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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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
I shall give you another testimony, my friends, from the Scriptures, that God begat before all creatures a Beginning, [who was] a certain rational power [proceeding] from Himself, who is called by the Holy Spirit, now the Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos; and on another occasion He calls Himself Captain, when He appeared in human form to Joshua the son of Nave (Nun). For He can be called by all those names, since He ministers to the Father's will, and since He was begotten of the Father by an act of will.
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Summary
Exodus 16:7 serves as a crucial declaration by Moses and Aaron to the complaining Israelites in the wilderness, revealing God's impending miraculous provision of manna and quail. It explicitly links the manifestation of the Lord's glory to His hearing of their complaints, clarifying that their discontent, though seemingly directed at human leaders, was in fact an affront to God Himself. This verse sets the stage for a profound demonstration of divine faithfulness, sovereign provision, and underscores the serious nature of human distrust and ingratitude.
Context
Literary Context
Exodus 16:7 is situated within the narrative of Israel's journey through the wilderness of Sin, approximately two months after their miraculous deliverance from Egyptian bondage and the crossing of the Red Sea. The preceding verses Exodus 16:1-3 detail the Israelites' bitter complaints against Moses and Aaron, expressing a nostalgic longing for the "flesh pots" of Egypt, where at least they had food, even if they were enslaved. God, through Moses, responds to these complaints by promising to "rain bread from heaven" Exodus 16:4 and provide meat in the evening. Verse 6 establishes that the evening's provision of quail would demonstrate that the Lord brought them out of Egypt, while verse 7, the focus, promises the morning's manifestation of His glory through the manna, explicitly connecting it to His having "heard" their complaints. This immediate context highlights a recurring pattern of divine provision following human grumbling, setting a precedent for God's patient yet firm dealings with His people, even in their rebellion.
Historical & Cultural Context
The Israelites, recently freed from centuries of brutal slavery in Egypt, were a vast multitude, likely numbering over two million people when accounting for women and children, based on the 600,000 men mentioned in Exodus 12:37. They were navigating a harsh, arid wilderness, a stark contrast to the fertile Nile Delta they had left behind. Their complaints about food and water (as seen in Exodus 15:24 and Exodus 17:3) were rooted in genuine physical need but also in a deep-seated lack of faith and a "slave mentality" that struggled to trust in an unseen God for daily sustenance. Culturally, their experience was a radical shift from a structured, albeit oppressive, society to a nomadic existence entirely dependent on divine intervention. The wilderness served as a crucible, designed to teach them absolute reliance on God, a lesson they repeatedly failed to grasp, often looking back to the perceived security of Egypt rather than forward in faith to God's promised land and His faithful provision.
Key Themes
This verse significantly contributes to several major theological and narrative themes prevalent in Exodus and the broader Pentateuch. Foremost is the theme of Divine Provision and Sovereignty, demonstrating God's absolute power and willingness to sustain His people even in impossible circumstances. It reinforces His identity as the faithful covenant God who hears the cries of His people, even their complaints, and responds with grace and power, as seen throughout the wilderness narratives, for instance, in the provision of water at Marah and Rephidim. Another key theme is the Seriousness of Murmuring and Disbelief. The Israelites' repeated grumbling highlights their lack of faith and profound spiritual immaturity, revealing a heart that questions God's goodness and leadership despite overwhelming evidence of His power (e.g., Exodus 14). This theme recurs throughout Israel's wilderness journey, culminating in the judgment at Kadesh Barnea. Finally, the verse speaks to the Revelation of God's Glory, showing that God's majesty is not only displayed in cosmic acts of power but also in His intimate, daily care for His people's most basic needs, drawing them into a deeper relationship with Him.
Exposition and Analysis
Key Word Analysis
Derived from a root meaning "heavy" or "weighty," this term denotes the manifest presence, majesty, and inherent worth of God. It is not merely an abstract concept but often refers to a visible, tangible, and awe-inspiring display of God's power and character. In the Old Testament, kâbôwd is frequently associated with a cloud, fire, or brilliant light, signifying God's direct intervention and self-revelation (e.g., when the glory of the LORD filled the tabernacle). Here, the "glory of the LORD" is to be seen not in a dramatic fire or cloud, but in the miraculous, daily provision of food, demonstrating God's power and faithfulness in a profoundly practical way. It underscores that God's glory is revealed not only in grand cosmic displays but also in His intimate care for His people's most basic needs.
