Exodus 16
PATon which they were to do nothing. For the sabbath was not to be disturbed with such kind.of, work: but though on other festivals they might prepare their meat and only abstain from labour, yet on this they might not so much as dress their meat; but it was to be done the evening before: on which “they were to prepare every thing for the next day. From which preparation this day was called the parascue, (Luke xxiii. 54.) the preparation for the sabbath. And it shall be twice as much as they gather daily.’] Enough, that is, for two days, viz. that sixth day, and the next, which was to be the sabbath, ver. 23. where what is here briefly said in general, is more particularly and largely explained. TheTalmudists are generally of an opinion, that the fifteenth day of the second month, wheii they came hither, (ver. 1.) was the seventh day of the week: (see Mr. Selden, lib.iii. de JureN. etG. cap. 11.) Which, if it be true, they knew nothing of the rest of the sabbath; for they travelled upon this day. But Mr. Mede hath observed, that it is altogether uncertain, whether or no it was the seventh day from the creation. It might possibly fall out so, by the providence of God, that the seventh day, designed by him for their sabbath, might, be both the seventh in order from the creation, and also from the day of their deliverance out of Egypt. But that, which now determined this seventh day, after six days’ labour, to be their rest, was their redemption out of Egypt; and the overwhelmingof Pharaoh and his host in the Red Sea: which was upon this very day. The example of the creation was a reason for sanctifying one day in seven: but the designation of this seventh day, was, as I said, from their wonderful deliverance. (See Discourse xv. book 1.) Ver. G. And Moses and Aaron said ithto all the children of Israel.] What God spake to Moses alone, (ver. 4.) is delivered.to the people by Aaron also, who was assistant to his brother in the government of them. At even?] On the evening of this fifteenth day God sent them quails, as we translate ver. 13. Then ye shall know that the Lord hath brought you out from the land of Egypt.] Be convinced, that it was by the Lord’s direction and command that you were brought out of Egypt into this place. And therefore you have no’ reason to quarrel with us, who did nothing of ourselves without his order: but rather to trust in him; w r ho can make as good provision for you here in the wilderness, as ever you saw in Egypt. I *^ sation from all manner of work, because it was the sabbath of -the X.ord himself, wherein he ceased from his works. At this time, and not before, the rest of the seventh day seems to have been appointed. They performed religious offices upon one day in seven; but did not cease from all labour until now. These very words seem to shew, there had been some observation of a sabbath heretofore, and was not wholly a new thing: for if it had, they could not have understood Moses, nor known what he meant. Sec what I havo noted upon the second of Genesis: where I thought it reasonable to assert, that God intended to preserve a memory of the creation in six days, by appointing the seventh day to be kept holy. And therefore the more pious any pcoplo were, the greater respect they had to this day. JButwhen the world grew very wicked before the flood, as they little thought of God, so it is likely they neglected all distinction between this day and others. And the dispersion of people after the flood very, much blotted it out of their minds, as it did many other good things. But in the family of Abraham we may well suppose it was continued; though not with such strict abstinence from all labour, as/for special reasons, was afterward enjoined. Which is the cause why we read nothing of their resting in their travels upon that day, before their coming” out of Egypt:’ where they were under such cruel servitude, thatall observation of; the, seventh day, it is likely, was laid aside: they’being pressed, day and night, by their taskmasters, to hard labour without intermission. And therefore, when God brought them out of that slavery, he renewed his command for the observation of the sabbath, with this addition (in memory of their deliverance from the Egyptian bondage), that they should rest from all manner of labour upon that day. Both these reasons are given by Moses, why God commanded it to be observed, in memory of the creation in six days, (Exod. xx. 11.) and in memory of their deliverance from the Egyptian bondage, (Deut. v. 15.) Bake that which you ivill bake to-day, &c.] The words to-day are not in the Hebrew; but are necessary to make the sense plain, because they were enjoined on this day to prepare or make ready all things against the next, (vcr. 5.) And that which remaineth over, lay up for you, to be kept till the morning.] From which words some have inferred, that there was no prohibition of baking and seething on the sabbath, but the contrary rather is here supposed; (see Dr. Heylin in