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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 16:13–21. His four-level outline is real structure in the source text, so it is rendered as structure.
Now they begin to be provided for by the immediate hand of God.
I.He makes them a feast, at night, of delicate fowl, feathered fowl (Psa 78:27), therefore not locusts, as some think; quails, or pheasants, or some wild fowl, came up, and covered the camp, so tame that they might take up as many of them as they pleased. Note, God gives us of the good things of this life, not only for necessity, but for delight, that we may not only serve him, but serve him cheerfully.
II.Next morning he rained manna upon them, which was to be continued to them for their daily bread.
1.That which was provided for them was manna, which descended from the clouds, so that, in some sense, they might be said to live upon the air. It came down in dew that melted, and yet was itself of such a consistency as to serve for nourishing strengthening food, without any thing else. They called it manna, manhu, "What is this?" Either, "What a poor thing this is!" despising it: or, "What a strange thing this is!" admiring it: or, "It is a portion, no matter what it is; it is that which our God has allotted us, and we will take it and be thankful," Exo 16:14, Exo 16:15. It was pleasant food; the Jews say that it was palatable to all, however varied their tastes. It was wholesome food, light of digestion, and very necessary (Dr. Grew says) to cleanse them from disorders with which he thinks it probable that they were, in the time of their bondage, more or less infected, which disorders a luxurious diet would have made contagious. By this spare and plain diet we are all taught a lesson of temperance, and forbidden to desire dainties and varieties.
2.They were to gather it every morning (Exo 16:21), the portion of a day in his day, Exo 16:4. Thus they must live upon daily providence, as the fowls of the air, of which it is said, That which thou givest them they gather (Psa 104:28); not today for tomorrow: let the morrow take thought for the things of itself. To this daily raining and gathering of manna our Saviour seems to allude when he teaches us to pray, Give us this day our daily bread. We are hereby taught,
(1.)Prudence and diligence in providing food convenient for ourselves and our household. What God graciously gives we must industriously gather; with quietness working, and eating our own bread, not the bread either of idleness or deceit. God's bounty leaves room for man's duty; it did so even when manna was rained: they must not eat till they have gathered.
(2.)Contentment and satisfaction with a sufficiency. They must gather, every man according to his eating; enough is as good as a feast, and more than enough is as bad as a surfeit. Those that have most have, for themselves, but food, and raiment, and mirth; and those that have least generally have these: so that he who gathers much has nothing over, and he who gathers little has no lack. There is not so great a disproportion between one and another in the comforts and enjoyments of the things of this life as there is in the property and possession of the things themselves.
(3.)Dependence upon Providence: Let no man leave till morning (Exo 16:19), but let them learn to go to bed and sleep quietly, though they have not a bit of bread in their tent, nor in all their camp, trusting that God, with the following day, will bring them their daily bread." It was surer and safer in God's store-house than in their own, and would thence come to them sweeter and fresher. Read with this, Mat 6:25, Take no thought for your life, etc. See here the folly of hoarding. The manna that was laid up by some (who thought themselves wiser and better managers than their neighbours, and who would provide in case it should fail next day), putrefied, and bred worms, and became good for nothing. Note, That proves to be most wasted which is covetously and distrustfully spared. Those riches are corrupted, Jam 5:2, Jam 5:3. Let us set ourselves to think,
[1.]Of that great power of God which fed Israel in the wilderness, and made miracles their daily bread. What cannot this God do, who prepared a table in the wilderness, and furnished it richly even for those who questioned whether he could or no? Psa 78:19, Psa 78:20. Never was there such a market of provisions as this, where so many hundred thousand men were daily furnished, without money and without price. Never was there such an open house kept as God kept in the wilderness for forty years together, nor such free and plentiful entertainment given. The feast which Ahasuerus made, to show the riches of his kingdom, and the honour of his majesty, was nothing to this, Est 1:4. It is said (Exo 16:21), When the sun waxed hot, it melted; as if what was left were drawn up by the heat of the sun into the air to be the seed of the next day's harvest, and so from day to day.