This primitive root means "to hear intelligently," often with the implication of attention, obedience, or understanding. When applied to God, as here, it emphasizes His active awareness and responsiveness. God is not distant or indifferent; He "heareth" the complaints of His people. This hearing is not passive but signifies His full comprehension of their discontent and His readiness to act. The fact that He hears their "murmurings" highlights His patience and His sovereign oversight, even when His people are in rebellion. His hearing is the prelude to His magnificent display of provision.
This noun, derived from the verb lûwn (to stop, by implication to be obstinate, especially in words, to complain), describes a low, continuous grumbling or complaining, often done in secret or under one's breath. It indicates deep-seated dissatisfaction, discontent, and a profound lack of trust. It is distinct from a respectful petition or lament; rather, it is a rebellious expression of doubt and accusation. The repetition of "murmurings against the LORD" emphasizes that while the complaints were voiced against Moses and Aaron, God perceived them as directed against His own authority and plan. This highlights the theological gravity of such discontent, revealing a heart that questions God's goodness, wisdom, and sovereign control.
Verse Breakdown
"And in the morning, then ye shall see the glory of the LORD;"
This initial clause establishes the precise timing for God's promised revelation and its nature. The "morning" signifies the dawn of a new day, bringing with it a fresh and tangible manifestation of God's presence and power. The Israelites are promised a direct, observable experience – they "shall see" – of God's "glory." In this specific context, this refers to the miraculous appearance of manna, demonstrating His ability to sustain them even in the barren wilderness. It is a promise of undeniable, practical evidence of His active involvement in their lives, designed to build their faith.
"for that he heareth your murmurings against the LORD:"
This sub-clause provides the divine motivation and theological clarification for the manifestation of glory. God is not deaf to their complaints; He "heareth" them with full awareness. The crucial phrase "against the LORD" reorients the Israelites' understanding of their sin. Their grumbling, though articulated against Moses and Aaron, was ultimately an expression of distrust in God's leadership, His covenant promises, and His divine provision. God's response, therefore, is not merely to provide food but to reveal His glory because He has heard their complaints, demonstrating His sovereignty, patience, and unwavering commitment even in the face of their rebellion.
"and what [are] we, that ye murmur against us?"
This rhetorical question, posed by Moses and Aaron, serves to redirect the Israelites' focus and expose the true nature of their sin. By asking "what are we?", Moses and Aaron humbly underscore their own subordinate role as mere instruments of God, chosen vessels through whom God's will is executed. They emphasize that they are not the ultimate source of provision or authority. The implication is clear: if their complaints are not truly against Moses and Aaron, they must be against the One who sent them – God Himself. This question highlights the profound theological error in their grumbling and serves as a subtle yet powerful rebuke, forcing the Israelites to confront the true object of their discontent.
Literary Devices
Exodus 16:7 employs several potent literary devices to convey its profound message. Anthropomorphism is evident in the phrase "he heareth your murmurings," attributing a human sense (hearing) to God. This device emphasizes His attentiveness and active awareness of His people's state, even their sinful grumbling, making God's presence more relatable and immediate. The verse also utilizes Rhetorical Question with "and what [are] we, that ye murmur against us?" This question is not meant to elicit a literal answer but to make a forceful point, highlighting the absurdity and theological error of the Israelites' complaints by shifting the focus from Moses and Aaron back to God as the ultimate object of their discontent. Furthermore, there is a striking element of Irony at play: God's glory, typically associated with overwhelming power and judgment, is here revealed through an act of humble, daily provision in response to rebellion. This unexpected manifestation of glory underscores God's character as both mighty and merciful, choosing to reveal His majesty through sustaining grace rather than immediate wrath.
Theological and Thematic Connections
Exodus 16:7 profoundly illustrates God's unwavering faithfulness and sovereign provision, even in the face of human doubt and rebellion. It reveals that God's glory is not only manifest in grand displays of power but also in His intimate, sustained care for His people's daily needs. The verse also underscores the gravity of murmuring, clarifying that discontent directed at human leaders or circumstances is ultimately an expression of distrust in God's wisdom and goodness. God hears every complaint, and while He is patient to provide, He also makes clear that such grumbling is a serious affront to His authority and character. This narrative sets a pattern for understanding God's response to human sin and His persistent commitment to His covenant people, always seeking to reveal His character and draw them into deeper trust and dependence.