his History of the Sabbath, par. i. p. 100.) But I do not sec how this consists with the further expli cation of this matter in Exod. xxxv. 3. where they arc forbidden to kindle a fire upon this day. Unless any one will say, that for the present they might do it, but shortly after were prohibited: which is not at all likely. For the plain meaning is, that if they would make any baked meats, or boiled with the manna, they must do it upon the sixth day: though what they did not then bake, nor boil, they might safely keep till the next day, and it should not breed worms nor stink. But what they so kept, was to be eaten without baking or boiling, as it well might; being a food prepared in heaven for their eating; without any need of further art. And therefore called bread, even when they gathcrcd r it, (vcr. 22.) Vcr. 24 f And they laid it np until the morning, &c] Without any preparation of it by baking or boiling; and it kept the whole seventh day without any putrefaction. Vcr. 25. And Moses said, Eat that to-day.] Simple as it is, without baking or boiling. - For to-day is a sabbath nnto the Lord.] Tho frequent repetition of this in this chapter, (ver. 23. and again, vcr. 29, 30.) hath led the Jews into this mistake, that the sabbath was not ordained by God till they came out of Egypt: directly contrary to what we read in the second of Genesis, that it was instituted from the beginning. And therefore Moses here only gives an account why this precept was renewed at their coming but of Egypt: when there was a new religious observation added to it, which was not necessary before, viz. resting wholly from all manner of work. There is an excellent discourse on this subject in a late learned author, J. Wagcnsiel, (in his Confutation of It. Lipman’s Carmen Memorialc,-p. 550, &c.)’ who well observes, that this precept having a peculiar respect to the Jews, we arc not bound to observe the rest of the sabbath with such strictness as they did; but only as the patriarchs did before the giving of the law, (p. 564.) ^As for ther translation of the day from the seventh to the first day of the week, it is impossible for the Jews to prove, that the day they observe is the seventh from the creation. And besides that, the whole world cannot be tied to the circumstance of time precisely: for in some parts of it, the sabbath will fall eighteen hours later than in Palestine; as he evidently shews, p. 572, &c. To-day you shall not find it in the field.] This Moses said to them, as Abarbincl thinks, in the evening of the sabbath; which was, in effect, a prohibition to them, not to go out to gather it on that day. * Vcr. 2G. Six days shall ye gather it, &c] The same author thinks this is repeated to signify, that as long as they continued in the wilderness, they should gather it six? days in a week, as they did now: but never find any on the seventh. There shall be none.] As you rest, saith he, from doing any thing about the manna, so God will cease from sending it unto you. Upon which he makes this pious reflection: That in this world we must w r ork for our souls, if we would be happy in the next world, which is an entire sabbath, or rest. " For he that labours in the evening of the sabbath, shall cat on the sabbath." To the same purpose Origen, long before him, (Horn. vii. in Exod.) speaks thus, say some of the Jews, because that in which they now offended is a thing upon which the whole law, all his commandments depend. So the same Abarbinel. Because the sabbath instructed them in the creation of the world, upon which all the law depends, therefore he saith, My commandments and my laws.
Exodus 16:1
*cjl.ND they took their journey from Elim. After Ihoy had rested a good while there; as appears by the end of the verse.’ And all the congregation came unto the wilderness of Sin.] Not directly; but first they went back towards. the Red Sea; which was their next station after they left Elim: as Moses tells us, Numb, xxxiii. 10. where he gives an exact account of all their. stations; one of which is here omitted, because nothing remarkable, I suppose, fell out there: and they did not stay long in it., This^Sm-is’ different from that where Miriam died, (Numb. xx. 1.) and written with different letters. Which is between Elim and Sinai] So the direct way to Sinai had been into this, wilderness of Sin: but, for some reason which we know not, they first returned to some part of that sea where they had been before. On the fifteenth day of the second month, &c] Just a month after they came out of Egypt. And therefore, it seems, they stayed a good while at Elim, where there was plenty of water and some shade; which was now very comfortable.: this second month (which they called Ijar) answering to part of our April. and May. Or otherwise, we must suppose they spent some time at the Red Sea: whither God conducted them, perhaps, to put thenV in mind of his late great mercy to them there; which might incline them to be more obedient to his commands, mentioned xv. 25, 26.
