Exodus 16:16
This is what the LORD has commanded: 'Each one is to gather as much as he needs. You may take an omer for each person in your tent.'"
Manna for the SoulH.T. Robjohns Exodus 16:1-36
The Manna of the BodyH.T. Robjohns Exodus 16:1-36
The Gift of MannaJ. Orr Exodus 16:4-16
Divine Provision for Daily NeedJ. Urquhart Exodus 16:13-31
LessonsHenry, MatthewExodus 16:16-18
No Position has a Surplus of HappinessJ. Arvine.Exodus 16:16-18
No Satisfaction in Mere AccumulationFamily TreasuryExodus 16:16-18
Nothing OverJ. Denton.Exodus 16:16-18
Self-Help EnforcedW. Baxendale.Exodus 16:16-18
Spiritual AssimilationE. Braislin, D. D.Exodus 16:16-18
The Law of the MannaJ. Orr Exodus 16:16-22
The Manna - Regulations for Type Gathering and Using of itD. Young Exodus 16:16-36

God had said (ver. 4) that rules would be given in connection with the manna by which the people would be proved, whether they would walk in his law, or no. One rule is given in ver. 5, and the rest are given here. Consider -

I. THE LAW AS TO QUANTITY (vers. 10-18). "According to his eating," in this passage, means, according to the quantity allowed to each person for consumption. This was fixed at an omer a head (ver. 16). The simplest way of explaining what follows is to suppose that each individual, when he went out to gather, aimed, as nearly as possible, at bringing in his exact omer; but, necessarily, on measuring what had been gathered, it would be found that some had brought in a little more, some a little less, than the exact quantity; excess was then to go to balance defect, and the result would be that, on the whole, each person would receive his omer. It may be supposed, also, that owing to differences of age, strength, agility, etc., there would be great room left for one helping another, some gathering more, to eke out the deficiencies of the less active. If the work were conscientiously done, the result, even on natural principles, would be pretty much what is here indicated. The law of averages would lead, over a large number of eases, to a mean result, midway between excess and defect, i.e., to the net omer. But a special superintendence of providence - such, e.g., as that which secures in births, amidst all the inequalities of families, a right proportion of the sexes in society as a whole - is evidently pointed to as securing the result. We cannot suppose, however, that an intentionally indolent or unconscientious person was permitted to participate in this equal dividend, or to reap, in the way indicated, the benefit of the labours of others. The law here must have been, as with St. Paul," if any would not work, neither should he eat" (2 Thessalonians 3:10). There is nothing said as to the share to be allotted to juveniles: these may be supposed to have received some recognised proportion of an omer. The lessons of all this and its importance as a part of the spiritual education of Israel, are very obvious. It taught -

1. That what is of Divine gift is meant for common benefit. The individual is entitled to his share in it; but he is not entitled selfishly to enrich himself, while others are in need. He gets that he may give. There was to be a heavenly communism practised in respect of the manna, in the same way as a common property is recognised in light and air, and the other free gifts of nature. This applies to intellectual and spiritual wealth. We are not to rest till all have shared in it according to their God-given capacity.

2. That in the Church of Christ it is the duty of the stronger to help the weaker, and of the richer to help the poorer. This is the lesson drawn from the passage by St. Paul in 2 Corinthians 8:12-16. It is presumed in his teaching, first, that there is the "willing mind," in which case a gift "is accepted according to that a man hath, and not according to that he hath not" (ver. 12). Each gatherer of the manna was honestly to do his part, and put what he could into the common stock. The end is not, secondly, that other men be eased, and the Corinthians burdened (ver. 13). But, each doing what he can, the design is, thirdly, that the abundance of one may be a supply, for the deficiency of another, that so there may he equality (ver. 14). This is a principle of wide application in Church finance, and also in the aiding of the poor. Strong congregations should not be slow to aid weak ones, that the work of the latter may go on more smoothly, and their ministers may at least be able to subsist comfortably. The Scottish Free Church has given a praiseworthy illustration of this principle in her noble "Sustentation Fund."