Reflection and Application
Exodus 16:7 offers a timeless challenge and comfort for believers today. In a world often marked by scarcity, uncertainty, and a quickness to complain, this verse reminds us that God is intimately aware of our needs and hears our every word, even our grumbling. His response, however, is often not immediate judgment but a gracious, albeit challenging, demonstration of His glory through provision. It calls us to examine the root of our own discontent: are our complaints truly about circumstances, or do they mask a deeper distrust in God's sovereignty, goodness, and ability to care for us? Learning to recognize God's hand in our daily provisions, no matter how mundane, transforms our perspective from one of scarcity to one of profound gratitude. This passage encourages us to cultivate a spirit of dependence and thanksgiving, trusting that the God who provided manna in the wilderness is still faithful to meet our needs, often in ways that reveal His glory in the most unexpected places. It invites us to shift our focus from our perceived lack to His unfailing abundance, fostering a deeper, more resilient faith.
Questions for Reflection
FAQ
What does "the glory of the LORD" specifically refer to in this context?
In Exodus 16:7, "the glory of the LORD" refers to a visible, awe-inspiring manifestation of God's presence, power, and majesty, specifically demonstrated through His miraculous provision of manna. While God's glory often appeared as a cloud or fire (as seen later when the glory of the LORD filled the tabernacle), here it is seen in the tangible, supernatural appearance of food from heaven. This shows that God's glory is not limited to dramatic displays but is also profoundly revealed in His faithful, daily care for His people's most basic needs, proving His active involvement and power to sustain them in the wilderness. It is a glory revealed in grace and sustenance.
Why did God provide food for the Israelites if they were complaining and showing a lack of faith?
God provided food despite their complaints for several profound reasons, primarily demonstrating His covenant faithfulness, sovereign character, and redemptive purpose. First, He is a God of compassion and mercy, who hears the cries of His people, even when those cries are tinged with rebellion and ingratitude. His provision was an act of grace, not a reward for their obedience. Second, His provision was a fulfillment of His promise to sustain them as they journeyed to the Promised Land, reinforcing His identity as their deliverer and provider (as seen in Exodus 16:6). Third, the miraculous provision of manna and quail served as a tangible sign of His presence and power, intended to build their faith and teach them absolute dependence on Him, even if they often failed the lesson. This act of provision, despite their sin, highlights God's patience and His persistent desire for His people to know Him and trust in His unfailing goodness.
Why is murmuring considered such a serious offense against the LORD?
Murmuring is a serious offense because, as Exodus 16:7 clarifies, it is ultimately directed "against the LORD" Himself, not merely against human leaders or challenging circumstances. It reveals a deep-seated distrust in God's goodness, wisdom, and sovereign control over one's life. When the Israelites complained about food, they were essentially questioning God's ability or willingness to care for them, despite His recent, powerful deliverance from Egypt and numerous demonstrations of His power. This lack of faith and rebellious discontent undermines God's authority, dishonors His character, and rejects His providential care. The New Testament also warns against murmuring, citing the Israelites' example as a cautionary tale for believers, emphasizing that such discontent can provoke God's wrath (e.g., 1 Corinthians 10:10).
Christ-Centered Fulfillment
Exodus 16:7, with its revelation of God's glory in the provision of manna amidst murmuring, finds profound Christ-centered fulfillment. Jesus Himself is the ultimate manifestation of the "glory of the LORD," the very "radiance of God's glory and the exact representation of His being" (Hebrews 1:3). Just as God provided physical bread in the wilderness to sustain a grumbling people, Jesus declares Himself to be the "bread of life" who came down from heaven, offering eternal sustenance that truly satisfies the deepest hunger of the human soul (see John 6:35 and John 6:48-51). The Israelites murmured for physical food, yet Christ offers spiritual nourishment that brings eternal life. Furthermore, the seriousness of murmuring against God in Exodus foreshadows the greater sin of unbelief and rejection of Christ. While the Israelites complained about Moses and Aaron, ultimately against God's appointed leadership, those who reject Jesus are rejecting God's ultimate provision and the very embodiment of His glory and redemptive plan. Yet, in His boundless grace, Christ extends an invitation to all, even those who doubt or complain, to come to Him and find true rest and satisfaction, thereby fulfilling God's patient and merciful character revealed in the wilderness, but now in an infinitely superior way through His own person and atoning work on the cross.