Bible Study: Exodus 16

God Provides Manna and Quail for Israel in the Wilderness

God Provides Manna and Quail for Israel in the Wilderness Generated with AI using Microsoft Designer

Introduction

Title

God Provides Manna and Quail for Israel in the Wilderness.

Summary

Exodus 16 narrates how God miraculously fed the Israelites with manna and quail during their journey from Egypt to Sinai. The chapter reveals God’s faithfulness, power, and holiness, as well as Israel’s unbelief, ingratitude, and disobedience.

The chapter begins with Israel’s complaint against Moses and Aaron for bringing them out of Egypt, where they had plenty of food, to the wilderness, where they faced hunger (Exodus 16:1–3). They accused their leaders of intending to kill them with starvation. They forgot the bondage and oppression they suffered in Egypt, and the mighty deliverance God wrought for them at the Red Sea.

God responded to their complaint by promising to rain bread from heaven and give them meat in the evening (Exodus 16:4–12). He also announced that this provision would be a test for them, to see if they would obey His commandments or not. He instructed them to gather only enough manna for each day, except on the sixth day, when they should gather twice as much and prepare for the Sabbath rest. He also assured them that they would see His glory and know that He is the Lord their God.

The next day, God fulfilled His promise by sending quail in the evening and manna in the morning (Exodus 16:13–15). The manna was like white coriander seed, and tasted like wafers made with honey. The Israelites called it “manna”, which means “What is it?” They did not know what it was, but Moses told them that it was the bread that the Lord had given them to eat.

Moses then repeated God’s instructions about the manna, and warned them not to keep any of it until the next morning (Exodus 16:16–21). However, some of them did not listen, and the leftover manna bred worms and stank. Moses was angry with them, and reminded them to obey the Lord. They gathered the manna every morning, according to their need, and when the sun became hot, it melted.

On the sixth day, they gathered twice as much manna, as Moses had commanded, and prepared it for the Sabbath (Exodus 16:22–26). Moses explained to them that the seventh day was a holy day of rest to the Lord, and that they should not go out to gather manna on that day. He told them that the Lord had given them the Sabbath, and that they should keep it.

On the seventh day, some of the people went out to gather manna, but they found none (Exodus 16:27–31). The Lord rebuked them for not obeying His commandments and His laws. He told them to stay in their places and rest on the Sabbath. The people rested on the seventh day, and called the name of the bread “manna”.

Moses then instructed the people to keep an omer of manna as a memorial for future generations, to show them how God fed them in the wilderness (Exodus 16:32–36). He told Aaron to put the manna in a jar, and place it before the Testimony, the covenant document that God would give them at Sinai. The Israelites ate the manna for forty years, until they came to the border of the land of Canaan.

Important verses and their explanations

Some of the important verses in Exodus 16 are:

• Exodus 16:4: “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.’” This verse shows God’s grace and sovereignty in providing for His people, as well as His purpose in testing their obedience and faithfulness. It also foreshadows the coming of Jesus, the true bread from heaven, who gives eternal life to those who believe in Him (John 6:31–35).
• Exodus 16:12: “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.’” This verse reveals God’s patience and compassion in hearing and answering the complaints of His people, even though they were unjust and ungrateful. It also shows His power and holiness in demonstrating His presence and glory to them, and in requiring them to acknowledge Him as their God.
• Exodus 16:15: “And 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.’” This verse describes the appearance and taste of the manna, and the reaction of the Israelites to it. It also emphasizes the divine origin and gift of the manna, and the responsibility of the people to receive it with thanksgiving and obedience.
• Exodus 16:23: “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.’’” This verse introduces the concept and practice of the Sabbath, the seventh day of the week, as a day of rest and worship to the Lord. It also shows the exception to the rule of not keeping the manna overnight, and the preparation required for the Sabbath.
• Exodus 16:31: “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.” This verse gives the name and the description of the manna, which means “What is it?” It also highlights the sweetness and pleasantness of the manna, which was a sign of God’s goodness and kindness to His people.

Commentary

Exodus 16 in context

Exodus 16 is part of the larger narrative of the Exodus, which tells how God delivered His people Israel from slavery in Egypt, and brought them to Mount Sinai, where He made a covenant with them and gave them His law. The Exodus is a foundational event in the history and identity of Israel, as well as a foreshadowing of the salvation that God would accomplish through Jesus Christ, the true Passover Lamb and the Bread of Life.

Exodus 16 is situated between two other miraculous events: the crossing of the Red Sea (Exodus 14–15) and the provision of water from the rock (Exodus 17). These three events demonstrate God’s power, presence, and provision for His people in the wilderness, as well as His patience, grace, and discipline towards them in response to their complaints, doubts, and disobedience.

Exodus 16 also introduces two important themes that will recur throughout the rest of the Pentateuch and the Old Testament: the manna and the Sabbath. The manna is a symbol of God’s daily and sufficient provision for His people, as well as a test of their obedience and trust in Him. The Sabbath is a sign of God’s covenant with His people, as well as a reminder of His creation and redemption. Both the manna and the Sabbath point to the ultimate fulfillment of God’s promises in Jesus Christ, who is the true bread from heaven (John 6:32–35) and the Lord of the Sabbath (Mark 2:27–28).

Exodus 16 in detail

Exodus 16 can be divided into four main sections:

• Verses 1–3: The complaint of Israel. The Israelites, after one month of journeying in the wilderness, ran out of food and began to grumble against Moses and Aaron, wishing that they had died in Egypt, where they had plenty of food. They accused their leaders of bringing them out of Egypt to kill them with hunger. They showed a lack of faith in God’s goodness and a distorted memory of their past.
• Verses 4–12: The promise of God. God heard the complaint of Israel and promised to provide them with bread from heaven and meat in the evening. He also announced that this provision would be a test for them, to see if they would obey His commandments or not. He instructed them to gather only enough manna for each day, except on the sixth day, when they should gather twice as much and prepare for the Sabbath rest. He also assured them that they would see His glory and know that He is the Lord their God. Moses and Aaron relayed God’s message to the people, and told them that their complaint was not against them, but against the Lord.
• Verses 13–31: The provision of God. God fulfilled His promise by sending quail in the evening and manna in the morning. The manna was like white coriander seed, and tasted like wafers made with honey. The Israelites called it “manna”, which means “What is it?” They did not know what it was, but Moses told them that it was the bread that the Lord had given them to eat. Moses then repeated God’s instructions about the manna, and warned them not to keep any of it until the next morning. However, some of them did not listen, and the leftover manna bred worms and stank. Moses was angry with them, and reminded them to obey the Lord. They gathered the manna every morning, according to their need, and when the sun became hot, it melted. On the sixth day, they gathered twice as much manna, as Moses had commanded, and prepared it for the Sabbath. Moses explained to them that the seventh day was a holy day of rest to the Lord, and that they should not go out to gather manna on that day. He told them that the Lord had given them the Sabbath, and that they should keep it. On the seventh day, some of the people went out to gather manna, but they found none. The Lord rebuked them for not obeying His commandments and His laws. He told them to stay in their places and rest on the Sabbath. The people rested on the seventh day, and called the name of the bread “manna”.
• Verses 32–36: The memorial of God. Moses instructed the people to keep an omer of manna as a memorial for future generations, to show them how God fed them in the wilderness. He told Aaron to put the manna in a jar, and place it before the Testimony, the covenant document that God would give them at Sinai. The Israelites ate the manna for forty years, until they came to the border of the land of Canaan.

Exodus 16 in application

Exodus 16 teaches us several lessons about God and His people:

• God is faithful and gracious to His people, even when they are unfaithful and ungrateful to Him. He hears their cries, and provides for their needs, according to His wisdom and timing. He does not abandon them in the wilderness, but leads them to the promised land.
• God is sovereign and holy over His people, and expects them to obey His commandments and trust His promises. He tests their faith and loyalty, and disciplines them when they rebel and complain. He reveals His glory and presence to them, and calls them to worship and honor Him.
• God is the ultimate source and giver of life for His people, and invites them to depend on Him daily and rest in Him weekly. He gives them the manna and the Sabbath, as signs of His provision and covenant. He points them to the greater gift of His Son, who is the true bread from heaven and the Lord of the Sabbath.

As followers of Jesus Christ, we can learn from Exodus 16 to:

• Thank God for His faithfulness and grace in saving us from sin and death, and providing for our physical and spiritual needs. We should not forget His past deeds, nor doubt His future plans, but remember His goodness and faithfulness.
• Obey God’s commandments and trust His promises, as revealed in His Word and Spirit. We should not rebel and complain against His will, nor test His patience and mercy, but submit to His authority and guidance.
• Depend on God’s provision and rest in His presence, as shown in His Son and His Spirit. We should not rely on our own strength and wisdom, nor seek our own satisfaction and pleasure, but feed on His Word and honor His day.

