Commentary on Exodus, Commentary · Chapter 16
CHAP. XVI.
Verſe 1. AND they took their journey from Elim.] After they had reſted a good while there; as appears by the end of the Verſe.
And all the Congregation came unto the Wilderneſs of Sin.] Not directly; but firſt they went back towards the Red-ſea; which was their next Station after they left Elim: as Moſes tells us XXXIII Numb. 10. where he gives an exact account of all their Stations; one of which is here omitted, becauſe nothing remarkable, I ſuppoſe, fell out there: and they did not ſtay long in it. This Sin is different from that where Miriam died, XX Nunth. 1. and written with different Letters.
Which is betweem Elim and Sinai.] So the direct way to Sinai had been into this Wilderneſs of Sin: but, for ſome reaſon which we know not, they firſt return'd to ſome part of that Sea, where they had been before.
On the fifteenth day of the ſecond Month, &c.] Juſt a Month after they came out of Egypt. And therefore, it ſeems, they ſtayed a good while at Elim, where there was plenty of Water, and ſome ſhade; which was now very comfortable: this ſecond Month (which they call Ijar) anſwering to part of our April and May. Or otherwiſe, we muſt ſuppoſe they ſpent ſome time at the Red-ſea: whether God conducted them, perhaps, to put them in mind of his late great Mercy to them there; which might incline them to be more obedient to his Commands, mentioned XV. 25, 26.
Ver. 2. And the whole Congregation of the Children of Iſrael.] Their Elders and all are included in theſe words, they being the ſame with thoſe v. 1. which certainly comprehend all that came out of Egypt. Though its likely, there were ſome more pious among them, who were not guilty of what follows; when the generality were ſo mutinous, that they who were better diſpoſed, could ſcarce be diſcerned.
Murmured against Moſes and Aaron.] This ſeems to be an higher diſcontent than the former, XV. 24. becauſe the whole Congregation were ingaged in it: whereas there it is only ſaid, the People were concerned in it. And there they quarrelled only with Moſes: but here with both their Leaders. And as that was for want of Water, ſo this for want of Bread: all their Dough which they brought out of Egypt, being now ſpent. So Joſephus, and R. Bechai, which latter ſaith, the Dough they brought out of Egypt ſufficed for a whole Month; from the XVth of Niſan, to the XVth of Ijar, and the Night of the XVIth, they ſtill are of it. And then on the XVIth, he thinks, the Manna deſcended: which fell on the firſt day of the Week, as he argues from thoſe words v. 5. when on the ſixth day, they are commanded to gather twice as much as on other days. Which was, ſays he, both the ſixth day of the Week, and of the deſcent of the Manna.
Ver. 3. Would to God we had died by the hand of the LORD, &c.] As ſome of the Egyptians did. A ſtrange wiſh! proceeding from great ingratitude to God, and forgetfulneſs of his Benefits.
When he ſat.] That was the ancient poſture of eating, before this time, XXXVII. 25. XLIII. 33. and afterward, XXXII Exod. 6. XIX Judg. 6.
By the Fleſh-pots, and did eat Bread to the full. This is not likely; when they were not only meer Slaves, but under cruel Hardſhips. But they untruly magniſie their former Condition, that they may repreſent their preſent to be more miſerable, than really it was.
For ye have brought us forth into this Wilderneſs.] They were glad to be brought out of Egypt; but their Diſcontent aroſe from their being brought into a Wilderneſs; where they wanted all Proviſions, but what they brought along with them.
To kill this whole Congregation with hunger.] There was no danger of their periſhing preſently; they having ſo many Flocks to feed them. But without Bread this would not ſatisfie them; and they were loth, it is likely, to loſe any of their Stock, which they hoped rather to increaſe, than to diminiſh. Or elſe, they longed for Dainties, as they did afterwards: which moved God to ſend them great ſtore of Fowl; as we underſtand v. 12.
Ver. 4. Then ſaid the LORD Dunto Moſes.] He ſpake to him out of the Cloud of Glory, where the SCHECHINAH was; as I obſerved above.
I will rain Bread.] Send you down that which ſhall ſupply the place of Bread, in a very plentiful manner; like drops of Rain from Heaven from above, out of the Clouds. Which was, as Greg. Nyſſen ſpeaks, foreign, &c. the moſt incredible of all Wonders, that Bread ſhould be given them, not as uſually out of the Earth, but out of the Air, where no Seed is ever ſown, L. de Vita Moſis, p. 177.
Every day.] It came down in daily ſhowres; as much only, as would ſuffice for one day; that they might be kept in a perpetual thankful dependence upon God's Providence; and that this might more evidently appear to be a miraculous Work of his, who made it fall, at all times of the year alike. The Heathen themſelves preſerved ſome Memory of this, in that Fable of Pan (whom Huetius ſhows to be Moſes) finding out Ceres, when ſhe had been long wanting, to give Men bread when they were ready to ſtarve with hunger.
