Text -- Exodus 16:16 (NET)

16:16 “This is what the Lord has commanded: ‘Each person is to gather from it what he can eat, an omer per person according to the number of your people; each one will pick it up for whoever lives in his tent.’”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 16:16

The tenth part of an Ephah: Near six pints, wine-measure.

Clarke: Exo 16:16

An omer for every man - I shall here once for all give a short account of the measures of capacity among the Hebrews

Omer, עמר from the root amar , to press, squeeze, collect, and bind together; hence a sheaf of corn - a multitude of stalks pressed together. It is supposed that the omer, which contained about three quarts English, had its name from this circumstance; that it was the most contracted or the smallest measure of things dry known to the ancient Hebrews; for the קב kab , which was less, was not known till the reign of Jehoram, king of Israel, 2Ki 6:25 - Parkhurst

The Ephah, אפה or איפה eiphah , from אפה aphah , to bake, because this was probably the quantity which was baked at one time. According to Bishop Cumberland the ephah contained seven gallons, two quarts, and about half a pint, wine measure; and as the omer was the tenth part of the ephah, Exo 16:36, it must have contained about six pints English

The Kab, קב is said to have contained about the sixth part of a seah, or three pints and one third English

The Homer, חמר chomer , mentioned Lev 27:16, was quite a different measure from that above, and is a different word in the Hebrew. The chomer was the largest measure of capacity among the Hebrews, being equal to ten baths or ephahs, amounting to about seventy-five gallons, three pints, English. See Eze 45:11, Eze 45:13, Eze 45:14. Goodwin supposes that this measure derived its name from חמר chamor , an ass, being the ordinary load of that animal

The Bath, בת, was the largest measure of capacity next to the homer, of which it was the tenth part. It was the same as the ephah, and consequently contained about seven gallons, two quarts, and half a pint, and is always used in Scripture as a measure of liquids

The Seah, סאה, was a measure of capacity for things dry, equal to about two gallons and a half English. See 2Ki 7:1, 2Ki 7:16, 2Ki 7:18

The Hin, הין, according to Bishop Cumberland, was the one-sixth part of an ephah, and contained a little more than one gallon and two pints. See Exo 29:40

The Log, לג, was the smallest measure of capacity for liquids among the Hebrews: it contained about three quarters of a pint. See Lev 14:10, Lev 14:12

Clarke: Exo 16:16

Take ye - for them which are in his tents - Some might have been confined in their tents through sickness or infirmity, and charity required that those who were in health should gather a portion for them. For though the psalmist says, Psa 105:37, There was not one feeble person among their tribes, this must refer principally to their healthy state when brought out of Egypt; for it appears that there were many infirm among them when attacked by the Amalekites. See Clarke’ s note on Exo 17:8.

Calvin: Exo 16:16

16.This is the thing The exception ¹⁸⁰ follows, that in gathering the food, they should take account of the Sabbath. A certain daily measure is prescribed; but they are commanded on the day before the Sabbath to lay up twice as much, that they may observe its rest. But, unquestionably, God so far extended His liberality as abundantly to satisfy them. It is well known that an omer is the tenth part of an ephah; ¹⁸¹ and perhaps we might discover its proportion to the measures which are now in use amongst us; but I am unwilling to dispute respecting’ an unnecessary point; since it is enough to be sure, that not less was given than was amply sufficient for them.

TSK: Exo 16:16

omer : Exo 16:18, Exo 16:33, Exo 16:36

for every man : Heb. by the poll, or head

persons : Heb. souls.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 16:16

An omer - i. e. the tenth part of an Ephah, see Exo 16:36. The exact quantity cannot be determined, since the measures varied at different times. Josephus makes the omer equal to six half-pints. The ephah was an Egyptian measure, supposed to be about a bushel or one-third of a hin. The word omer, in this sense, occurs in no other passage. It was probably not used at a later period, belonging, like many other words, to the time of Moses. It is found in Old Egyptian. See Lev 19:36.

Poole: Exo 16:16

According to his eating i.e. as much as is sufficient for his eating.

An omer contains the tenth part of an ephah , and therefore was a very liberal allowance, and such as might abundantly suffice a man of greatest strength and stomach. It might seem too much, but it must be remembered that it was a very light meat, and easy of digestion; nor was every one obliged to eat up his whole portion, as we shall see.