Exodus 16:2
And the whole congregation of the children of Israel. Their elders and all are included in these words, they being the same with those ver. 1. which certainly comprehend all that came out of Egypt. Though, it is likely, there were some more pious amongthem, who were not guilty of what follows; when the generality were so mutinous, that they who were better disposed could scarcely be discerned. Murmured against Moses and Aaron.] This seems to be a higher discontent than the former, (xv. 24.) because the whole congregation were engaged in it: whereas there it is only said, the people were concerned in it. And there they quarrelled only with Moses: but here with both their leaders. And as that was for want of water, so this for want of bread: all their dough, which they brought out of Egypt, being now spent. So Josephus and R. Bechai, which latter saith, the dough they brought out of Egypt sufficed for a whole month, from the fifteenth of Nisan to the fifteenth of Ijar, and the night of the sixteenth they still ate of it. And then on the sixteenth, he thinks, the manna descended: which fell on the first day of the week, as he argues from those words, ver. 5. when on the sixth day they are commanded to gather twice as much as on other days. Which was (says he) both the sixth day of the week and of the descent of the manna.
Exodus 16:3
Would to God we had died by the hand of the Jjord, &c. As some of the Egyptians did. A strange wish! proceeding from great ingratitude to God, and forgetfulness of his benefits. When we sat.] That was the ancient posture of eating before this time, (xxxvii. 25. xliii. 33.) and afterward, (Exod. xxxii. G. Judg. xix. G.) By the flesh-pots, and did eat bread to the full] This is not likely; when they were x^ot only mere slaves, but uniler cruel hardships. But they untruly magnify their former condition, that they may represent their present to be more miserable than really it was. For ye have brought ns forth into this wilderness.] They were glad to be brought out of Egypt; but their discontent arose. from their being brought into a wilderness; where they wanted all provisions, but what they brought along with them. < To kill this whole congregation with hunger.] There was no danger of their perishing presently; they having so many,flogks to feed them.’ But without bread this would not sattsjf them; an£ they were’loath, it is^ikely, to lose any of fheir stock, which they hoped rather to increase than to diminish. Or else they longed for dainties, as they did afterwards: which moved God to send them great store of fowl; as we understand
Exodus 16:4
Tlien said the Lord unto Moses. He spake to him out of the cloud of glory, where the Schcchinah was; as I observed above. I will rain bread.] Send you down that which shall supply the place of bread, in a very plentiful manner; like drops of rain from heaven from above out of the clouds. Which was, as Greg. Nysscn speaks, rbvavrijjv airtarorarov Oavfia, ovk Ik yJjc Kara rb vtvofitcrfiivov, the most incredible of all wonders, that bread should be given them, not as usually out of the earth, but out of the air, where no seed is ever sown, (L. de Vita Mosis, p. 177.) Every day.] It came down in daily showers; as much only as would suffice for one day; that they might bo kept in a perpetual thankful dependance upon God’s providence; and that this might more evidently appear tblift a miraculous work of his, wlio made it fall at all times of the year alike.‘The heathen themselves preserved some memory of this, in that fable of Pan (whom Huetius shews to be Moses) finding out Ceres, when she had been long wanting, to give men bread when they were ready to starve with hunger. That I may prove them.] Some thmla this relates to what goes before, concerning his sending them bread every day: which was so ordered, that he might prove whether they would murmur, because they had not enough at once for a whole year; or humbly hope in his mercy for a constant supply. But the following words (whether they ivill walk in my law or no) direct us to a larger sense; which is, that he tried whether they would be obedient to all his commands, w T hen he let them want nothing to support and encourage them in his service. Prove them.] Not as if he was ignorant; but that it might plainly appear to others, and to themselves, what they were. Or, as Maimonides interprets it, that it might openly appear to the world that God sustains him, who follows his worship and service, by means that he did not think of. So he expounds this very place, (More Ncvoch. par. iii. cap. 24.) “That everyone may see and know, whether it be beneficial to give one’s self to the service of God or not.”; And ye shall know that I am the Lord your God.] Who digitized by Microsoft ® [chap. XVI. brought you out of Egypt; and will provide for you here in the wilderness.