That I may prove them.] Some think this relates to what goes before, concerning his ſending them Bread every day: which was ſo ordered, that he might prove, whether they would murmur, becauſe they had not enough at once for a whole year; or humbly hope in his Mercy, for a conſtant ſupply. But the following words [whether they will walk in my law, or no] direct us to a larger ſenſe; which is, that he tried whether they would be obedient to all his Commands, when he let them want nothing to ſupport and incourage them in his Service.
Prove them.] Not as if he was ignorant; but that it might plainly appear to others, and to themſelves, what they were. Or, as Maimonides interprets it, that it might openly appear to the World, that God ſuſtains him, who follows his Worſhip and Service, by means that he did not think of. So he expounds this very place, More Novoch. P. III. c. 24. That every one may ſee and know, whether it be beneficial, to give ones ſelf to the Service of God, or not.
Ver. 5. On the ſixth day they ſhall prepare that which they bring in.] When they had gathered it, and brought it into their Tents; they were to grind and bake it, &c. (v. 23.) and make ready all things that were neceſſary againſt the next day; which was to be a Feſtival (viz. the Sabbath) on which they were to do nothing. For the Sabbath was not to be diſturbed with ſuch kind of Work: but though on other Feſtivals they might prepare their Meat, and only abſtain from labour; yet on this they might not ſo much as dreſs their Meat; but it was to de done the Evening before; on which they were to prepare every thing for the next day. From which preparation this day was called the Paraſcue, XXIII Luke 54. the preparation for the Sabbath.
And it ſhall be twice as much as they gather daily.] Enough, that is for two days, viz. that ſixth day, and the next, which was to be the Sabbath, v. 23. Where, what is here briefly ſaid in general, is more particularly and largely explained.
The Talmudists are generally of an opinion, that the XVth day of the ſecond Month, when they came hither, (v. 1.) was the ſeventh day of the week. See Mr. Selden, L. III. de Jure N. & G. c. 11. Which if it be true, they knew nothing of the reſt of the Sabbath; for they travelled upon this day. But Mr. Mede hath obſerved, that it is altogether uncertain, whether or no, it was the ſeventh day from the Creation. It might poſſibly fall out ſo, by the Providence of God, that the ſeventh day, deſigned by him for their Sabbath, might be both the ſeventh in order from the Creation, and alſo from the day of their deliverance out of Egypt. But that which now determined this ſeventh day, after ſix days labour, to be their reſt, was their Redemption out of Egypt; and the Overwhelming of Pharaoh and his Hoſt in the Red Sea: which was upon this very day. The Example of the Creation, was a reaſon for ſanctifying one day in ſeven: but the deſignation of this ſeventh day, was, as I ſaid, from their wonderful deliverance. See Diſcourſe XV. Book 1.
Ver. 6. And Moſes and Aaron ſaid unto all the Children of Iſrael.] What God ſpake to Moſes alone, v. 4. is delivered to the People by Aaron alſo, who was aſſiſtant to his Brother in the Government of them.
At Even.] On the Evening of this fifteenth day, God ſent them Quails, as we tranſlate v. 13.
Then ye ſhall know, that the LORD hath brought you out from the Land of Egypt.] Be convinced, that it was by the LORD's Direction and Command, that you were brought out of Egypt, into this place. And therefore you have no reaſon to quarrel with us, who did nothing of our ſelves without his order: but rather to truſt in him; who can make as good proviſion for you here in the Wilderneſs, as ever you ſaw in Egypt.
Ver. 7. And in the Morning.] When the Manna fell down, v. 13.
Then ye ſhall ſee the Glory of the LORD.] His great power (ſome interpret it) in ſending them Bread from Heaven, and Fleſh alſo with it. But I take it rather to refer unto the viſible appearance of the Divine Majeſty, which they ſaw preſently after this (v. 10.) and were convinced of his real Preſence in that Cloud, by the deſcent of the Manna from thence next Morning, which no Power but the Divine could produce. And ſo I find Abarbinel himſelf interprets it; Their ſeeing the Glory of the LORD, is not to be underſtood of the Bread, or the Fleſh he ſent them, but of the Fire which appeared to all the People, to reprove them for their Murmurings.
For that he heareth your Murmurings against the LORD.] He is preſent among you; and takes notice of your ungrateful behaviour towards him.
For what are we, that ye murmur against us?] Alas! we are but poor Inſtruments of his; who hath done all the Wonders you have ſeen, and by that means brought you hither: And therefore why do you complain of us, as if we acted any thing by our own Authority?
Ver. 8. And Moſes ſaid, this ſhall be, when the LORD ſhall give you, &c.] I ſay again (therefore mark it) when the LORD ſhall give you Fleſh to eat in the Evening, and in the Morning Bread to the full; then you ſhall be convinced that he hath taken notice of your Murmurings: which are really againſt him, who imploys us only as his Miniſters; and will be ſo gracious, as not to puniſh your Diſcontents, but provide for your Neceſſities.
Ver. 9. And Moſes ſpake unto Aaron.] Who was his Miniſter, as Moſes was more immediately God's.
Speak unto the whole Congregation of the Children of Iſrael.] Who were all ingaged in this undutiful Murmuring, v. 2.
