Text -- Exodus 16:31 (NET)

16:31 The house of Israel called its name “manna.” It was like coriander seed and was white, and it tasted like wafers with honey.

Commentary -- Word/Phrase Notes (per phrase)

Clarke: Exo 16:31

Called the name thereof Manna - See Clarke’ s note on Exo 16:15.

Calvin: Exo 16:31

31.And the house of Israel called It is not without reason that Moses repeats what he had said before, that the name of Manna was given to the new kind of food which God had supplied, in order that they might be brought under condemnation for their stubborn impiety, who shall dare to raise a question on so manifest a point, since the conspicuous nature of the thing had extorted this name from people otherwise malicious and ungrateful. Its form is mentioned to prove the certainty of the miracle, viz., that its grains were round and like coriander-seed, because nothing like it had been seen before. Its taste reproves the people’s ingratitude in rejecting a food which was not only appropriate and wholesome, but also very sweet in savor.

TSK: Exo 16:31

called the name : Exo 16:15 In consequence of the term manna having been given to a drug which is now much used in England, many persons have ignorantly supposed it to be the same sort of thing as that miraculously sent for the sustenance of the children of Israel in the wilderness. The manna of commerce comes from Calabria and Sicily, where it oozes out of a kind of ash tree, from the end of June to the end of July, and is a thick, clammy, sweet juice, partly drawn from the tree by the rays of the sun, partly by the puncture of insects, and partly by artificial means. The European manna is not so good as the Oriental, which is gathered in Syria, Arabia, and Persia, from the Oriental oak, and from a shrub which is called in Persia teranjabin .

and it was : Num 11:6, Num 11:7; Son 2:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 16:31

manna - It was not indeed the common manna, as they then seem to have believed, but the properties which are noted in this passage are common to it and the natural product: in size, form and color it resembled the seed of the white coriander, a small round grain of a whitish or yellowish grey.

Poole: Exo 16:31

It was like coriander seed in shape and figure, but not in colour, for that is dark-coloured, but this white, as it follows here, like bdellium, &c., Num 11:7 .

The taste of it when it was raw; but when it was drest it was like fresh oil, Num 11:8 .

Haydock: Exo 16:31

Manna. This miraculous food, with which the children of Israel were nourished and supported during their sojourning in the wilderness, was a figure of the bread of life, which we receive in the blessed sacrament, for the food and nourishment of our souls, during the time of our mortal pilgrimage, till we come to our eternal home, the true land of promise: where we shall keep an everlasting sabbath: and have no further need of sacraments. (Challoner) ---

Seed in size, but white; whereas the seed of coriander is black. (Menochius) ---

Samaritan, "like a grain of rice." ---

Honey, or oil, Numbers xi. 8. (Calmet) ---

This was the usual taste. But if any one liked another better, the manna assumed it, Wisdom xvi. 20. (Menochius)

Gill: Exo 16:31

And the house of Israel called the name thereof manna,.... For till now they had given it no name; which shows that the words are not to be read as we render them in Exo 16:15 it is manna, unless this is to be considered as a confirmation of that name; but rather as an interrogation, "what is it?" though, from thence, "man" being the first word they made use of on sight of it, might so call it; or as others, from its being now an appointed, prepared, portion and gift, which they every day enjoyed; see Gill on Exo 16:15,

