An Exposition of Genesis, Exodus · Chapter 16
CHAP. XVI.
IN this Chapter wholly is recorded the journies of Israel from Elim unto the wildernes of Sin, together with all the providentiall events, of which they had experience there, in the repeating of this history Moses maketh an immediat stage, Num. 33.19. And they removed from Elim and incamped by the red sea, or Weedy sea, and from hence into the wildernes of Sin, so there he makes two stages, 7th & 8th which are here made one.
Quest. How is that place of Moses and this reconciled?
Answ. Plainly thus. 1. That Moses here, by reason of the greater events of providence in the wildernes of Sin, maketh not mention of their stage again by the sea Suph; together with the shortnes of their stay there, so that it was of choise unto the Spirit of God to put these stages together here, and to speak distinctly of them in another place. 2. Know we must, that this place by the red sea was not, where they were before, but the same sea compassing and running by the desert thorough which they travelled, this was another creek stiled Elim is by Iunius, where, in their passage for a small time they pitched, we must therefore in this Chapter consider the 7th and 8th stages as one. In the Chapter are noted,
1. Israels accesse to Sin by the sea Suph, Ver. 1.
2. The events betiding them there, which are these,
1. Israels murmuring, Ver. 2.3.
2. Gods provision for them to silence complaints. Wherein are to be observed these particulars.
1. Gods secret intimating of his will to Moses, Ver. 4.5.
2. The discovery of this by Moses to Israel, Ver. 6.7.8.
3. The summons of Israel to stand before God, Ver. 9.10.
4. The Lords appearance to perform his word, Ver. 11.15.
5. The law of gathering this provision.
1. With respect to the 6 common dayes, Ver. 16.21.
2. With respect to the 7th day Sabbath, Ver. 21.31.
6. The ordinance of God for reserving some of this heavenly bread or provision, together with the time of its continuance, & character of their daily measure, v. 32.36.
1. Israels accesse to their 8th stage through the 7th is here related,Ver: 1. And they journied from Elim, and all the congregation of the sons of Israel came into the desert of Sin, which is between Elim and Sinai on the 15th day of the second month from their going out of the land of Egypt, Readings agree. Herein we have connected unto the former history,
1. Israels rising from the 6th stage, And they mooved of, or journied from Elim, no difficulty in terms. Here onelyonly is noted, the term from whence, of Israels present motion; it was from a commodious and pleasant stage.
2: Israels accesse unto their 8th stage thorough the 7th included, And all the congregation of the sons of Israel, &c. Wherein occurre,
1. The subject of motion, the whole body of Israel, not a hoof left behind, all the congregation.
2. The term whereunto, of their motion, not immediat, for that was the creek of the sea Suph, Elana, where they incamped a while by which they passed, but the mediat term is here named. viz the desert Sin which is described.
1. By its name Sin, written with ם not צ as another place is stiled, Num. 33.36.
Zin, not Sin, It is conceived to have its name from a city of Egypt, not very farre from it, as is gathered from Ezek. 30.15.16. It was it seems a sad place, wherein wants of bread, &c. pressed them.
2. By its scituation, it lay between Elim and Sinai, the wildernes wherein the mount of God was.
3. The time of this accesse it was on the 15th day of the second month after they were gon out of Egypt; so that to this time they had bin 30 dayes in travelling from Egypt; in which time it is conceived that their provision was spent which they brought out of Egypt with them, and after this came they into great wants which occasioned a sad event from them as followeth in the second verse.
We may learn hence.
D. 1. Comfortable stations in this life God will have his Church somtimes to leave. They say with Peter, it is good to be here, Math. 17.4.
D. 2. Dreadful and barren deserts doth God appoint insteed of better places to his Church for trial. Sin for Elim.
D. 3. The saddest deserts are but the Churches way to go unto Gods mountain. Thorough this to mount Sinai.
D. 4. The dayes of the Churches redemption and travel are punctually numbred by God, Ver. 1.
2. The events consequent to this motion are to be considered,
1. Israels murmuring being brought into this wildernes condition, wherein they had no bread; in which observe,
1. The subject murmuring, And all the congregation of the sons of Israel murmured, Readings agree. Wherein we have the subject noted,
1. By relation, sons of Israel.
2. By calling, congregation or Church of God.
3. By universality all, i. e. all generally, some few might be excepted, but they were rare, it was a general conspiracy.
2. The object against whom this was,
1. Immediatly, against Moses and Aaron.
2. Mediatly, Jehovah himself.
3. The place of this onset, it was in the desert whither God by Moses had brought them, Ver. 2.
4. The murmuring itself, which consists.
1. In an imprecation on themselves, And the sons of Israel said unto them, Ver. 3.who would have given us that we might have died by the hand of Jehovah in the land of Egypt, in our sitting by the flesh pot, in our eating bread to the full. Readings are all to the same scope, we would have died smitten by the Lord, &c. Sept. — By the command of the Lord, Ar. Herein note,
1. The same subject and object repeated, Israel to Moses and Aaron.
2. The sad imprecation made upon themselves, whereabout are observable,
1. The evil imprecated, death, dissolution.
2. The subject on whom, themselves, now tried by wants.
3. The importunity of wish, who would grant it? Job. 6.8.
4. The hand by which they would die, Jehovah.
5. The place where they would have died, Egypts furnace.
6. The condition wherein they would have died, and that was in their fulnes when they had bread and flesh enough. O wretches! What an imprecation was this?
2. Their murmuring is expressed in a most unjust accusation of Moses and Aaron for all their care;Ver. 3. For ye have brought us forth into this desert to kill all this congregation with hunger, All readings are to the same sense. OnelyOnly some read it by way of interrogation, Why have ye brought us forth, &c. Here by this horrid charge they think to give sufficient reason of their divelish imprecation on themselves, for they judge it better to have perished, than here to be famished; but alas! here was no such thing, either intended, or acted; but so formed by their own evill hearts of unbeleef. Here note,
1. The person charged, their redeemers, both God and his instruments, Moses and Aaron.
2. The charge, which is a murderous intent, set out,
1. By their act in bringing Israel out of Egypt.
2. By the place whereunto they had brought Israel, this desert; wild, wast, howling wildernes.
3. By their bloody intent, aggravated.
1. In the act, it was better, to kill.
2. In the object, the whole congregation or Church of God.
3. In the way of doing it, by starving and famishing them.
Quest. Had they such fulnes in Egypt?
Answ. 1. It is sure, that what they had was in bitter bondage, and therefore it was all bread of affliction. 2. What ever comforts they had it was Gods allowance, not Pharaohs; wickedly injurious therefore was this charge, and most desperat their ingratitude to God who had miraculously given them deliverance and was able to give them food.
Which instructs us.
D. 1. Multitudes of sinners are usually stirring up all to murmur upon present changes.
D. 2. Wildernes trials put unbeleevers in the visible Church upon discontents.
D. 3. God and his instruments suffer all indignities from unbeleeving sinners. Ver. 2.
D. 4. Vnbeleeving murmurers are ready to imprecate destruction on themselves in time of temptation.
D. 5. The fulnes and comfort which God giveth to unbeleevers, they ascribe to their oppressors.
D. 6. Vnbeleef makes sinners so mad to wish themselves killed by the hand of God.
D. 7. Sinful injoiments are more desired by unbeleevers, then gracious redemption.
D. 8. God… most gracious acts are charged by wicked ones to be their destruction.
D. 9. It is not strange to have the ministers of salvation charged with the Churches perdition.
D. 10. It is an unjust and bitter accusation of God and his instruments; for all good done to sinners, Would God starve his people. Ver. 3.