Come near before the LORD.] Before the SCHECHINAH or Divine Majeſty, which was in the Cloud (as I obſerved XIII. 21.) and now was about to break forth upon them in a glorious manner. But, becauſe of their Murmurings, the Cloud was removed, it is probable, to a greater diſtance from them, than it uſed to be. Bonfrerius will have it, that they were to come near to the Tabernacle of Moſes, where the Glory of the LORD appeared, XXXIII. 7, 9. But there is no proof that it was wont to be there, till that occaſion. See upon that place.
For he hath heard your murmurings.] He will ſhow that he is among you, and obſerves how ungratefully you requite him. It is not unlikely that Moſes bad Aaron go and ſpeak to the People, becauſe he himſelf retired to ſpeak to God. That is, to pray for them, and to acknowledge his great Goodneſs, in paſſing by their Murmurings.
Ver. 10. And it came to paſs, as Aaron ſpake unto the whole Congregation of the Children of Iſrael.] According to the Command of Moſes, v. 9.
That they looked.] They were ſuddenly ſurpriſed, I conceive, with an unwonted brightneſs; which made them look about to ſee whence it came. Or Aaron perhaps bad them look that way.
Towards the Wilderneſs.] Whether the Cloud had conducted them; and ſtood at ſome diſtance from them.
And behold the Glory of the LORD appeared in the Cloud.] The Divine Majeſty appeared in flaming Light; ſuch as they had never ſeen before. See XIII. 21. Thus N. Lyra truly expounds, Fulgor quidam inſolitus, &c. an unuſual Splendor, repreſenting the Divine Power, to reprove the Murmurings of the People.
Ver. 11. And the LORD ſpake unto Moſes.] Who was gone, as I ſaid, to pray unto God; whilſt Aaron was ſpeaking unto the People.
Ver. 12. I have heard the murmurings of the Children of Iſrael, &c.] He repeats to Moſes what he had bidden him tell them (v. 4, 5, 6.) and perhaps ſpake it from the Cloud of Glory, in the Audience of all the People.
In the Evening ye ſhall eat Fleſh.] v. 8.
And in the Morning ye ſhall be ſilled with Bread.] v. 4.
And ye ſhall know that I am the LORD your God.] Who brought you out of Egypt; and will provide for you here in the Wilderneſs.
Ver. 13. And it came to paſs that at Even.] According to God's Promiſe, v. 6, 8.
The Quails came up.] The only Perſon among the Jews, that adventures thus to tranſlate the Hebrew word Selau (which is uſed here, and XI Numb. 31. and CV Pſal. 40.) is Joſephus. All others either keep the Hebrew Name, or make it another thing than Quails. For Jonathan tranſlates it Pheaſants; and Abarbinel makes them a kind of Sea-fowl: and the Talmudiſts comprehend four ſorts of Birds under this Name, viz. that which feeds upon Figgs (which the Greeks call foreign) and Thruſhes and Pheaſants, and Quails. (See Bocharlus, P. II. Hierozoic. L. I. c. 14.) But all this is without good ground; for the account which Moſes gives of Selau in the Book of Numbers, agrees to none of theſe, nor any thing that we have knowledge of, but a kind of Locusts: which Job Ludolphus therefore pitches upon, and gives very ſolid Reaſons for it; as I ſhall ſhow when I come to that place, XI Numb. 31.
Came up.] From the Country over againſt the Deſert: from the Sea, ſaith Aben-Ezra; and Joſephus, from the Arabian Gulf. Not that they were a Seafowl; but were in great quantity, upon that Coaſt.
And covered the Camp.] It ſeems they fell in the very Streets, as we ſpeak: ſo that they needed not do more than ſtep out of Doors, and take up as many as they pleaſed. This laſted no longer than that Evening: for the Manna, which fell next Morning, was to be their conſtant food.
And in the Morning the dew.] Beſides the Morning dew, there was an Evening, VI Hoſ. 4. V Cant. 2. and Moſes in the XI Numb. 9. mentions the dew that fell in the Night. From whence, I ſuppoſe, came the Opinion among ſome of the Jews, that there was a double dew in which the Manna was incloſed: a dew below it, which fell in the Night; and a dew above it, which after the Manna was faln, came upon it, and covered it in the Morning: by which means, being thus incloſed, it was kept very clean.
Lay round about the Host.] Not in the Camp; but round about it on the face of the Wilderneſs, (v. 14.) For the Camp was not ſo clean a place, nor ſo apt to congeal the Manna, that fell with the dew.
Ver. 14. And when the dew that lay, was gone up.] This ſhows the dew fell firſt, and then the Manna fell upon it (as we read expreſly XI Numb. 9.) whereby it was kept pure, and free from the duſt, that was upon the ground.
Behold, upon the face of the Wilderneſs.] When the dew was exhaled by the Sun, the Manna appeared; which covered the Wilderneſs round about them.