Gill: Exo 16:16

This is the thing which the Lord hath commanded,.... Respecting the gathering of it, the rule or rules he would have observed concerning that, as follows:

gather of it every man according to his eating; according to his appetite, and according to the appetites of those that were in his family, as much as they can all eat; and that they may have enough, the particular quantity is fixed for each of them. This act of gathering, in the mystical sense, may respect the exercise of faith on Christ, laying hold of him as he is held forth in the word, receiving him, and feeding upon him with a spiritual appetite, and that freely, largely, plentifully, and encouraging others to do the same:

an omer for every man; or head, or by poll ^p; they were to take the poll of their families, the number of them, and reckon to every head, or assign to every man, such a measure of the manna, and which was sufficient for a man of the keenest appetite; what this measure was; see Gill on Exo 16:36 This must be understood not of sucking infants, and such that were sick and infirm, and of poor appetites, that could not feed upon and digest such sort of food, only of those that could:

according to the number of your persons, take ye every man for them which are in his tent: this was to be done after it was gathered and brought in, either by certain overseers of this affair, or heads of families, who, according to the number of those that were in their tents, who were eaters of such sort of food, was to take an omer of it for everyone of them.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 16:16

¹ tn Heb “the thing that.”

² tn The perfect tense could be taken as a definite past with Moses now reporting it. In this case a very recent past. But in declaring the word from Yahweh it could be instantaneous, and receive a present tense translation – “here and now he commands you.”

³ tn The form is the plural imperative: “Gather [you] each man according to his eating.”

⁴ sn The omer is an amount mentioned only in this chapter, and its size is unknown, except by comparison with the ephah (v. 36). A number of recent English versions approximate the omer as “two quarts” (cf. NCV, CEV, NLT); TEV “two litres.”

⁵ tn Heb “for a head.”

⁶ tn The word “number” is an accusative that defines more precisely how much was to be gathered (see GKC 374 §118.h).

⁷ tn Traditionally “souls.”

⁸ tn Heb “will take.”

⁹ tn “lives” has been supplied.

Geneva Bible: Exo 16:16

This [is] the thing which the LORD hath commanded, Gather of it every man according to his eating, ^{( g )} an omer for every man, [according to] the number of your persons; take ye every man for [them] which [are] in his tents.

^{( g )} Which contains about half a gallon in our measure.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 16:1-36

1 The Israelites come to Sin, and murmur for want of bread.

4 God promises them bread and flesh from heaven, and they are rebuked.

13 Quails and manna are sent.

16 The ordering of manna.

25 It was not to be found on the sabbath.

32 An omer of it is preserved.

MHCC: Exo 16:13-21

At evening the quails came up, and the people caught with ease as many as they needed. The manna came down in dew. They called it " Manna, Manhu," which means, " What is this?" " It is a portion; it is that which our God has allotted us, and we will take it, and be thankful." It was pleasant food; it was wholesome food. The manna was rained from heaven; it appeared, when the dew was gone, as a small round thing, as small as the hoar frost, like coriander seed, in colour like pearls. The manna fell only six days in the week, and in double quantity on the sixth day; it bred worms and became offensive if kept more than one day, excepting on the sabbath. The people had never seen it before. It could be ground in a mill, or beaten in a mortar, and was then made into cakes and baked. It continued the forty years the Israelites were in the wilderness, wherever they went, and ceased when they arrived in Canaan. All this shows how different it was from any thing found before, or found now. They were to gather the manna every morning. We are hereby taught, 1. To be prudent and diligent in providing food for ourselves and our households; with quietness working, and eating our own bread, not the bread of idleness or deceit. God's bounty leaves room for man's duty; it did so even when manna was rained; they must not eat till they have gathered. 2. To be content with enough. Those that have most, have for themselves but food and raiment; those that have least, generally have these; so that he who gathers much has nothing over, and he who gathers little has no lack. There is not such a disproportion between one and another in the enjoyment of the things of this life, as in the mere possession of them. 3. To depend upon Providence: let them sleep quietly, though they have no bread in their tents, nor in all their camp, trusting that God, with the following day, would bring them in their daily bread. It was surer and safer in God's storehouse than their own, and would come thence sweeter and fresher. See here the folly of hoarding. The manna laid up by some, who thought themselves wiser, and better managers, than their neighbours, and who would provide lest it should fail next day, bred worms, and became good for nothing. That will prove to be most wasted, which is covetously and distrustfully spared. Such riches are corrupted, Jam 5:2, Jam 5:3. The same wisdom, power, and goodness that brought food daily from above for the Israelites in the wilderness, brings food yearly out of the earth in the constant course of nature, and gives us all things richly to enjoy.