3. That where a helpful spirit is shown by each towards all, there will be found no lack of what is needful for any. God will see that all are provided for. The tendency of the rule is to encourage a friendly, helpful, unselfish spirit generally, and in all relations. The gatherer of manna was forbidden to act selfishly. A Nemesis would attend an attempt on the part of any to appropriate more than his proper share.


1. The manna was to be gathered in early morning. The people had to be up betimes, and had to bestir themselves diligently, that their manna might be collected before "the sun waxed hot" (ver. 21). If not collected then, the substance melted away, and could not be had at all. A lesson, surely, in the first instance, of diligence in business; and secondly, of the advantage of improving morning hours. The most successful gatherer of manna, whether in the material, intellectual, or spiritual fields, is he who is up and at his work early. Albert Barnes tells us that all his commentaries were due to this habit of rising early in the morning, the whole of them having been written before nine o'clock in the day, and without encroaching on his proper ministerial duties.

2. On six days of the week only (Per. 5). God teaches here the lesson of putting forward our work on week days, that we may be able to enjoy a Sabbath free from distraction. He puts honour on the ordinance of the Sabbath itself, by requiring that no work be done upon it.

III. THE LAW AS TO USE (ver. 19). None of the manna was to be left till the morning. We have here again a double lesson.

1. A lesson against hoarding. God gave to each person his quantity of manna; and the individual had no right to more. What excess he had in his gathering ought to have gone to supplement some other person's deficiency. But greed led slime of the Israelites to disobey. It would save them trouble to lay by what they did not need, and use it again next day. They might make profit out of it by barter. All such attempts God defeated by ordaining that the manna thus hoarded should breed worms, and grow corrupt. A significant emblem of the suicidal effects of hoarding generally. Hoarded treasure is never an ultimate benefit to its possessor. It corrupts alike in his heart and his bands. It breeds worms of care to him, and speedily becomes a nuisance (cf. Matthew 6:19, 20).

2. A lesson against distrust. Another motive for laying up the manna would be to provide for the morrow in case of any failure in the supply. But this was in direct contradiction to God's end in giving the people their manna day by day, viz., to foster trust, and keep alive their sense of dependence on him. Christ warns us against the spirit of distrust, and of anxiety for the morrow, and teaches us to pray for "daily bread" (Matthew 6:11, 31). We should not even desire to be independent of God.

IV. THE FAILURE OF THE PEOPLE TO OBSERVE THESE LAWS, They failed at each point. They tried to hoard (ver. 20). They went out to gather on the Sabbath (Ver. 27). This showed both disobedience and unbelief, for it had been distinctly said of the seventh day, "in it there shall be none" (ver. 26). What a lesson! -

1. Of the sottish insensibility of human nature to God's great acts of goodness. God had miraculously supplied their wants, yet so little sensible were they of his goodness - so little did it influence them - that they declined to obey even the few simple rules he had laid down for the reception and use of his benefits.

2. Of its ineradicable contumacy and self-will (cf. Deuteronomy 9.; and Psalm 78, and 106.). - J.O.

Gather of it every man according to his eating.
Why did each receive but three quarts a day? Might not a nutritious and delicious food like this be stored, and become an article of merchandise and a source of wealth? No, the Edenic law was not merely a penalty, but a method of mercy, of life, and health. It required labour. But there is a profounder reason for the prayer, "Give us this day our daily bread." We are to get out of to-day all we can, and trust God for to-morrow. We possess only what we can assimilate, so the miracle does no more than provide for one day. You say that you possess property. No; another may more truly possess it. I who tarry by your garden, or the beggar who feasts upon its beauty with appreciating and admiring eyes, gets more out of it than you. You hurry away to business early in the morning, and are gone till dark, too burdened, it may be, to give it a glance. So with your library or pictures. He possesses who assimilates. If your wealth makes you anxious, or leads you to dissipation, then you possess not wealth, but anxiety and disease. You may give your child wealth, but it is better to put moral wealth into mind and heart than to burden down with money, which may sink his soul in ruin. So with books and associates. We grow by what we eat. What does that child read? Who are his friends? We really eat both. Christ used this figure, and said we were to eat His flesh and drink His blood. This means the assimilation of spiritual forces, the incorporation of His life and character as we grow to be like those we make our bosom friends. Our character is warped, shrivelled, and weakened, or it is enriched and ennobled by those with whom we habitually and intimately live, as they are mean and wicked, or pure and princely.