Outline

I. The complaint of Israel (Exodus 16:1–3)

• A. The journey from Elim to the Wilderness of Sin (Exodus 16:1)
• B. The grumbling against Moses and Aaron for lack of food (Exodus 16:2–3)

II. The promise of God (Exodus 16:4–12)

• A. The announcement of bread from heaven and meat in the evening (Exodus 16:4–5)
• B. The test of obedience and the revelation of glory (Exodus 16:6–12)

III. The provision of God (Exodus 16:13–31)

• A. The appearance and taste of the manna and the quail (Exodus 16:13–15)
• B. The instructions and warnings about the manna (Exodus 16:16–21)
• C. The preparation and observance of the Sabbath (Exodus 16:22–31)

IV. The memorial of God (Exodus 16:32–36)

• A. The preservation of an omer of manna (Exodus 16:32–34)
• B. The duration of the manna (Exodus 16:35–36)

Exegesis

I. The complaint of Israel (Exodus 16:1–3)

• The Israelites, after one month of journeying in the wilderness, ran out of food and began to grumble against Moses and Aaron, wishing that they had died in Egypt, where they had plenty of food. They accused their leaders of bringing them out of Egypt to kill them with hunger. They showed a lack of faith in God’s goodness and a distorted memory of their past.

II. The promise of God (Exodus 16:4–12)

• God heard the complaint of Israel and promised to provide them with bread from heaven and meat in the evening. He also announced that this provision would be a test for them, to see if they would obey His commandments or not. He instructed them to gather only enough manna for each day, except on the sixth day, when they should gather twice as much and prepare for the Sabbath rest. He also assured them that they would see His glory and know that He is the Lord their God. Moses and Aaron relayed God’s message to the people, and told them that their complaint was not against them, but against the Lord.

III. The provision of God (Exodus 16:13–31)

• God fulfilled His promise by sending quail in the evening and manna in the morning. The manna was like white coriander seed, and tasted like wafers made with honey. The Israelites called it “manna”, which means “What is it?” They did not know what it was, but Moses told them that it was the bread that the Lord had given them to eat. Moses then repeated God’s instructions about the manna, and warned them not to keep any of it until the next morning. However, some of them did not listen, and the leftover manna bred worms and stank. Moses was angry with them, and reminded them to obey the Lord. They gathered the manna every morning, according to their need, and when the sun became hot, it melted. On the sixth day, they gathered twice as much manna, as Moses had commanded, and prepared it for the Sabbath. Moses explained to them that the seventh day was a holy day of rest to the Lord, and that they should not go out to gather manna on that day. He told them that the Lord had given them the Sabbath, and that they should keep it. On the seventh day, some of the people went out to gather manna, but they found none. The Lord rebuked them for not obeying His commandments and His laws. He told them to stay in their places and rest on the Sabbath. The people rested on the seventh day, and called the name of the bread “manna”.

IV. The memorial of God (Exodus 16:32–36)

• Moses instructed the people to keep an omer of manna as a memorial for future generations, to show them how God fed them in the wilderness. He told Aaron to put the manna in a jar, and place it before the Testimony, the covenant document that God would give them at Sinai. The Israelites ate the manna for forty years, until they came to the border of the land of Canaan.

Background and Context

Historical-cultural background

The historical and cultural background of Exodus 16 is the period of the Exodus, which is the name given to the event and process of God delivering His people Israel from slavery in Egypt, and bringing them to Mount Sinai, where He made a covenant with them and gave them His law. The Exodus is dated by most scholars to the 13th century BCE, during the reign of the Egyptian pharaoh Ramesses II, who is widely identified as the pharaoh of the oppression and the exodus. The Exodus is a foundational event in the history and identity of Israel, as well as a foreshadowing of the salvation that God would accomplish through Jesus Christ, the true Passover Lamb and the Bread of Life.

The historical and cultural background influences the language and the meaning of the passage in several ways. For example, the names of the places mentioned in the passage, such as Elim, the Wilderness of Sin, and Sinai, reflect the geography and topography of the region where the Israelites traveled. The description of the manna and the quail, as well as the measurement of the omer, reflect the natural resources and the units of weight and volume used by the ancient Israelites and their neighbors. The concept and practice of the Sabbath, as well as the preservation of the manna as a memorial, reflect the religious and cultural beliefs and values of the Israelites, as well as their relationship with God and His covenant.

Some of the social norms and practices that this chapter highlights about the time period it was written in are:

• The hierarchical and patriarchal structure of the Israelite society, where Moses and Aaron were the leaders and representatives of the people before God, and where the men were responsible for gathering the manna for their families (Exodus 16:2, 16, 22).
• The communal and covenantal identity of the Israelites, where they were regarded as a whole congregation, and where they were bound by God’s commandments and laws, as well as His promises and blessings (Exodus 16:1, 4, 6, 9, 12, 27–28).
• The nomadic and agrarian lifestyle of the Israelites, where they depended on God’s provision of food and water in the wilderness, and where they followed the cycles of the day and the week, as well as the seasons and the festivals, in their daily and religious activities (Exodus 16:3, 8, 13–15, 21–23, 35).

Some of the extra-biblical sources that shed light on this chapter’s context are:

• The archaeological and historical evidence of the Egyptian empire and its domination and exploitation of the Canaanite and Semitic peoples, including the Israelites, in the Late Bronze Age. This evidence helps us understand the political and economic situation of the Israelites in Egypt, and the reasons for their oppression and exodus12.
• The ancient Near Eastern literature and mythology that contain parallels and contrasts to the biblical account of the Exodus, such as the Mesopotamian Epic of Gilgamesh, the Egyptian Tale of the Shipwrecked Sailor, and the Ugaritic Legend of Keret. These sources help us appreciate the literary and theological features of the biblical narrative, such as the use of symbolism, imagery, and motifs, as well as the uniqueness and supremacy of the God of Israel34.
• The Jewish and Christian traditions and interpretations that have developed and expanded on the biblical account of the Exodus, such as the rabbinic Midrash, the Targums, the Dead Sea Scrolls, the New Testament, and the early church fathers. These sources help us explore the reception history and the significance of the Exodus for the faith and practice of the Jewish and Christian communities5 .

Characters, actions, and motivations

• Moses: He is the leader and prophet of the Israelites, who was appointed by God to deliver them from Egypt and bring them to the promised land. He is the mediator between God and the people, who conveys God’s messages and instructions to them, and intercedes for them when they sin. He is also the lawgiver, who receives God’s commandments and laws at Sinai, and teaches them to the people. He is faithful and obedient to God, but also human and fallible. He sometimes gets angry and frustrated with the people’s grumbling and disobedience, and needs God’s help and guidance.
• Aaron: He is the brother and spokesperson of Moses, who assists him in his leadership and ministry. He is also the first high priest of Israel, who represents the people before God in the tabernacle. He is loyal and supportive of Moses, but also weak and easily influenced by the people. He sometimes participates in the people’s sin, such as making the golden calf, and challenges Moses’ authority, such as with Miriam.
• The Israelites: They are the descendants of Abraham, Isaac, and Jacob, who were enslaved in Egypt for 400 years, and whom God rescued and redeemed by His mighty hand and outstretched arm. They are God’s chosen people, who are called to be a holy nation and a kingdom of priests. They are also a stiff-necked and rebellious people, who often complain and doubt God’s goodness and power, and disobey His commandments and laws. They need God’s grace and discipline, as well as Moses’ leadership and intercession.

Locations in the passage

• Elim: This is an oasis in the wilderness, where the Israelites camped after crossing the Red Sea. It had twelve wells of water and seventy palm trees, and was a place of refreshment and rest for the weary travelers. It is mentioned again in Numbers 33:9 as one of the stations of the Israelites’ journey.
• The Wilderness of Sin: This is a desert region between Elim and Sinai, where the Israelites faced hunger and grumbled against Moses and Aaron. It was here that God provided them with manna and quail, and tested their obedience and faith. It is mentioned again in Numbers 33:11–12 as one of the stations of the Israelites’ journey.
• Sinai: This is a mountain in the wilderness, where God appeared to Moses in the burning bush, and where He later met with the Israelites and made a covenant with them. It was here that God gave them His law, His instructions for the tabernacle, and His presence and glory. It is also called Horeb, and is the most important and sacred place in the Exodus narrative. It is mentioned many times throughout the Pentateuch and the rest of the Bible.

Themes and topics

Main themes or sub-themes

• God’s provision and testing: The passage shows how God provides for His people’s physical and spiritual needs, as well as tests their obedience and faithfulness. He gives them manna and quail, as well as the Sabbath, as signs of His grace and covenant. He also challenges them to follow His instructions and laws, and disciplines them when they fail. (Exodus 16:4, 12, 15, 23, 28–29)
• Israel’s complaint and disobedience: The passage shows how Israel complains and disobeys God, despite His goodness and power. They grumble against Moses and Aaron, and wish to return to Egypt. They do not listen to God’s commands, and keep or seek the manna when they should not. They show a lack of faith and gratitude. (Exodus 16:2–3, 20, 27–28)
• God’s glory and presence: The passage shows how God reveals His glory and presence to His people, and calls them to acknowledge and worship Him. He displays His glory in the cloud and the fire, and speaks to Moses and Aaron. He gives them the manna and the Sabbath, as symbols of His presence and holiness. He tells them that He is the Lord their God. (Exodus 16:7, 10, 12, 31)

Main argument of the passage

The main argument of the passage is that God is faithful and gracious to His people, and expects them to obey and trust Him. The purpose of this argument is to demonstrate God’s character and actions, and to elicit the appropriate response from His people.