Exodus 16:5
On the sixth day they shall prepare that which they bring in. When they had gathered it, and brought it into their tents, they were to grind and bake it, &e. (ver. 23.) and make ready all things that were necessary against the next day; which was to be a festival (viz. the sabbath),
Exodus 16:7
And in the morning. When the manna fell down, (ver. 13.) Then ye shall see the glory of the Lord.] His great power (some interpret it) in sending them bread from heaven, and flesh also with it. But I take it rather to refer unto the visible appearance of the Divine Majesty, which they saw presently after this, (ver. 10.) and were convinced of his real presence in that cloud, by the descent of the manna from thence next morning; which no power but the Divine could produce. And so I find Abarbinel himself interprets it; " Their seeing the glory of the Lord, is not to be understood of the bread or the flesh he sent them, but of the fire which’appeared to all the people, to reprove them for their murmurings." For that he heareih your murmurings against the Lord.] He is present among you; and takes-notice of your ungrateful behaviour towards him. For what are ive, that ye murmur, against us?] Alas! we are but poor instruments of his; who hath done all the wonders you have seen, and by that means brought you hither: and therefore why do you complain of us, a,s if we acted any thing by pur own authority?,
Exodus 16:8
And Moses said, This shall be, when the Lord shall give you, &c. I say again (therefore mark it), when the Lord shall give you flesh to eat in the evening, and in the morning bread to the full; then you shall be convinced that he hath taken notice of your murmurings: which are really tfgainst him, who employs us only as His ministers; and will be so gracious as not to punish your discontents, but provide for your necessities. And in the morning ye shall be filled with bread.]
Exodus 16:9
And Moses spake unto Aaron. Who was his minister, as Moses was more immediately God’s. Speak unto the whole congregation of the children of Israel.] Who were all engaged in this undutiful murmuring, (ver. 2.)’ t Come near before the Lord.] Before the Schechinah, or Divine Majesty, which was in the cloud, (as I observed, xiii. 21.) and now was about to break forth upon them in a glorious manner. But, because of their murmurings, the cloud was removed, it is probable, to a greater distance from them than it used to be. Bonfrerius will have it, that they were to come near to the tabernacle of Moses,.where the glory of the Lord appeared, (xxxiii. 7. 9.) But there is no proof that it was wont to be there till that occasion. See upon that place. For he hath heard your murmurings.’] He will shew that he is among you, and observes how ungratefully you requite him. It is not unlikely that Moses bade Aaron go and speak to the people, because he himseif retired to speak to God. That is, to pray for them, and to acknowledge his great goodness in passing by, their murmurings.,;
Exodus 16:10
And it came to pass, as Aaron spake unto the whole congregation of the children of Israel. According to the command of Moses, (ver. 9.) That they looked.] They were suddenly surprised, I conceive, with an unwonted brightness; which made them look about to see whence it came. Or Aaron, perhaps, bade them look that way. Towards the wilderness.] Whither the cloud had conducted them; and stood at some distance from them. And behold, the glory of the Lord appeared in the cloud.] The Divine Majesty appeared in flaming light; such as they had never seen before, (see xiii. 21.) Thus N. Lyra truly expounds, “Fulgor quidam irtsolitus,” &e. an unusual splendour, representing, the Divine’power, to reprove the murmurings of the people. A r er. 11. And the Lord spake nnto Moses.] Who was gone, as I said, to pray unto God; whilst Aaron was speaking unto the people.
Exodus 16:12
I have heard the murmurings of the children of Israel, &c. He repeats to Moses what he had bidden him tell them, (ver. 4— 6.) and perhaps spake it from the cloud of glory, in the audience of all the people. In the evening ye shall eat flesh.]