(E. Braislin, D. D.)

We are hereby taught —

1. Prudence and diligence in providing food convenient for ourselves and our households; what God graciously gives we must industriously gather, with quietness working, and eating our own bread, not the bread either of idleness or deceit. God's bounty leaves room for man's duty.

2. Contentment and satisfaction with a sufficiency; they must gather, "every man according to his eating"; enough is as good as a feast, and more than enough is as bad as a surfeit. They that have most have for themselves but food and raiment and mirth; and they that have least generally have these; so that "he who gathers much," etc. There is not so great a disproportion between one and another, in the comforts and enjoyments of the things of this life, as there is in the property and possession of the things themselves.

3. Dependence upon Providence. "Let no man leave till morning" (ver. 19), but let them learn to go to bed and sleep quietly, though they have not a bit of bread in their tent, nor in all their camp, trusting that God, with the following day, will bring them their daily bread. It was surer and safer in God's storehouse than in their own, and would thence come to them sweeter and fresher.

( M. Henry, D. D..)

It is said that when J. C. Astor was once congratulated by a certain person for his wealth, he replied by pointing to his pile of bonds and maps of property, at the same time inquiring, "Would you like to manage these matters for your board and clothes?" The man demurred. "Sir," continued the rich man, "it is all that I get."

(J. Denton.)

A young man stood listlessly watching some anglers on a bridge. He was poor and dejected. At last, approaching a basket filled with fish he sighed, "If now I had these I would be happy. I could sell them and buy food and lodgings." "I will give you just as many, and just as good," said the owner, who chanced to overhear his words, "if you will do me a trifling favour." "And what is that?" asked the other. "Only to tend this line till I come back; I wish to go on a short errand." The proposal was gladly accepted. The old man was gone so long that the young man began to get impatient. Meanwhile the fish snapped greedily at the hook, and the young man lost all his depression in the excitement of pulling them in; and when the owner returned he had caught a large number. Counting out from them as many as were in the basket, and presenting them to the young man, the old fisherman said, "I fulfil my promise from the fish you have caught, to teach you, whenever you see others earning what you need, to waste no time in foolish wishing, but cast a line for yourself."

(W. Baxendale.)

When Napoleon returned to his palace, immediately after his defeat at Waterloo, he continued many hours without taking any refreshment. One of the grooms of the chamber ventured to serve up some coffee, in his cabinet, by the hands of a child whom Napoleon had occasionally distinguished by his notice. The Emperor sat motionless, with his hands spread over his eyes. The page stood patiently before him, gazing with infantine curiosity on an image which presented so strong a contrast to his own figure of simplicity and peace; at last the little attendant presented his tray, exclaiming, in the familiarity of am age which knows so little distinctions: "Eat, sire; it will do you good." The emperor looked at; him, and asked: "Do you not belong to Gonesse?" (a village near Paris). "No, sire; I come from Pierrefite." "Where your parents have a cottage and some acres of land? Yes, sire." "There is happiness," replied the man who was still the Emperor of France and King of Italy.

(J. Arvine.)