and it was like coriander seed, white that the colour of the manna was white is not only here asserted, but is plain from other passages, it being like the hoar frost, which is white, Exo 16:14 and its colour is the colour of bdellium, Num 11:7 or pearl, which is of a white bright colour, as the word is interpreted by the Jews; and who say ^u, that the manna was round as a coriander seed, and white as a pearl; but then if it is here compared to the coriander seed on that account, some other seed than what we call coriander seed must be meant, since that is off darkish colour; though it is thought by most that the comparison with it is not on account of the colour, but its form being round, as a coriander seed is, and as the manna is said to be, Exo 16:14. Josephus ^w thinks it is compared to the coriander seed for its being about the size of that seed; though I must confess it seems to me to be compared to the coriander seed for its colour, and therefore "Gad", the word used, must signify something else than what we call coriander seed; but what that is, is not easy to say: Ben Gersom is of the same mind, and thinks it refers to colour, and fancies the "Gad" had his name from his whiteness, Gen 20:11. Artapanus ^x, the Heathen, makes mention of this food of the Jews in the wilderness, where, he says, they were thirty years; during which time God rained upon them meal like to panic (a sort of grain like millet), in colour almost as white as snow: and the taste of it was like wafers made with honey; or cakes that had honey mixed in them: though in Num 11:8 the taste of it is said to be as the taste of fresh oil, which Saadiah Gaon, Aben Ezra, and others, account for thus; that if a man ate of it as it came down, it was as cakes of honey, but, when dressed, it was as the taste of fresh oil; however, it was very palatable and agreeable to the taste; honey that drops from palm trees is said to be not much different in taste from oil: the Jews ^y have a notion that there were all kinds of tastes in the manna, suited to the ages and appetites of persons, and that as they would have it, so it tasted; which notion the author of the book of Wisdom seems to give into,"Instead whereof thou feddest thine own people with angels' food, and didst send them from heaven bread prepared without their labour, able to content every man's delight, and agreeing to every taste. For thy sustenance declared thy sweetness unto thy children, and serving to the appetite of the eater, tempered itself to every man's liking.'' (Wisdom 16:20-21)Leo Africanus ^z speaks of a sort of manna found in great plenty in the deserts in Libya, which the inhabitants gather in vessels every morning to carry to market, and which being mixed with water is drank for delight, and being put into broth has a very refreshing virtue: of the round form and white colour of manna, as applicable to Christ, notice has been taken on Exo 16:14 and the sweetness of its taste well agrees with him the antitype: his person is so to them who have tasted that the Lord is gracious; his word or Gospel is sweeter than the honey or the honeycomb; his mouth is most sweet, the doctrines that proceed from it, and the exceeding great and precious promises of it; his fruits and the blessings of his grace, peace, pardon, righteousness, &c. are sweet to those that sit under his shadow, where faith often feeds sweetly and with delight upon him,

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 16:31

¹ sn The name “house of Israel” is unusual in this context.

² tn Hebrew מָן (man).

³ tn Heb “like seed of coriander, white, its taste was.”

Geneva Bible: Exo 16:31

And the house of Israel called the name thereof Manna: and it [was] like ^{( n )} coriander seed, white; and the taste of it [was] like wafers [made] with honey.

^{( n )} In form and figure, but not in colour; (Num 11:7).

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 16:22-31

Here is mention of a seventh-day sabbath. It was known, not only before the giving of the law upon mount Sinai, but before the bringing of Israel out of Egypt, even from the beginning, Gen 2:3. The setting apart one day in seven for holy work, and, in order to that, for holy rest, was ever since God created man upon the earth, and is the most ancient of the Divine laws. Appointing them to rest on the seventh day, he took care that they should be no losers by it; and none ever will be losers by serving God. On that day they were to fetch in enough for two days, and to make it ready. This directs us to contrive family affairs, so that they may hinder us as little as possible in the work of the sabbath. Works of necessity are to be done on that day; but it is desirable to have as little as may be to do, that we may apply ourselves the more closely to prepare for the life that is to come. When they kept manna against a command, it stank; when they kept it by a command, it was sweet and good; every thing is sanctified by the word of God and prayer. On the seventh day God did not send the manna, therefore they must not expect it, nor go out to gather. This showed that it was produced by miracle.