Matthew Henry: Exo 16:13-21

Now they begin to be provided for by the immediate hand of God.

I. He makes them a feast, at night, of delicate fowl, feathered fowl (Psa 78:27), therefore not locusts, as some think; quails, or pheasants, or some wild fowl, came up, and covered the camp, so tame that they might take up as many of them as they pleased. Note, God gives us of the good things of this life, not only for necessity, but for delight, that we may not only serve him, but serve him cheerfully.

II. Next morning he rained manna upon them, which was to be continued to them for their daily bread. 1. That which was provided for them was manna, which descended from the clouds, so that, in some sense, they might be said to live upon the air. It came down in dew that melted, and yet was itself of such a consistency as to serve for nourishing strengthening food, without any thing else. They called it manna, manhu , "What is this?"Either, "What a poor thing this is!"despising it: or, "What a strange thing this is!"admiring it: or, "It is a portion, no matter what it is; it is that which our God has allotted us, and we will take it and be thankful,"Exo 16:14, Exo 16:15. It was pleasant food; the Jews say that it was palatable to all, however varied their tastes. It was wholesome food, light of digestion, and very necessary (Dr. Grew says) to cleanse them from disorders with which he thinks it probable that they were, in the time of their bondage, more or less infected, which disorders a luxurious diet would have made contagious. By this spare and plain diet we are all taught a lesson of temperance, and forbidden to desire dainties and varieties. 2. They were to gather it every morning (Exo 16:21), the portion of a day in his day, Exo 16:4. Thus they must live upon daily providence, as the fowls of the air, of which it is said, That which thou givest them they gather (Psa 104:28); not today for tomorrow: let the morrow take thought for the things of itself. To this daily raining and gathering of manna our Saviour seems to allude when he teaches us to pray, Give us this day our daily bread. We are hereby taught, (1.) Prudence and diligence in providing food convenient for ourselves and our household. What God graciously gives we must industriously gather; with quietness working, and eating our own bread, not the bread either of idleness or deceit. God's bounty leaves room for man's duty; it did so even when manna was rained: they must not eat till they have gathered. (2.) Contentment and satisfaction with a sufficiency. They must gather, every man according to his eating; enough is as good as a feast, and more than enough is as bad as a surfeit. Those that have most have, for themselves, but food, and raiment, and mirth; and those that have least generally have these: so that he who gathers much has nothing over, and he who gathers little has no lack. There is not so great a disproportion between one and another in the comforts and enjoyments of the things of this life as there is in the property and possession of the things themselves. (3.) Dependence upon Providence: Let no man leave till morning (Exo 16:19), but let them learn to go to bed and sleep quietly, though they have not a bit of bread in their tent, nor in all their camp, trusting that God, with the following day, will bring them their daily bread."It was surer and safer in God's store-house than in their own, and would thence come to them sweeter and fresher. Read with this, Mat 6:25, Take no thought for your life, etc. See here the folly of hoarding. The manna that was laid up by some (who thought themselves wiser and better managers than their neighbours, and who would provide in case it should fail next day), putrefied, and bred worms, and became good for nothing. Note, That proves to be most wasted which is covetously and distrustfully spared. Those riches are corrupted, Jam 5:2, Jam 5:3. Let us set ourselves to think, [1.] Of that great power of God which fed Israel in the wilderness, and made miracles their daily bread. What cannot this God do, who prepared a table in the wilderness, and furnished it richly even for those who questioned whether he could or no? Psa 78:19, Psa 78:20. Never was there such a market of provisions as this, where so many hundred thousand men were daily furnished, without money and without price. Never was there such an open house kept as God kept in the wilderness for forty years together, nor such free and plentiful entertainment given. The feast which Ahasuerus made, to show the riches of his kingdom, and the honour of his majesty, was nothing to this, Est 1:4. It is said (Exo 16:21), When the sun waxed hot, it melted; as if what was left were drawn up by the heat of the sun into the air to be the seed of the next day's harvest, and so from day to day. [2.] Of that constant providence of God which gives food to all flesh, for his mercy endures for ever, Psa 136:25. He is a great house-keeper that provides for all the creatures. The same wisdom, power, and goodness that now brought food daily out of the clouds, are employed in the constant course of nature, bringing food yearly out of the earth, and giving us all things richly to enjoy.