[2.]Of that constant providence of God which gives food to all flesh, for his mercy endures for ever, Psa 136:25. He is a great house-keeper that provides for all the creatures. The same wisdom, power, and goodness that now brought food daily out of the clouds, are employed in the constant course of nature, bringing food yearly out of the earth, and giving us all things richly to enjoy.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
If anyone cannot endure what I have said but still clings to the poverty of worldly things, snatching at the things which undergo diminution, let him call to mind the food of manna. Let him tremble at the example of that punishment. For what happened in that instance, this same result one may now also see in the case of covetous people. But what then happened to them? Worms were bred from their covetousness. This also now happens in their case. For the measure of the food is the same for all. You have but one stomach to fill. Only you who feed luxuriously have more to get rid of. Those who gathered in their houses more than the lawful quantity gathered not manna but more worms and rottenness. Just so both in luxury and in covetousness, the gluttonous and drunken gather not more delicacies but more corruption.
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Summary
Exodus 16:20 vividly portrays the immediate and unpleasant consequences of the Israelites' direct disobedience to God's specific instructions regarding the daily gathering of manna. Despite Moses' clear command not to store the miraculous provision overnight, some individuals deliberately disregarded this directive, resulting in the manna becoming putrid and infested with worms, which in turn provoked Moses' righteous anger. This incident serves as a stark reminder of the critical importance of heeding divine commands and cultivating a profound trust in God's faithful, moment-by-moment provision.
Context
Literary Context
This verse is deeply embedded within the narrative of God's miraculous provision of manna and quail in Exodus 16. The preceding verses establish the Israelites' grumbling for food in the wilderness (Exodus 16:2-3) after their liberation from Egypt. In response, God promises to "rain bread from heaven" (Exodus 16:4), delivering precise instructions through Moses: gather only an omer per person daily, and crucially, "let no one leave any of it till morning" (Exodus 16:16-19). This command was a direct test of their obedience and trust, designed to foster a daily dependence on God's sustenance. Verse 20 directly follows Moses' explicit warning in Exodus 16:19, highlighting the immediate and willful failure of some to comply. The subsequent narrative, particularly the special provision for the Sabbath (Exodus 16:21-30), where manna miraculously did not spoil, further emphasizes the unique nature of the decay described in this verse as a consequence of disobedience.
Historical & Cultural Context
The Israelites, a vast multitude recently delivered from centuries of slavery in Egypt (Exodus 12), were now journeying through a desolate wilderness where natural food sources were virtually nonexistent. Their complaints about hunger (Exodus 16:3) were physically understandable, yet they revealed a deeper spiritual malaise: a profound lack of faith in God's ability and willingness to provide for them. God's provision of manna was far more than a logistical solution; it was a profound theological object lesson. It was designed to cultivate a daily reliance on Him, teaching them that "man does not live on bread alone, but on every word that comes from the mouth of the Lord" (Deuteronomy 8:3). The act of hoarding manna, therefore, was not merely a practical error but a spiritual failure, demonstrating a deep-seated distrust in God's ongoing faithfulness and a desire to control their own provision, echoing a mindset of self-reliance rather than divine dependence.
Key Themes
Exodus 16:20 powerfully contributes to several overarching themes within the book of Exodus and the broader Pentateuch. It underscores the theme of Divine Provision and Sustenance, showcasing God's miraculous ability to care for His people in impossible circumstances, while simultaneously highlighting humanity's tendency towards doubt and self-sufficiency. The incident also emphasizes the theme of Obedience and Disobedience, demonstrating that God's commands are not arbitrary but are given for the people's good, and that direct disobedience carries immediate, tangible consequences. This narrative is a crucial part of Israel's wilderness testing, a period designed to reveal their hearts and teach them absolute dependence on Yahweh (Deuteronomy 8:2). Furthermore, it introduces the theme of God's Righteous Anger and Moses' Mediation, as Moses' wrath mirrors God's displeasure at their lack of faith and rebellion, reinforcing his role as God's appointed leader and spokesman (Exodus 16:6-8). The spoiling of the manna serves as a tangible object lesson in the importance of living by faith, day by day, rather than by anxious accumulation.
