Peter Pett's Commentary on the Bible
Exodus 16:2-15
Chapter 16 God Provides Manna and Quails for His People - The Sign of the Seventh Day (Exodus 16:2).
In this chapter God provides both meat and ‘bread' for His people. The passage continues to reveal chiastic patterns, a pattern which also appears in Leviticus and predominates in the book of Numbers (see our commentary). The chapter can be divided into two. Up to Exodus 16:15 it deals specifically with the promise of bread from heaven and the provision of the manna and the quails, and the remainder deals with various provisions and especially the institution of the Sabbath. This is then concluded in the final few verses by describing the storing up of the manna as a memorial.
The Promise of Bread From Heaven and the Provision of the Manna and the Quails (Exodus 16:2).
a The people murmur and wish that they had died in Egypt where they had flesh and bread, rather than being brought into the wilderness to be killed with hunger (Exodus 16:2)
b Yahweh promises food from heaven which the people can gather every day (Exodus 16:4).
c They will know that Yahweh has brought them out of the land of Egypt (Exodus 16:6).
d They will see the glory of Yahweh for He has heard their murmuring, He will give them flesh and bread (Exodus 16:7 a).
e Yahweh has heard their murmurings (Exodus 16:8 b).
e Yahweh has heard their murmurings (Exodus 16:9).
d They look towards the wilderness and see the glory of Yahweh Who has heard their murmurings and will give them flesh and bread (Exodus 16:10 a).
c They will know that He is Yahweh their God (Exodus 16:12 b).
b Food comes from heaven in the form of quails and manna (Exodus 16:13 a).
a They are told that it is the food which Yahweh has given them to eat (Exodus 16:15 b).
The point behind the chiasmus is to stress how what Yahweh has promised He fulfils In ‘a' they began by fearing that they would be killed with hunger and in the parallel finished up with a the food that Yahweh has given them to eat. In ‘b' they were promised food from heaven, and in the parallel they receive food from heaven. In ‘c' they will know that Yahweh has brought them out of the land of Egypt, and in the parallel they will know that He is Yahweh their God. In ‘d' they were promised that they would see the glory of Yahweh and they did see the glory of Yahweh for He has heard their murmuring, and in the parallel they look towards the wilderness and see the glory of Yahweh Who has heard their murmurings. In ‘e' we are simply informed that Yahweh has heard their murmurings.
‘And all the congregation of the children of Israel murmured against Moses and against Aaron in the wilderness.'
On arrival in the wilderness of Sin the children of Israel again murmur against Moses and Aaron (compare Exodus 15:24; Exodus 17:3; Numbers 14:2; Numbers 14:36; Numbers 16:11; Numbers 16:41; Numbers 17:5; Numbers 17:10; Deuteronomy 1:27), this time because of lack of food. Their murmuring is prominent in the passage (Exodus 16:8; Exodus 16:12). It was an indication of hearts that were inward looking and servile, and had no confidence in God, and was a continuing problem. This is in stark contrast to the continual revelation of God's power and provision. The one thing that is made clear is that they deserved nothing at His hand, and yet He continually provided for them. He was like a father watching over a petulant child (compare Deuteronomy 1:31). Murmuring is an indication of poverty of spirit.
‘And the children of Israel said to them, “Would that we had died by the hand of Yahweh in the land of Egypt, when we sat by the flesh pots, when we ate bread to the full. For you have brought us out into this wilderness to kill this whole assembly with hunger.” '
After leaving Elim they had moved along the coast of the Gulf of Sinai and again found the going tough. They found this wilderness life not to their liking. The land was barren, and shortage of pleasant food, having to preserve their supplies, shortage of water, and the constant trudging, not knowing what lay ahead, was more than they had expected. And when they arrived in the Wilderness of Sin things were no better. So they vented their feelings on Moses and his mouthpiece Aaron. They looked back with longing to what they thought of as the good and plentiful food of Egypt. It would have been better to have died there than to die here. It is easy in such circumstances to remember and exaggerate the best things and forget the worst.
Moses here suffers the common lot of leaders of large caravans who tend to be blamed for any shortcomings on the journey. It did not bode well for the future. But we must remember in mitigation that they had been slaves for many years and had lost any sense of enterprise or initiative.
“By the hand of Yahweh.” This may suggest that they were thinking of the judgment that would have come on them if they had disobeyed Him. But it may simply be a contrast between dying naturally in Egypt and being ‘killed' (by starvation) by Moses in the wilderness. This is an exaggeration as they had their herds and flocks with them. They could survive if necessary, it was the little luxuries that they missed. We may be puzzled at the situation as we note that they had plentiful supplies of cattle and sheep. But they would not want to eat too many of their beasts. They had the future to think of. It does, however, bring home the fact that they were not really at the last extremity, and that their murmuring was therefore not excusable.
“Flesh pots.” Meat containers.
‘Then Yahweh said to Moses, “See, I will rain food from heaven for you, and the people will go out and gather a day's portion every day, that I may prove whether they will walk in my law or not. And it shall be that on the sixth day they shall prepare that which they bring in, and it shall be twice as much as they gather daily.'
