“This is the thing which Yahweh has commanded: ‘Gather of it everyone according to his eating; an omer a head, according to the number of your persons, you shall take it, every man for those who are in his tent.’ ” The children of Israel did so, and some gathered more, some less. When they measured it with an omer, he who gathered much had nothing over, and he who gathered little had no lack. They each gathered according to his eating. Moses said to them, “Let no one leave of it until the morning.” Notwithstanding they didn’t listen to Moses, but some of them left of it until the morning, so it bred worms and became foul; and Moses was angry with them. They gathered it morning by morning, everyone according to his eating. When the sun grew hot, it melted. On the sixth day, they gathered twice as much bread, two omers for each one; and all the rulers of the congregation came and told Moses. He said to them, “This is that which Yahweh has spoken, ‘Tomorrow is a solemn rest, a holy Sabbath to Yahweh. Bake that which you want to bake, and boil that which you want to boil; and all that remains over lay up for yourselves to be kept until the morning.’ ” They laid it up until the morning, as Moses ordered, and it didn’t become foul, and there were no worms in it. Moses said, “Eat that today, for today is a Sabbath to Yahweh. Today you shall not find it in the field. Six days you shall gather it, but on the seventh day is the Sabbath. In it there shall be none.” On the seventh day, some of the people went out to gather, and they found none. Yahweh said to Moses, “How long do you refuse to keep my commandments and my laws? Behold, because Yahweh has given you the Sabbath, therefore he gives you on the sixth day the bread of two days. Everyone stay in his place. Let no one go out of his place on the seventh day.” So the people rested on the seventh day.
The house of Israel called its name “Manna”, and it was like coriander seed, white; and its taste was like wafers with honey.
Geneva Bible translators 1599 · Public Domain On vv16, 18, 20, 22, 25, 27, 31 Which containeth about a pottle of our measure.
Which containeth about a pottle of our measure.
Hebrew, for an head.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv16–31 Exo 16:16 This [is] the thing which the LORD…
Exo 16:16 This [is] the thing which the LORD hath commanded, Gather of it every man according to his eating, an omer for every man, [according to] the number of your persons; take ye every man for [them] which [are] in his tents.
Ver. 16. Every man according to his eating.] Thus they were inured in diem vivere, as Quintilian saith the birds do, to depend upon God for their daily bread.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 28, 29, 30, 31 According to his eating, i.e. as much as is…
According to his eating, i.e. as much as is sufficient for his eating.
An omer contains the tenth part of an ephah, and therefore was a very liberal allowance, and such as might abundantly suffice a man of greatest strength and stomach. It might seem too much, but it must be remembered that it was a very light meat, and easy of digestion; nor was every one obliged to eat up his whole portion, as we shall see.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v22 We have here, 1. A plain intimation of the…
We have here, 1. A plain intimation of the observing of a seventh day sabbath, not only before the giving of the law upon Mount Sinai, but before the bringing of Israel out of Egypt, and therefore, from the beginning, Gen 2:3. If the sabbath had now been first instituted, how could Moses have understood what God said to him (Exo 16:5), concerning a double portion to be gathered on the sixth day, without making any express mention of the sabbath? And how could the people so readily take the hint (Exo 16:22), even to the surprise of the rulers, before Moses had declared that it was done with a regard to the sabbath, if they had not had some knowledge of the sabbath before? The setting apart of one day in seven for holy work, and, in order to that, for holy rest, was a divine appointment ever since God created man upon the earth, and the most ancient of positive laws. The way of sabbath-sanctification is the good old way. 2. The double provision which God made for the Israelites, and which they were to make for themselves, on the sixth day: God gave them on the sixth day the bread of two days, Exo 16:29. Appointing them to rest on the seventh day, he took care that they should be no losers by it; and none ever will be losers by serving God. On that day they were to fetch in enough for two days, and to prepare it, Exo 16:23. The law was very strict, that they must bake and seeth, the day before, and not on the sabbath day. This does not now make it unlawful for us to dress meat on the Lord's day, but directs us to contrive our family affairs so that they may hinder us as little as possible in the work of the sabbath. Works of necessity, no doubt, are to be done on that day; but it is desirable to have as little as may be to do of things necessary to the life that now is, that we may apply ourselves the more closely to the one thing needful. That which they kept of for their food on the sabbath day did not putrefy, Exo 16:24. When they kept it in opposition to a command (Exo 16:20) it stank; when they kept it in obedience to a command it was sweet and good; for every thing is sanctified by the word of God and prayer. 