Exposition and Analysis
Key Word Analysis
This verb signifies far more than merely perceiving sound; it implies listening with deep attention, understanding, and, most critically, obeying. When the text states "they hearkened not," it denotes a deliberate act of disregard, a refusal to obey, or a failure to give heed to Moses' (and by extension, God's) clear and specific instruction. This points to a willful act of disobedience rather than an accidental oversight, highlighting the volitional nature of their transgression.
This root means "to be high" or "to rise," but in this specific context, as indicated by the Strong's definition, it directly means "to breed worms." This describes the process by which the manna became infested and putrefied. The miraculous, pure, and life-sustaining food immediately became corrupted and repulsive when God's command was violated. This rapid decay underscores the direct and immediate consequence of disobedience, highlighting the stark contrast between God's perfect, fresh provision and humanity's flawed attempts to manage it outside of His will. The specific "worms" (H8438, tôwlâʻ) were likely maggots, indicating rapid decomposition.
This word means to smell bad, become foul, or emit an offensive odor. This emphasizes the repugnant nature of the spoiled manna. The stench would have been a palpable, sensory reminder of their transgression, serving as a public and undeniable sign of their failure to trust and obey. It rendered the hoarded food utterly unusable, making their act of distrust completely futile and self-defeating.
Verse Breakdown
"Notwithstanding they hearkened not unto Moses;"
This opening clause immediately establishes the core issue: a direct and deliberate act of disobedience. Despite Moses' clear, divinely-given instructions, a segment of the Israelite community chose not to listen with the intent to obey. This sets the stage for the negative consequences that follow, emphasizing the volitional nature of their transgression against God's revealed will.
"but some of them left of it until the morning,"
This specifies the particular act of disobedience—hoarding the manna overnight. This action directly violated Moses' command in Exodus 16:19, demonstrating a profound lack of faith in God's promise of daily provision and an attempt to secure their own future outside of His prescribed method. It reveals a desire for self-sufficiency over divine dependence.
"and it bred worms, and stank:"
This describes the immediate, miraculous, and utterly unpleasant consequence of their disobedience. The pure, fresh manna, which was a divine gift, supernaturally decayed and became putrid, infested with maggots. This was not a natural process for freshly gathered food over a single night, but a direct divine judgment, making the hoarded food unusable and repulsive. This outcome served as a tangible and undeniable sign of God's displeasure and the futility of their actions.
"and Moses was wroth with them."
Moses' anger is presented as a righteous indignation, reflecting God's own displeasure at their lack of faith and rebellion. As God's appointed leader and mediator, Moses' wrath underscores the seriousness of their sin, which was not merely against him, but against the very word of God he delivered. It highlights the heavy pastoral burden of leadership in the face of persistent disobedience and the gravity of defying divine authority.
Literary Devices
The passage employs several potent literary devices that amplify its theological message. Irony is prominently featured, as the very act intended to secure future provision—hoarding the manna—leads to its immediate and complete spoilage, rendering it utterly useless. The Israelites sought security through their own means, but found only decay and stench, directly contradicting their desired outcome. Symbolism is also profoundly at play; the manna itself symbolizes God's daily, faithful provision and His desire for His people to live in moment-by-moment dependence on Him. Its rapid putrefaction when hoarded symbolizes the spiritual decay and futility that inevitably result from a lack of trust and direct disobedience to divine commands. Furthermore, Moses' anthropomorphic wrath, while a human emotion, reflects God's own righteous anger and profound disappointment with His people's rebellious hearts, underscoring the gravity of their actions in the divine economy and the seriousness of their defiance against His will.
