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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 16:6 records Moses and Aaron's declaration to the grumbling Israelites, revealing God's imminent self-revelation through miraculous provision. This pivotal moment in the wilderness journey sets the stage for the daily provision of manna and quail, serving as a divine demonstration designed to confirm to the murmuring nation that it was truly the LORD who had powerfully delivered them from Egyptian bondage and would continue to sustain them. This act transforms their complaint into an opportunity for profound experiential knowledge of God's character and faithfulness.
Context
Literary Context
This verse is strategically placed early in Israel's post-Exodus journey, immediately following their triumphant deliverance through the Red Sea and the subsequent Song of Moses and Miriam. Despite these recent, awe-inspiring miracles, the harsh realities of the wilderness quickly test their nascent faith. The Israelites had already encountered bitter waters at Marah, where God miraculously provided sweet water (Exodus 15:22-26), yet their trust faltered again when faced with a severe lack of food in the Wilderness of Sin. Their profound complaints, articulated in Exodus 16:2-3, reveal a nostalgic longing for the "fleshpots" of Egypt, even preferring slavery to perceived starvation. Moses and Aaron's declaration in verse 6, therefore, serves as God's direct and authoritative response to their grumbling, promising a tangible sign of His continued presence and power, thereby setting the stage for the miraculous daily provision of manna and quail detailed throughout the remainder of Exodus 16.
Historical & Cultural Context
The journey from Egypt was far more than a mere geographical relocation; it was a profound spiritual and national transformation for a people who had endured centuries of slavery. The Israelites, having lived under the oppressive thumb of Pharaoh, had developed a deeply ingrained "slave mentality." This was characterized by a lack of self-reliance, a pervasive tendency to complain when faced with hardship, and a struggle to trust in an unseen God, despite His recent, overwhelming interventions. Their longing for Egyptian food, even if it meant a return to their former bondage (Exodus 16:3), vividly illustrates their spiritual immaturity and the deep-seated fear that still gripped them. God's overarching intention in the wilderness was not merely to lead them to the Promised Land, but to forge them into a distinct, holy nation wholly dependent on Him. The promised provision of food "at even" (referring to the quail) and "in the morning" (referring to the manna) established a daily rhythm of absolute dependence, teaching them that their sustenance came directly from the LORD, not from human effort, the fertile lands of Egypt, or the pagan deities they had witnessed. This daily, miraculous provision served as a direct counter-narrative to the idolatry and self-sufficiency of Egypt, powerfully demonstrating the unique power, faithfulness, and providential care of the God of Israel.
Key Themes
Exodus 16:6 contributes significantly to several major theological and narrative themes within the book of Exodus and the broader Pentateuch. Foremost among these is the theme of Divine Providence and Sustenance, demonstrating God's unwavering commitment to provide for His people's every need, even in the most desolate environments. This verse also highlights the theme of God's Self-Revelation, as the purpose of the provision is for Israel to "know" experientially who the LORD is—their deliverer and sustainer. It underscores the recurring theme of Israel's Grumbling and God's Patience, showcasing God's grace in responding to their complaints with provision rather than immediate judgment. Furthermore, it reinforces the foundational theme of the Exodus as a Redemptive Act, constantly reminding the Israelites that their liberation was a divine initiative, not a human one. This ongoing reminder of their deliverance from Egypt (Exodus 13:3) serves to solidify their identity as God's chosen people, continually dependent on His mighty hand, a theme that echoes throughout their wilderness journey and beyond, as seen in passages like Deuteronomy 8.
Exposition and Analysis
Key Word Analysis
This name, of uncertain derivation, refers to Aaron, the elder brother of Moses and the first high priest of Israel. His inclusion alongside Moses in this declaration underscores his divinely appointed role as a mediator and spokesman for God, reinforcing the authoritative and unified nature of the message delivered to the Israelites. His presence signifies a joint divine commission.
