Text -- Exodus 16:7 (NET)

16:7 and in the morning you will see the glory of the Lord, because he has heard your murmurings against the Lord. As for us, what are we, that you should murmur against us?”

Commentary -- Word/Phrase Notes (per phrase)

Clarke: Exo 16:7

Ye shall see the glory of the Lord - Does it not appear that the glory of the Lord is here spoken of as something distinct from the Lord? for it is said He (the glory) heareth your murmurings against the Lord; though the Lord may be here put for himself, the antecedent instead of the relative. This passage may receive some light from Heb 1:3 : Who being the brightness of his glory, and the express image of his person, etc. And as St. Paul’ s words are spoken of the Lord Jesus, is it not likely that the words of Moses refer to him also? "No man hath seen God at any time;"hence we may infer that Christ was the visible agent in all the extraordinary and miraculous interferences which took place both in the patriarchal times and under the law.

TSK: Exo 16:7

the morning : Exo 16:13

ye shall : Exo 16:10, Exo 24:10, Exo 24:16, Exo 40:34; Lev 9:6; Num 14:10, Num 16:42; Isa 35:2, Isa 40:5; Joh 11:4, Joh 11:40

what are we : Exo 16:2, Exo 16:3, Exo 16:8; Num 16:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 16:7

The glory of the Lord - the visible appearance described in Exo 16:10.

Poole: Exo 16:7

The glory of the Lord either this glorious work of God in giving manna; or rather the glorious appearance of God in the cloud, as is evident from Exo 16:10 .

Haydock: Exo 16:7

Morning, when manna fell, as quails were brought the former evening, ver. 12 and 13. These fresh instances of protection might, convince them that they had not been imposed upon by Moses in leaving Egypt. (Menochius)

Gill: Exo 16:7

And in the morning, then ye shall see the glory of the Lord,.... Either as displayed in this wonderful affair, raining bread about their tents, which was in the morning, or else as it appeared in the cloud, Exo 16:7 the latter sense seems to be confirmed by what follows: for that he; the glory of the Lord, the glorious Shechinah of Jehovah, the Angel that went before them in the cloud, the eternal Word and Son of God: heareth your murmurings against the Lord; against Jehovah his Father; see Gen 19:24.

and what are we, that ye murmur against us? either signifying that there was no reason for it, and no occasion of it, since not they, but the Lord, brought them out of Egypt, and into those circumstances; what they did was only by his command, and with a view for their good, and therefore it was both unreasonable and ungrateful in them to murmur against them; or as observing, that seeing they murmured against the Lord, it was no strange thing to them they should murmur against them, and therefore took it the more quietly and patiently.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 16:7

¹ tn Heb “morning, and you will see.”

² tn The form is a Qal infinitive construct with a preposition and a suffix. It forms an adverbial clause, usually of time, but here a causal clause.

³ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers. The next verse repeats the question to further press the seriousness of what the Israelites are doing.

Geneva Bible: Exo 16:7

And in the morning, then ye shall see the glory of the LORD; ^{( d )} for that he heareth your murmurings against the LORD: and what [are] we, that ye murmur against us?

^{( d )} He did not give them Manna because they complained, but because of his promise.

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.

Maclaren: Exo 16:4-12

Exodus 16:4-12

Unbelief has a short memory. The Red Sea is forgotten in a month. The Israelites could strike their timbrels and sing their lyric of praise, but they could not believe that to-day's hunger could be satisfied. Discontent has a slippery memory. They wish to get back to the flesh-pots, of which the savoir is in their nostrils, and they have forgotten the bitter sauce of affliction. When they were in Egypt, they shrieked about their oppression, and were ready to give up anything for liberty; when they have got it, they are ready to put their necks in the yoke again, if only they can have their stomachs filled. Men do not know how happy they are till they cease to be so. Our present miseries and our past blessings are the themes on which unbelief harps. Let him that is without similar sin cast the first stone at these grumbling Israelites. Without following closely the text of the narrative, we may throw together the lessons of the manna.