3. The intermission of the manna on the seventh day. God did not send it then, and therefore they must not expect it, nor go out to gather, Exo 16:25, Exo 16:26. This showed that it was not produced by natural causes, and that it was designed for a confirmation of the divine authority of the law which was to be given by Moses. Thus God took an effectual course to make them remember the sabbath day; they could not forget it, nor the day of preparation for it. Some, it seems, went out on the seventh day, expecting to find manna (Exo 16:27); but they found none, for those that will find must seek in the appointed time: seek the Lord while he may be found. God, upon this occasion, said to Moses, How long refuse you to keep my commandments? Exo 16:28. Why did he say this to Moses? He was not disobedient. No, but he was the ruler of a disobedient people, and God charges it upon him that he might the more warmly charge it upon them, and might take care that their disobedience should not be through any neglect or default of his. It was for going out to seek for manna on he seventh day that they were thus reproved. Note, (1.) Disobedience, even in a small matter, is very provoking. (2.) God is jealous for the honour of his sabbaths. If walking out on the sabbath to seek for food was thus reproved, walking out on that day purely to find our own pleasure cannot be justified.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv16–31 This is the thing which the Lord hath commanded,....…
This is the thing which the Lord hath commanded,.... Respecting the gathering of it, the rule or rules he would have observed concerning that, as follows:
gather of it every man according to his eating; according to his appetite, and according to the appetites of those that were in his family, as much as they can all eat; and that they may have enough, the particular quantity is fixed for each of them. This act of gathering, in the mystical sense, may respect the exercise of faith on Christ, laying hold of him as he is held forth in the word, receiving him, and feeding upon him with a spiritual appetite, and that freely, largely, plentifully, and encouraging others to do the same:
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an omer for every man; or head, or by poll (p); they were to take the poll of their families, the number of them, and reckon to every head, or assign to every man, such a measure of the manna, and which was sufficient for a man of the keenest appetite; what this measure was; see Gill on Exo 16:36 This must be understood not of sucking infants, and such that were sick and infirm, and of poor appetites, that could not feed upon and digest such sort of food, only of those that could:
according to the number of your persons, take ye every man for them which are in his tent: this was to be done after it was gathered and brought in, either by certain overseers of this affair, or heads of families, who, according to the number of those that were in their tents, who were eaters of such sort of food, was to take an omer of it for everyone of them.
(p) "ad caput", Montanus; "pro capite", Fagius, Drusius, Cartwright; so Ainsworth.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv16, 19, 23 An omer - The tenth part of an ephah:…
An omer - The tenth part of an ephah: Near six pints, wine- measure.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv16, 17, 18, 19, 20, 22, 23, 29, 31 Verse 16. An omer for every man] I shall…
Verse 16. An omer for every man] I shall here once for all give a short account of the measures of capacity among the Hebrews.
OMER, עמר from the root amar, to press, squeeze, collect, and bind together; hence a sheaf of corn - a multitude of stalks pressed together. It is supposed that the omer, which contained about three quarts English, had its name from this circumstance; that it was the most contracted or the smallest measure of things dry known to the ancient Hebrews; for the קב kab, which was less, was not known till the reign of Jehoram, king of Israel, 2Kg 6:25 - Parkhurst.
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The EPHAH, אפה or איפה eiphah, from אפה aphah, to bake, because this was probably the quantity which was baked at one time. According to Bishop Cumberland the ephah contained seven gallons, two quarts, and about half a pint, wine measure; and as the omer was the tenth part of the ephah, Ex 16:36, it must have contained about six pints English.
The KAB, קב is said to have contained about the sixth part of a seah, or three pints and one third English.