2. The next event at this stage is Gods provision for Israel to stop their murmuring, the history whereof together with the appendent circumstances is from the 4th verse unto the end, wherein note,
1. Gods intimation of his will to Moses about the course of his providence, for Israel in this strait to help them discovered, Ver. 4.5. Wherein observe,
1. Gods addresse to Moses,Ver. 4. And Jehovah said to Moses, All readings agree. The terms are plain.
1. The connection of this speech unto the murmuring of Israel, is immediat, which points out the occasion of Gods comming unto Moses; doubtles he was now grievously afflicted with these wicked tumultuations of Israel, and God saw there was need to go and comfort him, immediatly, therefore Jehovah hasts to perform it.
2. The parties concerned, Jehovah bespeaking, and Moses bespoken in this condition of trial.
3. The parly, God bespeaketh him as followeth, which was either by voice, or vision, which he knew to be from God,
2. Gods promise made known to him, what he would now do in this strait, for want of bread, &c.Ver. 4. Behold I am raining or I will rain unto you bread from heaven, Most readings agree. — I will make to come down, Onk. — Send down food. Ar.
1. A term of attention is given to Moses behold, whereby he rouseth him from his pressure to attend, look to me Moses and hearken what I say, and listen not onelyonly to Israel.
2. The promise itself proposed: wherein note,
1. The power promising, Jehovah able to do his word.
2. The good promised, I will rain bread from heaven,
1. The blessing promised is sutable to their wants, bread, which though it were not such as they formerly had, yet it was instead of all uses of bread unto them, the matter of which they made the bread which they did eat, we have the further description of this hereafter.
2. The plenty of it, God would rain it, it should come down in showers like rain, which satisfieth poor and rich, rain commeth in abundance, therefore the promise is full to the camp of Israel; it shall fall as rain about them.
3. The excellency of it, I will rain it from heaven, Israel murmur's because they are in a barren wildernes, and the earth giveth them no bread; therefore I will work a strange thing, the heavens shall give you bread, because the earth is barren; this is no change to losse: to have Angels bread for that of worms, Ps. 78. v. 23.24.25. Such God promiseth.
3. The subject to whom this promise is made, I will rain it for you, saith the Lord; which seem's immediatly to hint at Moses and Aaron; as if the promise were made for their sakes, who were thus unjustly charged by Israel; yet in order to Israels present relief; as the sequel sheweth. So that murmurers fare the better for them.
3. Gods order and rule to Israel expressed now unto Moses, what they must do for getting food under this promise, viz. That they must take pains and gather it, about which here is a double rule.
1. That which concern's every day, And the people shall go forth and they shall gather the portion of a day in its day, that I may proove them whether they will walk in my law or not, Readings agree, herein we have the particulars observable,
1. The injunction, what Israel must do for this bread which God had promised: wherein note,
1. The subject of it, the people of Israel, every one able or such of every family as were fit to prepare for all in it.
2. The work injoined, to go out and gather up this bread which was rained from heaven; as to quantity, or measure we shall see in the sequel.
3. The frequency of this work, it must be to gather the dayes portion for every day, to make one dayes provision at once, and no more.
2. The end of this injunction, that I may prove them, prove him in the letter, whither they or he will walk in my Law or not.
1. The tempter Jehovah.
2. The tempted, Israel.
3. The matter of trial or proof, which is obedience whether Israel would yet walk in Gods law.
Quest. Why is Israel injoined onelyonly to gather one dayes portion?
Answer. 1. Hereby God would teach them that one dayes bread is sufficient for the day, man need's no more. 2. That they might trust on Jehovah for to morrow. 3. That a necessity is upon his of seeking daily bread from God.
Quest. Why doth God here again prove them?
Answer. 1. Not because he was ignorant of them, or their tempers. 2. To make their hearts better known to themselves. 3. To see what mercy and goodnes would work upon them as well as straits, and whether they would trust God for every dayes bread. 4. To try universall obedience unto this law of living uprightly unto God in all things, Ver. 4.Ver. 4.
2. The injunction suggested now to Moses about Israel concern's their labour in gathering for the seventh day which afterward is largely pressed on the people. Here God singularly informeth Moses of it,Ver. 5. And it shall be on the 6th day they shall even prepare that which they bring in, and it shall be double about what they shall gather day by day, Readings agree in the same sense. Herein observe,
1. Injunction expressed is to double their labour and measure of gathering on the 6th day.
2. The reason implied here, because of the seventh day Sabbath approaching; which however onelyonly implied here, is expressed hereafter, where we shall have more occasion to consider the force of the reason and other things about it. Here is no difficulty in the terms that requireth further explication.
But teacheth us.
D. 1. Jehovah timeth his consolations unto the trials of his dearest servants.
D. 2. Jehovah and Moses part not in temptations, or God will not leave his instruments comfortles under strivings with a rebellious people.
D. 3. Jehovah call's his abused instruments to look from men to himself. Behold me.
D. 4. God mind's his own servants in promise first, and for them murmurers and sinners.
D. 5. God can make heaven give bread when the earth denieth it.
D. 6. It is easy with God to make bread-plenty in greatest scarcity. I will rain it.
D. 7. Gods promise is given for consolation of his oppressed creatures who believe.
D. 8. Mans labour and diligence must follow Gods promise to get food.
D. 9. Daily bread is a sweet portion which God allots unto his people.
D. 10. Gods mercies are his trials of men to see whether they will obey him.
D. 11. Gods Law of living holily & righteously must measure mans obedience, Ver. 4.
D. 12. Gods positive will may alter his general rule, and cause men to look for more than for the day.
D. 13. Such special injunctions are upon special accounts of Gods glory intended, Ver. 5.
D. 14. Men loose nothing by keeping Sabbaths to God. They have double blessings before and as much in it, Ver. 5.
2. The next thing about provision from God concerning the present streit of Israel is the discovery which Moses and Aaron do make unto the people, of Gods mind revealed unto them, Ver. 6.7.8. Herein note,
1. Gods will simply related by Moses and Aaron unto Israel, Ver. 6.7.
2. The same iterated and expounded further, Ver. 8.
In the first of these we have these particulars to be noted,
1. The instruments of discovery, Then said Moses and Aaron to all the sons of Israel, Ver. 6.Readings to the same purpose foreign. &c. Sep. No difficulty here, terms are all plain,
1. The messengers, Moses and Aaron.
2. The subject to whom they were directed, Israel.
3. Their duty, to bespeak them.
2. The matter of this discovery which was a twofold relation of Gods will about them,
1. The evening revelation, what God would do then for them,Ver. 6. At even ye shall know that Jehovah hath brought you out of the land of Egypt, All readings agree. It was charged by the murmurers upon Moses & Aaron that they had brought them out of Egypt, Ver. 3. Here therefore they are told; that at evening they should know that Jehovah brought them out of the land of Egypt; wherein note,
1. The subject of this knowledge, Israel.
2. The matter to be known, That Jehovah brought them out of Egypt.
3. The time of this manifestation, at evening, which implieth also the way of evidencing this by Gods evening work; which afterward is declared, Ver. 6.
2. The morning revelation what they were to expect then, whereabout are reported.
Ver. 7.1. The morning event itself, And in the morning ye shall see the glory of Jehovah, Most readings agree, the Ar. renders Gloriosam munificentiam Dei.
1. The subject of this sight, Israel,
2. The object, Gods glory, either in his signal, as Ver. 10. or in his work. Ver. 8.
3. The act vouchsafed, they shall see it, and injoy the comfort of it though they were murmurers; it is more than that noble man did, 2 Kings. 7.1.