I. Observe God's Purpose In The Gift, As Distinctly Expressed In The Promise Of It.

That I may prove them, whether they will walk in My law or no.' How did the manna become a test of this? By means of the law prescribed for gathering it. There was to be a given quantity daily, and twice as much on the sixth day. If a man trusted God for tomorrow, he would be content to stop collecting when he had filled his omer, tempting as the easily gathered abundance would be. Greed and unbelief would masquerade then as now, under the guise of prudent foresight. The old Egyptian parallels to make hay while the sun shines,' and suchlike wise sayings of the philosophy of distrust, would be solemnly spoken, and listened to as pearls of wisdom. When experience had taught that, however much a man gathered, he had no more than his omer full, after all,--and is not that true yet?--then the next temptation would be to practice economy, and have something over for to-morrow. Only he who absolutely trusted God to provide for him would eat up his portion, and lie down at night with a quiet heart, knowing that He who had fed him would feed. When experience had taught that what was saved rotted, then laziness would come in and say, What is the use of gathering twice as much on the sixth day? Don't we know that it will not keep?' So the whole of the gift was a continual training of, and therefore a continual test for, faith. God willed to let His gifts come in this hand-to-mouth fashion, though He could have provided at once what would have obviously lasted them all their wilderness life, in order that they might be habituated to cling to Him, and that their daily bread might be doubly for their nourishment, feeding their bodies and strengthening that faith which, to them as to us, is the condition of all blessedness. God lets our blessings, too, trickle to us drop by drop, instead of pouring them in a flood all at once upon us, for the same reason. He does so, not because of any good to Him from our faith, except that the Infinite love loves infinitely to be loved; but for our sakes, that we may taste the peace and strength of continual dependence, and the joy of continual receiving. He could give us the principal down; but He prefers to pay us the interest, as we need it.

Christianity does not absolutely forbid laying up money or other resources for future wants. But the love of accumulating, which is so strong in many professing Christians, and the habit of amassing beyond all reasonable future wants, is surely scarcely permitted to those who profess to believe that incarnate wisdom forbade taking anxious care for the morrow, and sent its disciples to lilies and birds to learn the happy immunities of faith. We too get our daily mercies to prove us. The letter of the law for the manna is not applicable to us who gain our bread by God's blessing on our labor. But the spirit is, and the members of great commercial nations have surely little need to be reminded that still the portion put away is apt to breed worms. How often it vanishes, or, if it lasts, tortures its owner, who has more trouble keeping it than he had in getting it; or fatally corrupts his own character, or ruins his children! All God's gifts are tests, which --thanks be to Him--is the same as to say that they are means of increasing faith, and so adding to joy.

II. The Manna Was Further A Disclosure Of The Depth Of Patient Long-Suffering In God.

Very strikingly the murmurings' of the children of Israel are four times referred to in this context, and on each occasion are stated as the reason for the gift of the manna. It was God's answer to the peevish complaints of greedy appetites. When they were summoned to come near to the Lord, with the ominous warning that He hath heard your murmurings,' no doubt many a heart began to quake; and when the Glory flashed from the Shechinah cloud, it would burn lurid to their trembling consciences. But the message which comes from it is sweet in its gentleness, as it promises the manna because they have murmured, and in order that they may know the Lord. A mother soothes her crying infant by feeding it from her own bosom. God does not take the rod to His whimpering children, but rather tries to win them by patience, and to shame their unbelief by His swift and over-abundant answers to their complaints. When He must, He punishes; but when He can, He complies. Faith is the condition of our receiving His highest gifts; but even unbelief touches His heart with pity, and what He can give to it, He does, if it may be melted into trust. The farther men stray from Him, the more tender and penetrating His recalling voice. We multiply transgressions, He multiplies mercies.

