Introduction: God’s miraculous intervention to rescue His people from bondage, an unprecedented and unrepeatable event, was to be remembered, and regularly commemorated, in the Passover. The Israelites were redeemed and free to go, but freedom is a costly commodity. God’s signs and wonders were performed on Israel’s behalf, resulting in divine judgments falling upon Egypt. These judgments were not merely punitive for the Egyptians but were instructive for the Israelites as well, helping them to know the true God and what the real, lasting values were in life. God presented Himself as a loving and just Redeemer, a mighty Warrior who had rescued Israel from slavery. These dramatic events were designed to lead His people to fully trust Him as their wise Guide and Caregiver and thus to depend upon His leadership.
After the great deliverance from Egypt, the Red Sea experience, and the splendid celebration of God’s salvation from the hands of Pharaoh and his army, God led Israel to the Desert of Shur, where they traveled for three days without finding water. Here the Israelites were presented with another test of trusting the Lord (Exod. 15:25). Just prior to this test, the Israelites trusted the Lord after crossing the Red Sea and seeing the defeat of Pharaoh (Exod. 14:31). Would they continue to stay on the path of implicit trust in God, with a confident attitude in their Leader? All that had happened in the past days and weeks should have been etched into their memories. Would they remember God’s leadership when the hardships of life struck again?
God cared for Israel like a loving parent, and He led them patiently through the desert. He had to teach them painful lessons when they murmured; yet, He lovingly provided water, quail, and manna and instructed them on how to keep the Sabbath holy.
Part II: Commentary
Part II: Commentary
Exodus 15:22–18:27 describes Israel’s journey to Sinai. The passage contains five narratives: two stories are related to the gift of water. The first water narrative, at Mara, concerns making bitter water sweet (Exod. 15:22–27). The second water narrative concerns water springing from a rock (Exod. 17:1–7). In between these two stories lies miraculous gifts of food—quail and manna—and teachings about how to keep the Sabbath (Exod. 16:1–36). These three wonders—water, quail, and manna—are followed by two additional accounts, namely, the Lord’s gift of victory over the Amalekites (Exod. 17:8–16) and Jethro’s visit, during which time he gives wise advice to Moses (Exod. 18:1–27).
The Gift of Water at Mara
The Gift of Water at Mara
For the first time in the book of Exodus, the Hebrew root lun— “murmur,” “grumble,” “complain”—appears in our story about the lack of potable water in the Desert of Shur. The Israelites stopped at Mara, where the water was bitter; so, the “people grumbled against Moses” (Exod. 15:24, NIV). Unfortunately, lun became a key expression that marks Israel’s stories of wandering through the wilderness. It is a dominant word in the stories of manna and quail, where this negative term occurs eight times (as a verb in Exodus 16:2, 7, and 8; as a noun in Exodus 16:7, 8; and twice more in verses 9 and 12). It also is mentioned in the next account regarding water springing from the rock in the Rephidim narrative (Exod. 17:3-6). The same idea of murmuring or grumbling occurs in the book of Numbers (Num. 14:2, 27, 29, 36; Num. 16:11, 41; Num. 17:5, 10). This term is used outside of the Pentateuch only in Joshua 9:18.
When the people complained, Moses cried out to the Lord, which is now mentioned for the third time in Exodus (Exod. 8:12, Exod. 14:15, Exod. 15:25). The Lord directed Moses to throw into the bitter water a piece of wood. Thus, the water was healed when Moses followed God’s instructions. In the context of the water’s healing, the Lord promises that He will not bring upon them “ ‘any of the diseases [Hebrew: mackalah]’ ” He “ ‘brought on the Egyptians,’ ” if they will carefully listen and obey Him. To secure His promise, He uses a divine formula: “ ‘I am the Lord who heals you’ ” (Exod. 15:26, NKJV). The Lord refers to the various illnesses in connection with the ten plagues (see also God’s promise in Exod. 23:25). No such plague will fall on the faithful.
In the wilderness, water is a life-giving product. Without water, one cannot live; it is a source and sustainer of life. Water is life. One can survive without it for only a few days. No wonder we have several important stories and miracles related to water in Exodus and Numbers. Afterward, Israel encamped in Elim, where there was plenty of water and shade from the palms.
Quail, the Gift of Manna, and the Sabbath
Quail, the Gift of Manna, and the Sabbath
The Lord mercifully responded to the grumbling of the people, who complained that they did not have meat and other food that they had enjoyed in Egypt. Their speech is full of exaggerations and bitter irony. The Israelites recalled their full plates while slaving for Pharaoh. In response, however, the Lord promised that He would provide them with bread from heaven as well as quail. He said that in the evening they would have quail and in the morning bread from heaven. It happened precisely as predicted (Exod. 16:13). The surprise was in the morning, because they had never seen manna before, so they asked, “What is it?” (Exod. 16:15). This question is the meaning of the word “manna.”