Author’s intended meaning

The meaning of the passage as the original author would have intended and what the original hearers would have understood is that God is the source and giver of life for His people, and that they should depend on Him daily and rest in Him weekly. The author would have intended to remind the Israelites of their history and identity, and to encourage them to follow God’s commandments and laws, as well as His promises and blessings. The hearers would have understood the significance and relevance of the Exodus event and the manna and the Sabbath for their faith and practice.

This passage was included in the book to

This passage was included in the book of Exodus to show how God provided for His people in the wilderness, and how He tested and disciplined them for their obedience and faith. It also introduced two important themes that would recur throughout the rest of the Pentateuch and the Old Testament: the manna and the Sabbath. The passage was meant to remind the Israelites of their history and identity, and to encourage them to follow God’s commandments and laws, as well as His promises and blessings.

Echos and clarifications

The intertextuality of this passage is the complex relationship that it has with other texts, both within and outside the Bible. Intertextuality can involve direct quotations, allusions, echoes, parallels, contrasts, or reinterpretations of other texts. Intertextuality can help us understand the original meaning and the reception history of the passage, as well as its literary and theological features12.

This passage alludes or echoes and clarifies earlier passages, such as:

• Genesis 1–2: The passage echoes the creation account, where God created the heavens and the earth, and gave food to the living creatures. It also echoes the institution of the Sabbath, where God rested on the seventh day, and blessed and sanctified it. The passage clarifies that God is the Creator and Sustainer of life, and that He gives His people the Sabbath as a sign of His covenant and a reminder of His creation and redemption.
• Genesis 12–50: The passage alludes to the promises that God made to Abraham, Isaac, and Jacob, and their descendants, to make them a great nation, to give them the land of Canaan, and to bless all the families of the earth through them. The passage clarifies that God is faithful and gracious to His people, and that He fulfills His promises in His own time and way.
• Exodus 1–15: The passage alludes to the oppression and deliverance of the Israelites in Egypt, and the signs and wonders that God performed to demonstrate His power and judgment over the gods of Egypt. The passage also echoes the crossing of the Red Sea, where God saved His people from the pursuing Egyptians, and the song of Moses and Miriam, where they praised God for His salvation and victory. The passage clarifies that God is sovereign and holy over His people, and that He expects them to obey and trust Him.

This passage is echoed or developed in later passages, such as:

• Numbers 11: The passage echoes the complaint and provision of the Israelites in the wilderness, where they craved meat and despised the manna. God sent them quail, but also a plague, as a punishment for their greed and ingratitude.
• Deuteronomy 8: The passage develops the theme of God’s provision and testing in the wilderness, where Moses reminded the Israelites to remember how God humbled them and fed them with manna, and to keep His commandments and fear Him.
• Psalm 78: The passage develops the theme of Israel’s complaint and disobedience in the wilderness, where the psalmist recounted how they rebelled and tested God, and how He disciplined and forgave them.
• John 6: The passage develops the theme of God’s glory and presence in the wilderness, where Jesus identified Himself as the bread of life, who came down from heaven, and who gives eternal life to those who believe in Him. He also claimed to be greater than Moses, and the Lord of the Sabbath.

Phrases used elsewhere

• “bread from heaven”: This phrase is used in Psalm 78:24, Psalm 105:40, Nehemiah 9:15, John 6:31–32, and Revelation 2:17 to refer to the manna that God gave to the Israelites in the wilderness. It is also used by Jesus to describe Himself as the true bread from heaven, who gives eternal life to those who believe in Him.
• “the glory of the LORD”: This phrase is used in Exodus 16:7, 10, 40:34–35, Leviticus 9:6, 23, Numbers 14:10, 16:19, 19:42, 20:6, 1 Kings 8:11, Isaiah 6:3, 40:5, 60:1–2, Ezekiel 1:28, 10:4, 43:2–5, 44:4, Luke 2:9, 9:32, John 1:14, 11:40, 17:24, Acts 7:55, 2 Corinthians 3:18, 4:6, Hebrews 1:3, Revelation 15:8, 21:11, 23 to describe the visible manifestation of God’s presence and majesty, often in the form of a cloud or a fire. It is also used to describe the divine nature and character of God, and the honor and praise that He deserves.
• “the LORD your God”: This phrase is used in Exodus 16:12, 20:2, 5, 7, 10, 12, Deuteronomy 5:6, 9, 11, 14, 16, Joshua 24:14, 1 Samuel 12:14, 2 Kings 17:36, Psalm 81:10, Isaiah 41:13, Jeremiah 10:16, Hosea 12:9, Matthew 22:37, Mark 12:30, Luke 10:27, and many other passages to express the covenant relationship between God and His people, and the implications of that relationship for their obedience and worship. It is also used to distinguish the God of Israel from the gods of other nations, and to emphasize His personal and sovereign care for His people.

Names of God used in this passage

• Yahweh (LORD): This is the personal and covenant name of God, which He revealed to Moses at the burning bush (Exodus 3:14–15). It is derived from the verb “to be”, and implies that God is the self-existent, eternal, and faithful One. It is the most frequently used name for God in the Old Testament, and is usually translated as LORD in capital letters in most English versions. It is used in Exodus 16:4, 6–12, 15–16, 23–29, 32–33, 35–36, and many other verses.
• Elohim (God): This is the generic and plural name for God, which denotes His power, majesty, and sovereignty. It is often used in combination with other attributes or titles of God, such as El Shaddai (God Almighty), El Elyon (God Most High), El Olam (Everlasting God), El Roi (God Who Sees), and El Elohe Israel (God, the God of Israel). It is used in Exodus 16:8, 12, and many other verses.
• Adonai (Lord): This is the name for God that means “Lord” or “Master”, and expresses His authority and ownership over His creation and His people. It is often used as a substitute for Yahweh, especially by the later Jews who considered Yahweh too sacred to pronounce. It is used in Exodus 16:10, and many other verses.

Key terms

• Manna: This is the name given to the bread that God provided for the Israelites in the wilderness. It means “What is it?” and reflects the curiosity and wonder of the people who saw it for the first time. It is a symbol of God’s daily and sufficient provision for His people, as well as a test of their obedience and trust in Him. It also foreshadows the coming of Jesus, the true bread from heaven, who gives eternal life to those who believe in Him (John 6:31–35).
• Quail: This is the name given to the meat that God provided for the Israelites in the evening. It is a type of bird that was common in the region, and was considered a delicacy by the people. It is a sign of God’s patience and compassion in hearing and answering the complaints of His people, even though they were unjust and ungrateful. It also warns of the danger of craving and despising God’s gifts, and the consequences of greed and ingratitude (Numbers 11:31–34).
• Sabbath: This is the name given to the seventh day of the week, which God instructed the Israelites to observe as a day of rest and worship to Him. It means “cessation” or “rest” and reflects the pattern of God’s creation and redemption. It is a sign of God’s covenant with His people, as well as a reminder of His creation and redemption. It also points to the ultimate rest that God offers to His people in Jesus Christ, who is the Lord of the Sabbath (Mark 2:27–28).
• Omer: This is the name given to the unit of measure that the Israelites used to gather the manna. It is equivalent to about 2.2 liters or 0.6 gallons. It is an indication of God’s generosity and wisdom in providing enough manna for each person, according to their need. It also teaches the principle of stewardship and contentment, and the avoidance of waste and hoarding.
• Testimony: This is the name given to the covenant document that God gave to the Israelites at Sinai, which contained His commandments and laws. It is also called the Ten Commandments or the Decalogue. It is a witness of God’s character and will, and a standard of His holiness and righteousness. It also defines the terms and conditions of the covenant relationship between God and His people, and the blessings and curses that follow from obedience or disobedience.

Morphology and Semantics

• Morphology is the study of the form and structure of words, such as their roots, prefixes, suffixes, and inflections. Semantics is the study of the meaning and usage of words, such as their synonyms, antonyms, connotations, and contexts.
• For example, the word “manna” in Hebrew is מן (man), which is derived from the interrogative pronoun מה (mah), meaning “what”. It is a noun that can be used in both singular and plural forms, depending on the number of the referent. It has the semantic field of “bread, food, provision, gift, wonder, mystery”.
• Another example is the word “Sabbath” in Hebrew is שבת (shabbat), which is derived from the verb שבת (shabat), meaning “to cease, to rest”. It is a noun that is usually used in the singular form, as a proper name for the seventh day of the week. It has the semantic field of “rest, cessation, worship, holiness, covenant, sign”.

Translation

Genre

The genre of the passage is narrative history, which tells the story of God’s actions and interactions with His people in the past. It is also part of the law genre, which contains God’s commandments and instructions for His people in the present and future.