III. The Manna Was A Revelation In Miraculous And Transient Form Of An Eternal Truth.

The God who sent it sends daily bread. The words which Christ quoted in His wilderness hunger are the explanation of its meaning as a witness to this truth: Man doth not live by bread alone, but by every word that proceedeth out of the mouth of God.' To a Christian, the divine power is present and operative in all natural processes as really as in those which we call miraculous. God is separable from the universe, but the universe is not separable from God. If it were separated, it would cease. So far as the reality of the divine operation is concerned, it matters not whether He works in the established fashion, through material things, or whether His will acts directly. The chain which binds a phenomenon to the divine will may be long or short; the intervening links may be many, or they may be abolished, and the divine cause and the visible effect may touch without anything between. But in either case the power is of God. Bread made out of flour grown on the other side of the world, and fashioned by the baker, and bought by the fruits of my industry, is as truly the gift of God as was the manna. For once, He showed these men His hand at work, that we all might know that it was at work, when hidden. The lesson of the angel's food' eaten in the wilderness is that men are fed by the power of God's expressed and active will,--for that is the meaning of the word that proceedeth out of the mouth of God,'--in whatever fashion they get their food. The gift of it is from Him; its power to nourish is from Him. It is as true to-day as ever it was: Thou openest Thine hand, and satisfiest the desire of every living thing.' The manna ceased when the people came near cornfields and settled homes. Miracles end when means are possible. But the God of the miracle is the God of the means.

Commentators make much of what is supposed to be a natural substratum for the manna, in a certain vegetable product, found in small quantities in parts of the Arabian peninsula. No doubt, we are to recognize in the plagues of Egypt, and in the dividing of the Red Sea, the extraordinary action of ordinary causes; and there is no objection in principle to doing so here. But that an exudation from the bark of a shrub, which has no nutritive properties at all, is found only in one or two places in Arabia, and that only at certain seasons and in infinitesimal quantity, seems a singularly thin substratum' on which to build up the feeding of two millions of people, more or less exclusively and continuously for forty years, by means of a substance which has nothing to do with tamarisk-trees, and is like the natural product in nothing but sweetness and name. Whether we admit connection between the two, or not, the miraculous character of the manna of the Israelites is unaffected. It was miraculous in its origin--rained from heaven,' in its quantity, in its observance of times and seasons, in its putrefaction and preservation,--as rotting when kept for greed, and remaining sweet when preserved for the Sabbath. It came straight from the creative will of God, and whether its name means What is it?' or It is a gift,' the designation is equally true and appropriate, pointing, in the one case, to the mystery of its nature; in the other, to the love of the Giver, and in both referring it directly to the hand of God.

IV. The Manna Was Typical Of Christ.

Our Lord Himself has laid His hand upon it, and claimed it as a faint foreshadowing of what He is. The Jews, not satisfied with the miracle of the loaves, demand from Him a greater sign, as the condition of what they are pleased to call belief '--which is nothing but accepting the testimony of sense. They quote Moses as giving the manna, and imply that Messiah is expected to repeat the miracle. Christ accepts the challenge, and goes on to claim that He not only gives, but Himself is, for all men's souls, all and more than all which the manna had been to the bodies of that dead generation. Like it, He came--but in how much more profound a sense!--from heaven. Like it, He was food. But unlike it, He could still for ever the craving of the else famishing soul; unlike it, He not only nourished a bodily life already possessed, but communicated a spiritual life which never dies; and, unlike it, He was meant to be the food of the whole world. His teaching passed beyond the symbolism of the manna, when He not only declared Himself to be the true bread from heaven which gives life to the world,' but opened a glimpse into the solemn mystery of His atoning death by the startling and apparently repulsive paradox that His flesh was food indeed and His blood drink indeed.' The manna does not typically teach Christ's atonement, but it does set Him forth as the true sustenance and life-giver, sweet as honey to the soul, sent from heaven for us each, but needing to be made ours by the act of our faith. An Israelite would have starved, though the manna lay all round the camp, if he did not go forth and secure his portion; and he might no less have starved, if he did not eat what Heaven had sent. Crede et manducasti,'' Believe, and thou hast eaten,'--as St. Augustine says. The personal appropriating act of faith is essential to our having Christ for the food of our souls. The bread that nourishes our bodies is assimilated to their substance, and so becomes sustenance. This bread of God, entering into our souls by faith, transforms them into its substance, and so gives and feeds an immortal life. The manna was for a generation; this bread is' the same yesterday, and to-day, and for ever.' That was for a handful of men; this is for the world. Nor is the prophetic value of the manna exhausted when we recognize its witness to Christ. The food of the wilderness is the food of the city. The bread that is laid on the table, spread in the presence of the enemy,' is the bread that makes the feast in the king's palace. The Christ who feeds the pilgrim soldiers is the Christ on whom the conquerors banquet. To him that overcometh will I give to eat of the hidden manna.'

