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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 16:1–12. His four-level outline is real structure in the source text, so it is rendered as structure.
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 16:5 delivers a pivotal divine directive to the Israelites regarding the manna in the wilderness: on the sixth day, they were to gather and prepare a double portion, anticipating the absence of manna on the seventh day. This command, issued amidst their initial grumbling for sustenance after the exodus, served not only as a profound testament to God's meticulous provision and foresight but also as the practical introduction to the principle of the Sabbath rest, a foundational element of their burgeoning covenant relationship with Yahweh, demanding both unwavering obedience and deep trust.
Context
Literary Context
Exodus 16:5 is strategically placed within the narrative of God's miraculous provision for the Israelites in the wilderness, immediately following their complaints about hunger after the monumental crossing of the Red Sea. The preceding verses, particularly Exodus 16:1-4, establish the urgent context of the Israelites' murmuring against Moses and Aaron, which prompts God's promise to "rain bread from heaven" for them. This verse, therefore, is not an isolated instruction but an integral component of God's initial, detailed plan for sustaining His people, meticulously setting the stage for the daily routine of manna gathering and, crucially, introducing the rhythm of the Sabbath before its formal codification in the Ten Commandments. It powerfully underscores God's systematic approach to provision and His deliberate intention to instill spiritual disciplines within His newly liberated nation.
Historical & Cultural Context
Having recently escaped generations of brutal slavery in Egypt, the Israelites were utterly unaccustomed to self-sufficiency in the desolate wilderness. Their immediate and pressing concerns revolved around basic survival—securing food and water—which frequently led to murmuring against God and Moses. In this precarious context, God's provision of manna was a direct, compassionate response to their physical needs and a profound demonstration of His unwavering covenant faithfulness. The instruction in Exodus 16:5 to gather double on the sixth day was revolutionary, introducing a concept of regulated work and rest that stood in stark contrast to the relentless, unending labor they had endured in Egypt. This pre-Sinaitic command laid the essential groundwork for the Sabbath, a unique institution in the ancient Near East that emphasized rest, worship, and absolute trust in divine provision, thereby distinguishing Israel from surrounding cultures that often viewed work as continuous and without pause. It served as a practical, daily lesson in faith, teaching them to rely entirely on God's word rather than their own anxieties about scarcity, as later articulated in Deuteronomy 8:3.
Key Themes
This verse contributes significantly to several overarching themes within the book of Exodus and the broader Pentateuch. Foremost is the theme of Divine Provision, showcasing God's omnipotent ability and faithful commitment to sustain His people even in the most barren circumstances. The manna itself is a tangible sign of His constant care. Secondly, it introduces the critical theme of Sabbath and Rest, establishing a divinely ordained rhythm of work and cessation that anticipates the Fourth Commandment and underscores the importance of consecrated time for worship and rejuvenation. This principle highlights God's design for human flourishing, which includes rest from toil. Thirdly, the instruction serves as a direct Test of Obedience and Trust. The Israelites were challenged to obey a command that seemed counter-intuitive—to gather more than they immediately needed and then to cease gathering entirely—thereby demonstrating their reliance on God's word over their own anxieties or experiences. Finally, it reinforces the theme of God's Sovereignty and Order, as He meticulously plans and executes His provision, not haphazardly, but with foresight and a view toward establishing foundational principles for His covenant people.
Exposition and Analysis
Key Word Analysis
This Hebrew verb means "to be erect," and causatively, "to set up, establish, fix, prepare, make ready, provide." In this context, it implies more than simply collecting the manna. It suggests a deliberate action of processing, sorting, and making the gathered manna suitable for consumption and storage for the following day. This preparation would have involved tasks like grinding, baking, or boiling, as later described in Numbers 11:8. The use of kûwn' here emphasizes the Israelites' active role in stewardship of God's provision, rather than passive reception.