There lay a ſmall round thing.] This word is no where elſe to be found in the Holy Scripture; which hath made it differently rendred. But our Tranſlation is authorized by what is ſaid v. 31. that it was like Coriander Seed: which hath reſpect, not to its colour or taſte, but to its form and ſigure. And ſo the LXX. here underſtood it, when they tranſlated it foreign.
As ſmall as the hoar-frost on the ground.] This ſeems to relate to the colour, which was white: but expreſſes alſo that it was very ſmall, like a drop of dew frozen on the ground.
Ver. 15. And when the Children of Iſrael ſaw it.] Which was as ſoon as they roſe in the Morning, and went out of the Doors of their Tents.
They ſaid one to another, it is Manna.] The Hebrew words Man-hu, are thought by ſome to ſignifie as much, as Mah-hu, i. e. What is it? So Philo, Joſephus, and a great number of the Ancient and Modern Expoſitors. Who take Man to be an Egyptian word, ſignifying as much as the Hebrew word Mah. But it doth not ſeem likely, that they joyned an Egyptian word to an Hebrew; as hu is acknowledged to be. Therefore it may be better expounded, it is a Gift, or a Portion. For Manah ſignifies to appoint or order ones Diet, (I Dan. 10.) and as kav comes from kavah, by caſting away the laſt Letter; ſo may Man in like manner, from Manah. And the meaning is, This is the Gift of God, or, This is it which God hath appointed us: not knowing (as it here follows) determinately what to call it. Suidas ſeems to have thought of this, when he defines it to be foreign, &c. See Druſius in his Quaest. Hebraicae, L. I. c. 62.
For they wist not what it was.] Had not a diſtinct conception what kind of Food it was, not having yet taſted it; nor knowing certainly (as Abarbinel fancies) whether this was the Bread that Moſes bad them expect: who there tells them, in the next words, that it was that Bread.
This is the Bread which the LORD hath given you to eat.] You rightly called it a Divine Gift (as Abarbinel goes on) for this indeed is the Bread which the LORD beſtows upon you for your Suſtenance, according to his Promiſe which he made you by me, v. 4.
Ver. 16. This is the thing which the LORD hath commanded.] Here now Moſes ſhows how the uſe of this Food was to be regulated.
Gather of it every Man according to his eating.] As much as will ſuffice for his, and his Families Suſtenance for one day.
An Omer for every Man.] That they might be ſure to have enough, he allows every Perſon among them, to have an Omer: which was ſomething leſs, than half a Peck of our Meaſure. Here Abarbinel hath a pertinent obſervation; That this, being a Divine Food, was not to be uſed, as common things are, which Men gather into heaps; lay up in Barns, traffick withal, or lay up for their Children: but it was to be ſpent as a Gift of God both to Poor and Rich. Some can get more of worldly Goods, and ſome leſs; by which means ſome give, and others receive: But here all received from the Bounty of Heaven; and God ordered it ſo, that they who were Poor ſhould not want; and they who were Rich ſhould have nothing beyond their wants, to lay up or to ſell, as they did other things. For every one was to have only as much as he could eat: and no Man could eat above an Omer. Which doth not ſignifie that they gathered it by meaſure; but as much as they thought would amount to that quantity: with an intention, that if they had more than they needed, others ſhould have it, who had gathered leſs than they needed.
Take ye every Man for them which are in his Tents.] For the old and the young, who could not go out to gather for themſelves.
Ver. 17. And the Children of Iſrael did ſo, &c.] Gathered what they thought would be ſufficient for themſelves and their Families: according as they were larger, or leſs in number. And when they came home they dealt to every one the proportion which God ordered.
And gathered ſome more, ſome leſs.] They were not all alike able (it is like) to gather, nor alike diligent; and ſo did not gather an equal quantity. But the true reaſon, I have given already, viz. that ſome Families did not require ſo much as others.
Ver. 18. And when they did mete it with an Omer.] When it was brought unto their Tents, (v. 16.) then the Father of the Family, or ſome of the Rulers of the Congregation, (v. 22.) meaſured what they had gathered with an Omer; and gave to every one his proportion, according as God directed.
He that gathered much, had nothing over.] Had no more than his Omer.
And he that gathered little, had no lack.] He that had not gathered enough to make an Omer for every man, had it made up to him out of other Mens gatherings, who had more than enough. Abarbinel will have it, that they were ſo directed by a miraculous Providence, as to gather juſt ſo much for their ſeveral Families, that every Perſon's ſhare would come to an Omer, and neither more nor leſs. And ſo Greg. Nyſſen calls this the Second Miracle which was in the Manna, having obſerved one before, v. 14. But others think, that, if any part of it remained, after every one in the Family had an Omer, it was Food for their Cattle; which in the Wilderneſs wanted Graſs ſufficient for them. And this ſeems the more probable, becauſe otherwiſe we muſt make a new Miracle, that every Man, Woman, and Child, ſhould be able to eat an Omer: which all grant was ſufficient for the Suſtenance of any Man whatſoever; but was too much, ſure, for a Child.
They gathered every Man according to his eating.] As they were directed v. 16.