Keil-Delitzsch: Exo 16:16-18

After explaining the object of the manna, Moses made known to them at once the directions of God about gathering it. In the first place , every one was to gather according to the necessities of his family, a bowl a head, which held, according to Exo 16:36, the tenth part of an ephah. Accordingly they gathered, " he that made much, and he that made little, "i.e., he that gathered much, and he that gathered little, and measured it with the omer; and he who gathered much had no surplus, and he who gathered little had no lack: "every one according to the measure of his eating had they gathered." These words are generally understood by the Rabbins as meaning, that whether they had gathered much or little, when they measured it in their tents, they had collected just as many omers as they needed for the number in their families, and therefore that no one had either superfluity or deficiency. Calvin , on the other hand, and other Christian commentators, suppose the meaning to be, that all that was gathered was placed in a heap, and then measured out in the quantity that each required. In the former case, the miraculous superintendence of God was manifested in this, that no one was able to gather either more or less than what he needed for the number in his family; in the second case, in the fact that the entire quantity gathered, amounted exactly to what the whole nation required. In both cases, the superintending care of God would be equally wonderful, but the words of the text decidedly favour the old Jewish view.

Constable: Exo 15:22--Lev 1:1

II. THE ADOPTION OF ISRAEL 15:22--40:38

The second major section of Exodus records the events associated with God's adoption of Israel as His chosen people. Having redeemed Israel out of slavery in Egypt He now made the nation His privileged son. Redemption is the end of one journey but the beginning of another.

Constable: Exo 16:1-36

2. Quails and manna in the wilderness of Sin ch. 16

This chapter records another crisis in the experience of the Israelites as they journeyed from Goshen to Mt. Sinai that God permitted and used to teach them important lessons.

16:1-3 The wilderness of Sin evidently lay in the southwestern part of the Sinai peninsula (v. 1).²⁶⁶ Its name obviously relates to Sinai, the name of the mountain range located on its eastern edge.

This was Israel's third occasion of grumbling (v. 2; cf. 14:11-12; 15:24). The reason this time was not fear of the Egyptian army or lack of water but lack of food (v. 3).

"A pattern is thus established here that continues throughout the narratives of Israel's sojourn in the wilderness. As the people's trust in the Lord and in Moses waned in the wilderness, the need grew for stricter lessons."²⁶⁷

16:4-12 The manifestation of God's glory was His regular provision of manna that began the next day and continued for 40 years (v. 7).

The glory of the Lord here was the evidence of His presence in the cloudy pillar (v. 10). This was probably a flash of light and possibly thunder, both of which later emanated from the cloud at Sinai (cf. 19:18).

16:13-21 "These [quail still] fly in such dense masses that the Arab boys often kill two or three at a time, by merely striking at them with a stick as they fly. . . . But in spring the quails also come northwards in immense masses from the interior of Africa, and return in autumn, when they sometimes arrive so exhausted, that they can be caught with the hand. . . ."²⁶⁸

The Hebrew word man, translated into Greek manna and transliterated from Greek into the English word "manna," is an interrogative particle that means "What?" The Greek word manna means "grain" or "bread." From this has come the idea that the manna was similar to bread. An omer is about two quarts dry measure (v. 16).

Students of Exodus have explained verse 18 in various ways. The old Jewish commentators, the Rabbins, said it describes what happened when each family had finished collecting the manna and had gathered in their tent to pool their individual amounts. Then they discovered that they had collected just the right quantity for their needs. Some Christian commentators have suggested that the Israelites gathered all the manna each day in one central place and from there each family took as needed. There was always enough for everyone. The former explanation seems to fit the context better.

16:22-30 The Israelites had not observed the Sabbath or a day of rest until now (v. 23). This is probably one reason they did not immediately observe it faithfully as a distinct day. As slaves in Egypt they probably worked seven days a week. However, God was blessing them with a day of rest and preparing them for the giving of the fourth commandment (20:8-11). This is the first reference to the Sabbath as such in Scripture.

16:31-36 Evangelical commentators generally have felt that the manna was a substance unique from any other edible food (v. 31). Some interpreters believe it was the sap-like secretion of the tamarisk tree or the secretion of certain insects common in the desert.²⁶⁹ In the latter case the miracle would have been the timing with which God provided it and the abundance of it. Normally this sap only flows in the summer months. If this is the explanation, it was a miracle similar to the plagues, not totally unknown phenomena but divinely scheduled and reinforced. Even though there are similarities between these secretions and the manna, the differences are more numerous and point to a unique provision.²⁷⁰

The Lord Jesus compared Himself to the manna (John 6:32-33, 35, 48, 51). It is a type (a divinely intended illustration) of Christ.