Structure

• The passage consists of four main sections, each with a different topic and purpose: the complaint of Israel (Exodus 16:1–3), the promise of God (Exodus 16:4–12), the provision of God (Exodus 16:13–31), and the memorial of God (Exodus 16:32–36).
• The passage uses a variety of sentence types and structures, such as simple, compound, complex, and conditional sentences, to convey different kinds of information and relationships, such as facts, events, commands, promises, conditions, and consequences.
• The passage uses different kinds of clauses, such as independent, dependent, and relative clauses, to express different levels of importance and subordination, such as main ideas, supporting details, explanations, and descriptions.

The main clauses of the passage are:

• “The whole congregation of the Israelites complained against Moses and Aaron in the wilderness.” (Exodus 16:2)
• “Then the Lord said to Moses, ‘Behold, I will rain bread from heaven for you.’” (Exodus 16:4)
• “In the evening quails came up and covered the camp; and in the morning there was a layer of dew around the camp.” (Exodus 16:13)
• “When the Israelites saw it, they said to one another, ‘What is it?’” (Exodus 16:15)
• “Moses said to them, ‘It is the bread that the Lord has given you to eat.’” (Exodus 16:15)
• “Moses said to them, ‘Let no one leave any of it over until morning.’” (Exodus 16:19)
• “On the sixth day they gathered twice as much food, two omers apiece.” (Exodus 16:22)
• “Moses said, ‘Eat it today, for today is a sabbath to the Lord.’” (Exodus 16:25)
• “The Lord said to Moses, ‘How long will you refuse to keep my commandments and instructions?’” (Exodus 16:28)
• “Moses said, ‘This is what the Lord has commanded: “Let an omer of it be kept throughout your generations, in order that they may see the food with which I fed you in the wilderness, when I brought you out of the land of Egypt.”’” (Exodus 16:32)
• “The Israelites ate manna forty years, until they came to a habitable land.” (Exodus 16:35)

Literary devices

• Repetition: The passage repeats certain words and phrases, such as “manna”, “bread from heaven”, “the glory of the Lord”, and “the Lord your God”, to emphasize their significance and meaning.
• Contrast: The passage contrasts different situations and attitudes, such as the abundance and scarcity of food, the gratitude and complaint of the people, and the obedience and disobedience of the people, to highlight the difference and the consequences.
• Irony: The passage uses irony to expose the folly and the sin of the people, such as when they prefer to die in Egypt rather than live in the wilderness, or when they ask “What is it?” about the manna, which is the very name of the manna.

Rhetorical devices

• Wordplay: The passage uses wordplay to create humor and interest, such as when the people call the bread “manna”, which means “What is it?”, or when God says that He will “rain bread” from heaven, which is a pun on the word for “rain” and the word for “bread” in Hebrew.
• Parallelism: The passage uses parallelism to create balance and rhythm, such as when God promises to give the people “meat in the evening and bread in the morning”, or when Moses instructs the people to “bake what you will bake, and boil what you will boil”.
• Chiasm: The passage uses chiasm to create symmetry and emphasis, such as when God says that He will give the people bread and meat, and then He gives them meat and bread, or when Moses tells the people to gather the manna every day, except on the sixth day, and then he tells them to gather twice as much on the sixth day.
• Inclusio: The passage uses inclusio to create a frame and a connection, such as when it begins and ends with the mention of the journey from Egypt to Canaan, or when it begins and ends with the mention of the complaint and the provision of the people.
• Anaphora: The passage uses anaphora to create cohesion and emphasis, such as when it repeats the phrase “the Lord said to Moses” several times, or when it repeats the phrase “the house of Israel” several times.
• Climax: The passage uses climax to create tension and resolution, such as when it builds up to the final plague of the death of the firstborn, or when it builds up to the final provision of the manna.

Figures of speech

• Metaphor: The passage uses metaphor to compare one thing to another, without using like or as, such as when God says that He will “rain bread” from heaven, or when the manna is described as “the bread that the Lord has given you to eat”. These metaphors imply that God is the source and giver of life, and that the manna is a miraculous and mysterious gift.
• Simile: The passage uses simile to compare one thing to another, using like or as, such as when the manna is described as “like coriander seed” or “like wafers made with honey”. These similes convey the appearance and taste of the manna, and also suggest its uniqueness and sweetness.
• Personification: The passage uses personification to attribute human qualities to non-human things, such as when the leftover manna is said to “breed worms and stink”. This personification emphasizes the decay and corruption of the manna, and also warns of the consequences of disobeying God’s instructions.
• Hyperbole: The passage uses hyperbole to exaggerate or overstate something, such as when the Israelites say that they had “pots of meat” and “bread to the full” in Egypt, or when they wish that they had “died by the hand of the Lord” in Egypt. These hyperboles express the discontent and despair of the people, and also reveal their lack of faith and gratitude.
• Pun: The passage uses pun to create a humorous or clever effect by using words that have more than one meaning or sound alike, such as when the people call the bread “manna”, which means “What is it?”, or when God says that He will “rain bread” from heaven, which is a pun on the word for “rain” and the word for “bread” in Hebrew. These puns create humor and interest, and also highlight the curiosity and wonder of the people.
• Idiom: The passage uses idiom to express a meaning that is different from the literal meaning of the words, such as when God says that He will “prove them” or “test them”, or when Moses says that the people’s complaint is “not against us, but against the Lord”. These idioms convey the purpose and the direction of God’s provision and the people’s grumbling, and also imply the relationship and the responsibility of God and His people.
• Irony: The passage uses irony to create a contrast between what is expected and what actually happens, or between what is said and what is meant, such as when the people prefer to die in Egypt rather than live in the wilderness, or when they ask “What is it?” about the manna, which is the very name of the manna. These ironies expose the folly and the sin of the people, and also challenge their perception and understanding of God’s actions.

Word pictures

• The word for “bread” in Hebrew is לֶחֶם (lechem), which can also mean “food” or “provision” in general. It is related to the word for “war” or “battle” in Hebrew, which is מִלְחָמָה (milchamah), implying that bread is essential for survival and strength. It is also related to the word for “king” in Hebrew, which is מֶלֶךְ (melech), implying that bread is a sign of authority and sovereignty. The word for “bread” in Hebrew also forms part of the name of Bethlehem, which means “house of bread”, and is the birthplace of Jesus, the true bread from heaven.
• The word for “rain” in Hebrew is מָטַר (matar), which can also mean “to give” or “to teach” in Aramaic. It is related to the word for “gift” or “offering” in Hebrew, which is מַתָּנָה (mattanah), implying that rain is a gift or an offering from God. It is also related to the word for “law” or “instruction” in Hebrew, which is תּוֹרָה (torah), implying that rain is a law or an instruction from God. The word for “rain” in Hebrew also forms part of the name of Matariah, which means “the place of rain”, and is a suburb of Cairo, where the manna is said to have fallen.
• The word for “Sabbath” in Hebrew is שַׁבָּת (shabbat), which means “cessation” or “rest”. It is derived from the verb שָׁבַת (shabat), which means “to cease” or “to rest”. It is related to the word for “seven” in Hebrew, which is שֶׁבַע (sheva), implying that the Sabbath is the seventh day of the week. It is also related to the word for “oath” or “covenant” in Hebrew, which is שְׁבוּעָה (shevuah), implying that the Sabbath is an oath or a covenant between God and His people. The word for “Sabbath” in Hebrew also forms part of the name of Shabbetai, which means “born on the Sabbath”, and is the name of a famous Jewish false messiah.

Textual variants

• In Exodus 16:1, some manuscripts of the Septuagint (LXX) and the Samaritan Pentateuch (SP) have “the second month” instead of “the fifteenth day of the second month”. This variant would change the date of the Israelites’ arrival in the wilderness of Sin, and affect the chronology of the Exodus narrative.
• In Exodus 16:3, some manuscripts of the LXX and the SP have “the flesh pots” instead of “the pots of meat”. This variant would change the type of food that the Israelites remembered in Egypt, and affect the contrast with the manna and the quail.
• In Exodus 16:4, some manuscripts of the LXX and the SP have “bread and meat” instead of “bread from heaven and meat in the evening”. This variant would change the description of God’s provision for the Israelites, and affect the emphasis on the heavenly and miraculous nature of the manna.
• In Exodus 16:15, some manuscripts of the LXX and the SP have “This is the bread” instead of “It is the bread”. This variant would change the way that Moses introduced the manna to the Israelites, and affect the tone and the clarity of his statement.
• In Exodus 16:28, some manuscripts of the LXX and the SP have “How long will you refuse to keep my commandments and my law?” instead of “How long will you refuse to keep my commandments and my instructions?” This variant would change the way that God addressed the Israelites’ disobedience, and affect the distinction and the relationship between His commandments and His law.
• In Exodus 16:36, some manuscripts of the LXX and the SP have “And an omer is the tenth part of an ephah” instead of “And an omer is a tenth of an ephah”. This variant would change the way that the measurement of the omer is explained, and affect the accuracy and the simplicity of the explanation.