Ver. 19. And Moſes ſaid, Let no Man leave of it till the morning.] It was therefore to be all ſpent, one way or other, the ſame day it fell. Which was the Law of all the Holy Feaſts, particularly of the Paſſover, XII. 10. and of the Sacrifice of Peace-Offerings, XXI Lev. 30. Beſides, God would have them depend upon his Providence, and truſt him for freſh Supplies every day; as Aben-Ezra well notes. And R. Levi ben Gerſom; He that kept it till the morning, betrayed his want of Faith, and feared God would ſend no more: for if he believed, to what purpoſe ſhould he be at the pains to keep it?
Here was a new Wonder, that as it fell every day for Forty years together, both in Winter and in Summer; and likewiſe fell in ſuch quantity, that every one had an Omer, and none wanted this Meaſure; ſo it would not keep till the next Morning; which it might have done in its own Nature, and did once in a Week; and in the Ark was preſerved to many Generations.
Ver. 20. Notwithſtanding they hearkned not unto Moſes, but ſome of them left of it till the morning.] Either through unbelief, or meer negligence, or a wanton inclination to make an Experiment, ſome among them diſobeyed his Command.
And it bred Worms and ſtank.] This was a Wonder alſo, that ſuch an heavenly Food, ſo pure and ſimple, ſhould not only breed Worms, but alſo ſtink. Which was a Puniſhment for their Diſobedience, though a merciful one, in that God did not inflict it upon themſelves, but upon their Food.
The Jews commonly take theſe words to be tranſpoſed; things being wont firſt to putrifie, and then to breed Worms: and in that order Moſes relates this matter, when it was laid up for the Sabbath, v. 24. That it neither ſtank, neither was any Worm therein. But Abarbinel thinks that Moſes here ſpeaks of it according to the order, wherein they found it: which was, that firſt Worms appeared in it to their Eyes, and then they ſmelt the ſtink. But in ſpeaking of what fell out on the ſeventh day, he follows the natural order, and ſaith, it did not ſtink, neither was any Worm in it.
And Moſes was wroth with them.] Chid them ſeverely, for their Diſobedience to him, who had beſtowed ſuch a ſingular benefit upon them.
Ver. 21. And they gathered it every morning, every man according to his eating.] This is not needleſly repeated; but a further Explication of their Care and Diligence, to furniſh themſelves early in the Morning, with as much as was neceſſary, before the Sun grew hot and melted it; or (as ſome of the Jews add) raiſed the Wind, which blew duſt upon it.
When the Sun waxed hot, it melted.] That it might not be trod upon, nor putrified. Which ſeems to be ſpoken of that which remained in the open Field, ungathered: though Abarbinel will have it, that what they had brought into their Tents melted alſo when the Sun grew hot; which obliged them not only to gather it early, but to bake and prepare it preſently, while it was yet hard, and not diſſolved. But I ſee no ground for this; nor is it likely that they were conſtrained to prepare it all together; but might any time that day, at Supper as well as Dinner, order it according to their liking. Others of the Jews fancy that, being melted, it made little Brooks and Rivolets in the Fields, &c. but the plain ſence is, that the Sun which melted it, exhaled it alſo into the Air, from whence it came, and returned again the next Morning.
Ver. 22. On the ſixth day they gathered twice as much Bread, &c.] According to the Command of God, v. 5. It appears by this place, where it is called Bread (as it is v. 4, 12.) that it was of a hard Subſtance when it fell, though it diſſolved by the heat of the Sun; being like the Corn of which Bread is made.
And the Rulers of the Congregation came and told Moſes.] He had bidden them gather a double quantity on the ſixth day; but had not told them the reaſon of it, v. 5.) and therefore they come now to enquire what they ſhould do with it. By this, one would think they were the Rulers, who ſaw a diſtribution made to every one, in a juſt proportion: or, that they appointed Overſeers to take care of it.
Ver. 23. And he ſaid unto them, this is that which the LORD hath ſaid.] This is the Command, which I have received from God about this matter.
To morrow is the rest.] Or ſhall be the reſt.
Of the holy Sabbath unto the LORD.] To be kept holy, ſo as to do no work therein. And therefore you muſt not ſo much as go into the field to gather your Food; which is the reaſon why you are ordered to make two days Proviſion, in one. The words in the Hebrew, (which we tranſlate the rest of the holy Sabbath unto the LORD) may be rendred, as they lye in order, the Sabbath, the holy Sabbath unto the LORD. Which Abarbinel explains, as if the word Sabbath being repeated, ſignified, that it was to be a Ceſſation from all manner of Work, becauſe it was the Sabbath of the LORD himſelf, wherein he ceaſed from his Works.