The "testimony" was the tables of the Mosaic Law that Aaron later kept in the ark of the covenant (cf. 25:16). Moses told Aaron to preserve a pot of manna before the Lord's presence (v. 34; cf. Num. 17:10-11).²⁷¹ These physical objects memorialized God's faithful provision of both spiritual and physical foods (cf. Deut. 8:3).

The Israelites were not completely separate from other people during their years in the wilderness. As they travelled the caravan routes they would meet travelers and settlements of tribes from time to time. They evidently traded with these people (cf. Deut. 2:6-7). Consequently their total diet was not just manna, milk, and a little meat, though manna was one of their staple commodities.²⁷²

God sought to impress major lessons on His people through the events recorded in this chapter. These included His ability and willingness to provide regularly for their daily needs and His desire that they experience His blessing. He gave them Sabbath rest to refresh and strengthen their spirits as well as ample, palatable food for their bodies: manna in the mornings and quail in the evenings.

Guzik: Exo 16:1-36

Exodus 16 - Manna for the Children of Israel

A. God's promise to provide.

1. (1-3) The murmuring of the nation against Moses and Aaron.

And they journeyed from Elim, and all the congregation of the children of Israel came to the Wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after they departed from the land of Egypt. Then the whole congregation of the children of Israel complained against Moses and Aaron in the wilderness. And the children of Israel said to them, "Oh, that we had died by the hand of the LORD in the land of Egypt, when we sat by the pots of meat and when we ate bread to the full! For you have brought us out into this wilderness to kill this whole assembly with hunger."

a. On the fifteenth day of the second month: This marks one month after leaving Egypt, since they left on the fifteenth of the previous month (Exodus 12:18).

b. The Wilderness of Sin, which is between Elim and Sinai: They came out from Elim, an oasis of rest and comfort (Exodus 15:27). They were headed for Sinai, a place to meet with God and receive His law. In between Elim and Sinai was the wilderness of Sin.

i. In the original text the name "Wilderness of Sin" has nothing to do with "sin" and could just as easily be translated Wilderness of Zin. Yet as the story unfolds, we see that this wilderness had a lot to do with sin.

c. Then the whole congregation of the children of Israel complained against Moses and Aaron in the wilderness: They complained because they did not have enough food. The supplies they carried with them from Egypt began to run out.

i. Their murmuring was not completely without merit. They did need to eat, and there was little available for food. The problem was they did not see the big picture but Moses and Aaron did see it. They could see where God brought them from, and where God would take them - all Israel saw was the present difficulty.

ii. It was a good thing that Israel was not ruled by a democracy at this point. Things would have gone rather badly for Moses and Israel had they listened to "majority rule."

d. When we sat by the pots of meat and when we ate bread to the full: This is common among those who murmur. Here Israel had a selective remembrance of the past. They did see the future the right way and they twisted the past to support their complaining.

e. You have brought us out into this wilderness to kill this whole assembly: This is another common practice among those who murmur. They insisted that Moses and Aaron had bad or evil intentions. Of course, Moses and Aaron had no interest in killing the whole people of Israel, and this was a horrible accusation to make. Yet a complaining heart often finds it easy to accuse the person they complain against of the worst motives.

3. (4-5) God announces to Moses the coming of bread from heaven.

Then the LORD said to Moses, "Behold, I will rain bread from heaven for you. And the people shall go out and gather a certain quota every day, that I may test them, whether they will walk in My law or not. And it shall be on the sixth day that they shall prepare what they bring in, and it shall be twice as much as they gather daily."

a. Behold, I will rain bread from heaven for you: The blessing of bread from heaven came with the responsibility of obedience. This responsibility would test Israel and measure their obedience.

i. Murmuring Israel called this bread from heaven "manna" (Exodus 16:31). God almost always called it bread from heaven (Nehemiah 9:15, Psalm 78:24 and Psalm 105:40) or sometimes it was called angels' food (Psalm 78:25).

b. That I may test them: The test came on the sixth day, when they were to gather twice as much, so the seventh day could be received as a day of rest.

4. (6-8) Moses tells the people about God's coming provision.