With the gift of manna, God taught the Israelites how to observe and live the Sabbath. Jesus calls manna the “bread from heaven” (John 6:31), which is a reference to Exodus 16:4. Thus, manna was the bread the Lord gave His people to eat in the desert (Exod. 16:15). For 40 years, manna was provided for the Israelites (Exod. 16:35). The provision of manna ceased only when the Israelites celebrated their first Passover in the Promised Land (Josh. 5:10–12).
Every week during the Israelites’ 40-year sojourn in the wilderness, four miracles occurred. These miracles taught the Israelites the sacredness of the Sabbath: (1) manna fell from heaven every day, except on Sabbath; (2) if someone collected manna for the next day during the workweek, the manna was spoiled by the following day; (3) manna fell in a double portion every Friday, the Sabbath’s preparation day; and (4) manna collected on Fridays did not spoil but stayed fresh for consumption on Sabbath. Thus, the Lord provided every day for Israel’s needs. Six days per week they needed to go out and collect manna, a reminder that every day they were completely dependent upon Him.
Another miracle with the bread from heaven was the Lord’s command to Moses to take an omer of manna, about 3.64 liters, put it into a jar, and then place it in front of the Testimony (Exod. 16:34). Later, the omer of manna was put into the ark of the covenant (Heb. 9:4) as a reminder to future generations. This manna did not spoil, even though the longest length for its staying unspoiled was only two days, from Friday to Sabbath.
The noun “Sabbath” (Hebrew: shabbat) several times is highlighted in the book of Exodus and mentioned for the first time in the Bible in Exodus 16:23, in which it is described as a “Sabbath rest” (Hebrew: shabbaton) and a “holy Sabbath to the Lord.” This verse is the first explicit command regarding Sabbath observance and contains three imperatives: “bake,” “boil,” and “lay aside” (ESV)! Sabbath should be celebrated. It is interesting that verse 25 adds the fourth imperative: “Eat”! Eat the manna today. Eating is closely tied to the observation of the Sabbath. The temporal term “today” is used three times in this text in connection with the Sabbath, thus emphasizing the miracle of eating manna on Sabbath because God provided it. In verse 25, it is stated that this is a “Sabbath to the Lord” (NIV), and verse 26 explains that the Sabbath is the seventh day of the week. Verse 30 connects Sabbath to rest: “So the people rested [Hebrew: shabat] on the seventh day.” The triad of key words in this passage of Exodus 16:23–30—namely, “Sabbath,” “today,” and “rest”—ties in with Hebrews 4:7–10, in which Paul also elaborates on the ideas of “Sabbath,” “today,” and “rest.” The word “Sabbath” appears in the book of Exodus also in the following texts: in Exodus 16:25, 26, 29; Exodus 20:8, 10, 11; Exodus 31:14, 15 (twice), 16; and Exodus 35:2, 3.
In the apex of the manna story, when some people went out on Sabbath to gather manna, God asked a very pointed question:
“ ‘How long will you refuse to keep my commands’ ” (Exod. 16:28, NIV). The Lord uses the word “refuse” to describe their willful action. They needed to learn that the Sabbath was a gift, one that is reinforced by the fact that the Lord provided the food for them. Therefore, they did not need to collect manna for themselves on Sabbath.
Part III: Life Application
Part III: Life Application
Jesus proclaimed about Himself that He is the Bread of Life (John 6:35, 48). How can we live with Jesus Christ in such a close relationship that He becomes for us our daily “bread and water”?
When, and how, should we attend to those who complain about the difficulties of life, and when should we not listen to murmuring?
God was present in the pillar of cloud and in the pillar of fire, but the Israelites took His presence in the cloud for granted. We also may have an outstanding work of God taking place among us and not appreciate it. How can we maintain our sense of awe for the sacredness of things related to God and His work?
Jethro’s visit is a narrative par excellence about godly leadership. Moses was learning and growing in his leadership skills. He was a God-centered leader who acknowledged God’s leadership in his life and for Israel. Moses also was an exceptional listener, who was filled with gratitude and praises for God. He was a visionary; yet, he needed to learn how to delegate responsibility. He was teachable even though he was a strong leader. What was it about Moses that enabled him to be open to new ideas and areas of improvement without taking constructive criticism personally or being threatened by suggestions for growth?
The apostle Paul, in reference to the miracle of the water flowing from the rock at Rephidim, states that Jesus was the Rock (1 Cor. 10:4). In that narrative, the people grumbled and put the Lord to the test (Exod. 17:2). In Malachi 3:10, we are invited to test God. What is the difference between the positive and negative testing of God? How can we test God in a wrong way?