4. The season of this also, in the morning.
2. The reason of this morning and evening work.
Ver. 7.1. On Gods part, For he heareth your murmurings against Jehovah. Readings mostly the same. — Your murmuring is heard before the Lord, Syr. — Against himself, Ar. Gods hearing of their murmuring is urged as the reason of this morning and evening work.
2. On the part of Moses and Aaron to justify them against murmurers, And what are we that ye murmur against us? Readings the same.
1. The form of words is increpatory by way of expostulation with Israel.
2. Excusatory, what are we that ye thus charge us?
3. Purgatory, by way of justicfiation of them; Gods morning and evening works among you will make you know how causelesly you charge us, V. 7.
2. Gods will further explicated, wherein note,
1. The evening and morning works of Jehovah expounded,Ver. 8. And Moses said by Iehovahs giving unto you in the evening flesh to eat and bread in the morning to satisfy, or fill, all readings here agree. The speech in the original is defective, and must be thus supplied to be understood itself, and give light to what went before, ye shall know that Jehovah hath brought you up of the land of Egypt by Jehovahs giving you flesh in the evening to eat, and ye shall see the glory of God in the morning when he shall give you bread to the full.
1. The interpreter is Moses.
2. The interpretation,
1. Of their knowing Iehovah to be their redeemer at even by his giving flesh to eat for which they complained.
2. Of their seeing his glory in the morning, by giving them bread to the full.
2. The reason of these works repeated.
1. That on Gods part thus,Ver. 8. In that Iehovah heareth your murmurings which ye murmur against him, most readings agree — Against us Sept. This seem's to be a strong reason that God should feed them because he heard their murmuring against himself, yet thus he doth.
2. That on the part of instruments, And what are we? Ver. 8.your murmurings are not against us bu… against Jehovah, Readings most the same. — Against the word of the Lord, Onk. B. Uz. &c.
1. They plead their own nothingnes in these great works, what are we?
2. They discharge the murmurings from themselves, ye are deceived to think ye contend onelyonly with men, alas we hear the least.
3. The transferring of their sin ultimately against God, all your murmurings are against God himself thorough our sides, Ver. 8.
Quest. 1. Why was this provision given at such set times distinctly, morning and evening?
Answ. 1. The will of the donor is the highest cause. 2. God may make use of seasons sutable to creatures, in whom he was resolved to shew miracles as the evening was fit for fowl to rest and fall upon the ground; but the miracle was not bound to the evening. 3. It is dangerous to urge natural causes to subvert miracles. 4. The mercies were distinct, and distinct times were needful to gather them, both falling about the camp, therefore was it needful to fall singly that they might be orderly received by the people.
Quest. 2. How did these works evince that Jehovah had brought Israel out of Egypt?
Answer. 1. They were miraculous works of the same kind as these by which God delivered them. 2. Hereby God demonstrat's himself to be their continued redeemer in keeping them in their way, and therefore that he had not brought them out to destroy them. 3. A further demonstration is that God answeared their sinfull murmuring in so much mercy; had he not brought them out, he would not have bin so longsuffering to them.
Quest. 3. Why doth Moses put of the injury from themselves?
Answer. 1. To shew their humble thoughts of themselves, they were not worthy to be reckoned in such a work. 2. To glorify God that was (all.) 3. To aggravate Israels sin the more. To provoke such a Lord.
we learn from it
D. 1. Gods Ministers instructed and comforted by him are ingaged to instruct and comfort his people.
D. 2. Gods evening and morning providences, may convince men that he is their redeemer.
D. 3. Knowledge of redemption, and sight of Gods visible glory in Christ, God hath and doth give unto his.
D. 4. Signals and works of glory may make God glorious with his people. Ver. 6.
D. 5. The glory of grace God somtimes sheweth to murmurers. This was in Christ eminently.
D. 6. A murmuring against ministers is taken by God himself to be against him. Ver. 7.
D. 7. Humble souls are content to be nothing in redemption that God may be all.
D. 8. Gods first attempt is to overcome murmuring with mercy. So here, somtimes otherwise God avengeth himself upon them. Ver. 8.
3. The next particular about Gods provision, is the summons of Israel to hear Gods mind about it,
1. The order for the summons, ver. 9.
2. The event upon the execution, ver. 10.
In the former we have to observe,
1. The authority ordering the summons, And Moses said to Aaron. Ver. 9.Most readings agree, — Moreover God said to Moses and Aaron, say ye, Ar. But Moses from God and Aaron from Moses did it.
2. The summons itself. Wherein we read,
1. The command, Say unto all the congregation of the sons of Israel, Ver. 9.come neer before Iehovah, Readings to the same sense. Where note,
1. The subject to whom this command is given, all the Church.
2. The command unto them, Come neer, which was toward the place of Gods signal presence.
2. The reason of it, For he hath heard your murmuring, Readings to the same. This seem's to summon them upon the ground of their default, and that now therefore they were to attend Gods pleasure, ver. 9.Ver. 9.
In the latter we have also to consider,
1. Aarons execution,Ver. 10. And it was as Aaron spake to all the congregation of the sons of Israel. Readings concurre. Here is only the report of Aarons duty done, and the consequents thereof, all we may see in these particulars,
1. Aaron did call the congregation together, that was his work injoyned by Moses.
2. The people yeelded to the call, And they looked toward the wildernes. Ver. 10.Readings mostly agree; onelyonly some vary, that the people should look toward the desert where the Lord went before them, yet it is safely presumed that they did so approach to God as Aaron had called.
3. The answear of God to their expectation,Ver. 10 And behold the glory of the Lord was seen, or appeared in the cloud. Most agree, — Light in the cloud, Ar. In this the ministry of Aaron was made successefull, that Israel might see they were not summoned in vain, but that God had called them to account: in which consider,
1. The subject appearing, Jehovah in his glory of grace, which was here in Christ.
2. The evidence of that glory, it was seen appearing.
3. The manner of its appearance in the cloud, which was the signal, and whence God made known his will unto them, as followeth.
Quest. 1. Why was Aaron here commanded to summon Israel?
Answ. 1. Some read both Moses and Aaron. 2. It is most probable, that Moses was now called to meet God in the cloud, and be neerer to him upon his appearance; for so we find Jehovah speaking to him in the verse following.
Quest. What cloud was this?
Answ. 1. Some read it plural but amisse. 2. Others conceive it another cloud, beside that which went before them. 3. But it is nearest truth, it was the same cloud, but new appearing in an unusual manner, whereby God shewed that he did take notice of their murmuring, and appeared to reproove them, though in a way of grace and tendernes.
And teacheth us.
D. 1. Gods ministers oppressed with murmurings are made his cryers to summon sinners.
D. 2. When the congregation of God quarrels with his ministers, he usually calls them before himself.
D. 3. God-hears the murmurings of sinners against his ministers, and calls them to account, Ver. 9.
D. 4. Gods ministers must summon souls to God, and the faithful do it at his command.
D. 5. Souls shall be brought to see Gods appearing in a sad way, who rise up against him.
D. 6. Appearances in mercy are turned to wrathfull discoveries unto sinners. So the cloud, V. 10.
4. The next special head in the history of Gods provision for Israel is Jehovahs appearance to make good the word given unto Moses, Ver. 11.15. In which passage we have to observe,
1. The preface which God maketh to Moses, Ver. 11.12.
2. The work itself effected, V. 11.12.
3. The discovery of it made by the inquiry of Israel about the second event, with Moses his reply unto them, Ver. 15.
In the preface which God maketh unto Moses before his works, of giving flesh and bread, we have,
1. God bespeaking Moses,Ver. 11. And Jehovah spake unto Moses saying, Readings agree, the words are plain.
1. The Speaker, Jehovah, Israels redeemer.
2. The party bespoken, Moses burdened with Israels complaints.
3. The action between, is a consolatory speech following.
Quest. Was this the same speech with that in Ver. 4?