The HOMER, חמר chomer, mentioned Le 27:16, was quite a different measure from that above, and is a different word in the Hebrew. The chomer was the largest measure of capacity among the Hebrews, being equal to ten baths or ephahs, amounting to about seventy-five gallons, three pints, English. See Eze 45:11, Eze 45:13-14. Goodwin supposes that this measure derived its name from חמר chamor, an ass, being the ordinary load of that animal.
The BATH, בת, was the largest measure of capacity next to the homer, of which it was the tenth part. It was the same as the ephah, and consequently contained about seven gallons, two quarts, and half a pint, and is always used in Scripture as a measure of liquids.
The SEAH, סאה, was a measure of capacity for things dry, equal to about two gallons and a half English. See 2Kg 7:1, 2Kg 7:16, 2Kg 7:18.
The HIN, הין, according to Bishop Cumberland, was the one-sixth part of an ephah, and contained a little more than one gallon and two pints. See Ex 29:40.
The LOG, לג, was the smallest measure of capacity for liquids among the Hebrews: it contained about three quarters of a pint. See Le 14:10, Le 14:12.
Take ye - for them which are in his tents.] Some might have been confined in their tents through sickness or infirmity, and charity required that those who were in health should gather a portion for them. For though the psalmist says, Ps 105:37, There was not one feeble person among their tribes, this must refer principally to their healthy state when brought out of Egypt; for it appears that there were many infirm among them when attacked by the Amalekites. See Clarke on Ex 17:8.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv16, 17, 18, 19, 20, 21, 22, 23, 29, 31 Exo 16:16. According to his eating — As much…
Exo 16:16. According to his eating — As much as is sufficient. An omer is the tenth part of an ephah: about six pints, wine measure. This was certainly a very liberal allowance, and such as might abundantly satisfy a man of the greatest strength and appetite. Indeed, it would seem too much, were it not that it was very light food, and easy of digestion.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv16, 17, 18, 20, 21, 22, 23, 25, 27, 28, 29, 31 An omer - i. e. the tenth part of…
An omer - i. e. the tenth part of an Ephah, see Exo 16:36. The exact quantity cannot be determined, since the measures varied at different times. Josephus makes the omer equal to six half-pints. The ephah was an Egyptian measure, supposed to be about a bushel or one-third of a hin. The word omer, in this sense, occurs in no other passage. It was probably not used at a later period, belonging, like many other words, to the time of Moses. It is found in Old Egyptian. See Lev 19:36.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv18, 20, 21, 22, 27, 29, 31 Eat. Each one’s provision was just enough to fill…
Eat. Each one’s provision was just enough to fill a gomor; (Menochius) or those who had collected more, gave to those who wanted, 2 Corinthians viii. 15. Any one might take less. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv16, 22, 23, 25, 31 16-21. An omer for every man — The amount…
16-21. An omer for every man — The amount of the omer at this time is one of the unsettled questions, which may be found fully discussed in Smith’s Dictionary, Art. Weights and Measures. The Rabbins estimate it at three pints and a half, while Josephus, as we judge inconsistently, makes it about twice as much. The Rabbinic estimate is more likely to be correct. See on Exo_16:36.
Each man was to gather for himself and his family at the rate of an omer per head; and not to attempt to lay it up for future use, but to trust to-morrow’s supply to meet to-morrow’s want. We do not understand that any supernatural equalization was promised. Each man gathered according to his eating — That is, when they fulfilled the directions given each gathered according to the number of his family, at the rate of an omer apiece, so that he that gathered much had nothing over, and he that gathered little had no lack; and when, through selfishness or unbelief, any attempted to get more than their share, their purpose was frustrated, for it could not be kept over a day. THE SIXTH DAY’S MANNA, 22-31.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv16, 17, 18, 19, 22, 23, 28, 29, 30, 31 16. This is the thing which Jehovah hath commanded]…
16. This is the thing which Jehovah hath commanded] so v. 32. One of P’s standing formulae: Exo_35:4, Lev_8:5; Lev_9:6; Lev_17:2, Num_30:2; Num_36:6†.
according to his eating] as Exo_12:4. So vv. 18, 21. This, the rest of the verse goes on to state, would amount on an average to an omer a head in a family.