Then Moses and Aaron said to all the children of Israel, "At evening you shall know that the LORD has brought you out of the land of Egypt. And in the morning you shall see the glory of the LORD; for He hears your complaints against the LORD. But what are we, that you complain against us?" Also Moses said, "This shall be seen when the LORD gives you meat to eat in the evening, and in the morning bread to the full; for the LORD hears your complaints which you make against Him. And what are we? Your complaints are not against us but against the LORD."

a. He hears your complaints against the LORD . . . your complaints against the LORD . . . Your complaints are not against us, but against the LORD: The people thought they were murmuring against Moses and Aaron (Exodus 16:2). Really, they murmured against the LORD.

b. When the LORD gives you meat to eat in the evening: This promise of God to Moses was not previously recorded.

B. God's provision of Manna.

1. (9-14) God provides quail for meat and bread from heaven.

Then Moses spoke to Aaron, "Say to all the congregation of the children of Israel, 'Come near before the LORD, for He has heard your complaints.' " Now it came to pass, as Aaron spoke to the whole congregation of the children of Israel, that they looked toward the wilderness, and behold, the glory of the LORD appeared in the cloud. And the LORD spoke to Moses, saying, "I have heard the complaints of the children of Israel. Speak to them, saying, 'At twilight you shall eat meat, and in the morning you shall be filled with bread. And you shall know that I am the LORD your God.' " So it was that quails came up at evening and covered the camp, and in the morning the dew lay all around the camp. And when the layer of dew lifted, there, on the surface of the wilderness, was a small round substance, as fine as frost on the ground.

a. So it was that quails came up at evening and covered the camp: This was a significant display of the mercy of God. When Israel complained God could have answered with judgment or discipline, and He gave them meat instead.

i. The quails mentioned here "migrate regularly between south Europe and Arabia across the Sinai Peninsula. They are small, bullet-headed birds, with a strong but low flight, usually roosting on the ground or in the low bushes at nightfall. When exhausted, they would be unable to . . . take off again. The birds are good eating, and were a favorite delicacy of the Egyptians." (Cole)

b. A small round substance, as fine as frost on the ground: The bread from heaven came with the dew each morning, as "residue" from the dew. It was small, round and fine as frost on the ground. It was therefore not easy to gather. It had to be "swept" up from the ground.

i. Exodus 16:31 further describes the bread from heaven as like coriander seed (about the size of a sesame seed), and sweet like honey; Numbers 11:7 says it was the color of bdellium (a pearl-like color). It was either baked or boiled (Exodus 16:23).

ii. Jewish legends supposedly tell us what this bread from heaven tasted like. "One only had to desire a certain dish, and no sooner had he thought of it, than manna had the flavor of the dish desired. The same food had a different taste to everyone who partook of it, according to his age; to the little children, it tasted like milk, to the strong youths like bread, to the old men like honey, to the sick like barley steeped in oil and honey." But they also wrote that manna was bitter in the mouth of Gentiles. (Ginzberg)

iii. Jewish legends also supposedly tell us how they could sweep it up off the desert floor and not have dirt in it. These legends say that when God sent manna, He first sent a north wind to sweep the floor of the desert and then a rain to wash it clean. Then the manna descended on clean ground.

c. A small round substance: It is difficult to precisely identify what this substance was. Some researchers identify it with what the Arabs today call mann, which is formed when "A tiny insect punctures the bark of the tamarisk tree, drinks the sap, and exudes a clear liquid that solidifies as a sugary globule when it hits the ground. When the sun comes up, it melts quickly and disappears." (Buckingham)

i. Though the bread from heaven may have been similar to the modern day mann in the Sinai Peninsula, it wasn't the same thing. The modern day mann never appears in great quantities, it doesn't last year round, and it is confined to a small geographic region.

d. As fine as frost on the ground: The purpose for giving the bread from heaven was not only to provide for the material needs of Israel, but also to teach them eternal lessons of dependence on God. This is demonstrated in passages like Deuteronomy 8:3: So He humbled you, allowed you to hunger, and fed you with manna which you did not know nor did your fathers know, that He might make you know that man shall not live by bread alone; but man lives by every word that proceeds from the mouth of the LORD. When God puts us in a place of need, He wants to do more than meet the need. He wants to teach an eternal lesson.

i. Feeding Israel through the bread from heaven was an example of God's way of cooperating with man. Israel could not bring the manna and God would not gather it for them. Each had to do their part.

ii. "Animals are often taught through their food. When they could not be reached in any other way, they have been instructed by their hunger, and by their thirst, and by their feeding." (Spurgeon)

2. (15) The people call the bread from heaven manna.