Answ. 1. It was a speech to the same purpose. 2. But it seemeth to be a second speech which now God made to him, after his first intimation of his will, yet further to incourage Moses unto his work against the causeles calumnies cast upon him by these murmurers, Calvin. 8. and others make it the first.
2. The speech itself comprehending three heads.
1. Gods cognisance of Israels fact, I have heard the murmurings of the sons of Israel, Ver. 1….Readings the same. Herein Jehovah sheweth unto Moses his sense of Israels murmurings that Moses was not alone under these clamors. Here note,
1. The subject of reception, Iehovah.
2. The object, The murmurings of the sons of Israel.
3. The reception itself by hearing, I have heard, after the manner of men it is spoken; that Israels murmurings had troubled Gods ears as well as Moses; and this reception of Jehovah carrieth in it his resentment of the fact and his determination what to do at present in this case of temptation.
2. A command to Moses,Ver. 12. Speake unto them, saying, between the two evenings ye shall eat flesh and in the morning ye shall be filled with bread. Readings all agree in sense, foreign Sept. — Mane saturabimini ribo. Ar. In this command is no more than Moses told them, Ver. 8. OnelyOnly the variation of a number, before it was read foreign in the evening, here, foreign between the two evenings, or between both the settings, as the Ar. That is, of the sun and of the day. This sets the space of time more clearly wherein the quailes fell, which was the flesh here promised. No more need here to be spoken, other things having bin opened before.
3. The last head in this speech of God to Moses, is the end aimed at in this work, And ye shall know that I am Jehovah your God, Ver. 12.Readings the same. And it is to the same purpose as the end proposed, Ver. 6. OnelyOnly this is general and that more special. The scope of it is, that notwithstanding their murmurings, by Gods gracious provision for them in this streight, they should know that he was Jehovah, &c.
1. The subject of this knowledge, were the sons of Israel.
2. The object of it is God onelyonly, under a double discovery.
1. Of his being that he was Jehovah able to make to be whatever pleased him, flesh and bread, and all things for his people.
2. Of his relation, that he was their God, so he saith, your God. ie. yours in Covenant, and however ye have broken with me by your unbeleef and murmuring, yet will I not break with you, yet I owne you as my people, therefore I will give you both bread and flesh.
3. The knowledge itself, ye shall know this, that is, be convinced to acknowledge it; herein are,
1. The scitum, me to be Jehovah your God.
2. The scientia, ye shall know it, i. e, really and clearly be forced to confesse it, and acknowledge it.
3. The medium, by this miraculous work of giving them flesh and bread. Ver. 12.
Observe we from it.
D. 1. God himself owns what his servants have spoken from him in his name. If we read dixerat, &c.
D. 2. It is no strange thing for God to speake twice to his oppressed servants to support them. If a second speech. Ver. 11.
D. 3. Jehovah would have his ministers know that he heareth murmurings of sinners as well as they.
D. 4. Gods hearing murmurings somtimes is with a purpose to shew mercy and patience to sinners.
D. 5. In greatest streights God can make evening and morning to bring seasonable supplies to his.
D. 6. Jehovah will make his people know him, and that he keepeth Covenant though they breake it.
D. 7. Miracles are, media scientifica, demonstrative evidences of Jehovah, who is the God of his.
D. 8. God is not apt soon to deny his relation to his people. Your God stil, though you murmure against him. Ver. 12.
2. The work itself effected is next to the preface, which is twofold according to the season.
1. The evening work,Ver. 13. And it was in the evening that the quail came up and covered the camp, Readings are to the same sense. foreign. Sept. Herein we find the accomplishment of the word forespoken to every title.
1. The kind of flesh which God giveth, one of the sweetest of fowls. Quails the singular is put for the plural. Other discoveries of them are needles.
2. The abundance of them, they covered the camp, falling all round about them.
3. The season, this was at evening, or between two evenings, as we read; so it was promised Ver. 8.
Quest. Was this the same miracle of quails with that, Num. 11.4.31.
Answ. No. 1. That in Numb. was a year or more after that, in another place. 2. This was but upon one evening, that in Numb. for a month.
3. This temptation was answeared in mercy, but that in vengeance.
2. The morning work for giving bread, about which,
1. The manner of its comming, And in the morning there was a lying of dew about the camp, Readings to the same sense. — Dew rested. Sept. — Spreading of dew Ar. — Congealed darknes of dew. Syr. In summe this was Gods way to send down his bread, with his morning dew. The words are plain, Ver. 13.Ver. 13.
2. The matter distilled in the dew,Ver. 14, And the dew which lay, went up, and behold upon the face of the desert was a small round thing, small as the hoar frost upon the earth, Readings are much to the same sense, but words different. — A little thing like white corriander seed as frost, Sept. — A little rinded, Onk —. As ice, Syr. — As a thing beaten with a pestill, Vulg.
1. Here is the amotion, ascent or reparation of the dew which was by the heat of the sun.
2. The appearance of the matter of bread, which God gave now to Israel, wherein note,
1. The demonstration of the place, Behold on the surface of the wildernes round about them.
2. The description of the thing,
1. By its form, a small round thing.
2. By its likenes, small as the hoar frost; so farre of the work itself.
3. The discovery of it as to its nature made out,
1. In the doubtfulnes of Israel,Ver. 15. And the sons of Israel saw it, and said a man unto his brother what is this, as some this is man, as others for they knew not what it was, Sept. Onk. Sam. Syr. Ar. Vulg. What is this? otherwise they agree. — it is a portion or gift, Vatab. — Man est, Iun. calvin, &c.
1. The subject taking cognisance, the sons of Israel.
2. The notice they take of it; They saw it, as some read it, and out of thankfulnes judge it to be Gods provision or portion prepared, others read it by interrogation, and make it a question of unthankfulnes, what is this? doubtles they were at a stand about it for present.
3. The reason of what they said, for they knew not what it was, which makes some read Man or Mah interrogative.foreign Ignorance was surely with them.
2. In the resolution which Moses giveth them,Ver. 15. And Moses said unto them, this is the bread which Iehovah hath given unto you to eat, Readings the same,
1. The replier, Moses taught of God.
2. The resolution given to Israel, who were doubtfull, This is the bread which Iehovah hath given you to eat, wherein is declared to the Israelites,
1. The blessing vouchsafed, it was bread, and that not ordinary, stiled angels food, Ps. 78.25.
2. The authour of it, Jehovah himself from heaven, no common providence from the earth.
3. The freenes of it by gift, Jehovah hath given it unto you, though you by your murmuring have deserved nothing but his wrath; these are the contents to this 4th head also.
Quest. 1. How is this place and that of Num. 11.9. reconciled?
Answ. 1. The mention of Manna thereis not about the giving of it, but notwithstanding God had given it them for a whole year, yet they now lusted, and murmured for wantonnes and not for need of meat, therefore it is herespoken of, to aggravat their sin when thy cried we have nothing but this Manna, Ver. 6.2. As to the falling of it upon the dew, Num. 11. it is easy to know that the dew was both beneath it & upon it, and by the sun all this might be dried up and the Manna or bread from heaven left behind for Israel.