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an omer] only found in this chapter. The Arab. ghumar is a small drinking-cup or bowl, said to be used by Arabs when travelling in the desert: in Heb., it seems, the corresponding word was specialized to denote a measure. The tenth of an ephah (v. 36) would be about 6½ pints (Kennedy, DB. iv. 912). It is remarkable that everywhere else, even in the same source P, the expression used is ‘the tenth part of an ephah’ (4 times), or the special word ‘issârôn (28 times [all P]). Perhaps ‘omer was an old word handed down with the story; the use in P of other expressions in its place seems to imply that when P was written, it was not in general use. Cf. v. 36 (though this might be an explanatory gloss, added afterwards).
a head] Heb. a skull (gulgóleth; cf. ‘Golgotha’). Used similarly in enumerations, by P (Exo_38:26, Num_1:2; Num_1:18; Num_1:20; Num_1:22; Num_3:47 [EVV. polls]), and in 1Ch_23:3; 1Ch_23:24.
persons] Heb. souls (see on Exo Exo_1:5): cf. the same phrase in Exo_12:4 (P).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv16, 18, 19, 20, 22, 23, 25, 28, 29, 31 (16) Every man according to his eating.—Comp. Exo_12:4. Each…
(16) Every man according to his eating.—Comp. Exo_12:4. Each man was to gather according to his immediate need and that of his family. No one was to seek to accumulate a store.
An omer-About three pints English.
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For every man.—Literally, for every head. As families would average four members, each man would have to gather, on an average, six quarts. If even 500,000 men gathered this amount, the daily supply must have been 93,500 bushels.
His tents.—Heb., his tent.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 27, 28, 29, 30, 31 An omer for every man. According to Kalisch, the…
An omer for every man. According to Kalisch, the omer is about two quarts (English): but this estimate is probably in excess. Josephus makes the measure one equal to six cotyles, which would be about a quart and a half, or three pints. In his tents. Rather, "in his tent.
Vers. 16-22. The law of the manna.
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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". (2Th_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 2Co_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.
II THE LAW AS TO TIME.
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. Mat_6:19, Mat_6:20)
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". (Mat_6:11, Mat_6:31) 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. J.O (cf. De 9; and Ps 78, and Ps 106)
HOMILIES BY D. YOUNG
Vers. 16-36. The manna regulations for type gathering and using of it.
I THE EFFECTIVE DISTRIBUTION OF IT IS PROVIDED FOR. The responsibilities and opportunities of the family relation, which had been touched upon in the institution of the Passover, are here touched upon again. Each head of a household had to see that the daily supply was gathered for his family. Thus God shows that he is not only attentive for that great nation which now, as a whole, is so clearly dependent on his providing, so visibly cut off from secondary grounds of confidence, but also has his eye on the under-providers. What he is to all the children of men, he expects earthly parents to be in their measure and opportunity. Earthly parents, even though evil, are yet able to give some good gifts; and God will hold them responsible thus to give what they can. The peculiar anti transcendent gifts of grace they are not able to bestow; but seeing God has constituted them the channels of certain blessings, woe be to them if they block up the channels, or in any way diminish the flow of blessings through them.
II A SUFFICIENT SUPPLY IS PROVIDED FOR. Some gathered more and some less; but the gathering amounted to the same thing in the end. There was neither defect nor superfluity. We may take it that those who gathered more did it in a spirit of unbelief and worldly wisdom, a spirit of anxious questioning with regard to the morrow. They wanted to make sure, lest the morrow"s manna did not come. God disappointed their plans, and doubtless soon altered their conduct, by reducing the quantity gathered to the stipulated omer. Thus unbelief"s labour was lost. And those who gathered less did so through straitened opportunity. It may be they had less time; it may be they were feeble or aged. But we are sure that, whatever the cause of their deficiency, they must have been those who did their best; and God honoured their honest endeavours by making up the deficiency. If they had been careless, it is pretty certain they would have had to go starving. God has ever taken care of the principle that, if a man will not work, neither shall he eat. All that is required is, that we should do our best according to our opportunities; but so much, at least, assuredly is required. Remember the teaching of the parable. (Mat_20:1-16) The lord of the vineyard gave the same amount to those coming in at the eleventh hour as to those who began early in the morning. He considered pressing need to be as important a thing as actual exertion. But at the same time he had his eye on what had really been done. Those who entered at the eleventh hour had to do their best even though it was but for a short time. Thus the lord of the vineyard respected need on the one hand and disposition and embraced opportunities on the other. And so with the manna in the wilderness: every Israelite had to do his best, with a believing mind and an industrious hand. Then God took care that he should have enough; and "enough is as good as a feast.