This phrase combines H3117 (yôwm), meaning "a day" (as the warm hours, or a space of time), and H8345 (shishshîy), meaning "sixth." The explicit mention of the "sixth day" is pivotal. It directly anticipates and establishes the pattern for the seventh day as a day of rest, the Sabbath. This specific timing highlights God's meticulous planning and His intention to institute a divinely ordained rhythm of work and rest. It is the first practical application of the Sabbath principle in the wilderness narrative, preceding the formal commandment given at Sinai in Exodus 20:8-11.
This Hebrew word properly means "a repetition, i.e., a duplicate (copy of a document), or a double (in amount); by implication, a second (in order, rank, age, quality or location)." This instruction underscores the miraculous nature of the provision, as God would supply an extraordinary amount on the sixth day. It also serves as a direct test of the Israelites' obedience and trust. They were commanded to gather double, trusting that God would not provide on the seventh day, and that the double portion would not spoil, unlike the daily manna that would rot if kept overnight (Exodus 16:20).
Verse Breakdown
"And it shall come to pass, that on the sixth day"
This introductory phrase sets the specific temporal condition for the unique instruction that follows. It signals a deviation from the daily routine established in the preceding verses, drawing attention to a special divine directive for a particular day of the week, thereby laying the groundwork for the Sabbath. This highlights God's precise timing and intentionality in His provision and instruction.
"they shall prepare [that] which they bring in"
This clause details the required action of the Israelites. The verb "prepare" (כּוּן, kûwn') indicates an active, deliberate process of handling the gathered manna, implying that it was not merely to be collected but also processed and made ready for consumption and storage for the Sabbath. This highlights the concept of responsible stewardship of God's provision, requiring effort and foresight on the part of the people.
"and it shall be twice as much as they gather daily"
This final clause specifies the quantity of manna to be gathered on the sixth day. The instruction for a "double portion" is a clear divine command that tests the Israelites' faith and obedience. It assures them of God's abundant provision while simultaneously enforcing the principle of resting on the seventh day, as no manna would be available then. This specific quantity underscores both God's generosity and His expectation of their trust.
Literary Devices
Exodus 16:5 employs several significant literary devices that enrich its meaning and impact. Foreshadowing is prominently featured, as this verse subtly introduces and establishes the practical rhythm of the Sabbath before its formal enshrinement as a commandment in the Decalogue. The instruction to gather a double portion on the sixth day directly anticipates the rest on the seventh, thereby preparing the people for a foundational aspect of their covenant relationship with God. The verse also functions as a Divine Command, expressed through direct instruction from God to Moses for the people, emphasizing God's absolute authority and His meticulous involvement in the daily lives of His people. Implicit within this command is a profound Test of Obedience and trust; the Israelites were required to follow an instruction that defied their immediate experience (daily provision) and their natural inclination (to gather every day), thereby demonstrating their reliance on God's word. Finally, the phrase "twice as much" serves as an Emphasis of the extraordinary nature of God's provision and His precise planning, ensuring that the people would have ample sustenance even during their divinely appointed day of rest.
Theological and Thematic Connections
Exodus 16:5 is rich with profound theological significance, primarily underscoring God's meticulous, sovereign, and abundant provision for His people. It reveals a God who not only meets immediate physical needs but also anticipates future requirements, demonstrating His foresight, faithfulness, and providential care. This divine care is intricately intertwined with the introduction of the Sabbath principle, teaching Israel the crucial importance of rest, trust, and the sanctification of time. The command to gather double on the sixth day and then rest on the seventh was a profound lesson in obedience, challenging the Israelites to rely on God's word rather than their own anxieties or perceived scarcity. It established a divinely ordained rhythm of work and worship, demonstrating that true security and flourishing come from divine blessing, not human toil alone. This passage thus serves as a foundational text for understanding God's character as provider, His design for human well-being through rest, and the absolute necessity of obedient faith.