Exodus 16:13
And it came to pass that at even,) According to God’s promise, ver. G. 8.° The qiiails came tip. The only person among, the Jews, that adventures thus to translate tho Hebrew word -seta* (which is used here, and Numb. xi. 31. and Psalm cv. 40.) is Josephus. All others either keep tho Hebrew name, or make it another thing than quails. For Jonathan translates it pheasants; and Abarbincl makes them a kind of seafowl: and the Talmudists comprehend four sorts of birds under this name; viz. that which feeds upon figs (which the Greeks call <rvKak$), and thrushes, and pheasants, and quails. (Seo Bochartus, par. ii. Hierozoic. lib. i. cap. 14.) But all this is without good ground; for the account which Moses gives of selau in the book of Numbers agrees to none of these, nor any thing we have knowledge of, but a kind of locusts: which Job Ludolphus therefore pitches upon, and gives very solid reasons for it; as I shall shew when I come to that place, Numb. xi. 31. Came up.] From the country over against the desert: from the sea, saith Aben Ezra; and Josephus, from the Arabian Gulf. Not that they were a sea-fowl; but were in great quantity upon that coast. And covered the camp.] It seems they fell in the very streets, as we speak: so that they needed not do more than step out of doors, and take up as many as they.pleased. This lasted no longer than that evening:, for. the manna Tvhieh fell next morning was to be their constant food. And in the morning the dew.] Besides the morning dew, there was an evening, (Hos. vi. 4. Cant.v.2.)and Moses in Numb. xi. 9. mentions the dew that fell in the night. From whence, I suppose, came the opinion among some of the Jews, that there was a double dew in which the manna was enclosed: a dew below it, which fell in the night; and a dew above it, which after the manna was fallen came upon it, and covered it in the morning: by which means, being thus enclosed, it was kept very clean. Lay round about the host.] -Not in the camp; but round about it on the face of the wilderness, (ver. 14.) For the camp was not so clean a place, nor so apt to congeal the manna, that fell with the dew.
Exodus 16:14
And when the dew that lay was gone up. This shews the dew fell first, and then the manna fell upon it, (as we read expressly, Numb. xi. 9.) whereby it was kept pure, and free from the dust that was upon the ground. Behold, upon the face of the wilderness.] When the dew was exhaled by the sun, the manna appeared; which covered the wilderness round about them. 4 There lay a small round thing.] This word is no where else to be found in the Holy Scripture; which hath made it differently rendered. But our translation is authorized by what is said, ver. 31. that it was like coriander seed: which hath respect not to its colour or taste, but to its form and figure. And so the LXX. here understood it, when they translated it d><n\ Kopiov \ivkqv. As small as the hoar-frost on the ground.] This seems to relate to the colour, which was white: but expresses also that it was very small, like a drop of dew frozen to the ground.
Exodus 16:15
And when the children of Israel saw it. Which, was as soon as they rose in tho morning, and went out of the doors of their tents. They said one to another, It is manna.] The Hebrew words man hu, are thought by some to signify as much. as mah-hu, i. c. What is it? So Philo, Josephus, and a great number of the ancient and modern expositors,’ who take man to bo an Egyptian word, signifying as much as the Hebrew word mah. But it doth not seem likely, that they joined an Egyptian word to a Hebrew; as hu is acknowledged to bo. Therefore it may be better expounded, it is a gift, ox a portion. For manah signifies to appoint or order one’s diet, (Dan. i. 10.) and as kav comes from Jcavah, by casting away the last letter; somayman, in like manner, from manah. And the meaning is, This is the gift of God; or, This is it which God hath appointed us: not knowing (as it here follows) determinatcly what to call it. Suidas seems to have thought of this, when he defines it to be 17 avwOtv xopiryov/ievrj Tpo
Exodus 16:16
Tliis is the thing which the Lord hath commanded^ Here now Moses shews how the use of this food was to be regulated. Gather of it every man according to his eating. As much as will suffice for his and his family’s sustenance for one day. An omer for every man.] That they might be sure to have enough, he allows every person among them to have an omer: which was something less than half a peck of our measure. Hero Abarbinel hath a pertinent observation; that is, being a Divine food, was not to be used as common things are, which men gather into heaps, lay up in barns, traffic withal, or lay up for their children: but it was to be spent as a gift of God both to poor and rich. Some can get more of worldly goods, and some less; by which means some give, and others receive: but here all received from the bounty of heaven; and God ordered it so, that they who w r ere poor should not want, and they who were rich should have nothing beyond their wants, to lay up, or to sell, as they did other things. For every one was to have only as much as he could cat: and no man could eat above an omer. Which doth not signify that they gathered it by.measure; but as much as they thought would amount to that quantity: with an intention, that if they had more than they needed others should have it, who had gathered less than they needed. Take ye every man for them which are in his tents.] For tho old and the young, who could not go out to gather for themselves. -
Exodus 16:17
And the children of Israel did so, &c. Gathered what they thought would be sufficient for themselves and their families: according as they were larger, or less in Digitized by-Microsoft ® CHAP* XVI.] UPON. EXODUS. number. And when they came home, they dealt to every one the proportion which God ordered., r? u And gathered some more, some less.] They were not all alike able (it is like) to gather, nor alike diligent; and so did not gather an equal quantity. But the true reason I have given already, viz. that some families did not require so much as others.