Family Treasury.
"I once had occasion to speak of a certain charity to a prosperous mechanic. He seemed not much inclined to help it, but after listening to my representations awhile, he suddenly gave way and promised a handsome subscription. In due time he paid it cheerfully, and said, "Do you know what carried the point with me that day when you made the application?" "No," I replied. "Well, I'll tell you. I was not so much moved by anything you said till you came to mention the fact about the Israelites, 'He that gathered much had nothing over, and he that gathered little had no lack.' Thinks I, that is just my own history. Once I was a poor, hard-working young man; now I've got a good deal of property, but as for real comfort and use, I get no more out of it now than I did then. Now, when I gather much, I've nothing over, and then, when I gathered little, I had no lack."

(Family Treasury.)

Aaron, Ephah, Israelites, Moses
Canaan, Elim, Sin Desert, Sinai
Apiece, Commanded, Eat, Eating, Family, Gather, Needed, Needs, Omer, Persons, Poll, Rate, Tent, Tents
1. The Israelites come to Sin, and murmur for want of bread
4. God promises them bread and meat from heaven, and they are rebuked
13. Quail and manna are sent
16. The ordering of manna
25. It was not to be found on the Sabbath
32. An omer of it is preserved

Dictionary of Bible Themes
Exodus 16:16

     5578   tents

Exodus 16:1-30

     8131   guidance, results

Exodus 16:13-18

     1330   God, the provider

Exodus 16:14-19

     4418   bread

Exodus 16:16-22

     5616   measures, dry

The Bread of God
'Then said the Lord unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in My law, or no. 5. And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily. 6. And Moses and Aaron said unto all the children of Israel, At even, then ye shall know that the Lord hath brought you out from the land of Egypt:
Alexander Maclaren—Expositions of Holy Scripture

September the Twenty-Eighth the Daily Manna
"I will rain bread from heaven for you." --EXODUS xvi. 11-18. And this gracious provision is made for people who are complaining, and who are sighing for the flesh-pots of Egypt! Our Lord can be patient with the impatient: He can be "kind to the unthankful." If it were easy to drive the Lord away I should have succeeded long ago. I have murmured, I have sulked, I have turned Him out of my thoughts, and "He stands at the door and knocks!" I yearn for "the flesh-pots," "He sends me manna," "Was
John Henry Jowett—My Daily Meditation for the Circling Year

Dining with a Pharisee. Sabbath Healing and Three Lessons Suggested by the Event.
(Probably Peræa.) ^C Luke XIV. 1-24. ^c 1 And it came to pass, when he went into the house of one of the rulers of the Pharisees on a sabbath to eat bread, that they were watching him. [The Pharisees were an unorganized party, hence their rulers were such not by office, but by influence. Those who were members of the Sanhedrin, or who were distinguished among the rabbis, might fitly be spoken of as rulers among them. The context favors the idea that Jesus was invited for the purpose of being
J. W. McGarvey—The Four-Fold Gospel

The Beauty and Glory of the Risen Body.
We have seen in the foregoing chapters that, in the Beatific Vision, the human soul sees, loves, and enjoys God, and that her essential happiness consists in that unfailing, blessed vision. But, although the blessedness she now enjoys is far greater than words can express, it is not yet integral or complete, and never will be, except when she is again clothed in her own body, beautified, and glorified after the likeness of her Saviour's body. However, although her happiness is not yet complete, you
F. J. Boudreaux—The Happiness of Heaven

Questions About the Nature and Perpetuity of the Seventh-Day Sabbath.
AND PROOF, THAT THE FIRST DAY OF THE WEEK IS THE TRUE CHRISTIAN SABBATH. BY JOHN BUNYAN. 'The Son of man is lord also of the Sabbath day.' London: Printed for Nath, Ponder, at the Peacock in the Poultry, 1685. EDITOR'S ADVERTISEMENT. All our inquiries into divine commands are required to be made personally, solemnly, prayerful. To 'prove all things,' and 'hold fast' and obey 'that which is good,' is a precept, equally binding upon the clown, as it is upon the philosopher. Satisfied from our observations
John Bunyan—The Works of John Bunyan Volumes 1-3