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Part I: Overview
Key Text: Exodus 16:28–30
Study Focus: Exod. 15:22–18:27
Introduction: God’s miraculous intervention to rescue His people from bondage, an unprecedented and unrepeatable event, was to be remembered, and regularly commemorated, in the Passover. The Israelites were redeemed and free to go, but freedom is a costly commodity. God’s signs and wonders were performed on Israel’s behalf, resulting in divine judgments falling upon Egypt. These judgments were not merely punitive for the Egyptians but were instructive for the Israelites as well, helping them to know the true God and what the real, lasting values were in life. God presented Himself as a loving and just Redeemer, a mighty Warrior who had rescued Israel from slavery. These dramatic events were designed to lead His people to fully trust Him as their wise Guide and Caregiver and thus to depend upon His leadership.
After the great deliverance from Egypt, the Red Sea experience, and the splendid celebration of God’s salvation from the hands of Pharaoh and his army, God led Israel to the Desert of Shur, where they traveled for three days without finding water. Here the Israelites were presented with another test of trusting the Lord (Exod. 15:25). Just prior to this test, the Israelites trusted the Lord after crossing the Red Sea and seeing the defeat of Pharaoh (Exod. 14:31). Would they continue to stay on the path of implicit trust in God, with a confident attitude in their Leader? All that had happened in the past days and weeks should have been etched into their memories. Would they remember God’s leadership when the hardships of life struck again?
God cared for Israel like a loving parent, and He led them patiently through the desert. He had to teach them painful lessons when they murmured; yet, He lovingly provided water, quail, and manna and instructed them on how to keep the Sabbath holy.
Part II: Commentary
Part II: Commentary
Exodus 15:22–18:27 describes Israel’s journey to Sinai. The passage contains five narratives: two stories are related to the gift of water. The first water narrative, at Mara, concerns making bitter water sweet (Exod. 15:22–27). The second water narrative concerns water springing from a rock (Exod. 17:1–7). In between these two stories lies miraculous gifts of food—quail and manna—and teachings about how to keep the Sabbath (Exod. 16:1–36). These three wonders—water, quail, and manna—are followed by two additional accounts, namely, the Lord’s gift of victory over the Amalekites (Exod. 17:8–16) and Jethro’s visit, during which time he gives wise advice to Moses (Exod. 18:1–27).
The Gift of Water at Mara
The Gift of Water at Mara
For the first time in the book of Exodus, the Hebrew root lun— “murmur,” “grumble,” “complain”—appears in our story about the lack of potable water in the Desert of Shur. The Israelites stopped at Mara, where the water was bitter; so, the “people grumbled against Moses” (Exod. 15:24, NIV). Unfortunately, lun became a key expression that marks Israel’s stories of wandering through the wilderness. It is a dominant word in the stories of manna and quail, where this negative term occurs eight times (as a verb in Exodus 16:2, 7, and 8; as a noun in Exodus 16:7, 8; and twice more in verses 9 and 12). It also is mentioned in the next account regarding water springing from the rock in the Rephidim narrative (Exod. 17:3-6). The same idea of murmuring or grumbling occurs in the book of Numbers (Num. 14:2, 27, 29, 36; Num. 16:11, 41; Num. 17:5, 10). This term is used outside of the Pentateuch only in Joshua 9:18.
When the people complained, Moses cried out to the Lord, which is now mentioned for the third time in Exodus (Exod. 8:12, Exod. 14:15, Exod. 15:25). The Lord directed Moses to throw into the bitter water a piece of wood. Thus, the water was healed when Moses followed God’s instructions. In the context of the water’s healing, the Lord promises that He will not bring upon them “ ‘any of the diseases [Hebrew: mackalah]’ ” He “ ‘brought on the Egyptians,’ ” if they will carefully listen and obey Him. To secure His promise, He uses a divine formula: “ ‘I am the Lord who heals you’ ” (Exod. 15:26, NKJV). The Lord refers to the various illnesses in connection with the ten plagues (see also God’s promise in Exod. 23:25). No such plague will fall on the faithful.
In the wilderness, water is a life-giving product. Without water, one cannot live; it is a source and sustainer of life. Water is life. One can survive without it for only a few days. No wonder we have several important stories and miracles related to water in Exodus and Numbers. Afterward, Israel encamped in Elim, where there was plenty of water and shade from the palms.
Quail, the Gift of Manna, and the Sabbath
Quail, the Gift of Manna, and the Sabbath
The Lord mercifully responded to the grumbling of the people, who complained that they did not have meat and other food that they had enjoyed in Egypt. Their speech is full of exaggerations and bitter irony. The Israelites recalled their full plates while slaving for Pharaoh. In response, however, the Lord promised that He would provide them with bread from heaven as well as quail. He said that in the evening they would have quail and in the morning bread from heaven. It happened precisely as predicted (Exod. 16:13). The surprise was in the morning, because they had never seen manna before, so they asked, “What is it?” (Exod. 16:15). This question is the meaning of the word “manna.”