At this time, and not before, the rest of the ſeventh day ſeems to have been appointed. They performed Religious Offices upon one day in ſeven; but did not ceaſe from all Labour until now. Theſe very words ſeem to ſhow, there had been ſome obſervation of a Sabbath heretofore, and was not wholly a new thing: for if it had, they could not have underſtood Moſes, nor known what he meant. See what I have noted upon the Second of Geneſis: where I thought it reaſonable to aſſert, That God intended to preſerve a Memory of the Creation in ſix days, by appointing the ſeventh day to be kept holy. And therefore the more pious any people were, the greater reſpect they had to this day. But when the World grew very wicked before the Flood, as they little thought of God, ſo it is likely they neglected all diſtinction between this day and others. And the diſperſion of People after the Flood, very much blotted it out of their minds, as it did many other good things. But in the Family of Abraham, we may well ſuppoſe, it was continued; though not with ſuch ſtrict abſtinence from all Labour, as, for ſpecial reaſons, was afterward enjoyned. Which is the cauſe why we read nothing of their reſting in their Travels upon that day, before their coming out of Egypt. Where they were under ſuch cruel Servitude, that all obſervation of the ſeventh day, it is likely, was laid aſide: they being preſſed, day and night, by their Taskmaſters to hard Labour without intermiſſion. And therefore when God brought them out of that Slavery, he renewed his Command for the obſervation of the Sabbath, with this addition (in memory of their Deliverance from the Egyptian Bondage) that they ſhould reſt from all manner of Labour upon that day. Both theſe Reaſons are given by Moſes, why God commanded it to be obſerved, in memory of the Creation in ſix days, XX Exod. 11. and in memory of their deliverance from the Egyptian Bondage, V Deut. 15.
Bake that which you will bake to day, &c.] The words to day, are not in the Hebrew; but are neceſſary to make the ſenſe plain, becauſe they were enjoyned on this day to prepare, or make ready all things againſt the next, v. 5.
And that which remaineth over, lay up for you to be kept till the morning.] From which words ſome have inferred, that there was no prohibition of baking and ſeething on the Sabbath, but the contrary rather is here ſuppoſed; (See Dr. Heylin in his Hiſtory of the Sabbath, Part. I. p. 100.) But I do not ſee, how this conſiſts with the further explication of this matter in XXXV Exod. 3. where they are forbidden to kindle a Fire upon this day. Unleſs any one will ſay, that for the preſent they might do it; but ſhortly after were prohibited: which is not at all likely. For the plain meaning is, that if they would make any baked Meats, or boiled, with the Manna, they muſt do it upon the ſixth day: though what they did not then bake, nor boil, they might ſafely keep till the next day, and it ſhould not breed Worms, nor ſtink. But what they ſo kept, was to be eaten without baking or boiling, as it well might; being a food prepared in Heaven for their eating, without any need of further Art. And therefore called Bread, even when they gathered it, v. 22.
Ver. 24. And they laid it up until the morning, &c.] Without any Preparation of it by baking or boiling; and it kept the whole ſeventh day without any putrefaction.
Ver. 25. And Moſes ſaid, Eat that to day.] Simple, as it is, without baking or boiling.
For to day is a Sabbath unto the LORD.] The frequent repetition of this in this Chapter, v. 23. and again v. 29, 30. hath led the Jews into this miſtake, that the Sabbath was not ordained by God till they came out of Egypt: directly contrary to what we read in the Second of Geneſis, that it was inſtituted from the beginning. And therefore Moſes here only gives an account, why this Precept was renewed at their coming out of Egypt: when there was a new Religious obſervation added to it, which was not neceſſary before, viz. reſting wholly from all manner of work. There is an excellent Diſcourſe on this Subject, in a late Learned Author, J. Wagenſiel (in his Confutation of R. Lipman's Carmen Memoriale, p. 559, &c.) who well obſerves, that, this Precept having a peculiar reſpect to the Jews, we are not bound to obſerve the rest of the Sabbath with ſuch ſtrictneſs, as they did; but only as the Patriarchs did, before the giving of the Law, p. 564. As for the tranſlation of the day from the ſeventh to the first day of the Week, it is impoſſible for the Jews to prove, that the day they obſerve is the ſeventh from the Creation. And beſides that, the whole World cannot be tied to the circumſtance of time preciſely: for in ſome parts of it, the Sabbath will fall eighteen hours later than in Paleſtine; as he evidently ſhows, p. 572, &c.
To day you ſhall not find it in the field.] This Moſes ſaid to them, as Abarbinel thinks, in the Evening of the Sabbath: which was, in effect, a Prohibition to them, not to go out to gather it on that day.
Ver. 26. Six days ye ſhall gather it, &c.] The ſame Author thinks this is repeated to ſignifie, that as long as they continued in the Wilderneſs, they ſhould gather it ſix days in a Week, as they did now: but never find any on the ſeventh.
There ſhall be none.] As you reſt, ſaith he, from doing any thing about the Manna, ſo God will ceaſe from ſending it unto you. Upon which he makes this pious reflection, That in this World we muſt work for our Souls, if we would be happy in the next World, which is an intire Sabbath or Reſt. For he that labours in the Evening of the Sabbath, ſhall eat on the Sabbath. To the ſame purpoſe Origen, long before him, Hom. VII. in Exod.
Ver. 27. There went out ſome of the people on the ſeventh day to gather, &c.] The ſame wicked diſpoſition remained in them, which made them on other days keep it till next Morning, v. 19, 20.