Quest. 2. Which is the best reading, either it is man demonstratively, or what is this? interrogatively.
Answer. 1. As to this some keep the originall words Man hu, not knowing well how to translate them, so the Vulg. Lat. but with an interpretation what is this? 2. Others look upon Man as a Caldee word which is properly an interrogative, and however yet Israel had not bin carried captive into Caldea; yet it was no very strange thing that some Caldee words might be used by them now, as well as many in Job, and the reason following better favours this interrogative; for they knew not what it was. Therefore might they well aske what is this? 3. Yet it is certain the word Man with the Hebrewes is positive, & notes a portion prepared without a mans own labour, so it may be asserted here more surely to the letter, It is a prepared portion, or this is a provision for us: but what it was they knew not, this is closest to the letter, yet the former is not to be despised.
Quest. 3. Was not this Manna naturally falling in the deserts upon some parts of Arabia?
Answer. 1. Somthing of that name might be, yet not food, but physike. 2, All circumstances in the text clear this to be a miraculous event, as,
1. The promise of it.
2. The falling of it every day for 40 years in all seasons.
3. The putrifying, and not putrifying of it, at Gods word.
4. The measure of it, to satisfy so many hundred thousands every day, for daily bread.
5. The reservation of it, without putrefaction,
6. The ceasing of it at Gods word, upon Israels entrance into Canaan.
Quest. 4. Had this any spiritual or sacramental use now, as we read, Joh. 6. 1 Cor. 10.3.
Answer. 1. It is certain, that the first use of it was to be naturall food, as concerning all Israel. 2. That there was a spirituall use of it in the Church the Spirit of Gods asserts peremptorily. 3. But that all Israel did so now eat of it, is not true, for such use must be otherwise discovered though at this time it appear not.
Learn we from it.
D. 1. God of his grace can give the sweetest nourishment to unworthy sinners at his pleasure.
D. 2. God keeps his time in performing his promise to his people. At evening.
D. 3. Gods performance of promise is full and large unto his Israel.
D. 4. Mercies promised are ordered to come seasonably, evening and morning.
D. 5. God can make his dew bring, and hide bread for his people, Ver. 13. Hidden Manna.
D. 6. Natural coverings remooved God can discover his hidden mercies under them.
D. 7. The best of bread from God may seem as a small and despicable thing to men, Ver. 14.
D. 8. Gods own Israel in taking cognisance of his greatest mercies may be at a stand what to think of them.
D. 9. Ignorance of Gods mercies may cause men to be at a stand about them, and give uncertain judgement. Man hu.
D. 10. It is a blessing to have a choise interpreter of Gods mercies to his Church.
D. 11. It is Jehovah's bread freely given that feeds unworthy sinners, such was Manna.
D. 12. God hath gracious thoughts sometimes to make common bread of spiritual use to his Church, Ver. 15.
5. The next head considerable about Gods provision for Israel is the Law of Jehovah about gathering it, which with respect to a twofold state of time is so doubled.
1. With respect to the sixe dayes of the week, Ver. 16.21.
2. With respect to the seventh, Ver. 22.31.
In the former of these the Law provideth two things,
1. For gathering it.
2. For using of it.
1. In the command for gathering we have considerable,
1. The precept itself. Ver. 16.
2. Israels obedience. Ver. 17.
3. The event thereupon, Ver. 18.
1. In the precept are considerable these particulars,
2. The Authority commanding, This is the word which Iehovah hath commanded, Ver. 16.Readings agree.
1. The power commanding or injoining is Jehovah.
2. The way of ordering Israel by command.
3. The matter generally commanded, This word, or thing, it is demonstratively spoken unto that which followes.
2. The work commanded more specially declared: where note,
Ver. 16.1. The work itself, Gather ye of it a Man (for his mouth, his eating to the letter or) according to his eating, so much as sufficeth them to eat, Vulg. Onk. Sam. Syr.
1. The subject, every man either by his hands, and by overseeing it to be done by his family.
2. The work, to gather that which God rained on them.
3. The end of it, it was for their eating, or to get sufficient food.
2. The measure to be gathered, An Omer for the pole of the number of your souls, Ver. 16.Most Readings agree, — a Measure for every head, Syr. Marzoban, Ar.
1. The measure named an Omer, which Ver. 36. is said to be the tenth part of an Ephah, the measures are somthing unknown to us, therefore is it curiosity to search what cannot justly be known. It was doubtles a sufficient portion for every souldaily.
2. The subject of this measure, every man by pole was to have an Omer; all souls or persons,
3. The extent of this measure, Ye shall take every man for such as shall be in his tent, Readings are to the same sense, and herein may be noted,
1. The subject principal of this providence, a man, which seem's to be the head of every house.
2. The subject accessory, all his inhabitants.
3. The worke repeated, Ye shall take or provide, the word is plurall, Ver. 16.Ver. 16.
2. Israels obedience, And the sons of Israel did so, and they gathered one multiplying, another diminishing, that is one more, one lesse, readings agree, they gather some more, some lesse.
1. The subject of obedience, the sons of Israel, such as were able and ordered for the rest.
2. The act of obedience.
1. Generally spoken of, they did so, that is, as Jehovah commanded.
2. Specially, they gather one more and one lesse. Ver. 17.Ver. 17.
3. The event upon this obedience which was discovered by measuring what was gathered. And they measured in an Omer and he that multiplied did not make it abound, Ver. 18.and be that diminished did not lessen, they gathered every man according to his eating, Readings are to the same sense, some words vary.
1. The act of measuring or proof after their gathering, they measured with an Omer.
2. The event upon proof twofold,
1. He that gathered much had nothing over, but his measure of an Omer.
2. He that gathered least had his Omer full rich and poor alike.
3. The general account hereupon, they gathered every man according to his eating. — As much as they could eat, Vulg. So we have an account of the law for gathering.
Quest. How could they who gathered much or little, be so equall in the event?
Answer. It is conceived. 1. That all was brought to one heap about the vicinity. 2. That every one could not labour equally, some were more able than others. 3. That upon measuring, an equal measure was given to all.
Quest. How doth the Apostle apply this? 2 Cor. 8.15.
Answer. To regulat mutual liberality, between the Churches of Christ; that one might not be in wants when others do abound; but burdens might be equall.
Quest. Would God hereby level all mens estates?
Answ. No. 1. God hath made propriety. 2. God hath ordained rich and poor in his Church. 3. By proportion onelyonly is this made use of, that others abundance might supply in measure them that want.
And teacheth us.
D. 1. As God promiseth bread, so he commandeth labour to gather it.
D. 2. Sufficiency God alloweth, and for that men must take pains.
D. 3. Gods Omer or measure is enough for every souls portion.
D. 4. All souls in families God will have cared for, even such as cannot labour for themselves, Ver. 16.
D. 5. Obedience must be given to Gods command of labour.
D. 6. All are not labouring alike for daily food. Some more, some lesse, Ver. 17.
D. 7. Gods measure equalls his labourers with food convenient.
D. 8. Food convenient for every souls eating is a good portion from the Lord, Ver. 18.
2. The law for using the bread gathered now followeth, Ver. 19.20 21. Wherein we have recorded,
2. The law itself, Ver. 19.
2. Israels disobedience with the reproof of Moses, Ver. 20.
3. Israels amendment, Ver. 21.
1. The law itself is thus given, And Moses said unto them, Ver. 19.let no man leave of it till the morning, Readings agree. Herein we may note,
1. The law giver subordinat, Moses from the Lord.
2. The subject to whom it is given, the sons of Israel.
3. The law itself which was an expresse prohibition of reserving any of the Manna to the morning; which includes a positive law for making an end of their daily bread. All must be eaten.