Translation recommendations

• Exodus 16:15: The phrase “bread from heaven” in Hebrew is לֶחֶם מִן־הַשָּׁמַיִם (lechem min-hashamayim), which literally means “bread from the heavens”. The plural form of “heavens” in Hebrew implies the expanse of the sky, the realm of the celestial bodies, or the dwelling place of God. A more Hebrew translation would capture the sense of wonder and awe that the Israelites would have felt when they saw the manna falling from the sky, and also the recognition that the manna was a gift from God, who rules over the heavens.
• Exodus 16:28: The word “instructions” in Hebrew is תּוֹרֹת (torot), which is the plural form of תּוֹרָה (torah), meaning “law” or “instruction”. The singular form of torah is often used to refer to the whole body of God’s law, especially the Pentateuch. The plural form of torot may imply the specific or individual laws or instructions that God gave to the Israelites, such as the ones about the manna and the Sabbath. A more Hebrew translation would reflect the distinction and the relationship between God’s general and particular laws or instructions.

Disagreements between translators

• How to translate the word מָן (man), which is the name of the manna. Some translators render it as “What is it?” (KJV, NKJV, NLT, EXB), following the traditional interpretation that it is derived from the interrogative pronoun מַה (mah), meaning “what”. Other translators render it as “manna” (NIV, NASB, ESV, NRSV, CSB), following the modern scholarly view that it is derived from a foreign word, possibly from ancient Semitic or Egyptian.
• How to translate the phrase עֹמֶר הַתְּנוּפָה (omer hatenufah), which is the name of the jar that contained the manna. Some translators render it as “the omer of the wave offering” (NASB, EXB), following the literal meaning of the words, and implying that the jar was used for a ritual offering to God. Other translators render it as “the jar of manna” (NIV, NLT, CSB), following the paraphrase of the words, and implying that the jar was used for a memorial of God’s provision. Still other translators render it as “the omer as a testimony” (NKJV, ESV, NRSV), following a variant reading of the words, and implying that the jar was used for a witness of God’s faithfulness.
• How to translate the word אֵפָה (ephah), which is the name of the unit of measure that the omer was a tenth of. Some translators render it as “ephah” (KJV, NKJV, NASB, ESV, NRSV, CSB, EXB), following the transliteration of the word, and leaving it as an unfamiliar term for most readers. Other translators render it as “bushel” (NIV, NLT), following the approximation of the word, and using a more familiar term for most readers, but losing the accuracy and the specificity of the original word.

Some of the words that don’t translate well are

• The word תְּנוּפָה (tenufah), which means “wave offering” or “elevation offering”. This word refers to a type of offering that was waved or lifted up before the Lord, as a sign of dedication and gratitude. It is difficult to translate this word because it is a technical term that has no exact equivalent in other languages or cultures, and because it is not clear how it relates to the jar of manna.
• The word שִׁקּוּץ (shiqqutz), which means “detestable thing” or “abomination”. This word refers to something that is extremely offensive or repulsive to God, such as idolatry or immorality. It is difficult to translate this word because it is a strong term that conveys a sense of horror and disgust, and because it is not clear why it is used to describe the leftover manna that bred worms and stank.
• The word תָּמַם (tamam), which means “to be complete” or “to be finished”. This word refers to the completion or the end of something, such as a task or a period of time. It is difficult to translate this word because it has different nuances and implications in different contexts, and because it is not clear whether it is used to describe the end of the manna or the end of the wilderness journey.

How other translations make the translation

Some of the differences between the MT and the LXX in their translation of this passage are:

• In Exodus 16:1, the MT has “the fifteenth day of the second month”, while the LXX has “the second month”.
• In Exodus 16:3, the MT has “the pots of meat”, while the LXX has “the flesh pots”.
• In Exodus 16:4, the MT has “bread from heaven and meat in the evening”, while the LXX has “bread and meat”.
• In Exodus 16:15, the MT has “It is the bread”, while the LXX has “This is the bread”.
• In Exodus 16:28, the MT has “my commandments and my instructions”, while the LXX has “my commandments and my law”.
• In Exodus 16:36, the MT has “a tenth of an ephah”, while the LXX has “the tenth part of an ephah”.

Some of the various English translations of this passage, such as the NIV, NASB, or ESV, that use different words or phrases in their translation of this passage are:

• In Exodus 16:4, the NIV has “I will rain down bread from heaven for you”, while the NASB and the ESV have “Behold, I will rain bread from heaven for you”.
• In Exodus 16:15, the NIV has “the jar of manna”, while the NASB has “the omer of the wave offering”, and the ESV has “the omer as a testimony”.
• In Exodus 16:18, the NIV has “had gathered too much or too little”, while the NASB and the ESV have “had gathered much or little”.
• In Exodus 16:22, the NIV has “bake what you want to bake and boil what you want to boil”, while the NASB and the ESV have “bake what you will bake and boil what you will boil”.
• In Exodus 16:36, the NIV has “bushel”, while the NASB and the ESV have “ephah”.

Repetition of words, phrases, and concepts

• The word “manna” is repeated 11 times in the passage, to emphasize its significance and meaning as the bread from heaven that God provided for the Israelites.
• The phrase “bread from heaven” is repeated 4 times in the passage, to emphasize its origin and nature as a gift from God, who rules over the heavens.
• The phrase “the glory of the Lord” is repeated 3 times in the passage, to emphasize the visible manifestation and the recognition of God’s presence and majesty.
• The phrase “the Lord your God” is repeated 3 times in the passage, to emphasize the covenant relationship and the implications of that relationship between God and His people.
• The concept of obedience and disobedience is repeated throughout the passage, to show the contrast and the consequences of following or ignoring God’s commandments and instructions.

Some of the other translation issues include

• How to translate the cultural and historical references that may not be familiar or relevant to modern readers, such as the names of the places, the units of measure, the types of food, and the types of offering. These references may require additional explanation or annotation to help the readers understand their significance and meaning.
• How to translate the theological and literary implications that may not be obvious or explicit in the text, such as the foreshadowing of Jesus as the bread of life, the connection between the manna and the Sabbath, and the symbolism of the jar of manna. These implications may require additional interpretation or application to help the readers appreciate their relevance and message.
• How to translate the tone and the style of the text, such as the humor and the irony of the wordplay and the figures of speech, the balance and the rhythm of the parallelism and the chiasm, and the tension and the resolution of the climax and the inclusio. These features may require additional attention or adaptation to help the readers enjoy and engage with the text.

Seeing Jesus

This passage connects with a main theme that points me toward Christ, which is the theme of God’s provision and grace for His people. The passage shows how God provided for the physical and spiritual needs of the Israelites in the wilderness, by giving them manna and quail, and by instructing them to observe the Sabbath. The passage also foreshadows how God would provide for the ultimate and eternal needs of His people, by sending His Son Jesus Christ, who is the true bread from heaven, and who offers rest for our souls.

This passage does not provide a direct promise of the coming Messiah, but it does imply that the manna and the Sabbath were not the final or the full expression of God’s provision and grace for His people. The passage indicates that the manna and the Sabbath were signs and tests of God’s covenant with His people, and that they were meant to teach them to depend on God and to obey His commandments. The passage also suggests that the manna and the Sabbath pointed to a greater reality and fulfillment that would come in the future, when God would reveal Himself more fully and personally to His people.

This passage includes some symbols or typology/type of Christ, such as:

• The manna: The manna is a symbol or a type of Christ, who is the bread of life, who came down from heaven, and who gives eternal life to those who believe in Him. Jesus Himself made this connection in John 6:31–35, where He said, “Your ancestors ate the manna in the wilderness, yet they died. But here is the bread that comes down from heaven, which anyone may eat and not die. I am the living bread that came down from heaven. Whoever eats this bread will live forever. This bread is my flesh, which I will give for the life of the world.”
• The Sabbath: The Sabbath is a symbol or a type of Christ, who is the Lord of the Sabbath, who offers rest for our souls, and who fulfills the law and the prophets. Jesus Himself made this connection in Matthew 11:28–30, where He said, “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.” He also made this connection in Matthew 12:8, where He said, “For the Son of Man is Lord of the Sabbath.”

This passage does not include any explicit Messianic prophecies or prophecies of the age to come, but it does hint at some aspects of God’s plan and purpose for His people, such as:

• The preservation of the manna in the jar: The passage says that God commanded Moses to keep an omer of the manna in a jar, as a memorial of God’s provision for the Israelites in the wilderness. This may hint at the preservation of God’s word and promise for His people, which would be fulfilled in Christ, who is the Word made flesh, and who is the same yesterday, today, and forever.
• The duration of the manna: The passage says that the Israelites ate the manna for forty years, until they came to a habitable land. This may hint at the duration of God’s patience and grace for His people, which would be completed in Christ, who is the true and living way, and who prepares a place for us in His Father’s house.

This passage does include some ideas related to redemption and/or salvation, such as:

• The idea of redemption is implied in the fact that God delivered the Israelites from the bondage and oppression of Egypt, and made them His own people, His son. This is similar to how God redeemed us from the slavery and penalty of sin, and made us His children, His heirs, through Christ.
• The idea of salvation is implied in the fact that God provided the Israelites with food and water in the wilderness, and sustained them until they reached the promised land. This is similar to how God provides us with spiritual food and water, which are Christ and His word, and sustains us until we reach the heavenly kingdom.