Ver. 28. And the LORD ſaid unto Moſes, how long refuſe ye to keep my Commandments, &c.] Theſe chiding words, are full of indignation; and yet ſignifie the long-ſuffering Patience of God, with an untoward Generation. Abarbinel expounds this paſſage as if, upon this occaſion, he upbraided them with all their other Tranſgreſſions; ſaying, You kickt againſt me at the Red Sea, and believed not my words: at Marah alſo you murmured; and uttered very diſcontented words at Elim. Nay, after I had given you Manna, you violated my Precept, in reſerving it till the next Morning. And now you break my Sabbath: what hope is there that you will obſerve any of my Laws?
Refuſe to keep my Commandments and my Laws.] He ſpeaks thus, ſay ſome of the Jews, becauſe that in which they now offended, is a thing upon which the whole Law, all his Commandments depend. So the ſame Abarbinel. Becauſe the Sabbath inſtructed them in the Creation of the World, upon which all the Law depends, therefore he ſaith, My Commandments and my Laws.
Ver. 29. See.] Conſider.
For that the LORD hath given you the Sabbath, therefore he giveth you, on the ſixth day, the bread of two days.] You have no reaſon to ſeek it on the Sabbath, being provided before-hand with as much as is ſufficient for that day.
Let no man go out of his place.] The Jews ſay that a Man went out of his place, if he went above Two thouſand paces, from his dwelling. That is, if he went beyond the Suburbs of his City, XXXV Numb. 5.
Ver. 30. So the people reſted on the ſeventh day.] The Reprehenſion which God gave them by Moſes, (v. 28.) and the ſolemn renewal of the Precept, (v. 29.) wrought ſo much upon them, that for the preſent they reſted upon this day. And, they not having been uſed to this reſt, God did not immediately puniſh their Diſobedience in going abroad to gather Manna: though afterward he ordered a Man to be ſtoned for gathering Sticks on this day; for he had often repeated this Law to them, before that time.
Ver. 31. And the Houſe of Iſrael called the name thereof Manna.] This is repeated again, to ſhow that the name which they gave it at firſt, (v. 15.) continued to it afterward: being ſo apt and proper to ſignifie God's Providence over them, that they could find no better.
And it was like Coriander Seed.] Of a round ſigure, like that Seed, v. 14.
White.] Being like Bedolach, as Moſes ſaith XI Numb. 7. which ſignifies Pearl, as Bochartus ſhows in his Hierozoic. P. II. p. 678. where he obſerves the Talmudick Doctors (in the Title Joma) expreſly ſay it was like Margalith (or Margarith) i.e. Pearl.
The taſte of it was like Wafers made with honey.] All things of a pleaſant reliſh, are compared, in Scripture, to Honey. Whence thoſe words of David, XIX Pſalm 11. CXIX. 103. Onkelos ſaith, Manna taſted like Eſcaritae: which was a delicious Food at Rhodes (as Bochart obſerves out of Julius Pollux) between Bread and Cake (like our Bisket, I ſuppoſe) which was ſo grateful, that they who did eat it were never ſatiated, but ſtill deſired more.
In the XI Numb. 7, 8. Manna is ſaid to taſte like freſh Oyl. Which doth not contradict this: for, as Abarbinel and others obſerve, the meaning is, that when it firſt fell before it was prepared, it taſted like Honey-wafers; but when it was baked, then it taſted like freſh Oyl. And ſo the words, XI Numb. 8. plainly import; they took it, and beat it in a Mortar, and baked it, &c. and the taſte of it (i. e. thus prepared) was like the taſte of freſh Oyl. Nay, the Jewiſh Doctors commonly ſay it had all manner of pleaſant ſavours, according to Mens different Palates; and thence they fancy it is called, v. 29. the Bread Miſchne, (which we tranſlate of two days) becauſe it was changed according to the diverſity of thoſe that did eat it; Children, young men and old. Which conceit the Author of the Book of Wiſdom follows, XVI. 20, 21.
Ver. 32. And Moſes ſaid, This is the thing which the LORD commandeth. I have this further Command to deliver from God, concerning the Manna.
Take an Omer of it.] Juſt ſo much, as was aſſigned to every one for his daily Bread, v. 16.
To be kept for your Generations.] For your Poſterity, in future Ages.
That they may ſee the Bread wherewith I have fed you, &c.] For ſeeing with ones eyes (ſaith Iſaac Aramah) mightily confirms a thing, and leaves one in no doubt of it. And he took care they ſhould ſee both the Manna it ſelf, and the meaſure, which he bountifully allowed to every one of them.
Ver. 33. And Moſes ſaid unto Aaron.] What God commanded Moſes, he now commands Aaron to do.
Take a Pot.] He ſaith nothing of the matter of this Pot or Ʋrn; which ſome ſay was an Earthen Pot, others ſay of Lead, Braſs, or Iron: and Abarbinel thinks it was of Glaſs, that one might ſee what was within. But the Apoſtle hath ſetled this Controverſie, by calling it a Golden Pot, IX Hebr. 4. and ſo do the LXX in this place. And indeed all the Veſſels of the Sanctuary being of Gold, it was but reaſon that this, which contained ſuch a precious Monument of God's Mercy, ſhould be of the ſame Metal.