2. Israels disobedience, whereabout we may note,
1. The act of disobedience,Ver. 20. But they hearkned not unto Moses. Readings to the same sense. Some read they did not obey. Others, not acquiesce in the law given by Moses. Here was their sin, unbeleef and refusal to do according to the law.
2. The proof of disobedience,Ver. 20. And wretched men l…ft of it untill the morning, most read foreign here, some men; it notes poor, miserable men sometimes, in opposition to other words.
1. The subject then of this sin were not all the sons of Israel, but some vile men of them. Dathan and Abiram. B. Uz.
2. The sin itself, they left, or reserved of it until the morning, expressely against the law.
3. The event of this sin,Ver. 20. And it bred worms and stank, Readings to the same sense. It sent out worms, or was ful of worms and stank, it became noisom. This was the effect of disobedience, to make the best nourishment loathsom as poison. So God ordered upon their sin. It wormed worms.
2. The resentment of Moses about this is considerable, And Moses was wroth with them or angry against them, Readings agree. foreign. Sept.
1. The subject of this wrath, Moses from Jehovah.
2. The object of it, these wretched men of Israel, that refused to obey, but did corrupt Gods bread.
3. The act of this wrath. It notes burning or foming wrath, which doubtles brake out into chiding and bitter reproof against the sinnes. It was bitter wrath, Ver. 20.Ver. 20.
3. Israels amendment after this,Ver. 21. And they gathered it morning by morning every man according to his eating, and when the sun was hot it melted, Readings concurre as to the sense, some read more to the letter than others. Here,
1. The expression of Israels amendment. And they gathered, &c. In which passage we may note,
1. The same persons, they who were reprooved.
2. The work of amendment, they gathered their bread morning by morning, as God commanded, and left none at evening, as they were forbidden; onelyonly each man providing for the mouths in his family for the day.
2. The providence of God ordering the rest, after his people were provided for, And the sun waxed hot and it was melted, made hot. Readings are all to the same sense. — That which remained on the surface of the field, &c. Onk. — When the sun was hot, &c. most do read. All to one sense. Here note,
1. The season of their gathering bread, before the sun put forth its heat; in the morning early; the time for man to work. After the sun grew hot, no more gathering. To the 4th, hower of the day. B. Uz.
2. The cessation of the heavenly bread, it melted, all that was remaining after Israel was served. That it turned to water, and ran into the sea, is a fable.
Quest. Why must Israel thus every morning look for food?
Answ. 1. It is the will of the Lawgiver to have it so. 2. It was to teach them that the morrow was in Gods power, not in theirs. 3. That daily bread from God is a good finding.
Quest. Was it natural to Manna to melt with heat?
Answ. No, for then it could neither be boiled nor baked, which was the daily use of it. But this was Gods special providence, that the beams of the sun should draw the remainder up, or wast it away, that Israel might depend on God for the next dayes bread.
And instructs us,
D. 1. Gods law orders his allowance how to be used by his people, and not to be abused, Ver. 19.
D. 2. Foolish men refuse to hear and obey the justest lawes given to them.
D. 3. Rebellious Spirits are apt to try God in using mercies against his will.
D. 4. Mercies abused by sinners stinke, and aggravat their sin, and are accursed by God.
D. 5. Gods hot displeasure is revealed against sinners by his servants for such abuse, Ver. 20.
D. 6. Gods wrath revealed may make the vilest of men reform in some outward things.
D. 7. There is an appointed season for men to get bread, which they must observe.
D. 8. That season being past God hath his way to take bread from them, Ver. 21
2. Concerning the last of this provision with respect unto the seventh dayes Sabbath, we have several things remarkable from the Ver. 22th to the 30th.
1. The law for gathering double on the 6th day, obeyed, Ver. 22.
2. The law for use of the double portion, Ver. 23.26.
3. The disobedience of some to that law, Ver. 27.
4. The cognisance taken by God of this, Ver. 28.29.
5. The acquiescence of the people, Ver. 30.
1. In the first of these we have an obediential return unto the law given, Ver. 5. And here are reported,
1. The 6th dayes labour,Ver. 21. And it was on the sixth day they gathered double bread, two Omers for every man, All readings are to the same sense; onelyonly some words are altered about the Omer, — Two measures, Syr. — Duo Marzoban. Ar. In this is no difficulty.
1. The time noted, on the 6th day, with respect unto the seventh.
2. The work done, they gathered a double portion for two dayes to serve every man; one Omer to satisfy on the 8th day & another reserved for food on the seventh, as afterward.
2. The account given to Moses,Ver. 21. And all the rulers of the congregation came and told Moses, Readings agree; onelyonly some read elders, some nobles. Here is no obscurity.
1. They who render an account, the Princes, rulers or elders of the congregation, in their respective charges.
2. The person to whom, Moses the chief.
3. The account made, they tell him what they had done in obedience to Gods command by him.
Quest. How came they to gather double on the 6th day?
Answ. 1. Not that it was multiplied after it was gathered, as some think. 2. God did on the 6th day rain down double to the rest, and so gave them matter of wonder as well as occasion of labour. 3. The law was to gather a double portion upon the 6th day, therefore they did it upon command.
Learn we here.
D. 1. When God orders the morrow to be cared for, it is duty to gather two dayes bread.
D. 2. Gods double provision upon one day is a work seriously considerable by his people.
D. 3. God expects an account of mercles received to himself by his ministers.
D. 4. Direction from God is to be exspected for the right use of mercies received. Ver. 22.
2. The law for the use of the double portion related with its appendices, from Ver. 23. to Ver. 26. Herein we have to note,
1. His declaration of Gods mind about the 6th dayes use of it, with their experience, Ver. 23.24. Here note,
1. His narration, Ver. 23. Wherein he declareth,
1. The authority from whom he speaketh,Ver. 23. And he said to them, this is that which Iehovah hath spoken, Readings to the same purpose, nothing is dark here.
1. The subject speaking is Moses to the rulers.
2. His speech is about the demonstration of that which followeth. This which I shall tell you is the very word of Jehovah.
2. The matter declared to them from the Lord threefold,
1. The nature of the day succeeding, To morrow is the Sabbatism, the Sabbath of holines to Jehovah, Ver, 23.Readings to the same sense. — The Sabbath the holy rest, Sept. — The rest of the sanctified Sabbath, Onk. —. The holy rest of Sabbath, Sam. — The Sabbath is a rest, holines to the Lord, Syr. — The rest is an holy Sabbath, Ar. The summe declared is, that the seventh day was a Sabbatism, or holy rest to Jehovah.
Quest. Did not Israel know this before now?
Answ. 1. So it is causelesly said by some.
2. It is evident that the seventh dayes Sabbath was known from the beginning.
3. It is probable that Israel had bin careles of it in captivity.
4. Yet now Moses makes mention of it as the reason of Godts bounty the 6th day; and to let them know that it was the day of Gods holy rest made for man, and not to be spent in common daily labour.
Ver. 23.2. The will of God about the 6th dayes work, Bake that which ye will bake, and seeth that which ye will seeth, Readings are to the same scope, but vary in several words, — That which is to be boiled to morrow boil, Sam. as translated. So B. Uzziel. but the word morrow belongs to the former sentence. OnelyOnly most have conceived that all baking and boiling for the seventh were done upon the 6th day. These were the usual wayes of making bread or otherwise to fit it for their food.