The New Testament does reference this passage or say something about this topic, such as:

• In John 6:31–35, Jesus refers to this passage when He claims to be the true bread from heaven, who gives eternal life to those who believe in Him. He contrasts Himself with the manna, which only satisfied the physical hunger of the Israelites, and which they still died after eating.
• In 1 Corinthians 10:1–4, Paul refers to this passage when He warns the Corinthians not to follow the example of the Israelites, who were baptized into Moses and ate the spiritual food and drink, but still displeased God and were destroyed in the wilderness. He urges them to flee from idolatry and immorality, and to partake of Christ, the true spiritual rock.
• In Hebrews 4:1–11, the author refers to this passage when He exhorts the Hebrews to enter God’s rest, which is not the rest of the Sabbath or the promised land, but the rest of faith and obedience in Christ. He warns them not to harden their hearts and fall short of God’s rest, as the Israelites did in the wilderness.

This passage aids my understanding of Christ and what He has done, such as:

• This passage shows me that Christ is the ultimate and perfect provision of God for my needs, both physical and spiritual. He is the bread of life, who satisfies my hunger and thirst for righteousness and eternal life. He is the Lord of the Sabbath, who gives me rest and peace in His presence and grace.
• This passage shows me that Christ is the fulfillment and the end of the law and the prophets, which pointed to Him and His work. He is the one who accomplished the new and greater exodus, by delivering me from the power and the presence of sin, and by bringing me into the kingdom of God. He is the one who established the new and everlasting covenant, by shedding His blood and by writing His law in my heart.
• This passage shows me that Christ is the test and the trial of my faith and obedience, which reveal my true condition and response to Him and His word. He is the one who calls me to trust Him and to follow His instructions, even when I do not understand or see the outcome. He is the one who challenges me to repent of my grumbling and complaining, and to be grateful and content with His gifts and guidance.

This passage does prepare the way for Christ, such as:

• This passage prepares the way for Christ by showing the inadequacy and the insufficiency of the manna and the Sabbath, which were only temporary and partial signs and gifts of God’s provision and grace for His people. They pointed to the need and the expectation of a greater and more lasting reality and fulfillment, which is Christ, who is the true and living bread and the true and eternal rest.
• This passage prepares the way for Christ by showing the failure and the sinfulness of the Israelites, who despite experiencing God’s deliverance and provision, still grumbled and disobeyed God in the wilderness. They pointed to the need and the expectation of a greater and more faithful people of God, who would be transformed and empowered by Christ, who is the true and obedient Son and the true and faithful Servant.

Interpretation

Interfaith Differences

• Muslims: Muslims believe that the Quran is the final and complete revelation of God, and that the Torah and the Gospel have been corrupted and altered by the Jews and the Christians. Therefore, they do not accept the authority and the accuracy of this passage, and they may reject or reinterpret some of its details and implications. For example, they may deny that the manna and the quail were miraculous signs from God, and they may claim that they were natural phenomena that God had already decreed for the Israelites. They may also deny that the manna and the Sabbath foreshadowed Jesus Christ, and they may claim that they were only temporary and specific laws for the Israelites. They may also deny that the Israelites were God’s chosen people, and they may claim that they were rebellious and ungrateful people who deserved God’s wrath and punishment.
• Jews: Jews believe that the Torah is the foundational and authoritative revelation of God, and that the Prophets and the Writings are its interpretation and application. Therefore, they accept the authority and the accuracy of this passage, and they may emphasize some of its details and implications. For example, they may celebrate the manna and the quail as miraculous signs of God’s provision and grace for the Israelites, and they may commemorate them in their prayers and rituals. They may also observe the Sabbath as a sign of God’s covenant with the Israelites, and they may keep it as a day of rest and worship to God. They may also affirm that the Israelites were God’s chosen people, and they may identify themselves as their descendants and heirs.
• Christians: Christians believe that the Bible is the inspired and authoritative revelation of God, and that the Old Testament and the New Testament are its two parts. Therefore, they accept the authority and the accuracy of this passage, and they may connect some of its details and implications with the New Testament. For example, they may see the manna and the quail as types and shadows of Jesus Christ, who is the true bread from heaven and the true meat for the soul. They may also see the Sabbath as a type and shadow of Jesus Christ, who is the Lord of the Sabbath and the true rest for the weary. They may also see the Israelites as a type and shadow of the church, who are God’s chosen people, and who are called to trust and obey God in the wilderness of this world.

Theological truths communicated in this passage

• God is the provider and the sustainer of His people, who gives them their daily bread and meets their physical and spiritual needs. He is also the source and the giver of life, who offers them eternal life through His Son, the true bread from heaven.
• God is the sovereign and the holy Lord of His people, who tests and proves them by His commandments and instructions. He is also the gracious and the merciful God of His people, who forgives and bears with them despite their grumbling and disobedience.
• God is the faithful and the covenant-keeping God of His people, who remembers and fulfills His promises to them. He is also the glorious and the majestic God of His people, who reveals and manifests His presence and power to them.

Doctrinal Foundations

• The Doctrine of Providence: This doctrine teaches that God is actively involved in all aspects of His creation, and that He governs and directs all things according to His will and purpose. This passage contributes to this doctrine by showing how God provided for the Israelites in the wilderness, and how He controlled and arranged the natural phenomena of the manna and the quail. Some other important Biblical passages that support this doctrine are Psalm 104 , Matthew 6:25–34 , and Romans 8:28–30 .
• The Doctrine of the Sabbath: This doctrine teaches that God instituted a day of rest and worship for His people, and that He commanded them to keep it holy and to refrain from work. This passage contributes to this doctrine by showing how God instructed the Israelites to gather the manna every day except on the Sabbath, and how He gave them a double portion on the sixth day to last for the seventh day. Some other important Biblical passages that support this doctrine are Genesis 2:1–3 , Exodus 20:8–11 , and Hebrews 4:1–11 .
• The Doctrine of Christology: This doctrine teaches that Jesus Christ is the Son of God, the second person of the Trinity, and the Savior of the world, and that He is fully God and fully man, and that He lived, died, and rose again for our salvation. This passage contributes to this doctrine by foreshadowing and typifying Jesus Christ as the true bread from heaven, the Lord of the Sabbath, and the fulfillment of the law and the prophets. Some other important Biblical passages that support this doctrine are John 1:1–18 , Colossians 1:15–20 , and Hebrews 1:1–4 .

Practical lessons

This passage teaches us some practical lessons about God, man, and ourselves.

What does this passage tell us about God?

• He is the provider and the sustainer of His people, who gives them their daily bread and meets their physical and spiritual needs. He is also the source and the giver of life, who offers them eternal life through His Son, the true bread from heaven.
• He is the sovereign and the holy Lord of His people, who tests and proves them by His commandments and instructions. He is also the gracious and the merciful God of His people, who forgives and bears with them despite their grumbling and disobedience.
• He is the faithful and the covenant-keeping God of His people, who remembers and fulfills His promises to them. He is also the glorious and the majestic God of His people, who reveals and manifests His presence and power to them.

What does this passage tell us about man?

• He is the dependent and the needy creature of God, who relies on God’s provision and grace for his survival and well-being. He is also the recipient and the steward of God’s gifts, who is accountable to God for how he uses and shares them.
• He is the rebellious and the sinful child of God, who grumbles and disobeys God in the wilderness. He is also the object and the beneficiary of God’s love, who is corrected and restored by God in His mercy.
• He is the chosen and the covenantal people of God, who are called to be His witnesses and His representatives in the world. He is also the learners and the followers of God, who are taught and guided by God in His word.

What does this passage demand of me?

• To trust and to thank God for His provision and grace in my life, and not to complain or doubt His goodness and faithfulness.
• To obey and to honor God for His commandments and instructions in my life, and not to disregard or abuse His law and His will.
• To remember and to celebrate God for His promises and His glory in my life, and not to forget or neglect His covenant and His presence.

How should this passage change the way I relate to people?

• To be generous and to share God’s gifts with others, and not to be greedy or to hoard God’s blessings for myself.
• To be humble and to respect God’s leaders and authorities, and not to be proud or to rebel against God’s servants and instruments.
• To be loving and to serve God’s people and others, and not to be selfish or to isolate myself from God’s community and mission.

How does this passage prompt me to pray to God?

• To ask Him to give me this day my daily bread, and to satisfy my hunger and thirst for righteousness and eternal life.
• To ask Him to forgive me my debts, as I forgive my debtors, and to deliver me from temptation and evil.
• To praise Him for His is the kingdom, and the power, and the glory, forever and ever. Amen.

How does this passage challenge me to grow as a Christian?

• To grow in faith and gratitude, and to depend on God’s word and promise, and not on my feelings or circumstances.
• To grow in obedience and holiness, and to follow God’s instructions and commandments, and not the world’s standards or expectations.
• To grow in love and service, and to use God’s gifts and resources, and not my own abilities or achievements.