Matthew Henry: Exo 16:22-31

We have here, 1. A plain intimation of the observing of a seventh day sabbath, not only before the giving of the law upon Mount Sinai, but before the bringing of Israel out of Egypt, and therefore, from the beginning, Gen 2:3. If the sabbath had now been first instituted, how could Moses have understood what God said to him (Exo 16:5), concerning a double portion to be gathered on the sixth day, without making any express mention of the sabbath? And how could the people so readily take the hint (Exo 16:22), even to the surprise of the rulers, before Moses had declared that it was done with a regard to the sabbath, if they had not had some knowledge of the sabbath before? The setting apart of one day in seven for holy work, and, in order to that, for holy rest, was a divine appointment ever since God created man upon the earth, and the most ancient of positive laws. The way of sabbath-sanctification is the good old way. 2. The double provision which God made for the Israelites, and which they were to make for themselves, on the sixth day: God gave them on the sixth day the bread of two days, Exo 16:29. Appointing them to rest on the seventh day, he took care that they should be no losers by it; and none ever will be losers by serving God. On that day they were to fetch in enough for two days, and to prepare it, Exo 16:23. The law was very strict, that they must bake and seeth, the day before, and not on the sabbath day. This does not now make it unlawful for us to dress meat on the Lord's day, but directs us to contrive our family affairs so that they may hinder us as little as possible in the work of the sabbath. Works of necessity, no doubt, are to be done on that day; but it is desirable to have as little as may be to do of things necessary to the life that now is, that we may apply ourselves the more closely to the one thing needful. That which they kept of for their food on the sabbath day did not putrefy, Exo 16:24. When they kept it in opposition to a command (Exo 16:20) it stank; when they kept it in obedience to a command it was sweet and good; for every thing is sanctified by the word of God and prayer. 3. The intermission of the manna on the seventh day. God did not send it then, and therefore they must not expect it, nor go out to gather, Exo 16:25, Exo 16:26. This showed that it was not produced by natural causes, and that it was designed for a confirmation of the divine authority of the law which was to be given by Moses. Thus God took an effectual course to make them remember the sabbath day; they could not forget it, nor the day of preparation for it. Some, it seems, went out on the seventh day, expecting to find manna (Exo 16:27); but they found none, for those that will find must seek in the appointed time: seek the Lord while he may be found. God, upon this occasion, said to Moses, How long refuse you to keep my commandments? Exo 16:28. Why did he say this to Moses? He was not disobedient. No, but he was the ruler of a disobedient people, and God charges it upon him that he might the more warmly charge it upon them, and might take care that their disobedience should not be through any neglect or default of his. It was for going out to seek for manna on he seventh day that they were thus reproved. Note, (1.) Disobedience, even in a small matter, is very provoking. (2.) God is jealous for the honour of his sabbaths. If walking out on the sabbath to seek for food was thus reproved, walking out on that day purely to find our own pleasure cannot be justified.

Keil-Delitzsch: Exo 16:31

The manna was "like coriander-seed, white; and the taste of it like cake with honey." גּד : Chald. גּידא ; lxx κόριον ; Vulg . coriandrum ; according to Dioscorid. 3, 64, it was called γοίδ by the Carthaginians. צפּיחת is rendered ἔγκρις by the lxx; according to Athenaeus and the Greek Scholiasts, a sweet kind of confectionary made with oil. In Num 11:7-8, the manna is said to have had the appearance of bdellium , a fragrant and transparent resin, resembling wax (Gen 2:12). It was ground in handmills or pounded in mortars, and either boiled in pots or baked on the ashes, and tasted like השּׁמן לשׁד , "dainty of oil,"i.e., sweet cakes boiled with oil.