There are few subjects on which the Lord's own people are more astray than on the subject of giving. They profess to take the Bible as their own rule of faith and practice, and yet in the matter of Christian finance, the vast majority have utterly ignored its plain teachings and have tried every substitute the carnal mind could devise; therefore it is no wonder that the majority of Christian enterprises in the world today are handicapped and crippled through the lack of funds. Is our giving to be
Arthur W. Pink—Tithing

The Personality of Power.
A Personally Conducted Journey. Everyone enjoys the pleasure of travel; but nearly all shrink back from its tiresomeness and drudgery. The transportation companies are constantly scheming to overcome this disagreeable side for both pleasure and business travel. One of the popular ways of pleasure travel of late is by means of personally conducted tours. A party is formed, often by the railroad company, and is accompanied by a special agent to attend to all the business matters of the trip. A variation
S.D. Gordon—Quiet Talks on Power

Epistle xvii. To Felix, Bishop of Messana.
To Felix, Bishop of Messana. To our most reverend brother, the Bishop Felix, Gregory, servant of the servants of God [246] . Our Head, which is Christ, to this end has willed us to be His members, that through His large charity and faithfulness He might make us one body in Himself, to whom it befits us so to cling that, since without Him we can do nothing, through Him we may be enabled to be what we are called. From the citadel of the Head let nothing divide us, lest, if we refuse to be His members,
Saint Gregory the Great—the Epistles of Saint Gregory the Great

How Subjects and Prelates are to be Admonished.
(Admonition 5.) Differently to be admonished are subjects and prelates: the former that subjection crush them not, the latter that superior place elate them not: the former that they fail not to fulfil what is commanded them, the latter that they command not more to be fulfilled than is just: the former that they submit humbly, the latter that they preside temperately. For this, which may be understood also figuratively, is said to the former, Children, obey your parents in the Lord: but to
Leo the Great—Writings of Leo the Great

1 to Pray is as it were to be on Speaking Terms with Me...
1. To pray is as it were to be on speaking terms with Me, and so by being in communion with and abiding in Me to become like Me. There is a kind of insect which feeds upon and lives among grass and green leaves and becomes like them in colour. Also the polar bear dwelling among the white snows has the same snowy whiteness, and the tiger of Bengal bears upon its skin the marks of the reeds among which it lives. So those, who by means of prayer abide in communion with Me partake, with the saints and
Sadhu Sundar Singh—At The Master's Feet

Appendix viii. Rabbinic Traditions About Elijah, the Forerunner of the Messiah
To complete the evidence, presented in the text, as to the essential difference between the teaching of the ancient Synagogue about the Forerunner of the Messiah' and the history and mission of John the Baptist, as described in the New Testaments, we subjoin a full, though condensed, account of the earlier Rabbinic traditions about Elijah. Opinions differ as to the descent and birthplace of Elijah. According to some, he was from the land of Gilead (Bemid. R. 14), and of the tribe of Gad (Tanch. on
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Deity of the Holy Spirit.
In the preceding chapter we have seen clearly that the Holy Spirit is a Person. But what sort of a Person is He? Is He a finite person or an infinite person? Is He God? This question also is plainly answered in the Bible. There are in the Scriptures of the Old and New Testaments five distinct and decisive lines of proof of the Deity of the Holy Spirit. I. Each of the four distinctively Divine attributes is ascribed to the Holy Spirit. What are the distinctively Divine attributes? Eternity, omnipresence,
R. A. Torrey—The Person and Work of The Holy Spirit

The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage,
John Edgar McFadyen—Introduction to the Old Testament

Exodus 16:16 NIV
Exodus 16:16 NLT
Exodus 16:16 ESV
Exodus 16:16 NASB
Exodus 16:16 KJV

Exodus 16:16 Bible Apps
Exodus 16:16 Parallel
Exodus 16:16 Biblia Paralela
Exodus 16:16 Chinese Bible
Exodus 16:16 French Bible
Exodus 16:16 German Bible

Exodus 16:16 Commentaries

Bible Hub
Exodus 16:15
Top of Page
Top of Page