Study Summary

Exodus 16 is a narrative that portrays the Israelites’ journey from Elim to the wilderness of Sin, where they face the challenge of food scarcity and grumble against Moses and Aaron. The passage reveals God’s provision and grace for His people, as well as His sovereignty and holiness over His people. The passage also foreshadows and typifies Christ, who is the true bread from heaven and the true rest for the weary.

The passage can be divided into four main sections, each with a chiastic structure that emphasizes a central point. The first section (verses 1–3) introduces the setting and the problem of the narrative: the Israelites arrive in the wilderness of Sin, one month after leaving Egypt, and complain to Moses and Aaron that they have no food. The central point of this section is the contrast between the Israelites’ distorted memory of Egypt, where they had plenty of food, and their discontent with their current situation in the wilderness, where they face hunger.

The second section (verses 4–12) presents God’s response and solution to the problem: God promises to rain bread from heaven and provide meat in the evening for the Israelites, and also to test them by His instructions. The central point of this section is the contrast between God’s faithfulness and generosity, and the Israelites’ unfaithfulness and ingratitude. God provides for their physical and spiritual needs, but also expects their obedience and trust.

The third section (verses 13–21) describes the fulfillment and the outcome of God’s promise and solution: God sends quails in the evening and manna in the morning for the Israelites, and instructs them to gather enough for each day, except on the sixth day, when they must gather enough for two days. The central point of this section is the contrast between God’s power and wisdom, and the Israelites’ weakness and foolishness. God controls and arranges the natural phenomena of the quails and the manna, but the Israelites fail to follow His instructions and suffer the consequences.

The fourth section (verses 22–36) explains the significance and the purpose of God’s provision and instruction: God commands the Israelites to observe the Sabbath as a day of rest and worship, and also to keep an omer of manna in a jar as a memorial of His provision. The central point of this section is the contrast between God’s glory and covenant, and the Israelites’ need and dependence. God reveals and manifests His presence and majesty to the Israelites, but also reminds them of His covenant and promise to them.

The passage connects with the rest of the Bible in several ways, such as:

• It echoes the creation account in Genesis, where God created the heavens and the earth in six days and rested on the seventh day, and where He provided food for Adam and Eve in the garden of Eden. It also echoes the fall account in Genesis, where Adam and Eve disobeyed God’s command and ate from the forbidden tree, and where they were expelled from the garden and faced hardship and death.
• It anticipates the giving of the law in Exodus, where God gave the Ten Commandments and other laws to the Israelites at Mount Sinai, and where He established His covenant with them as His chosen people. It also anticipates the breaking of the law in Exodus, where the Israelites made and worshiped a golden calf, and where they rebelled against God and Moses.
• It points to Christ in the New Testament, who is the true bread from heaven and the true meat for the soul, and who gives eternal life to those who believe in Him. It also points to Christ as the Lord of the Sabbath and the true rest for the weary, and who fulfills the law and the prophets.
• It applies to the church in the New Testament, who are the new and spiritual Israel, and who are called to trust and obey God in the wilderness of this world. It also applies to the church as the recipients and the stewards of God’s gifts and grace, and who are accountable to God for how they use and share them.

The passage communicates several theological truths and practical lessons, such as:

• God is the provider and the sustainer of His people, who gives them their daily bread and meets their physical and spiritual needs. He is also the source and the giver of life, who offers them eternal life through His Son, the true bread from heaven.
• God is the sovereign and the holy Lord of His people, who tests and proves them by His commandments and instructions. He is also the gracious and the merciful God of His people, who forgives and bears with them despite their grumbling and disobedience.
• God is the faithful and the covenant-keeping God of His people, who remembers and fulfills His promises to them. He is also the glorious and the majestic God of His people, who reveals and manifests His presence and power to them.
• Man is the dependent and the needy creature of God, who relies on God’s provision and grace for his survival and well-being. He is also the recipient and the steward of God’s gifts, who is accountable to God for how he uses and shares them.
• Man is the rebellious and the sinful child of God, who grumbles and disobeys God in the wilderness. He is also the object and the beneficiary of God’s love, who is corrected and restored by God in His mercy.
• Man is the chosen and the covenantal people of God, who are called to be His witnesses and His representatives in the world. He is also the learners and the followers of God, who are taught and guided by God in His word.
• We should trust and thank God for His provision and grace in our lives, and not complain or doubt His goodness and faithfulness.
• We should obey and honor God for His commandments and instructions in our lives, and not disregard or abuse His law and His will.
• We should remember and celebrate God for His promises and His glory in our lives, and not forget or neglect His covenant and His presence.
• We should be generous and share God’s gifts with others, and not be greedy or hoard God’s blessings for ourselves.
• We should be humble and respect God’s leaders and authorities, and not be proud or rebel against God’s servants and instruments.
• We should be loving and serve God’s people and others, and not be selfish or isolate ourselves from God’s community and mission.
• We should ask God to give us this day our daily bread, and to satisfy our hunger and thirst for righteousness and eternal life.
• We should ask God to forgive us our debts, as we forgive our debtors, and to deliver us from temptation and evil.
• We should praise God for His is the kingdom, and the power, and the glory, forever and ever. Amen.
• We should grow in faith and gratitude, and depend on God’s word and promise, and not on our feelings or circumstances.
• We should grow in obedience and holiness, and follow God’s instructions and commandments, and not the world’s standards or expectations.
• We should grow in love and service, and use God’s gifts and resources, and not our own abilities or achievements.

Devotional

God’s Provision and Grace

Have you ever felt like you were in a wilderness, where you faced hunger, thirst, or hardship? Have you ever grumbled or complained to God about your situation, or wished you could go back to a more comfortable or familiar place? If so, you are not alone. The Israelites in Exodus 16 experienced the same feelings and reactions when they journeyed from Elim to the wilderness of Sin, one month after leaving Egypt.

The Israelites had witnessed God’s mighty deliverance from the bondage and oppression of Egypt, and they had praised Him for His power and salvation. But soon, they forgot God’s goodness and faithfulness, and they started to grumble and complain to Moses and Aaron that they had no food. They even said that they would rather die in Egypt, where they had plenty of food, than live in the wilderness, where they faced hunger.

How did God respond to their grumbling and complaints? Did He punish them or abandon them? No, He graciously provided them with manna and quails, which were miraculous signs of His provision and grace for His people. He also instructed them to gather only as much as they needed for each day, and not to keep any of it until morning, except on the sixth day, when they had to gather enough for two days. He also commanded them to observe the Sabbath as a day of rest and worship, and to keep an omer of manna in a jar as a memorial of His provision.

What can we learn from this passage? We can learn that God is our provider and our sustainer, who gives us our daily bread and meets our physical and spiritual needs. He is also the source and the giver of life, who offers us eternal life through His Son, the true bread from heaven. We can also learn that God is our sovereign and our holy Lord, who tests and proves us by His commandments and instructions. He is also our gracious and our merciful God, who forgives and bears with us despite our grumbling and disobedience. We can also learn that God is our faithful and our covenant-keeping God, who remembers and fulfills His promises to us. He is also our glorious and our majestic God, who reveals and manifests His presence and power to us.

How should we respond to God’s provision and grace? We should trust and thank Him for His goodness and faithfulness, and not complain or doubt His will and plan for us. We should obey and honor Him for His commandments and instructions, and not disregard or abuse His law and His will. We should remember and celebrate Him for His promises and His glory, and not forget or neglect His covenant and His presence. We should also look to Christ, who is the true bread from heaven and the true rest for our souls, and not look to the things that do not satisfy.

Prayer: Heavenly Father, thank You for Your provision and grace in our lives. Thank You for giving us our daily bread and meeting our needs. Thank You for giving us Your Son, the true bread from heaven, who gives us eternal life. Help us to trust You and thank You, and not to grumble or complain. Help us to obey You and honor You, and not to disregard or abuse Your law and Your will. Help us to remember You and celebrate You, and not to forget or neglect Your covenant and Your presence. Help us to look to Christ, who is our true bread and our true rest, and not to look to the things that do not satisfy. In Jesus’ name, amen.

Sermon

Text: Exodus 16:1–36

Introduction:

• The Israelites had been delivered from Egypt by God’s mighty hand, but soon they faced hunger and hardship in the wilderness.
• They grumbled against Moses and Aaron, and wished they had died in Egypt, where they had plenty of food.
• God heard their grumbling, and promised to rain bread from heaven for them, and to test them by His instructions.
• God also gave them quails in the evening, and manna in the morning, which they had to gather according to His command.
• God also instructed them to observe the Sabbath as a day of rest and worship, and to keep a jar of manna as a memorial of His provision.

Main Points:

I. The Bread from Heaven is a Sign of God’s Provision and Grace (v. 4–5, 11–15)

• God provided for the physical and spiritual needs of His people, who were hungry and thirsty in the wilderness.
• God gave them bread from heaven, which was a miraculous and mysterious food, unlike anything they had seen or tasted before.
• God gave them enough for each day, and a double portion on the sixth day, to teach them to trust and depend on Him.
• God gave them manna as a sign of His provision and grace, to show them that He is their God, and they are His people.