This "bread of heaven"(Psa 78:24; Psa 105:40) Jehovah gave to His people for the first time at a season of the year and also in a place in which natural manna is still found. It is ordinarily met with in the peninsula of Sinai in the months of June and July, and sometimes even in May. It is most abundant in the neighbourhood of Sinai, in Wady Feirân and es Sheikh, also in Wady Gharandel and Taiyibeh, and some of the valleys to the south-east of Sinai ( Ritter , 14, p. 676; Seetzen's Reise iii. pp. 76, 129). In warm nights it exudes from the branches of the tarfah-tree, a kind of tamarisk, and falls down in the form of small globules upon the withered leaves and branches that lie under the trees; it is then gathered before sunrise, but melts in the heat of the sun. In very rainy seasons it continues in great abundance for six weeks long; but in many seasons it entirely fails. It has the appearance of gum, and has a sweet, honey-like taste; and when taken in large quantities, it is said to act as a mild aperient ( Burckhardt , Syr. p. 954; Wellsted in Ritter, p. 674). There are striking points of resemblance, therefore, between the manna of the Bible and the tamarisk manna. Not only was the locality in which the Israelites first received the manna the same as that in which it is obtained now; but the time was also the same, inasmuch as the 15th day of the second month (Exo 16:1) falls in the middle of our May, if not somewhat later. The resemblance in colour, form, and appearance is also unmistakeable; for, though the tamarisk manna is described as a dirty yellow, it is also said to be white when it falls upon stones. Moreover, it falls upon the earth in grains, is gathered in the morning, melts in the heat of the sun, and has the flavour of honey. But if these points of agreement suggest a connection between the natural manna and that of the Scriptures, the differences, which are universally admitted, point with no less distinctness of the miraculous character of the bread of heaven. This is seen at once in the fact that the Israelites received the manna for 40 years, in all parts of the desert, at every season of the year, and in sufficient quantity to satisfy the wants of so numerous a people. According to Exo 16:35, they ate manna "until they came to a land inhabited, unto the borders of the land of Canaan;"and according to Jos 5:11-12, the manna ceased, when they kept the Passover after crossing the Jordan, and ate of the produce of the land of Canaan on the day after the Passover. Neither of these statements is to be so strained as to be made to signify that the Israelites ate no other bread than manna for the whole 40 years, even after crossing the Jordan: they merely affirm that the Israelites received no more manna after they had once entered the inhabited land of Canaan; that the period of manna or desert food entirely ceased, and that of bread baked from corn, or the ordinary food of the inhabited country, commenced when they kept the Passover in the steppes of Jericho, and ate unleavened bread and parched cakes of the produce of the land as soon as the new harvest had been consecrated by the presentation of the sheaf of first-fruits to God.

But even in the desert the Israelites had other provisions at command. In the first place, they had brought large flocks and herds with them out of Egypt (Exo 12:38; Exo 17:3); and these they continued in possession of, not only at Sinai (Exo 34:3), but also on the border of Edom and the country to the east of the Jordan (Num 20:19; Num 32:1). Now, if the maintenance of these flocks necessitated, on the one hand, their seeking for grassy spots in the desert; on the other hand, the possession of cattle secured them by no means an insignificant supply of milk and flesh for food, and also of wool, hair, and skins for clothing. Moreover, there were different tribes in the desert at that very time, such as the Ishmaelites and Amalekites, who obtained a living for themselves from the very same sources which must necessarily have been within reach of the Israelites. Even now there are spots in the desert of Arabia where the Bedouins sow and reap; and no doubt there was formerly a much larger number of such spots than there are now, since the charcoal trade carried on by the Arabs has interfered with the growth of trees, and considerably diminished both the fertility of the valleys and the number and extent of the green oases (cf. Rüppell , Nubien , pp. 190, 201, 256). For the Israelites were not always wandering about; but after the sentence was pronounced, that they were to remain for 40 years in the desert, they may have remained not only for months, but in some cases even for years, in certain places of encampment, where, if the soil allowed, they could sow, plant, and reap. There were many of their wants, too, that they could supply by means of purchases made either from the trading caravans that travelled through the desert, or from tribes that were settled there; and we find in one place an allusion made to their buying food and water from the Edomites (Deu 2:6-7). It is also very obvious from Lev 8:2; Lev 26:31-32; Lev 9:4; Lev 10:12; Lev 24:5., and Num 7:13., that they were provided with wheaten meal during their stay at Sinai.

(Note: Vide Hengstenberg's Geschichte Bileam's , p. 284ff. For the English translation, see "Hengstenberg on the Genuineness of Daniel, etc.,"p. 566. Clark. 1847.)