MHCC: Exo 16:1-12

The provisions of Israel, brought from Egypt, were spent by the middle of the second month, and they murmured. It is no new thing for the greatest kindness to be basely represented as the greatest injuries. They so far undervalue their deliverance, that they wished they had died in Egypt; and by the hand of the Lord, that is, by the plagues which cut off the Egyptians. We cannot suppose they had plenty in Egypt, nor could they fear dying for want in the wilderness, while they had flocks and herds: none talk more absurdly than murmurers. When we begin to fret, we ought to consider, that God hears all our murmurings. God promises a speedy and constant supply. He tried whether they would trust him, and rest satisfied with the bread of the day in its day. Thus he tried if they would serve him, and it appeared how ungrateful they were. When God plagued the Egyptians, it was to make them know he was their Lord; when he provided for the Israelites, it was to make them know he was their God.

Matthew Henry: Exo 16:1-12

The host of Israel, it seems, took along with them out of Egypt, when they came thence on the fifteenth day of the first month, a month's provisions, which, by the fifteenth day of the second month, was all spent; and here we have,

I. Their discontent and murmuring upon that occasion, Exo 16:2, Exo 16:3. The whole congregation, the greatest part of them, joined in this mutiny; it was not immediately against God that they murmured, but (which was equivalent) against Moses and Aaron, God's viceregents among them. 1. They count upon being killed in the wilderness - nothing less, at the first appearance of disaster. If the Lord had been pleased to kill them, he could easily have done that in the Red Sea; but then he preserved them, and now could as easily provide for them. It argues great distrust of God, and of his power and goodness, in every distress and appearance of danger to despair of life, and to talk of nothing but being speedily killed. 2. They invidiously charge Moses with a design to starve them when he brought them out of Egypt; whereas what he had done was both by order from God and with a design to promote their welfare. Note, It is no new thing for the greatest kindnesses to be misinterpreted and basely represented as the greatest injuries. The worst colours are sometimes put upon the best actions. Nay, 3. They so far undervalue their deliverance that they wish they had died in Egypt, nay, and died by the hand of the Lord too, that is, by some of the plagues which cut off the Egyptians, as if it were not the hand of the Lord, but of Moses only, that brought them into this hungry wilderness. It is common for people to say of that pain, or sickness, or sore, of which they see not the second causes, "It is what pleases God,"as if that were not so likewise which comes by the hand of man, or some visible accident. Prodigious madness! They would rather die by the fleshpots of Egypt, where they found themselves with provision, than live under the guidance of the heavenly pillar in a wilderness and be provided for by the hand of God! they pronounce it better to have fallen in the destruction of God's enemies than to bear the fatherly discipline of his children! We cannot suppose that they had any great plenty in Egypt, how largely soever they now talk of the flesh-pots; nor could they fear dying for want in the wilderness, while they had their flocks and herds with them. But discontent magnifies what is past, and vilifies what is present, without regard to truth or reason. None talk more absurdly than murmurers. Their impatience, ingratitude, and distrust of God, were so much the worse in that they had lately received such miraculous favours, and convincing proofs both that God could help them in the greatest exigencies and that really he had mercy in store for them. See how soon they forgot his works, and provoked him at the sea, even at the Red Sea, Psa 106:7-13. Note, Experiences of God's mercies greatly aggravate our distrusts and murmurings.