Application:

• We also need God’s provision and grace, for we are hungry and thirsty in the wilderness of this world.
• God has given us the true bread from heaven, which is His Son, Jesus Christ, who came down from heaven and gave His life for us.
• God has given us enough for each day, and all that we need for life and godliness, to teach us to trust and depend on Him.
• God has given us Christ as a sign of His provision and grace, to show us that He is our God, and we are His people.

II. The Bread from Heaven is a Test of God’s Commandments and Instructions (v. 16–20, 22–30)

• God tested the faith and obedience of His people, who were prone to grumble and disobey in the wilderness.
• God gave them commandments and instructions on how to gather, eat, and store the manna, which they had to follow carefully and precisely.
• God warned them not to keep any of it until morning, except on the sixth day, or it would spoil and become wormy.
• God also commanded them to observe the Sabbath as a day of rest and worship, and not to gather any manna on that day.
• God tested them by His commandments and instructions, to see whether they would walk in His ways or not.

Application:

• We also face God’s test of our faith and obedience, for we are prone to grumble and disobey in the wilderness of this world.
• God has given us His commandments and instructions on how to live, love, and serve Him, which we have to follow carefully and precisely.
• God warns us not to hoard or waste His gifts and resources, or they will become useless and harmful to us.
• God also commands us to observe the Lord’s Day as a day of rest and worship, and not to neglect or despise His word and His people.
• God tests us by His commandments and instructions, to see whether we love Him and trust Him, or not.

III. The Bread from Heaven is a Memorial of God’s Promises and Glory (v. 31–36)

• God reminded His people of His promises and glory, who were apt to forget and neglect Him in the wilderness.
• God gave them a name for the manna, which means “What is it?”, to remind them of its origin and nature as a gift from God.
• God also commanded them to keep an omer of manna in a jar, as a memorial of His provision for them in the wilderness.
• God also revealed His glory and presence to them, when they came out of their tents and saw the cloud covering the tabernacle.
• God reminded them of His promises and glory, to show them that He is the faithful and the covenant-keeping God.

Application:

• We also need God’s reminders of His promises and glory, for we are apt to forget and neglect Him in the wilderness of this world.
• God has given us a name for the true bread from heaven, which is Jesus, to remind us of His origin and nature as the Son of God.
• God also commands us to keep His word and His sacraments, as memorials of His salvation for us in Christ.
• God also reveals His glory and presence to us, when we come to His house and see His Spirit working in His church.
• God reminds us of His promises and glory, to show us that He is the faithful and the covenant-keeping God.

Conclusion:

• The bread from heaven is a sign, a test, and a memorial of God’s provision, grace, commandments, instructions, promises, and glory for His people.
• The true bread from heaven is Jesus Christ, who is the fulfillment and the end of all that God has given and required of His people.
• Let us trust and thank God for His provision and grace, and obey and honor Him for His commandments and instructions, and remember and celebrate Him for His promises and glory, in and through Jesus Christ, the bread of life. Amen.

Additional questions

How large is an omer or an ephah in modern equivalents?

In ancient times, biblical measurements like the omer and ephah were used for various purposes. Let’s explore their modern equivalents:

1. Omer:

• The omer was approximately 2.0 dry quarts or 2.2 liters 12.
• Imagine a container that can hold about 2 quarts of dry goods — that’s roughly the size of an omer.

1. Ephah:

• The ephah was larger than the omer and equivalent to approximately:
• 22 liters or
• About 0.77 cubic feet 2.

Picture a substantial bowl with a capacity of around 22 liters — that’s the modern equivalent of an ephah.

How does the Israelites’ grumbling reflect their faith in God?

The Israelites’ grumbling reflects their lack of faith in God, and their dissatisfaction with His will and plan for them. They grumble because they do not trust that God can and will provide for their needs, and because they do not appreciate His deliverance and guidance. They grumble because they long for the comforts and pleasures of Egypt, and because they do not value the freedom and purpose of the wilderness.

How does God respond to the grumbling and complaints of the Israelites?

God responds to the grumbling and complaints of the Israelites with a mixture of grace and discipline. He graciously provides them with manna and quails, which are miraculous signs of His provision and power. He also disciplines them by testing them with His instructions, which are meant to teach them obedience and dependence. He also reveals His glory and presence to them, which are meant to inspire them with awe and reverence.

What can we learn from the divine provision of manna and quails?

We can learn from the divine provision of manna and quails that God is faithful and generous to His people, and that He knows and meets their physical and spiritual needs. We can also learn that God’s provision is not only a gift, but also a responsibility, and that we are accountable to Him for how we use and share His blessings. We can also learn that God’s provision points to a greater and more lasting reality, which is Christ, who is the true bread from heaven and the true meat for the soul.

How does God show through this passage that the principle of Sabbath rest still applies in our lives?

God shows through this passage that the principle of Sabbath rest still applies in our lives by commanding the Israelites to observe the Sabbath as a day of rest and worship, and by providing them with enough manna on the sixth day to last for the seventh day. This shows that God is the Lord of the Sabbath, and that He wants His people to honor Him by setting apart one day in seven for His glory and their good. The Sabbath is a gift from God to His people, a sign of His covenant, and a reminder of His creation and redemption. Jesus affirmed the value and the purpose of the Sabbath in the New Testament, saying that the Sabbath was made for man, not man for the Sabbath, and that He is the Lord of the Sabbath (Mark 2:27–28). The Sabbath principle still applies to Christians today (Acts 20:7; 1 Corinthians 16:2; Revelation 1:10).

Why did God instruct the Israelites to gather only a day’s portion of manna?

God instructed the Israelites to gather only a day’s portion of manna to teach them to trust and depend on Him for their daily bread, and not to worry about tomorrow. God wanted them to learn that He is their provider and sustainer, and that He is faithful and generous to meet their needs. God also wanted them to learn that His provision is not only a gift, but also a responsibility, and that they are accountable to Him for how they use and share His blessings. God warned them not to keep any of it until morning, except on the sixth day, because it would spoil and become wormy. This shows that God’s provision is not to be hoarded or wasted, but to be used and enjoyed according to His will.

How does God test our obedience today as He did with the Israelites and the manna?

God tests our obedience today as He did with the Israelites and the manna by giving us His word and His instructions, and by expecting us to follow them. God’s word is like manna from heaven, a spiritual food that nourishes our souls and guides our lives. God wants us to feed on His word daily, and to obey His commandments and instructions. God also tests our obedience by giving us His gifts and His resources, and by expecting us to use them for His glory and our good. God’s gifts are like manna from heaven, a physical provision that sustains our bodies and enables our service. God wants us to be thankful for His gifts, and to share them with others. God tests our obedience to see whether we love Him and trust Him, and whether we will walk in His ways or not.

How can we cultivate a spirit of contentment with what God has provided us?

We can cultivate a spirit of contentment with what God has provided us by remembering His goodness and faithfulness, and by praising Him for His gifts and grace. We can also cultivate a spirit of contentment by being satisfied with what we have, and by not coveting what we do not have. We can also cultivate a spirit of contentment by being generous and compassionate, and by not being greedy or selfish. We can also cultivate a spirit of contentment by seeking first God’s kingdom and His righteousness, and by not worrying about the things of this world. We can also cultivate a spirit of contentment by looking to Christ, who is the true bread from heaven and the true rest for our souls, and by not looking to the things that do not satisfy.

How does this passage relate to Jesus’ teaching on worry in Matthew 6:25–34?

This passage relates to Jesus’ teaching on worry in Matthew 6:25–34 by showing how God provides for His people’s needs, and how He expects them to trust Him and not to worry about the future. Jesus taught that we should not worry about our life, what we will eat or drink, or what we will wear, because God knows what we need and He will take care of us. He used the example of the birds of the air and the flowers of the field, which do not work or store up, but are fed and clothed by God. He also taught that we should seek first God’s kingdom and His righteousness, and all these things will be given to us as well.

This passage illustrates Jesus’ teaching by showing how God provided the Israelites with manna and quails in the wilderness, which were their daily bread and meat. God instructed them to gather only as much as they needed for each day, and not to keep any of it until morning, except on the sixth day, when they had to gather enough for two days. God wanted them to learn to depend on Him and not to worry about tomorrow. He also wanted them to observe the Sabbath as a day of rest and worship, and not to work or gather on that day. God also preserved a jar of manna as a memorial of His provision for the Israelites.

This passage also challenges us to apply Jesus’ teaching to our lives, and to trust God and not to worry about our needs. We should be thankful for God’s provision and grace, and not complain or doubt His goodness and faithfulness. We should obey God’s instructions and commandments, and not disregard or abuse His law and His will. We should remember God’s promises and His glory, and not forget or neglect His covenant and His presence. We should also look to Christ, who is the true bread from heaven and the true rest for our souls, and not look to the things that do not satisfy.

Daniel Coulter is a Pronomian Christian and encourages the use of the Historical Grammatical Hermeneutic when digging deeper into the scriptures. In his day job, he works as a Product Owner in Finance Technology. He has a deep love of people and the Word of God.

Note: The majority of this content was generated through a series of prompts using Microsoft Copilot. Learn more about the prompt engineering for this content has changed over time here.