III GOD MADE PLAIN THAT IT WAS TO BE A DAILY SUPPLY. He did this, first of all, by diminishing the quantity gathered to the stipulated omer. Then, when the omer was secured, he made the daily character of the supply still more evident by commanding that none should be left till morning. This was but carrying the former provision that of gathering an omer full out to its logical conclusion. Nor must we take this to mean, of necessity, that all the manna was to be eaten up. "Leave it not till the morning" can only mean "leave it not as food." There could hardly have been an obligation on the Israelites to eat more than nature demanded or appetite desired. Let no fond, economising parent quote this regulation to a child by way of enforcing the request to eat up its food. How much harm is done by forcing children to empty the plate, lest anything be wasted! Surely it is more waste to cram a recalcitrant stomach than to throw undemanded food away, if that be the only alternative. Evidently what God meant here is, that Israel should not keep its manna for to-morrow"s supply. There is more likelihood of imperilling the spirit of faith than the habit of economy. Note, too, that the efficacy of this regulation was soon exemplified when the people broke it. Indeed, it is curious to notice how, all through the passage, the regulations and the exemplification of them are mixed up. They were regulations which came into operation at once; for there was a present need, and the people learnt to meet it by paying at first the penalties of disobedience or imperfect obedience. They could put away the manna; but they could not therefore preserve it. Putting it away was only turning it into one of the treasures which moth and rust corrupt. Even if we could imagine that it had been possible to seal the manna hermetically, and keep it from the germs of corruption in the air, the result would have been the same. Whatever the precautions adopted, it would have bred worms and stunk by morning. God. is ever turning our boasted prudence into ridiculous folly; faith and obedience are the only real prudence.
IV Not only was it a daily supply, but A MORNING SUPPLY. An early morning supply, for when the sun waxed hot the manna was melted. They were to go out and gather the manna the first thing, and then, whatever else might be lacking that day, the great temporal necessity of food was provided for. God demanded of his people that they should be trustful and satisfied In the reception of a daily supply; but that supply was brought at the very beginning of the day. It was not at their option to gather it at any time of the day they chose. The supply was at the beginning of the day, because day is the time for eating as night is for sleeping. Then, with minds free from anxiety and bodies duly supported, they could each one set about his appointed business.
V IN HIS METHOD OF SUPPLY GOD MADE SPECIAL PROVISION FOR THE SABBATH. On the sixth day of the week, a double portion was provided, and was to be gathered in correspondence with the provision. Certainly it must be admitted that the regulation here gives no means of judging how far the Sabbath was a recognised institution in Israel, if indeed it was an institution at all. This is a matter on which we are not able to affirm; nor are we able to deny. To whatever extent there may have been a weekly Sabbath among the patriarchs, it could not have been kept up through the hardships of Egypt! Anyway, this remarkable increase of an extra omer on the sixth day when the reason of it was explained was the very thing to prepare the people for the exact commandment which so soon followed. Jehovah had thus more ways than one of impressing upon them the sanctity and peculiarity of the Sabbath. In Egypt they had doubtless been required to toil every day, knowing little rest, save the inevitable rest of sleep, and it would be hard to break them away from this expectation of daily drudgery. Early association and training are wanted to make one day different from others; and we may conclude that it was only the generation growing up in the wilderness and becoming habituated to the Sabbath rest that really took to it in a natural and easy way. But this regulation of the manna must have been a great help even to the elder generation. As each sixth day came round they were reminded that God himself was remembering the Sabbath day to keep it holy, and therefore they should do the same. And as we think of this special provision for the weekly interval of rest, continued through forty years, we may well ask ourselves what feelings God entertains as he looks down on the world and sees the incessant, driving, suicidal toil in which many men engage, on the plea that it is necessary. They say they have no choice. Toil all day, and when evening comes utter exhaustion! and thus life is wasted in the struggle to maintain it. When we consider such struggling in the light of this sixth day"s double provision, a strong suspicion rises in our minds that this plea of necessity is a delusion. Is it not probable that if men would only throw off, boldly and trustfully, many of what are reckoned social necessities, they would have a healthier piety and a happier life? At present, with only too many, when they are asked for a little more attention to the things of God and a little more interest in them, the plea comes in reply, easily urged and not easily met, that there is no time. See then what God did for his own people. He made time for them, and jealously hedged it about; a time for needed rest, holy rest and holy service. When they went out food-seeking on the morning of his day, he manifestly cursed their disobedience and unbelief. May we not be perfectly sure that if in a spirit of faith, we give all the time and effort that are necessary to cultivate personal religion and diffuse gospel truth, God will see to it that we get the manna? and if we have the manna, we need nothing more. Whatever else be left unsought and unenjoyed, seek first the kingdom of God and his righteousness. Seek these, for they bring in their train everything a Christian can lawfully enjoy. Y.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv16, 23 Gather of it every man according to his eating.