3. The mind of God about the reserve, And all that remaineth over, Ver. 23.lay up for you to be reserved unto the morning, Readings mostly agree. — Keep those things cold unto the morning, Syr.
1. The matter of reservation, all that did abound over the measure appointed for the sixth day; which was the seventh dayes portion, their Omer.
2. The work commanded, to reserve or lay it up.
3. The end or use, to be kept for to morrow, that is, to be the portion of the Sabbaths food.
Quest. Did they not bake and boil all for the Sabbath on the sixth day?
Answ. 1. It hath bin so presumed by the Jewish Rabbins and Christian interpreters. 2. Yet it seemeth not so clear nor congruous unto the next.
1. The letter is not bake or boil for to morrow.
2. The next dayes portion was to be reserved, but it is not said to be kept baked or boiled; and as God did allow them food for the Sabbath, no doubt he allowed them to fit it for their eating on the seventh day, nothing is forbidden but their going out to gather it, Ver. 23.
2. Israels attention, wherein we have to note,
1. Their obedience,Ver. 24. And they laid it up until the morning, as Moses commanded, Readings agree, nothing is hard herein. We may observe,
1. The act of obedience, they reserved it.
2. The rule, as Moses commanded.
2. The event, And it did not stink, neither was there a worm therein, Readings to the same. The two sad events of their disobedient reservation are here denied upon their obedience, It did not stink nor breed a worm when they reserved it according to Gods command, Ver. 24.Ver. 24.
2. His declaration about the use of the seventh dayes portion, wherein occurre these particulars,
1. His direction or prescription for them to eat the reserve on the Sabbath,Ver. 25. And Moses said, eate that to day, All readings the same, where God appoints his people by Moses daily bread for the Sabbath, wherein they rest to him, the residue was then to be eaten.
2. His reason is twofold,
1.Ver. 25. For the Sabbath to Jehovah is to day, All readings the same, the reason sheweth why they should eat, to blesse God on his Sabbath.
3. The denyal of giving it this day, To day ye shall not find it in the field, All readings the same, Gods providence in denying it to day giveth reason enough for them to content themselves with their portion given the day before, Ver. 25.Ver. 25.
3. The law hence more generally declared, Six dayes ye shall gather it, but in the seventh day the Sabbath, in it there shall be none. Ver. 26.Readings agree. On the seventh day is the Sabbath: So some.
1. The law is for sixe dayes labour for food onelyonly, so long would God rain down, and on no other day.
2. The reason of this, because Jehovah would give none to be gathered on the Sabbath, Ver. 26.
We observe.
D. 1. The best resolution of cases belonging to God is from the lord himself, so Moses gives these elders an account.
D. 2. The holy Sabbath is a rest unto Jehovah, God hath said it, he terminats it.
D. 3. Daily food when God giveth it, his will is creatures should fit it for their eating.
D. 4. Gods reserve of food for his Sabbath is no lesse than for other dayes in conveniency, Ver. 23.
D. 5. Reserves for to morrow upon Gods commmand shall not corrupt nor be a curse to his, Ver. 24.
D. 6. Gods rest and mans repast are made very well consistent by Jehovah.
D. 7. Jehovah alone terminats his Sabbath, it is alone and altogether for him.
D. 8. Eating for life, but not unnecessary labouring, is allowed by God on his Sabbath. Ver. 25.
D. 9. Sixe dayes are not onelyonly created but commanded for labour to get daily bread.
D. 10. God denieth the common blessing of 6 dayes on the Sabbath to make souls more carefully to attend the Sabbath blessing, V. 26.
3. The next thing noted is the disobedience of Israel unto Gods prohibition of seeking bread on the Sabbath, And it was in the seventh day some of the people went out to gather and they found none, Readings are the same.
1. The time prohibited is attempted by some on the seventh day.
2. The work prohibited by God is here done by some sinfull men, they go out together, if God had not forbidden them probably they might have sat still.
3. The event, they found nothing, as God had told them before, Ver. 27.Ver. 27.
4. The cognisance of this disobedience taken by God and expressed two wayes.
1. To Moses, And Iehovah said to Moses, how long refuse ye to keep my commandements and my lawes? Most readings agree. — How long will ye not? &c. Vulg.
1. The Authour that implead's, is Jehovah.
2. The subject charged, is Moses.
3. The charge itself, which concerns all under Moses.
1. The form is by expostulation, How long?
2. The matter, that they refused to keep Gods commandements and his lawes, this looks back to more transgressions than the present, but to this last provocation especially.
Quest. Why is Moses charged here with their sin?
Answer. 1. Not that he was among the refusers. 2. But he had charge over Israel under God. 3. Further God sharpens the spirit of Moses hereby to deal roundly with Israel, Ver. 28.Ver. 28.
2. To the people with whom he dealeth.
1. By way of conviction of Gods bountiful dealing with them to prevent this sin of theirs,Ver. 29. See because Iehovah hath given you the Sabbath therefore he giveth you in the 6th day, the bread of two dayes, Readings agree,
1. He asserteth the Sabbath is Gods gift.
2. That God giveth sufficient unto his in the 6 dayes to incourage them unto the seventh.
3. That therefore they had no need to go seek bread against Gods commandment.
2. By way of command,
1. Affirmatively,Ver. 29. Abide ye every man in his place.
2. Negatively, Let no man go out of his place in the seventh day, Readings to the same. — Let none go out of the dores of his house, Syr.
1. Recluse and withdrawing to all, to abide with themselves as befitting meditation, is the first.
2. Vain wandrings to pursue mans own pleasures are here expressely forbidden.
Quest. Was it not lawfull for them to go out?
Answer. 1. Not about their own affairs to distract them from serving God 2. God hinders not from going to his assemblies upon his Sabbath.
5. The acquiescence of the people unto this, And the people rested in the seventh day, Readings agree,Ver. 30. The people sabbatized or kept the Sabbath in the seventh day,
1. The subject, Israel generally who had bin forward to transgresse.
2. The act attributed, they rested or kept the Sabbath, that is according to this command.
3. The time, in the seventh day Gods own portion.
Learn we.
D. 1. Gods fairest offers and sweetest commands are accounted grievous by some and intolerable. As the Sabbath.
D. 2. God frustrats sinners who think to gain by breach of his Sabbath, Ver. 27.
D. 3. When people transgresse, God somtimes challengeth rulers.
D. 4. Such charge is not to condemne but awaken unto duty such as command others, Ver. 28.
D. 5. Gods bountiful blessing upon the account of his Sabbath may shame such as pollute it.
D. 6. The Sabbath is a special gift of God to men.
D. 7. Recluse and sequestring souls for God, is very sutable to the Lords Sabbath.
D. 8. Gadding abroad or wandring is a foul transgression against Gods Sabbath, Ver. 29.
D. 9. Reproofs and commands are Gods good means to bring men to sanctify his Sabbath.
D. 10. Gods Sabbath must be kept upon the day appointed by him, Ver. 30.
6. The last general head noted in this Chapter is from Ver. 31. to the end which finisheth the history of Israels 8th stage in the wildernes of Sin. And herein are contained these particulars,
1. The nomination of this bread from heaven, ver. 31.
2. The law for reservation of its memorial, ver. 32.34.
3. The duration of this bread for food to Israel, Ver. 35.
4. The notation of the quantity of the measure, Ver. 36.
In the first occurre,
1. The nomination of it in these terms, And the house of Israel called the name of it man, Ver. 31.Sept. Sam. Vulg. same. Manna Onk. Syr. and Ar, and so ours with others, and so the Greek Ioh. 6.31. No difficulty in the words
1. The imposers were the house of Israel the whole people, yet probably these guided by their heads.
2. The object of imposition was the bread from heaven.
3. The name imposed, man or Manna.
4. The imposition, they generally call it so,
2. The description of it in what followeth, And it was like coriander seed, white, Ver. 31.and the taste of it was as wafers with hony, Readings mostly to the same. — Flower, — With hony Vulg. — As the hony combe. Syr. The description here of this Manna is by comparison threefold,
1. As to the outward form of it, the figure of coriander seed was upon it, and about that bignes it was, but not like it in colour, for that was brown or blackish.