Theological and Thematic Connections
Exodus 16:20 powerfully illustrates a foundational biblical truth: God's commands are not arbitrary restrictions, but are given for the ultimate good and flourishing of His people, and disobedience carries immediate and tangible consequences. This incident underscores the critical importance of trusting God's daily provision and adhering to His revealed will, even when it seems counter-intuitive from a human perspective. The miraculous spoiling of the manna highlights God's absolute sovereignty over creation and His active, judgmental involvement in the lives of His people, demonstrating that His blessings are contingent upon obedient faith. It teaches that true security is found not in anxious hoarding or self-reliance, but in consistent, moment-by-moment dependence on the Lord, acknowledging His faithfulness and wisdom in all things.
Reflection and Application
The narrative of the spoiled manna in Exodus 16:20 serves as a timeless and poignant cautionary tale for believers today. In a world that constantly encourages self-sufficiency, accumulation, and anxiety about the future, this passage calls us back to a radical and liberating dependence on God. It challenges us to examine areas where we might be "hoarding" — whether it's material possessions, control over our circumstances, or even persistent worry — instead of trusting God for our daily bread, both literally and spiritually. Disobedience, even in seemingly small matters of trust, can lead to spiritual "stink" and decay in our lives, hindering our intimacy with God and robbing us of the freshness of His presence and provision. This verse invites us to cultivate a posture of daily surrender, trusting that the God who provides fresh manna each morning is entirely capable of meeting our every need, and that His instructions are always for our ultimate good and flourishing. It reminds us that true abundance is found not in what we grasp, but in what we release into His capable hands.
Questions for Reflection
FAQ
Why did God make the manna spoil so quickly if it was meant to sustain them?
The rapid spoilage of the manna was a direct, miraculous act of God, not a natural phenomenon. It served as a tangible and immediate consequence for disobedience, specifically for violating the command not to leave any until morning (Exodus 16:19). This divine intervention was meticulously designed to teach the Israelites crucial lessons: absolute dependence on God for daily provision, the critical importance of obedience to His specific instructions, and the futility of attempting to secure their own future outside of His prescribed methods. It was a profound test of faith, demonstrating that God's blessings are contingent upon trust and obedience, and that His word is to be taken with utmost seriousness.
What was the significance of Moses' anger in this context?
Moses' wrath (Hebrew, qâtsaph, meaning "to burst out in rage" or "be wroth," from H7107) was not merely personal frustration but a righteous indignation that profoundly reflected God's own displeasure. As God's chosen mediator and prophet, Moses embodied God's authority and communicated His divine will (Exodus 16:10-12). The Israelites' disobedience to Moses' commands was, therefore, an act of rebellion against God Himself. Moses' anger underscored the gravity of their sin—a profound lack of faith and a direct challenge to divine authority—and served as a solemn warning of the serious consequences that accompany such defiance. It highlighted the immense pastoral burden of leadership in guiding a stubborn and often rebellious people toward faithfulness.
Christ-Centered Fulfillment
The manna in the wilderness, and the Israelites' response to it, finds profound Christ-centered fulfillment. Jesus himself declared, "I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst" in John 6:35, directly contrasting Himself with the perishable manna that sustained their ancestors but could not grant eternal life (John 6:49-51). The spoiling of the manna when hoarded foreshadows the utter futility of seeking true life or lasting security in anything other than Christ. Just as the manna was a daily provision requiring daily trust, so too does our spiritual life in Christ demand a moment-by-moment reliance on Him, for "apart from me you can do nothing" (John 15:5). The Israelites' disobedience to Moses' word, leading to physical decay, highlights the greater spiritual decay and death that result from rejecting the words of the true Bread of Life. Jesus, unlike the perishable manna, offers "living bread" (John 6:51) that never spoils and grants eternal life to those who receive Him by faith. His sacrifice on the cross is the ultimate, once-for-all provision that satisfies our deepest hunger and thirst, removing the need for us to "hoard" or strive for our own salvation, inviting us instead to trust in His perfect, sufficient, and imperishable grace (Hebrews 9:12). He is the ultimate fulfillment of God's daily provision, sustaining us not just physically, but eternally.