Exodus 16:18
And when they did mete it with an omer.*. When it was brought unto their tents, (ver. 16.) then the father of the family, or some of the rulers of the congregation, (ver. 22.) measured what they had gathered with an omer; and gave to every one according as God directed. He tltat gathereu much had nothing over.] Had no more than his omer. And he that gathered little had no lack.’] He that had not gathered enough to make an omer for every man, had it made up to him out of other men’s gatherings, who had more than enough, Abarbinel will have it, that they were so directed by a miraculous providence, as to gather just so much for their several families, that every person’s share would come to an omer, and neither more nor less. And so Greg. Nyssen calls this the second miracle which was in the manna, having observed one before^ ver. 14. But others think, that if any part of it remained after every one in the family had an omer, it was food for their cattle; which in the wilderness wanted grass sufficient for them. And this seems the more probable, because otherwise we must make a new miracle, that every man, woman, and child, should be able to eat an omer: which all grant was sufficient for the sustenance of any man whatsoever; but was too much sure for a child. Tliey gathered every man according to his eating.] As they were directed, ver. 16.
Exodus 16:19
And Moses said, Let no man leave of it till the^ morning. It was therefore to be all spent, one way or other, the same day it fell. Which was the law of all the holy feasts, particularly of the Passover, (xii. 10.) and of the sacrifices of peace-offerings, (Lev. xxi. 30.) Besides, (rod would have them depend upon his providence, and trust him for fresh supplies every day; as Aben Ezra well notes. And R. Levi ben Gersom; " He that kept it till the morning betrayed his want of faith, and feared God would send no more:" for if he believed, to what purposo should he be at the pains to keep it? Here was a new wonder, that, as it fell every day for forty years together^ both in winter and in summer; and likewise fell in such quantity, that every one had an omer, and none wanted this measure; so it would not keep till the next morning; which it might have done in its own nature, and did once in a week; and in the ark was preserved to many generations.
Exodus 16:20
Notivitlistanding they hearkened not unto Moses, but some of them left of it till the morning. Either through unbelief, or mere negligence, or a wanton inclination to make an experiment, some among them disobeyed his command. And it bred worms and stank.] This was a wonder also, that such a heavenly food, so pure and simple, should not only breed worms, but also stink. Which was a punishment for their disobedience, though a merciful one, in that God did not inflict it upon themselves, but upon their food. The Jews commonly take these words to be transposed; things being wont first to putrefy, and then to breed worms; and in that order Moses relates this matter, when it was laid up for the sabbath, (ver. 22.) " That it neither stank, neither was any worm therein." But Abarbinel thinks that Moses here speaks of it according to the order wherein they found it: which was, that first worms appealed in it to their eyes, and then they smelt the stink. But in speaking of what fell out on the seventh-day, he follows the natural order, and saith it did not stink, neither was any worm in it. And Moses was wroth with them.] Chid them severely for their disobedience to him, who had bestowed such a singular benefit upon them.