2. As to the colour it is expressely said to be white; it was of the eye, or aspect or colour of bedellium; which is thought to be as a white pearl.
3. As to the taste of it, the mixture of fine floure with hony did much resemble it; doubles it was of a very pleasant taste, which marvelously did refresh nature, and against which none had cause to murmur, as they did, Num. 11.6. Yet that Apocryphal note, that it should fit every mans taste, is false▪ for it did not please them who murmured against it; and to say it was of pleasant taste to the good, and not to evil ones in Israel, is an unreasonable presumption, for as our grain, so that also gave the same taste to all, Num. 1.8.
4. As to the abundance of it, the discovery was before under the similitude of hoar frost, which falleth as the dew in great abundance.
Quest. Why did they call it Manna?
Answer. 1. At the first appearance they were in ignorance, and therefore, as conceived by some they aske Man-hu what is this? 2. But now they had experience of what it was, and therefore name it, as their prepared gift or portion from God. 3. It may safely be presumed this was ordered by God himself who made it typical, unto his Christ, the bread which he giveth from heaven unto poor sinners that they may live, this was the gift and portion.
We note.
D. 1. Providence orders the naming of the bread and blessing given to his people for a tast.
D. 2. Vnbeleeving and ungratefull Israel are forced to acknowledge Gods bread by naming it.
D. 3. The bread given by God from heaven is choise, and clean, and sweet, and cordial.
D. 4. Manna did signify good bread but it did type out better, Ver. 31. John. 6.31.
In the second, the law of reserving a memorial of this Manna is made, and manifested, ver. 32.33, 34.
1. A general intimation of this will of God for a reserve is given, ver, 32.Ver. 32. And Moses said this is the word which Iehovah hath commanded, fill an Omer of it, for a reservation for your generations that they may see the bread which I have made you eat in the wildernes, when I brought you forth from the land of Egypt, All readings are to the same purpose. Some words onelyonly vary. Herein note,
1. The law of God for reserving a measure of Manna to be reserved for the generations to come. This is the word of Jehovah, &c. Nothing difficult.
2. The end of this reservation. That they may see the bread, &c. The words are plain.
Ver. 33.2. A special item to Aaron, And Moses said to Aaron take thou one pot and put there an Omer ful of Manna, and lay it up before Jehovah for a reservation unto your generations, All readings are to the same sense, — Take a golden pot, &c. Sept. So it is expressed, Hebr. 9.4. Herein we may note.
1. The persons concerned, Moses from God to Aaron.
2. The injunction, Take one pot and put therein an Omer full of Manna and lay it up before Iehovah.
1. The vessel to be taken, gold, not earthen. As B. Uz.
2. The measure to be put in, an Omer ful.
3. The posture of it, Before Jehovah.
3. The end of it, to be reserved for your generations, i. e. to be seen, and to testify to after ages Gods goodnes to Israel.
Ver. 34.3. The obedience of Aaron, As Iehovah commanded unto Moses so Aaron laid it up before the Testimony for a reservation, Readings are to the same sense, where note,
1. The rule of obedience, As Iehovah, &c.
2. The obedience itself, he laid it up.
3. The place, and end, before the testimony to be reserved for posterity.
Quest. How could the generations following see this, it being reserved in the holiest of all?
Answ. 1. It was there kept to be visible, and to convince gainsayers in after ages. 2. It was not necessary that it must be seen every day, for thither the highpriest onelyonly had entrance. 3. It is conceived also that it was set in the entrance of the holy place, where at times it might be seen by the people.
Quest. Are these phrases, before the Lord, and before the testimony aequivalent?
Answ. 1. They are so as to the main scope, that this should be laid up with reference to the Lord, 2. Yet supposing that this was done presently, before they remooved from the wildernes of Sin, it must needs be for present another place, for the testimony was not as yet setled nor the tables written, 3. Seeing the Ark of the testimony was not yet made nor setled, needs must this be written by way of prolepsis, and anticipation by Moses, he having a desire to finish the history of the Manna, & its disposal according to Gods will, for Aaron could not set this pot before the testimony at this time, until neer a year after: but yet before the Lord in the place appointed by him was it reserved; neither was it in the Arke where the tables of the testimony onelyonly were, but in the same place even the holiest of all, as Deut. 10.5. 1. Kings. 8.9. Heb. 9.34.
It instructs us.
D. 1. Gods command alone can make the standing monuments of mercy.
D. 2. Mercies of old to his Church God would have known to generations following.
D. 3. Men may see that the best provision of Gods Church hath bin in its wildernes condition.
D. 4. God confutes murmurers by his monuments, that he did not bring Israel out of Egypt to destroy them, Ver. 32.
D. 5. As God to Moses so Moses to Aaron, giveth order for a memorial of Gods mercies. God to powers, and they to their ministers.
D. 6. Gods monuments of mercy must be such as may stand before him.
D. 7. Gods reserve for good of posterity must be laid up in his Church, Ver. 33.
D. 8. Gods faithful ministers are exact to walk by his command.
D. 9. God and Gods Testimony are aequivalent and reciprocally regarded.
D. 10. In sacred history things are somtimes recorded by anticipation, Ver. 34.
3. The next thing in this conclusive part of the Chapter,Ver. 33. is the duration of this Manna, how long it lasted, And the sons of Israel did eat manna 40 years, until they came to a land inhabited, they did eat manna until they came to the border of the land of Canaan, Readings mostly agree, foreign Sept.
1. The continuance of this mercy, 40 years.
2. The termination of it, at their comming into a land of habitation, which is explained, until they came to the border of the land of Canaan, which was the land of promise; which we read accomplished, Jos. 5.12.
Quest. How could Moses write this since he saw it not?
Answ. 1. It is thought by some that he revealed it prophetically, but this being an history, that is not rational, 2. It is safest to conclude that Josuah his surviver, or some other who wrote of his death, might give this compleating to this history; no prejudice to truth by this.
But teacheth us.
D. 1. It is worthy of God to give 40 years mercy for 40 years temptation.
D. 2. Such continued mercies are strong ingagements to continued obedience.
D. 3. God is faithful to make good his promise to his people in every part; even unto Canaan.
D. 4. God is arbitrary to continue miracles no longer, than till he giveth in common mercies.
D. 5. Wildernes-mercies are contemporary with wildernes-conditions.
D. 6. God will carry his Israel through all wildernes-troubles unto their Canaan-rest, Ver. 35.
4. The close of all is a note upon the measure,Ver. 34. Now the Omer is the 10th part of an Ephah. — The 10th part of three measures, Sept. — Of three pecks. Onk. — 10th part of a bushel. Syr. — Mazorban erat decima pars Vaibae. Ar. other names of measures. This is added to discover the large allowance which God gave every person every day, and with this is closed the history of Israels 8th stage in the wildernes of Sin; and I shall close all with this note.
D. Gods bounty stands upon record to condemne unbelief and murmuring of men and justify God against sinners.