The Hebrew verb yâdaʻ (H3045) signifies a deep, experiential, and intimate knowledge, extending far beyond mere intellectual apprehension or factual recognition. In this context, it implies a personal encounter and a transformative realization. The Israelites were not simply to be informed that God had delivered them; they were to experience His ongoing power, faithfulness, and provision in such a way that it would fundamentally reshape their understanding of His character and their relationship with Him. This knowledge would be forged in the crucible of their daily dependence on Him.
The capitalized "LORD" in the KJV translates the Hebrew Tetragrammaton, YHWH (H3068), God's personal covenant name. This name, derived from the verb "to be" (H1961, hâyâh), signifies God's self-existence ("I AM WHO I AM" in Exodus 3:14) and His active, relational presence as the eternal, unchanging God who keeps His promises. When Moses and Aaron declare that "the LORD" has brought them out of Egypt, they are not referring to a generic deity, but to the specific, powerful, and covenant-keeping God who made a solemn covenant with Abraham, Isaac, and Jacob, and who is now demonstrating His faithfulness through mighty acts of salvation and provision.
Verse Breakdown
"And Moses and Aaron said unto all the children of Israel,"
This opening clause establishes the authoritative and divinely sanctioned source of the message. Moses and Aaron are God's chosen mediators and spokesmen, conveying His direct word to the grumbling community. This highlights the divine origin of the coming provision and the revelation that accompanies it, ensuring that the Israelites understand this is not a spontaneous human solution but a direct response from God Himself. Their joint declaration emphasizes the unity of God's leadership.
"At even, then ye shall know"
This specifies both the timing and the profound nature of the impending revelation. "At even" points to the arrival of the quail, a tangible and immediate answer to their specific complaint about meat. The phrase "then ye shall know" underscores that the primary purpose of this miraculous event is not merely physical sustenance, but a profound, experiential learning about God's character, power, and faithfulness. The provision serves as a pedagogical tool, designed to move them from intellectual assent to deep, personal understanding.
"that the LORD hath brought you out from the land of Egypt:"
This is the core truth God intends to impress upon their hearts and minds. The miraculous provision of food will serve as irrefutable, tangible evidence that their exodus was not a random event, a stroke of luck, or a human feat, but a deliberate, powerful, and redemptive act orchestrated solely by YHWH. It is a re-authentication of His identity as their deliverer and sustainer, designed to combat their amnesia, doubt, and slave mentality in the wilderness, reminding them of the foundational act of their redemption.
Literary Devices
Exodus 16:6 is rich with several significant literary devices that amplify its theological message. The most prominent is Divine Speech/Prophetic Declaration, where Moses and Aaron function as direct conduits for God's message, lending immense authority and weight to the promise. The phrase "then ye shall know" serves as a form of Epistemological Revelation, clearly stating that the impending miracle is designed to impart a deep, experiential knowledge of God's identity and power, moving beyond mere intellectual understanding. There is also a powerful element of Dramatic Irony at play; the Israelites complain bitterly, longing for the "fleshpots" of Egypt and even preferring slavery to starvation, yet God's response is not immediate judgment but an act of profound grace and provision, turning their faithlessness into an opportunity for Him to display His unwavering faithfulness. This also sets up a Test for Israel, as their obedience in gathering the manna (or lack thereof) will further reveal the condition of their hearts. Finally, the recurring motif of "brought you out from the land of Egypt" functions as a Leitmotif or Thematic Repetition, serving as a constant, foundational reminder to both the characters within the narrative and the reader of the foundational act of redemption upon which all subsequent divine interaction and covenant relationship are based.
Theological and Thematic Connections
Exodus 16:6 stands as a profound theological statement about God's sovereignty, His compassionate character, and His unwavering commitment to His covenant people, even in the face of their profound unfaithfulness and persistent grumbling. It reveals a God who is not only powerful enough to deliver His people from bondage but also intimately concerned and compassionate enough to sustain them through every trial, transforming moments of human complaint into opportunities for divine self-revelation. The verse underscores the crucial theological truth that God's acts of provision are never merely utilitarian; they are always deeply tied to His identity and His overarching redemptive purposes. He feeds them not just to satisfy physical hunger, but to deepen their experiential knowledge of Him as the LORD (YHWH), their faithful deliverer and sustainer. The wilderness, therefore, becomes a divinely appointed classroom where God patiently teaches His people dependence, trust, and the true, liberating meaning of their redemption.