With the gift of manna, God taught the Israelites how to observe and live the Sabbath. Jesus calls manna the “bread from heaven” (John 6:31), which is a reference to Exodus 16:4. Thus, manna was the bread the Lord gave His people to eat in the desert (Exod. 16:15). For 40 years, manna was provided for the Israelites (Exod. 16:35). The provision of manna ceased only when the Israelites celebrated their first Passover in the Promised Land (Josh. 5:10–12).
Every week during the Israelites’ 40-year sojourn in the wilderness, four miracles occurred. These miracles taught the Israelites the sacredness of the Sabbath: (1) manna fell from heaven every day, except on Sabbath; (2) if someone collected manna for the next day during the workweek, the manna was spoiled by the following day; (3) manna fell in a double portion every Friday, the Sabbath’s preparation day; and (4) manna collected on Fridays did not spoil but stayed fresh for consumption on Sabbath. Thus, the Lord provided every day for Israel’s needs. Six days per week they needed to go out and collect manna, a reminder that every day they were completely dependent upon Him.
Another miracle with the bread from heaven was the Lord’s command to Moses to take an omer of manna, about 3.64 liters, put it into a jar, and then place it in front of the Testimony (Exod. 16:34). Later, the omer of manna was put into the ark of the covenant (Heb. 9:4) as a reminder to future generations. This manna did not spoil, even though the longest length for its staying unspoiled was only two days, from Friday to Sabbath.
The noun “Sabbath” (Hebrew: shabbat) several times is highlighted in the book of Exodus and mentioned for the first time in the Bible in Exodus 16:23, in which it is described as a “Sabbath rest” (Hebrew: shabbaton) and a “holy Sabbath to the Lord.” This verse is the first explicit command regarding Sabbath observance and contains three imperatives: “bake,” “boil,” and “lay aside” (ESV)! Sabbath should be celebrated. It is interesting that verse 25 adds the fourth imperative: “Eat”! Eat the manna today. Eating is closely tied to the observation of the Sabbath. The temporal term “today” is used three times in this text in connection with the Sabbath, thus emphasizing the miracle of eating manna on Sabbath because God provided it. In verse 25, it is stated that this is a “Sabbath to the Lord” (NIV), and verse 26 explains that the Sabbath is the seventh day of the week. Verse 30 connects Sabbath to rest: “So the people rested [Hebrew: shabat] on the seventh day.” The triad of key words in this passage of Exodus 16:23–30—namely, “Sabbath,” “today,” and “rest”—ties in with Hebrews 4:7–10, in which Paul also elaborates on the ideas of “Sabbath,” “today,” and “rest.” The word “Sabbath” appears in the book of Exodus also in the following texts: in Exodus 16:25, 26, 29; Exodus 20:8, 10, 11; Exodus 31:14, 15 (twice), 16; and Exodus 35:2, 3.
In the apex of the manna story, when some people went out on Sabbath to gather manna, God asked a very pointed question:
“ ‘How long will you refuse to keep my commands’ ” (Exod. 16:28, NIV). The Lord uses the word “refuse” to describe their willful action. They needed to learn that the Sabbath was a gift, one that is reinforced by the fact that the Lord provided the food for them. Therefore, they did not need to collect manna for themselves on Sabbath.
Part III: Life Application
Part III: Life Application
Jesus proclaimed about Himself that He is the Bread of Life (John 6:35, 48). How can we live with Jesus Christ in such a close relationship that He becomes for us our daily “bread and water”?
When, and how, should we attend to those who complain about the difficulties of life, and when should we not listen to murmuring?
God was present in the pillar of cloud and in the pillar of fire, but the Israelites took His presence in the cloud for granted. We also may have an outstanding work of God taking place among us and not appreciate it. How can we maintain our sense of awe for the sacredness of things related to God and His work?
Jethro’s visit is a narrative par excellence about godly leadership. Moses was learning and growing in his leadership skills. He was a God-centered leader who acknowledged God’s leadership in his life and for Israel. Moses also was an exceptional listener, who was filled with gratitude and praises for God. He was a visionary; yet, he needed to learn how to delegate responsibility. He was teachable even though he was a strong leader. What was it about Moses that enabled him to be open to new ideas and areas of improvement without taking constructive criticism personally or being threatened by suggestions for growth?
The apostle Paul, in reference to the miracle of the water flowing from the rock at Rephidim, states that Jesus was the Rock (1 Cor. 10:4). In that narrative, the people grumbled and put the Lord to the test (Exod. 17:2). In Malachi 3:10, we are invited to test God. What is the difference between the positive and negative testing of God? How can we test God in a wrong way?