Moses had presumably sought Yahweh's advice. It is noteworthy that His approaches to Yahweh are often assumed rather than stated (Exodus 14:15 and here. Contrast Exodus 15:25). Yahweh's reply is that He will send them food from heaven. And this will be provided in such a way that it will be a test for them. This is a second reference to the fact that God was proving them as to whether they would obey His law or not (compare Exodus 15:25). The purpose of testing was in order to strengthen them through their experiences. If we would but recognise that in our difficulties God is testing out our obedience, and that through them we are being strengthened if we respond in the right way, we might be more positive in our response to them.
“I will rain food from heaven.” This is described in Exodus 16:14 as ‘a small flake, small as the hoar frost on the ground' which came with the dew. The dew, of course, fell from heaven literally. This ‘manna' was white like coriander seed and it tasted like wafers made with honey (Exodus 16:31). It could clearly be ground and used in cooking and baking.
There have been a number of suggestions as to what the Manna consisted of. The sweet juice of the Tarfa which exudes from the tree and forms small white grains has been suggested, but the quantity required is against this, as are the other descriptions. The same applies to the honeydew excretions on tamarisk twigs produced by certain plant lice and scale insects which at night drop from the trees onto the ground where they remain until the heat of the sun brings out the ants which remove them. In favour is the fact that the Arabic word for plant lice is ‘man', equivalent to the Hebrew for Manna. But these are seasonal and do not fit all the criteria (see on Exodus 16:31). We are not told whether the Manna was seasonal or not, although many consider it was permanent. (The Arabic word may actually have resulted from this story).
More pertinently examples have also been cited of an unidentified white substance which one morning covered a fairly large area of ground in Natal and was eaten by the natives, and also of falls of whitish, odourless, tasteless matter in Southern Algeria which, at a time of unusual weather conditions, covered tents and vegetation each morning. While not being the same as the Manna, or lasting over so long a period, these do indicate the kind of natural phenomena which God may have used to bring about His miracle, for it was clearly a time of unusual weather conditions as demonstrated by the plagues of Egypt. But we must remember that the Manna lasted for forty years (Exodus 16:35; Joshua 5:12), did not appear on the seventh day, and continued from the Wilderness of Sin to the entry into Canaan in all manner of environments.
“Gather a day” s portion every day.' This was a test to see if there were those who would disobey and gather too much through fear of its non-arrival on the following day (‘that I may prove them'). Then on the sixth day they were to gather twice as much as there would be none on the seventh day. The reason for this will be explained later (Exodus 16:23).
‘And Moses and Aaron said to all the children of Israel, “In the evening, then you will know that Yahweh has brought you out from the land of Egypt, and in the morning, then you will see the glory of Yahweh, in that he hears your murmurings against Yahweh. And what are we that you murmur against us?”. And Moses said, “So it will be when Yahweh will give you flesh to eat in the evening and bread to the full in the morning in that Yahweh hears your murmurings which you murmur against him. And what are we? Your murmurings are not against us but against Yahweh.” '
Firstly Aaron, as the mouth of Moses, spoke to the children of Israel telling them that in the evening they would know that it was Yahweh, ‘the God Who is there to act', Who had delivered them, and that in the morning they would see the revealing of His glory. Then Moses himself declared how Yahweh would reveal the significance of His name and His glory, in that in the evening they would have meat to eat and in the morning they would have bread to the full. This was His direct reply to their longings for the meat and bread of Egypt (Exodus 16:3). And it was because Yahweh had heard their murmurings against Him.
“Moses and Aaron.” Aaron speaks but he speaks the words of Moses. Yet his words are slightly enigmatic, so in the second part Moses clarifies them for the people. The repetition is a typical technique of ancient literature to bring home an important point to the listeners
“In the evening then you will know ---.” We could paraphrase what follows as - ‘you will know that it is YAHWEH Who has brought you out of the land of Egypt'. The thought is again of ‘knowing Yahweh' (see on Exodus 6:3) as He is revealed in His beneficent provision of meat and plentiful bread in response to their murmurings against Him. Thus will they see His glory.
“What are we that you murmur against us?” They must realise that when they murmur against Moses and Aaron they murmur against Yahweh, for they as the mouthpieces are nothing, it is The Speaker Who matters. Thus Moses can warn them, ‘your murmurings are not against us but against Yahweh'.
“Flesh to eat --- bread to the full.” Compare ‘we sat by the flesh pots -- we did eat bread to the full' (Exodus 16:3). This is God's response. They may have both flesh and bread.
Yahweh Fulfils His Promise That They Will See His Glory and Receive Food From Heaven (Exodus 16:9).
‘And Moses said to Aaron, “Say to all the congregation of the children of Israel, “Come near before Yahweh for he has heard your murmurings.”
Aaron again acts as Moses' mouthpiece. It is a touching sign of Moses' human weakness that he so often calls on Aaron to speak for him. At times he is bold but at others he feels insufficient (just as the Apostle Peter would be later). In view of the importance and prestige of Moses this delegating of the right to speak God's instruction (God's ‘law') is significant and an evidence of the genuineness of the narrative.