Reflection and Application
Exodus 16:6 offers a timeless and profound mirror for our own spiritual journeys. Like the Israelites, we frequently find ourselves in "wilderness" seasons—periods of scarcity, uncertainty, or hardship—where past deliverances fade from memory and present needs loom large, often leading us to grumble, doubt, and even long for the perceived "comforts" of our former spiritual or emotional bondage. This verse powerfully reminds us that God's response to our complaints is often not immediate judgment, but a gracious invitation to deeper trust and a fresh, transformative revelation of His character. It challenges us to look beyond our immediate circumstances and recognize God's sovereign hand at work, proving His faithfulness. Just as He miraculously provided for Israel, He continues to provide for us, not just physically, but spiritually, emotionally, and relationally, often in ways that defy our expectations. Our ongoing task is to cultivate an "experiential knowledge" of Him, actively remembering His past faithfulness to fuel our present trust, and allowing His daily, often subtle, provision to deepen our understanding of His identity as our ever-present, all-sufficient LORD. This verse calls us to move from a place of grumbling to one of grateful dependence, recognizing His hand in every aspect of our lives.
Questions for Reflection
FAQ
Why did God provide food only after they complained?
God's timing often allows human need and desperation to become fully evident, not because He is unaware of their plight, but to highlight His grace and power more profoundly. It wasn't because they complained that He provided, but despite their complaints, demonstrating His unwavering faithfulness to His covenant promises and His desire to reveal Himself as the one who delivers and sustains. Their grumbling provided the dramatic context for a profound display of divine provision, serving as both a test of their faith and a powerful, unforgettable lesson in dependence. This pattern is seen elsewhere in their journey, such as with the bitter waters of Marah in Exodus 15:22-26, where God provided a solution after their complaint.
What is the significance of "at even"?
The phrase "at even" (or "in the evening") is highly significant because it specifies the precise timing of God's initial provision of meat, referring to the arrival of the quails, as detailed in Exodus 16:13. This miraculous event was then followed by the appearance of the manna "in the morning" (Exodus 16:13-14). This established a clear, daily rhythm of divine provision, setting a tangible expectation for the Israelites and demonstrating God's immediate and tangible response to their specific needs for both bread and meat. It left no doubt about the supernatural source of their sustenance and reinforced their daily dependence on Him.
Christ-Centered Fulfillment
Exodus 16:6, with its profound emphasis on God's self-revelation through miraculous provision in the desolate wilderness, finds its ultimate and most glorious Christ-centered fulfillment in Jesus. The daily manna, provided "at even" and "in the morning" to sustain physical life and teach dependence, serves as a powerful and direct foreshadowing of Christ as the "true bread from heaven" (John 6:32). While the Israelites "knew" God experientially through the temporary sustenance of manna, Jesus declares, "I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst" (John 6:35). The ultimate demonstration that "the LORD hath brought you out from the land of Egypt" is profoundly echoed in Christ's own "coming out of Egypt" as an infant (Matthew 2:15) and, more significantly, in His climactic act of bringing humanity out of the far greater bondage of sin and death through His perfect sacrifice on the cross. He is the ultimate "Lamb of God who takes away the sin of the world!" (John 1:29), providing not just temporary physical nourishment but eternal spiritual life and true freedom. The grumbling of Israel in the wilderness, rooted in their lack of faith and spiritual amnesia, finds its ultimate answer in the perfect obedience, all-sufficient provision, and compassionate invitation of Christ, who satisfies the deepest hunger of the human soul and brings His people into true rest and abundant life (Matthew 11:28-30). He is the faithful LORD who continually delivers and sustains.