Exodus 16:21
And they gathered it every morning, every man according to his eating. This is not needlessly repeated; but a further explication of their care and diligence, to furnish themselves yearly in the morning with as much as was necessary, before the sun grew hot and melted it; or (as some of the Jews add) raised the wind, which blew dust upon it. Wlien the sun waxed hot, it melted.] That it might not be trod upon, nor putrefied. Which seems to be spoken of that which remained in the open field ungathered: though Abarbinel will have it, that what they had brought into their tents melted also when the sun grew hot; which obliged them not only to gather it early, but to bake and prepare it presently, while it was yet hard, and not dissolved. But I see no ground for this; nor is it likely that they were constrained to prepare it all together; but might any time that day, at supper as well as dinner, order it according to their liking. Others of the Jews fancy, that, being melted, it made little^ brooks and rivulets in the fields, &c.; but the plain sense is, that the sun which melted it, exhaled it also into the air, from whence it came, and returned again the next morning.
Exodus 16:22
On the sixth day they gathered twice as much bread, &c. According to the command of God, ver. 5. It appears by this place, where it is called bread, (as it is ver. 4. 12.) that it w r as of a hard substance when it fell, though it dissolved by the heat of the sun; being like the corn of which bread is made. And the rulers of the congregation came and told Moses.] He had bidden them gather a double quantity on the sixth day; but hadnot told them the reason of it, (ver. 5.) and therefore they, come to inquire what they should do with it. *By this one would think they were the rulers, who saw a distribution made to every one, in a just proportion: or, that they appointed overseers to take care of it.
Exodus 16:23
And he said unto them, This is that xvhich the Lord hath said. This is the commandment which I have received from God about this matter. To-morrow is the rest.’] Or shall be the rest. Of the holy sabbath unto the Lord.] To be kept holy, so as to do no work therein; And therefore you must not so much as go into the field to gather your food; which is the reason why you are ordered to make two days’ provision in one. The words in the Hebrew (which we translate the rest of the holy sabbath unto the Lord) may be rendered, as they lie in order, the sabbath, the holy sabbath unto the I^ord. Which Abarbinel explains, as if the word sabbath, being repeated, signified, that it was to be a ces-
Exodus 16:27
There went out some of the people on the seventh day to gather, &c. .The same wicked disposition remained in them, which made them* on other days keep it till next morning, (vcr. 19, 20.) Vcr. 28. And the Lord said unto Moses, How long refuse ye to keep my commandments, &c] These chiding words are full of indignation: and yet signify the long-suffering patience of God, with an untoward generation. Abarbincl expounds this passage, as if, upon this occasion, he up-* braided. them with all their other transgressions; saying, t€ You kicked against me at the Red Sea, and believed not my words: at Marah also you murmured; and uttered very discontented words at Elim. Nay, after I had given you manna, you violated my precept, in reserving it till the next morning.’ And now you break ray sabbath; what hope is there that you will observe any of my laws?*’ Refuse to keep my commandments and my laws.] He
Exodus 16:29
See. Consider. For that the Lord hath given you the sabbath, therefore he giveth you, on the sixth day, the bread of two days.] You have no reason to seek it on the sabbath, being provided beforehand with as much as is sufficient for that day. Let no man go out of his place.] The Jews say that a man went out of his place, if he went above two thousand paces from his dwelling. That is, if he went beyond the suburbs of his city, (Numb. xxxv. 5.)
Exodus 16:30
So the people rested on the seventh day. The reprehension which God gave them by Moses, (ver. 28.) and the solemn renewal of the precept, (ver. 29.) wrought so much upon them, that for the present they rested upon this day. And they not having been used to this rest, God did not immediately punish their disobedience in going abroad to gather manna: though afterward he ordered a man to be stoned for gathering sticks on this day; for he had often repeated this law to them before that time.