“Come near before Yahweh.” This is a call to an act of worship, humility and submission in view of the fact that Yahweh had heard their murmurings. This would be connected with Yahweh's visible, but hidden, presence in the cloud that accompanied them (see Exodus 16:10; compare Exodus 13:21) or possibly with the old Tent of Meeting (Exodus 33:7).
It is clear that the murmuring of the people were not looked on lightly. They were a clear sign of lack of faith and of unwillingness to face even the least hardship. They were indicative of ungrateful hearts and a desire for self-indulgence.
‘And so it was that, as Aaron spoke to all the congregation of the children of Israel, they looked towards the wilderness, and behold, the glory of Yahweh appeared in the cloud.'
Being called to worship and humble submission the people look towards the cloud which revealed to them the presence of Yahweh (Exodus 13:21; Exodus 14:19; Deuteronomy 1:33), the cloud which led the way before them, which was nearby in the wilderness. Perhaps they had got too used to it and were seeing it as only a symbol. And ‘the glory of Yahweh appeared in the cloud'. In some way Yahweh revealed His glory in the cloud so that its appearance altered and for a while they became aware of His immediate and glorious presence.
Yahweh constantly revealed His presence to them by that cloud, and by the fire at night. It was a hidden presence and yet very real. But now for a time that presence was openly revealed and they saw something of His glory. This cloud would ascend Mount Sinai (Exodus 19:16; Exodus 24:16) and would later descend on the Dwellingplace (Tabernacle) (Exodus 40:34), a reminder of the continuing presence of God. They were not aware of the fact but He was preparing them for the greater revelation of His glory on Mount Sinai.
“Looked towards the wilderness.” It was in the wilderness that He had first revealed Himself to Moses (Exodus 3:1) and to the wilderness that they intended to go to worship Him (Exodus 3:18 and often). Thus at this stage it may be they saw the wilderness as being in a sense the dwelling-place of Yahweh.
‘And Yahweh spoke to Moses saying, “I have heard the murmurings of the children of Israel. Speak to them, saying, ‘In the evening you will eat flesh, and in the morning you will be filled with bread, and you shall know that I am Yahweh your God.' ” '
The constant reference to the murmurings (Exodus 16:2; Exodus 16:7; Exodus 16:12) shows how important they were seen to be. Their murmurings could not be treated lightly. And yet God graciously responds to them. He has heard their murmurings and yet there is no specific condemnation but an attempt to satisfy their needs. God is very patient with them. He recognises that they have to learn to know Him as the God Who acts.
“You shall know that I am Yahweh your God.” The knowing of Yahweh as He is, is a constant theme of Exodus (see Exodus 6:3). The provision of meat and bread in the wilderness will be absolute evidence of Who and What He is, the One Who is there and acts.
Notice the reversal in idea of Exodus 16:10 and Exodus 16:12 compared with Exodus 16:6 and Exodus 16:7. In Exodus 16:6 ‘you shall know that it is Yahweh who--' and in Exodus 16:7 ‘you shall see the glory of Yahweh ---'. Here the glory of Yahweh is revealed in Exodus 16:10 and they will know that He is Yahweh in Exodus 16:12. But the revelation of the glory in Exodus 16:10 is not directly that in Exodus 16:6 for the latter would be in the morning when the bread from heaven came. Thus He reveals His glory in the cloud, then He reveals His glory in a different way in the giving of the bread from heaven.
‘And so it was that in the evening quails came up and covered the camp, and in the morning dew lay round the camp, and when the dew that lay had gone up, behold, on the face of the wilderness a small flake (or ‘round thing'), small as the hoar frost on the ground.'
This was the fulfilment of Yahweh's promise, meat and bread to the full. For the ‘small flakes' see on Exodus 16:4. The quails were a type of partridge, valued as a delicacy. In spring they migrate from Africa to the north and some, although not vast numbers, fly over the Sinai peninsula. They fly low and, tired with their long journey, will often land on the ground exhausted, when they are easy to catch. Here they ‘covered the camp'. Thus were the children of Israel able to fill their flesh pots. This was then followed the next day by the fall of small round flakes to the ground with the morning dew.
‘And when the children of Israel saw it, they said to one another, “What is it?” (or ‘it is man'). For they did not know what it was. And Moses said to them, “It is the food which Yahweh has given you to eat.'
“They said ‘man hu”.' The use of ‘man' for ‘what' is Aramaic rather than Hebrew although this may indicate that it was so used in early Hebrew. So the question ‘what is this?' becomes the derivation for the name. Alternately this may be translated “this is ‘man'.” This might suggest that it resembled something they had known in Egypt, ‘man' then being the transliteration of an Egyptian word. This would explain why they called this new thing ‘man' (Hebrew for Manna - see Exodus 16:31). Alternately, as mentioned earlier, the Arabic for the plant lice was ‘man'. If this was so in early Hebrew this might explain the name if they recognised that as its source. But reading back from the Arabic is not always wise (even though sometimes it is all we have to help us).
Moses brings home the lesson, reminding them of how they had murmured against Yahweh. “It is the food which Yahweh has given you to eat.' Rather than forsaking them He had provided in abundance.