Exo_16:16-18
Gather of it every man according to his eating.
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Spiritual assimilation
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.)
Lessons
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. Gods bounty leaves room for mans 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 (Exo_16:19), 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 Gods storehouse than in their own, and would thence come to them sweeter and fresher. (M. Henry, D. D.)
Nothing over
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.)
Self-help enforced
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.)
No position has a surplus of happiness
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.)
No satisfaction in mere accumulation
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, Ill 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 Ive 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, Ive nothing over, and then, when I gathered little, I had no lack. (Family Treasury.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v22 MAIN HOMILETICS OF THE PARAGRAPH.—Exo_16:22-30
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_16:22-30
THE SABBATH IN ITS RELATION TO SECULAR TOIL
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We see in this narrative how very slow men are to understand the meaning of the Divine Word and command, especially if it appears to contradict the usual method of things. When the elders saw the people gathering on the Friday enough manna for two days, they came and told Moses, imagining that the law was being broken, and they were not satisfied until he had assured them that the conduct they reported was right. Men are indeed slow to understand the laws of God concerning them, especially as regards their secular toil.
I. That man must not engage in secular toil on the Sabbath. The Israelites were commanded to gather twice as much manna on the Friday as they needed, in order that they might have sufficient for the day of rest. What was thus preserved did not become offensive. It had the blessing of God. Thus we see the Divine regard paid for the Sabbath in the wilderness. If Israel thus rested from gathering manna on the Sabbath, ought not men much more to rest from the secular engagements of life? And if God has such respect for this day, ought not men to respect it likewise? Men must not even earn their daily bread on the Lord’s-day,—they must provide it before. If food is not to be earned on this day, surely pleasure should be excluded from it, and all vain jesting. We should always regard the sanctity of the Sabbath.
II. That men engaged in secular toil on the Sabbath will as a rule find their labour vain and profitless. Some of the Israelites went out into the fields on the Sabbath, as they were wont to do morning by morning, but they found nothing. And men who go into their fields, and warehouses, and markets, and museums on the day of rest, generally go with like result; they bestow hard labour for no result. They do not realise the money they expected. They do not obtain the pleasure they desired. They do not get the education they intended. The man who goes out to work on the Lord’s day will in the long run find nothing. He will lack the physical rest needful to diligent toil; men cannot work seven days running all the year through. He will lack the respect of pious customers. He will, above all, lack the blessing of God, without which all hope of prosperity is vain.
III. That men engaged in secular toil on the Sabbath show plainly that they have no regard for the commands of God. These Israelites had been Divinely commanded not to go out to gather manna on the Sabbath, as on that day none would fall; yet they went. “And the Lord said unto Moses, How long refuse ye to keep my commandments and my laws.” Men who pursue their secular toil on the day of rest show to the world very clearly that they are devoid of reverence for the Supreme Being, and that they are lacking in good moral character. The way in which a man spends the Lord’s-day is an index to his soul-life and to his character: only vile men will throw off all the restraint of God’s law, and if they will do this in one thing they will in another. They are outcasts in society. They are selling their souls for gain.