II. The care God graciously took for their supply. Justly he might have said, "I will rain fire and brimstone upon these murmurers, and consume them;"but, quite contrary, he promises to rain bread upon them. Observe,

1. How God makes known to Moses his kind intentions, that he might not be uneasy at their murmurings, nor be tempted to wish he had let them alone in Egypt. (1.) He takes notice of the people's complaints: I have heard the murmurings of the children of Israel, Exo 16:12. As a God of pity, he took cognizance of their necessity, which was the occasion of their murmuring; as a just and holy God, he took cognizance of their base and unworthy reflections upon his servant Moses, and was much displeased with them. Note, When we begin to fret and be uneasy, we ought to consider that God hears all our murmurings, though silent, and only the murmurings of the heart. Princes, parents, masters, do not hear all the murmurs of their inferiors against them, and it is well they do not, for perhaps they could not bear it; but God hears, and yet bears. We must not think, because God does not immediately take vengeance on men for their sins, that therefore he does not take notice of them; no, he hears the murmurings of Israel, and is grieved with this generation, and yet continues his care of them, as the tender parent of the froward child. (2.) He promises them a speedy, sufficient, and constant supply, Exo 16:4. Man being made out of the earth, his Maker has wisely ordered him food out of the earth, Psa 104:14. But the people of Israel, typifying the church of the first-born that are written in heaven, and born from above, and being themselves immediately under the direction and government of heaven, receiving their charters, laws, and commissions, from heaven, from heaven also received their food: their law being given by the disposition of angels, they did also eat angels' food. See what God designed in making this provision for them: That I may prove them, whether they will walk in my law or no. [1.] Thus he tried whether they would trust him, and walk in the law of faith or no, whether they could live from hand to mouth, and (though now uneasy because their provisions were spent) could rest satisfied with the bread of the day in its day, and depend upon God for fresh supplies tomorrow. [2.] Thus he tried whether they would serve him, and be always faithful to so good a Master, that provided so well for his servants; and hereby he made it appear to all the world, in the issue, what an ungrateful people they were, whom nothing could affect with a sense of obligation. Let favour be shown to them, yet will they not learn righteousness, Isa 26:10.

2. How Moses made known these intentions to Israel, as God ordered him. Here Aaron was his prophet, as he had been to Pharaoh. Moses directed Aaron what to speak to the congregation of Israel (Exo 16:9); and some think that, while Aaron was giving a public summons to the congregation to come near before the Lord, Moses retired to pray, and that the appearance of the glory of the Lord (Exo 16:10) was in answer to his prayer. They are called to come near, as Isa 1:18, Come, and let us reason together. Note, God condescends to give even murmurers a fair hearing; and shall we then despise the cause of our inferiors when they contend with us? Job 31:13. (1.) He convinces them of the evil of their murmurings. They thought they reflected only upon Moses and Aaron, but here they are told that God was struck at through their sides. This is much insisted on (Exo 16:7, Exo 16:8): " Your murmurings are not against us, then we would have been silent, but against the Lord; it was he that led you into these straits, and not we."Note, When we murmur against those who are instruments of any uneasiness to us, whether justly or unjustly, we should do well to consider how much we reflect upon God by it; men are but God's hand. Those that quarrel with the reproofs and convictions of the word, and are angry with their ministers when they are touched in a tender part, know not what they do, for therein they strive with their Maker. Let this for ever stop the mouth of murmuring, that it is daring impiety to murmur at God, because he is God; and gross absurdity to murmur at men, because they are but men. (2.) He assures them of the supply of their wants, that since they had harped upon the flesh-pots so much they should for once have flesh in abundance that evening, and bread the next morning, and so on every day thenceforward, Exo 16:8, Exo 16:12. Many there are of whom we say that they are better fed than taught; but the Israelites were thus fed, that they might be taught. He led him about, he instructed him (Deu 32:10); and, as to this instance, see Deu 8:3, He fed thee with manna, that thou mightest know that man doth not live by bread only. And, besides this, here are two things mentioned, which he intended to teach them by sending them manna: - [1.] By this you shall know that the Lord hath brought you out from the land of Egypt, Exo 16:6. That they were brought out of Egypt was plain enough; but so strangely sottish and short-sighted were they that they said it was Moses that brought them out, Exo 16:3. Now God sent them manna, to prove that it was no less than infinite power and goodness that brought them out, and this could perfect what was begun. If Moses only had brought them out of Egypt, he could not thus have fed them; they must therefore own that that was the Lord's doing, because this was so, and both were marvellous in their eyes; yet, long afterwards, they needed to be told that Moses gave them not this bread from heaven, Joh 6:32. [2.] By this you shall know that I am the Lord your God, Exo 16:12. This gave proof of his power as the Lord, and his particular favour to them as their God. When God plagued the Egyptians, it was to make them know that he was the Lord; when he provided for the Israelites, it was to make them know that he was their God.