But notwithstanding all these resources, the desert was "great and terrible"(Deu 9:19; Deu 8:15); so that, even though it is no doubt the fact that the want of food is very trifling in that region (cf. Burckhardt , Syria, p. 901), there must often have been districts to traverse, and seasons to endure, in which the natural resources were either insufficient for so numerous a people, or failed altogether. It was necessary, therefore, that God should interpose miraculously, and give His people bread and water and flesh by supernatural means. So that it still remains true, that God fed Israel with manna for 40 years, until their entrance into an inhabited country rendered it possible to dispense with these miraculous supplies. We must by no means suppose that the supply of manna was restricted to the neighbourhood of Sinai; for it is expressly mentioned after the Israelites had left Sinai (Num 11:7.), and even when they had gone round the land of Edom (Num 21:5). But whether it continued outside the true desert, - whether, that is to say, the Israelites were still fed with manna after they had reached the inhabited country, viz., in Gilead and Bashan, the Amoritish kingdoms of Sihon and Og, which extended to Edrei in the neighbourhood of Damascus, and where there was no lack of fields, and vineyards, and wells of water (Num 21:22), that came into the possession of the Israelites on their conquest of the land, - or during their encampment in the fields of Moab opposite to Jericho, where they were invited by the Moabites and Edomites to join in their sacrificial meals (Num 25:2), and where they took possession, after the defeat of the Midianites, of their cattle and all that they had, including 675,000 sheep and 72,000 beeves (Num 31:31.), - cannot be decided in the negative, as Hengstenberg supposes; still less can it be answered with confidence in the affirmative, as it has been by C. v. Raumer and Kurtz . For if, as even Kurtz admits, the manna was intended either to supply the want of bread altogether, or where there was bread to be obtained, though not in sufficient quantities, to make up the deficiency, it might be supposed that no such deficiency would occur in these inhabited and fertile districts, where, according to Jos 1:11, there were sufficient supplies, at hand to furnish ample provision for the passage across the Jordan. It is possible too, that as there were more trees in the desert at that time than there are now, and, in fact, more vegetation generally, there may have been supplies of natural manna in different localities, in which it is not met with at present, and that this manna harvest, instead of yielding only 5 or 7 cwt., as is the case now, produced considerably more.

(Note: The natural manna was not exclusively confined to the tamarisk, which seems to be the only tree in the peninsula of Sinai that yields it now; but, according to both ancient and modern testimony, it has been found in Persia, Chorasan, and other parts of Asia, dropping from other trees. Cf. Rosenmüller ubi supra , and Ritter , 14, pp. 686ff.)

Nevertheless, the quantity which the Israelites gathered every day, - Viz. an omer a head, or at least 2 lbs., - still remains a divine miracle; though this statement in Exo 16:16. is not to be understood as affirming, that for 40 years they collected that quantity every day, but only, that whenever and wherever other supplies failed, that quantity could be and was collected day by day.

Moreover, the divine manna differed both in origin and composition from the natural produce of the tamarisk. Though the tamarisk manna resembles the former in appearance, colour, and taste, yet according to the chemical analysis to which it has been submitted by Mitscherlich , it contains no farina, but simply saccharine matter, so that the grains have only the consistency of wax; whereas those of the manna supplied to the Israelites were so hard that they could be ground in mills and pounded in mortars, and contained so much meal that it was made into cakes and baked, when it tasted like honey-cake, or sweet confectionary prepared with oil, and formed a good substitute for ordinary bread. There is no less difference in the origin of the two. The manna of the Israelites fell upon the camp with the morning dew (Exo 16:13, Exo 16:14; Num 11:9), therefore evidently out of the air, so that Jehovah might be said to have rained it from heaven (Exo 16:4); whereas the tamarisk manna drops upon the ground from the fine thin twigs of this shrub, and, in Ehrenberg's opinion, in consequence of the puncture of a small, yellow insect, called coccus maniparus . But it may possibly be produced apart from this insect, as Lepsius and Tischendorf found branches with a considerable quantity of manna upon them, and saw it drop from trees in thick adhesive lumps, without being able to discover any coccus near (see ( Ritter , 14, pp. 675-6). Now, even though the manna of the Bible may be connected with the produce of the tamarisk, the supply was not so inseparably connected with these shrubs, as that it could only fall to the earth with the dew, as it was exuded from their branches. After all, therefore, we can neither deny that there was some connection between the two, nor explain the gift of the heavenly manna, as arising from an unrestricted multiplication and increase of this gift of nature. We rather regard the bread of heaven as the production and gift of the grace of God, which fills all nature with its powers and productions, and so applies them to its purposes of salvation, as to create out of that which is natural something altogether new, which surpasses the ordinary productions of nature, both in quality and quantity, as far as the kingdom of nature is surpassed by the kingdom of grace and glory.

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.