IV. That men engaged in secular toil on the Sabbath have no delight in the culture of their moral nature. It is especially on the day of rest that men of secular toil have the leisure and opportunity for soul-culture, by inward meditation, by earnest devotion, by wise reading, and by the ministry of the sanctuary. And a man who pursues his work on the Sabbath, thereby testifies that he cares not for these important things. He does not wish to reflect on his inner life. He does not wish to remember God. He does not wish to refresh his soul after the activity of the week. He declares that he wishes to go ignorant and careless through time into the mystery of eternity. LESSONS:—
1. That men should work harder on Saturday if necessary in order to get the rest of Sunday.
2. That men who disobey the laws of God in human life make no gain thereby.
3. That the Sabbath must be regarded as a day of spiritual rest unto the Lord.
SUGGESTIVE COMMENTS ON THE VERSES
Exo_16:22. When God orders the manna to be cared for, it is duty to gather bread for two days.
God expects an account of mercies received by His ministers.
Direction from God is to be expected for the right use of mercies received.
Exo_16:23-26. The holy Sabbath is a rest unto Jehovah, He hath said it, He terminates it.
Reserves of food for to-morrow when God commands shall prove no curse.
God’s rest and man’s repast are made very consistent by Jehovah.
Exo_16:27-30. God’s fairest offers and sweetest commands are accounted grievous by some.
God frustrates sinners who think to gain by breaking the Sabbath.
God’s bountiful blessing on the Sabbath ought to shame those who degrade it.
ILLUSTRATIONS
BY
REV. WM. ADAMSON
Sabbath! Exo_16:23. At the very time that Israel was so engrossed with the material, i.e., with the body—God reminded them of the importance of the moral, i.e., of the soul. As Kalisch remarks, the Sabbath here introduced is admirably calculated to disclose the internal end of the Sabbath. And what was that end? The perfect harmonising and reconciling of the material and moral—of the physical and spiritual—life of man. And most worthy of notice is the fact that the Sabbath was here fully recognised as an institution—not of recent date—but as it was, an ordinance co-eval with Creation itself; nay, as Mant says, the perpetual memory of the Maker’s rest. So that the manna preaches with Wisdom’s voice—cries loudly on us to hallow the Sabbath-day—proclaims distinctly the law of righteous condemnation for neglect or misuse—and points plainly to the fruits of obedience to the Divine behest. As Beecher says, the world without a Sabbath would be like a man without a smile—like a summer without a flower—like a homestead without a garden. It is the green oasis—the little grassy meadow in the wilderness. Wilberforce exclaimed: “Oh! what a blessing is Sunday, interposed between the waves of worldly business, like the Divine path of Israel through the parted Jordan.” Yet that day’s joys are in proportion to our week’s provision; and neglect of Jesus during the preceding days, will deprive us of enjoying His grace on the Sabbath. And so with preparations in time for the endless Sabbath of heaven. Therefore—
“Now in the morning sunlight, and now at life’s decay,
We gather of the portion appointed for THAT DAY.”
Sabbath! Exo_16:28. On the sides of an English coal mine, limestone is in constant process of formation, caused by the trickling of water through the rocks. This water contains a great many particles of lime, which are deposited in the mine, and, as the water passes off, these become hard, and form the limestone. This stone would always be white, like white marble, were it not that men are working in the mine, and as the black dust rises from the coal, it mixes with the soft lime, and in that way a black stone is formed. Now, in the night, when there is no coal-dust rising, the stone is white; then again, the next day, when the miners are at work, another black layer is formed, and so on alternately black and white through the week until Sabbath comes. Then if the miners keep holy the Sabbath, a much larger layer of white stone will be formed than before. There will be the white stone of Saturday night, and the whole day and night of the Sabbath, so that every seventh day the white layer will be about three times as thick as any of the others. But if the men work on the Sabbath they see it marked against them in the stone. Hence the miners call it “the Sunday stone.” How they need to be very careful to observe this holy day, when they would see their violation of God’s command thus written down in stone—an image of the indelible record in heaven!