Exodus 16:31
And the house of Israel called the name thereof Manna. This is repeated again, to shew that the name which they gave it at first, (ver. 15.) continued to it afterward: being so apt and proper to signify God’s providence over them, that they could find no better.. And it was like coriander-seed.] Of a round figure, like that seed, (ver. 14.) White.] Being like bedolach, as Moses saith, Numb, xi. 7. which signifies pear?, as Bochartus shews in his Hierozoic. (par. ii. p. 678.) where. he observes the Talmudic doctors (in the title Joma) expressly say it was like margalith, (or margarith), i.e. pearl. The taste of it was like wafers made with honey.] All things of a pleasant relish are compared in Scripture to honey. Whence those words of David, Psalm xix. 11. cxix. 130. Onkclos saith, manna tasted like escaritas: which was a delicious food at Rhodes (as Bochart observes out of Julius Pollux), between bread and cake (like our biscuit, I suppose), which was so grateful, that they, who did eat it were never satiated, but still desired more, fc - In Numb. xi. 7, 8.. manna is said to taste like fresh oil. Which doth not contradict this: for, as Abarbinel and others observe, the meaning is, that when it first fell, before it was prepared, It tasted like honey-wafers; but when it was baked, then it tasted like fresh oil. And so the words, Numb. xi. 8. plainly import; " They took it, and beat it in a mortar, and baked it, &c. and the taste of it (i. e. thu3 prepared) was like the taste of fresh 011." Nay, the Jewish doctors commonly say it had all manner of pleasant savours, according to men’s different palates; and thence they fancy it is called, (ver. 29.) the bread mischm (which we translate of two days), because it was changed according to the diversity of those that did eat it; children, young men, and old. Which conceit the author of the Book of Wisdom follows, (xvi. 20, 21.)
Exodus 16:32
And Moses said, This is the thing which the Lordcommandeth. I have this further command to* deliver from God concerning the manna. < Take an omer of it.] Just so much as was assigned to every one for. his daily bread, (ver.!(>.) * To be kept for your generations.] For your posterity in future ages. That they may* see the bread tvherewith I have fed you, &c] For seeing with one’s eyes (saith Isaac Aramah) mightly confirms a thing, and leaves one in no doubt of it. And he took care they should see both the manna itself, and the measure which he bountifully allowed to every one of them.
Exodus 16:33
,ilnd Moses said tinto Aaron. What God commanded Moses, he now commands Aaron to do. Take a pot:] He saith nothing of the matter of this pot, or urn; which some say was an earthen pot, others say of lead, brass, or iron: and Abarbinel thinks it was of glass, that one might see what was within. But the apostle hath settled this controversy, by calling it a golden pot, (Heb.’ ix. 4.) andso do the LXX. in this place. Arid indeed all the vessels of.the sanctuary being of gold, it was but reason that this, which contained such a precious monument of God’s “mercy, should be of the same metal. Lay it up before the Lord.] i. e. Before the ark of the testimony, as it is explained in the next yerse: which shews that this command was given after the building of the tabernacle; and is here mentioned, because it belongs to the same matter which Moses relates in this chapter. Others suppose it was spoken by way of prolepsis; which seems not to me so probable.
Exodus 16:34
So Aaron laid it up. When the tabernacle was built. Before the testimony.] This is the same with before tlie Lord, in the foregoing verse. For the Divine glory dwelt between the cherubims, which were over the ark; which is commonly called tlie ark of the testimony, (xxx. 6. xl; 3. 5.) But here, and xxv. 30, is simply called the testimony; by an ellipsis, or leaving out the first word, which is very usual in other instances: for thus it is called the ark of God’s strength, (2 Chron. vi. 41.) but elsewhere the first word being omitted, it is called only his strength, (Psal. lxxviii; 61. cv. 4.) And therefore the ark is called the testimony; partly because there God gave them a special token of his dwelling among them; and partly because the two tables of stone were in the ark, which are called the testimony: (xL 20.) where it is said, Moses put the testimony into the ark: and then immediately (ver. 21.) he calls it the ark of the testimony.
Exodus 16:35
And the children of Israel did eat manna forty years. Within a month; which wanted to make complete forty years. For it begun to fall just thirty days after they came out of Egypt (on the 15th of April), and ceased to fall on the 15th or lGth of March, the day after the Passover, which they kept in the fortieth year, (Josh. v. 11, 12.) Now in all writers, some days under or over are not wont to be considered, when there is a round number. But there are those vvho fancy these words were put into this book after Moses’s death: for which I can see no ground. For it is certain he lived the greatest part of the fortieth year after they came out of Egypt, and brought them to the borders of Canaan, within sight of it, (Deut. i.3. 2H