3. How God himself manifested his glory, to still the murmurings of the people, and to put a reputation upon Moses and Aaron, Exo 16:10. While Aaron was speaking, the glory of the Lord appeared in the cloud. The cloud itself, one would think, was enough both to strike an awe upon them and to give encouragement to them; yet, in a few days, it had grown so familiar to them that it made no impression upon them, unless it shone with an unusual brightness. Note, What God's ministers say to us is then likely to do us good when the glory of God shines in with it upon our souls.

Keil-Delitzsch: Exo 16:2-8

Here, in this arid sandy waste, the whole congregation murmured against Moses and Aaron on account of the want of food. What they brought with them from Egypt had been consumed in the 30 days that had elapsed since they came out (Exo 16:1). In their vexation the people expressed the wish that they had died in Egypt by the flesh-pot, in the midst of plenty, " by the hand of Jehovah, "i.e., by the last plague which Jehovah sent upon Egypt, rather than here in the desert of slow starvation. The form ויּלּינוּ is a Hiphil according to the consonants, and should be pointed ילּינוּ , from הלּין for הלין (see Ges. §72, Anm. 9, and Ewald , §114c.). As the want really existed, Jehovah promised them help (Exo 16:4). He would rain bread from heaven, which the Israelites should gather every day for their daily need, to try the people, whether they would walk in His law or not. In what the trial was to consist, is briefly indicated in Exo 16:5 : " And it will come to pass on the sixth day (of the week), that they will prepare what they have brought, and it will be double what they gather daily ."The meaning is, that what they gathered and brought into their tents on the sixth day of the week, and made ready for eating, would be twice as much as what they gathered on every other day; not that Jehovah would miraculously double what was brought home on the sixth day, as Knobel interprets the words in order to make out a discrepancy between Exo 16:5 and Exo 16:22. הכין , to prepare , is to be understood as applying partly to the measuring of what had been gathered (Exo 16:18), and partly to the pounding and grinding of the grains of manna into meal (Num 11:8). In what respect this was a test for the people, is pointed out in Exo 16:16. Here, in Exo 16:4 and Exo 16:5, the promise of God is only briefly noticed, and its leading points referred to; it is described in detail afterwards, in the communications which Moses and Aaron make to the people. In Exo 16:6, Exo 16:7, they first tell the people, "At even, then shall ye know that Jehovah hath brought you out of Egypt; and in the morning, then shall ye see the glory of the Lord." Bearing in mind the parallelism of the clauses, we obtain this meaning, that in the evening and in the morning the Israelites would perceive the glory of the Lord, who had brought them out of Egypt. "Seeing"is synonymous with "knowing."Seeing the glory of Jehovah did not consist in the sight of the glory of the Lord which appeared in the cloud, as mentioned in Exo 16:10, but in their perception or experience of that glory in the miraculous gift of flesh and bread (Exo 16:8, cf. Num 14:22). " By His hearing "( בּשׁמעו ), i.e., because He has heard, "your murmuring against Jehovah(" Against Him"in Exo 16:8, as in Gen 19:24); for what are we, that ye murmur against us? "The murmuring of the people against Moses and Aaron as their leaders really affected Jehovah as the actual guide, and not Moses and Aaron, who had only executed His will. Jehovah would therefore manifest His glory to the people, to prove to them that He had heard their murmuring. The announcement of this manifestation of God is more fully explained to the people by Moses in Exo 16:8, and the explanation is linked on to the leading clause in Exo 16:7 by the words, "when He giveth,"etc. Ye shall see the glory of Jehovah, when Jehovah shall give you, etc.

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.