Lay it up before the LORD.] i.e. Before the Ark of the Teſtimony, as it is explained in the next Verſe: Which ſhows that this Command was given after the building of the Tabernacle; and is here mentioned, becauſe it belongs to the ſame matter which Moſes relates in this Chapter. Others ſuppoſe it was ſpoken by way of Prolepſis; which ſeems not to me ſo probable.
Ver. 34. So Aaron laid it up.] When the Tabernacle was built.
Before the Teſtimony.] This is the ſame with before the LORD, in the foregoing Verſe. For the Divine Glory dwelt between the Cherubims, which were over the Ark; which is commonly called the Ark of the Teſtimony, XXX. 6. XL. 3, 5. But here and XXV. 36. is ſimply called the Teſtimony; by an Ellipſis, or leaving out the firſt word, which is very uſual in other Inſtances: For thus it is called the Ark of God's ſtrength, 2 Chron. VI. 41. but elſewhere, the firſt word being omitted, it is called only his ſtrength, LXXVIII Pſalm 61. CV. 4. And therefore the Ark is called the Teſtimony; partly becauſe there God gave them a ſpecial Token of his Dwelling among them; and partly becauſe the two Tables of Stone were in the Ark, which are called the Teſtimony, XL. 20. Where it is ſaid, Moſes put the Teſtimony into the Ark: and then immediately, v. 21. he calls it, the Ark of the Teſtimony.
Ver. 35. And the Children of Iſrael did eat Manna forty years.] Within a Month; which wanted to make compleat forty years. For it begun to fall juſt XXX. days after they came out of Egypt (on the XVth of April) and ceaſed to fall on the XVth or XVIth of March, the day after the Paſſover, which they kept in the Fortieth year, V Joſh. 11, 12. Now in all Writers, ſome days under or over, are not wont to be conſidered, when there is a round Number.
But there are thoſe who fancy theſe words were put into this Book, after Moſes his death: for which I can ſee no ground. For it is certain, he lived the greateſt part of the Fortieth year after they came out of Egypt, and brought them to the Borders of Canaan, within ſight of it, I Dent. 3. XXXIV. 1, 2, &c. And therefore may well be ſuppoſed to have added theſe words himſelf to this Hiſtory, as he did the foregoing, v. 32. that all belonging to this matter might be put together in one place.
Ʋntil they came to a Land inhabited.] i. e. To Canaan, or the Borders of it, as it here follows. For theſe words, ſaith Aben-Ezra, have reſpect to the Wilderneſs in which they now were, which was not inhabited.
Ʋntil they came unto the Borders of the Land of Canaan.] That is, ſaith he, to Gilgal, which was the Borders, when they had paſſed over Jordan; when they did eat of the Corn of the Land, and had no further need of Manna.
Ver. 36. An Omer is the tenth part of an Ephah.] From hence alſo ſome would fain conclude, that Moſes did not write this: becauſe, ſay they, it is not uſual when Meaſures are in common uſe, to tell in other words how much they contained; which then only is proper, when they are grown out of uſe. But ſuch Obſervations ſeem to proceed from an humour of Cavilling. For why may not an Author ſet down diſtinctly, things very well known in his time, that Poſterity alſo may have as diſtinct a knowledge of them? Beſides, the very ſame Men complain on other occaſions, that the Writers of Hiſtory have omitted to give us an account of ſeveral things, which in their time were moſt notorious; whereby Poſterity ſuffers much, for want of ſuch Information. Nor do I ſee any proof, that theſe Meaſures were not as common in after times, as they were when Moſes lived.
Several Learned Men have taken a great deal of pains, to reduce theſe Meaſures to thoſe of the Greeks and Romans, particularly Salmaſius in his Epiſtles (N. LXVII.) and Herman. Conringius in a Treatiſe on this Subject de Menſuris Hebraicis. But none have done it ſo clearly and exactly, as a very Learned Perſon of our own Country (Biſhop Cumberland, in his Scripture Weights and Meaſures, Cap. 3.) who computes an Ephah to have contained ſeven Wine-Gallons, a Pottle and half a Pint: So that an Omer was near three Quarts: which, if any one imagine too great a proportion to be allowed to one Perſon every day, he propounds theſe things to be conſidered: That Manna, being of a globular figure, (like Corianderſeed) muſt needs have many empty ſpaces between every three or four Grains; and thoſe vacuities may reaſonably be eſtimated a third part of the Veſſels capacity. And it being a light Aerial Food, muſt needs be inwardly porous, and of a ſpungy contexture of parts. So that it waſted ſomething in dreſſing by Fire, as it melted by the Sun when it grew hot. And conſequently three Quarts might, it is probable, be reduced to three Pints of an Oily liquid Subſtance. Which was not too much in an hungry Deſert, where they might well be thought to have refreſhed themſelves thrice a day. See alſo what I have noted before, v. 18.