Reflection and Application
Exodus 16:5 offers timeless wisdom for contemporary believers, inviting us to cultivate a deeper, unwavering trust in God's provision and to embrace His divine rhythms for our lives. In a world that often glorifies incessant activity, self-reliance, and the relentless pursuit of more, this verse reminds us that true security, peace, and flourishing come from acknowledging God as our ultimate provider and obeying His commands, even when they seem counter-intuitive or challenge our conventional wisdom. Just as the Israelites learned to trust that God would provide abundantly for their day of rest, we are called to release our anxieties about scarcity and to embrace periods of intentional rest and spiritual renewal, confident that God will sustain us in every aspect of our lives. This principle extends beyond physical food to all areas of life, encouraging us to prepare diligently for our responsibilities while also setting aside sacred time for worship, reflection, and rejuvenation, honoring God's design for our holistic well-being. Our obedience to God's instructions, even those that challenge our ingrained habits or societal norms, is a powerful act of faith that unlocks His blessings and demonstrates our profound reliance on His perfect, loving plan.
Questions for Reflection
FAQ
Why did God give this specific instruction for the sixth day?
God gave this specific instruction for the sixth day to introduce and establish the principle of the Sabbath, a day of rest and sanctification, before its formal codification in the Ten Commandments. By commanding the Israelites to gather a double portion on the sixth day, He was teaching them to trust in His miraculous provision and to honor the seventh day as a day free from labor. This was a practical lesson in obedience and faith, demonstrating that He would provide sufficiently for their needs, even without daily gathering on the Sabbath, as detailed in Exodus 16:23-26. It distinguished Israel from other nations and underscored God's desire for His people to experience physical and spiritual rest, fostering a rhythm of dependence on Him.
Was this a test of the Israelites' faith?
Absolutely. The instruction to gather twice as much on the sixth day, with the explicit understanding that no manna would appear on the seventh, was a direct and profound test of the Israelites' faith and obedience. They had to trust that God's word was true—that the double portion would not spoil overnight (unlike the daily manna which would rot if kept, as seen in Exodus 16:20), and that God would indeed provide nothing on the Sabbath. This command required them to set aside their natural inclination to gather daily and instead rely completely on God's foresight and faithfulness, demonstrating their willingness to live by every word that comes from the mouth of the Lord.
How does this relate to the Fourth Commandment?
Exodus 16:5 serves as a foundational precursor to the Fourth Commandment, which formally instructs Israel to remember the Sabbath day, to keep it holy. While the formal commandment is given later at Mount Sinai, the practical application of the Sabbath principle begins here with the manna provision. God uses the daily miracle of the manna to teach His people the rhythm of work and rest, demonstrating the necessity and blessing of setting aside one day for Him. This early instruction prepared their hearts and minds for the deeper theological significance of the Sabbath as a sign of the covenant between God and Israel, as mentioned in Exodus 31:13. It established a practical precedent for the sacredness of the seventh day, embedding the principle of rest and reliance on God into their daily lives.
Christ-Centered Fulfillment
Exodus 16:5, with its detailed instruction for the manna, profoundly foreshadows the ultimate provision of God in Jesus Christ. Just as God provided physical bread from heaven to sustain Israel in the wilderness, so too did He provide the true "bread of life" in His Son, Jesus, who declared, "I am the bread of life; whoever comes to me shall not hunger". The manna was a temporary, perishable provision, a type and shadow that could only sustain physical life for a day, but Christ offers eternal sustenance for the soul, a spiritual nourishment that never runs out. Furthermore, the Sabbath principle introduced in this verse finds its ultimate fulfillment in Christ. While the Old Testament Sabbath pointed to a physical day of rest, Jesus, as "Lord even of the Sabbath", offers a deeper, spiritual rest from the burden of sin and the striving of legalism. He invites all who are weary and heavy-laden to "come to me, and I will give you rest". The double portion on the sixth day, ensuring rest on the seventh, beautifully symbolizes God's abundant grace in Christ, providing not just enough, but overflowing grace for all our needs, ensuring our eternal rest in Him. Through Christ, we find not only daily provision for our journey but also the ultimate Sabbath rest for our souls, a rest that transcends a single day and encompasses an eternal relationship with God, culminating in the eternal Sabbath rest awaiting the people of God.