“Heaven here; man on those hills of myrrh and flowers;
A gleam of glory after six day’s showers.”
—Vaughan.
Sabbath-Rest! Exo_16:25. Like the pilgrim, the Christian sits down by this well in the desert—for what to him is the Sabbath but a fountain in a land of drought,—a palm-tree in the midst of the great wilderness; and as he drinks of the refreshing waters of this palm-shaded fountain, he is reminded of that rest which remaineth for the people of God. When, as Cumming says, that last Sabbath comes—the Sabbath of all creation—the heart, wearied with tumultuous beatings, shall have rest; and the soul, fevered with its anxieties, shall have peace. The sun of that Sabbath will never set nor hide his splendours in a cloud. Our earthly Sabbaths are but dim reflections of the heavenly Sabbath, cast upon the earth, dimmed by the transit of their rays from so great a height and so distant a world. They are but—
“The preludes of a feast that cannot cloy,
And the bright out-courts of immortal glory!
—Barton.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv16, 20 Cf. Joh 6:33; Joh 6:41; Joh 6:42; Joh 6:52.…
according
Cf. Joh 6:33; Joh 6:41; Joh 6:42; Joh 6:52. Christ gives himself unreservedly, but we have no more of Him than faith appropriates,; Exo 16:18; Exo 16:2; Jos 1:1. Exo 16:2 is our title. Exo 16:3 is the law of possession:
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v22 The Sabbath Rest
The Sabbath Rest
v. 22. And it came to pass that on the sixth day of the week they gathered twice as much bread, two omers for one man, about five quarts per person; and all the rulers of the congregation, the princes, or leaders, of the various tribes, came. and told Moses. The strangeness of the happening caused them to wonder.
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v. 23. And he said unto them, This is that which the Lord hath said (v. 5. ), Tomorrow is the rest of the holy Sabbath unto the Lord, which up to that time had evidently not been observed. Bake that which ye will bake today, and seethe that ye will seethe; they were to prepare and eat their meals as usual; and that which remaineth over lay up for you to be kept until the morning, for use on the Sabbath-day.
v. 24. And they laid it up till the morning, as Moses bade; and it did not stink, neither was there any worm therein, which showed that the entire matter was in the hands of God’s providence.
v. 25. And Moses said, Eat that today; for today is a Sabbath unto the Lord; today ye shall not find it in the field, another proof that it was not the natural manna (which in warm weather oozes out of the branches of the tarfa-tree) with which the children of Israel were dealing, but a gift from heaven, sent at the direction of God.
v. 26. Six days ye shall gather it; but on the seventh day, which is the Sabbath, in it there shall be none.
v. 27. And it came to pass that there went out some of the people on the seventh day for to gather, in the same obstinate willfulness which characterized the people throughout, and they found none.
v. 28. And the Lord said unto Moses, How long refuse ye to keep My commandments and My laws? The people were giving a poor account of their faith in this trial of their obedience and heaping one sin upon the other.
v. 29. See, for that the Lord hath given you the Sabbath, therefore He giveth you on the sixth day the bread of two days. That was the explanation repeated, which included the reproof. Abide ye every man in his place, let no man go out of his place on the seventh day. That was the plain command, which permitted no evasion.
v. 30. So the people rested on the seventh day; from this time the observance of the seventh day as the Sabbath dates.
v. 31. And the house of Israel called the name thereof, of the miraculous bread, manna; and it was like coriander seed, white, small, round kernels of dull white or yellowish green color; and the taste of it was like wafers made with honey. Cf Num 11:7-8. It could be ground in a hand-mill, crushed in a mortar, cooked by baking or boiling, made into cakes or bread, and tasted like baked food. It is referred to Psa 78:24; Psa 105:40; Joh 6:31-41.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv16, 19, 22, 24, 26, 28, 31 Connecting Statement:
Connecting Statement:
Moses continues telling the people about the food that God was providing for them.
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omer
2 liters (See: Biblical Volume)
translationWords
command
tent
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv19, 21 16:19-20 Regarding these instructions, see study note on 16:4-5.
16:19-20 Regarding these instructions, see study note on 16:4-5.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.