So when the children of Israel saw it, they said to one another, "What is it?" For they did not know what it was. And Moses said to them, "This is the bread which the LORD has given you to eat.

a. What is it? The name manna (given later in Exodus 16:31) means, "What is that?" and the name comes from the question asked in this verse.

b. For they did not know what it was: When God's provision comes, we often do not recognize it. God met the needs of Israel but He did it in a way they did not expect.

3. (16-19) Instructions on the gathering of bread from heaven.

"This is the thing which the LORD has commanded: 'Let every man gather it according to each one's need, one omer for each person, according to the number of persons; let every man take for those who are in his tent.'" Then the children of Israel did so and gathered, some more, some less. So when they measured it by omers, he who gathered much had nothing left over, and he who gathered little had no lack. Every man had gathered according to each one's need. And Moses said, "Let no one leave any of it till morning."

a. Let every man gather it according to each one's need: The bread from heaven was to be gathered on an individual or a family basis. There was to be no "tribal manna gathering and distribution center." Every household had to provide for itself, and a rich family could not hire a poor family to do their work for them.

b. One omer for each person: An omer could be as much as a gallon, especially in the later history of Israel. But at this early point in Israel's history it may have meant only a "cupful." It is an imprecise measure.

4. (20-21) Some of the people fail God's test.

Notwithstanding they did not heed Moses. But some of them left part of it until morning, and it bred worms and stank. And Moses was angry with them. So they gathered it every morning, every man according to his need. And when the sun became hot, it melted.

a. Notwithstanding they did not heed Moses: They clearly heard God's command and they clearly knew God's command. Yet for some reason they felt they did not have to obey God's command. There was a harsh penalty for their disobedience - what they gathered in disobedience bred worms and stank.

b. So they gathered it every morning, every man according to his need: The bad experience of their disobedience led them reluctantly to obedience.

c. When the sun became hot, it melted: Apparently the bread from heaven had to be gathered and prepared early in the morning. This was God's gracious way of forcing a work ethic upon the nation of Israel.

5. (22-30) God provides double on the day before the Sabbath.

And so it was, on the sixth day, that they gathered twice as much bread, two omers for each one. And all the rulers of the congregation came and told Moses. Then he said to them, "This is what the LORD has said: 'Tomorrow is a Sabbath rest, a holy Sabbath to the LORD. Bake what you will bake today, and boil what you will boil; and lay up for yourselves all that remains, to be kept until morning.'" So they laid it up till morning, as Moses commanded; and it did not stink, nor were there any worms in it. Then Moses said, "Eat that today, for today is a Sabbath to the LORD; today you will not find it in the field. Six days you shall gather it, but on the seventh day, which is the Sabbath, there will be none." Now it happened that some of the people went out on the seventh day to gather, but they found none. And the LORD said to Moses, "How long do you refuse to keep My commandments and My laws? See! For the LORD has given you the Sabbath; therefore He gives you on the sixth day bread for two days. Let every man remain in his place; let no man go out of his place on the seventh day." So the people rested on the seventh day.

a. Tomorrow is a Sabbath rest, a holy Sabbath to the LORD: This was the first time God spoke to Israel about the Sabbath. God essentially forced them to honor the Sabbath by not providing any bread from heaven on the Sabbath day.

b. Some of the people went out on the seventh day to gather: Despite what God said, some went looking for bread from heaven when He said there would be none. God's word was true and they found none. People today still look for life and fulfillment in places God has said there would be none.

6. (31-36) God commands some bread from heaven be set aside as a testimony to His provision.

