entire "congregation" experienced these trials and witnessed God's provision together, forging a shared history of divine faithfulness. The verse also implicitly introduces the theme of God's Faithfulness Amidst Human Frailty, setting the stage for Israel's grumbling and God's unwavering response, demonstrating His unwavering commitment to His covenant people.
REFLECTION AND APPLICATION
Exodus 16:1 offers a timeless lesson for believers navigating their own spiritual journeys. Just as the Israelites moved from the comfort of Elim into the barren Wilderness of Sin, our lives often involve transitions from periods of rest and abundance to seasons of scarcity, challenge, and uncertainty. These "wilderness" experiences are not random detours but divinely appointed stages designed to deepen our dependence on God, reveal His faithfulness, and teach us to trust in His daily provision. It reminds us that even when the path ahead seems desolate or our resources dwindle, God is meticulously guiding our steps, preparing us for what lies ahead, and demonstrating His power in ways we might not otherwise witness. Our response in these moments of transition and testing reveals the true measure of our faith and reliance on the One who leads us through every season, reminding us that His presence and provision are sufficient, even in the most barren landscapes of life.
Questions for Reflection
FAQ
What is the significance of the "Wilderness of Sin" not being related to moral "sin"?
Answer: The name "Wilderness of Sin" (Hebrew: Midbar Sin) is a geographical designation for a specific desert region in the Sinai Peninsula, located between Elim and Mount Sinai. It is crucial to understand that the Hebrew word "Sin" in this context is not related to the English word "sin," which refers to moral transgression against God. The name likely derives from an ancient lunar deity worshipped in the region or from a local botanical feature, such as the acacia trees prevalent there. Its significance lies in its role as a barren and challenging environment where God would miraculously provide manna and quail, teaching the Israelites to depend on Him for their daily bread and demonstrating His power to sustain them in impossible circumstances, thereby revealing His glory.
Why is the precise timing ("on the fifteenth day of the second month") important?
Answer: The precise timing, "on the fifteenth day of the second month after their departing out of the land of Egypt," is highly significant because it marks approximately one month since the Israelites' Exodus. This period would have been sufficient for any provisions they carried from Egypt to be depleted. Their arrival in the Wilderness of Sin, a notoriously barren region, at this exact moment of scarcity, created an immediate and acute need for food. This timing highlights God's strategic orchestration, setting the stage for His miraculous provision of manna and quail, which began the very next day. It underscores that God often allows His people to reach the end of their own resources so that His power and faithfulness can be unmistakably revealed, teaching them that He is their ultimate provider and that true life comes from His word, not merely from physical sustenance.
CHRIST-CENTERED FULFILLMENT
Exodus 16:1, by detailing Israel's journey into the Wilderness of Sin, profoundly foreshadows the person and work of Jesus Christ. Just as Israel was led through a desolate wilderness where God provided manna, Jesus Himself was led by the Spirit into the wilderness for forty days to be tempted, demonstrating perfect obedience where Israel so often failed. The manna provided in the Wilderness of Sin, a miraculous bread from heaven, serves as a powerful type of Christ, who declared, "I am the bread of life; whoever comes to me shall not hunger and whoever believes in me shall never thirst." He is the true spiritual nourishment, provided by God from heaven, who sustains us not for a temporary journey but for eternal life. Furthermore, Israel's journey through the wilderness, marked by testing and God's faithful leading towards the Promised Land and the Law at Sinai, points to Christ as the one who leads His new covenant people through the wilderness of this world, not merely to a physical land or a written code, but to Himself, the fulfillment of the Law and the ultimate destination of our faith, where true rest and abundant life are found in His presence, for He is our Sabbath rest.