And the house of Israel called its name Manna. And it was like white coriander seed, and the taste of it was like wafers made with honey. Then Moses said, "This is the thing which the LORD has commanded: 'Fill an omer with it, to be kept for your generations, that they may see the bread with which I fed you in the wilderness, when I brought you out of the land of Egypt.'" And Moses said to Aaron, "Take a pot and put an omer of manna in it, and lay it up before the LORD, to be kept for your generations." As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept. And the children of Israel ate manna forty years, until they came to an inhabited land; they ate manna until they came to the border of the land of Canaan. Now an omer is one-tenth of an ephah.

a. And the house of Israel called its name Manna: This name means, "What is that?" It is based on the question asked in Exodus 16: 15.

b. It was like white coriander seed: This refers to the small size of the particles of the bread from heaven. It meant that it had to be humbly, carefully gathered.

c. The taste of it was like wafers made with honey: God gave Israel good tasting food. He didn't give them tasteless gruel or pasty porridge. Since it could be baked like bread or cake (Exodus 16:23), eating manna was like eating sweet bread every day.

d. Fill an omer with it, to be kept for your generations: This pot full of the bread from heaven was later put into the ark of the covenant, referred to here as the Testimony (Hebrews 9:4).

e. They ate manna until they came to the border of the land of Canaan: As important as it was for God to provide this bread from heaven, it was also important for God to stop providing it. It was essential that Israel be put again in the position to receive God's "normal" provision, through hard work - which in itself is a blessing of God.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 16 (Chapter Introduction)

Overview

Exo 16:1, The Israelites come to Sin, and murmur for want of bread; Exo 16:4, God promises them bread and flesh from heaven, and they are rebuked; Exo 16:13, Quails and manna are sent; Exo 16:16, The ordering of manna; Exo 16:25, It was not to be found on the sabbath; Exo 16:32, An omer of it is preserved.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 16 (Chapter Introduction)

CHAPTER 16

The children of Israel sojourn in the wilderness of Sin, Exo 16:1 ; murmur against Moses, Exo 16:2,3 . God promises to supply their wants with bread from heaven, Exo 16:4 ; and directs about preparing this bread, Exo 16:5 . Moses reproves the people for murmuring, Exo 16:7,8 ; appoints them to come before the Lord, Exo 16:9 . God’ s glory appeareth in the cloud, Exo 16:10 . He sendeth quails, Exo 16:13 , and manna, Exo 16:14,15 . Every one gather a quantity, Exo 16:16-18 . The command about keeping it, Exo 16:19 , is disobeyed, Exo 16:20 . The time of gathering, Exo 16:21 . Their increasing the quantity on the sixth day, Exo 16:22-24 . The command concerning the sabbath, Exo 16:25,26 , disobeyed, Exo 16:27 ; for which God is angry, Exo 16:28 . Moses’ s counsel, Exo 16:29 . They rest, Exo 16:30 . The name of the bread, Exo 16:31 . The command concerning the preservation of the manna, Exo 16:32,33 . The time of the manna’ s continuance, Exo 16:35 .

BC 1491

They came not immediately

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 16 (Chapter Introduction)

(Exo 16:1-12) The Israelites come to the wilderness of Sin. They murmur for food, God promises bread from heaven.

(Exo 16:13-21) God sends quails and manna.

(Exo 16:22-31) Particulars respecting the manna.

(Exo 16:32-36) An omer of manna to be preserved.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 16 (Chapter Introduction)

This chapter gives us an account of the victualling of the camp of Israel. I. Their complaint for want of bread (Exo 16:1-3). II. The notice God gave them beforehand of the provision he intended to make for them (Exo 16:4-12). III. The sending of the manna (Exo 16:13-15). IV. The laws and orders concerning the manna. 1. That they should gather it daily for their daily bread (Exo 16:16-21). 2. That they should gather a double portion on the sixth day (Exo 16:22-26). 3. That they should expect none on the seventh day (Exo 16:27-31). 4. That they should preserve a pot of it for a memorial (Exo 16:32, etc.).

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 16 (Chapter Introduction)

INTRODUCTION TO EXODUS 16

This chapter begins with an account of the journeying of the children of Israel from Elim to the wilderness of Sin, where they murmured for want of bread, Exo 16:1, when the Lord told Moses that he would rain bread from heaven for them, which Moses informed them of; and withal, that the Lord took notice of their murmurings, Exo 16:4 which promise the Lord fulfilled; and a description of the bread, and the name of it, are given, Exo 16:13, and some instructions are delivered out concerning the quantity of it to be gathered, Exo 16:16, the time of gathering and keeping it, Exo 16:19, the gathering a double quantity on the sixth day for that and the seventh day, with the reason of it, Exo 16:22 and a further description of it, Exo 16:31, and an order to preserve an omer of it in a pot, to be kept for generations to come, that it might be seen by them, Exo 16:32, and the chapter is concluded with observing, that this bread was ate by the Israelites forty years, even till they came to the borders of the land of Canaan, and the quantity they ate every day is observed what it was, Exo 16:35.