Exegetical and Hermeneutical Commentary of Exodus 16:16
This [is] the thing which the LORD hath commanded, Gather of it every man according to his eating, an omer for every man, [according to] the number of your persons; take ye every man for [them] which [are] in his tents.
16. This is the thing which Jehovah hath commanded ] so v. 32. One of P’s standing formulae: Exo 35:4, Lev 8:5; Lev 9:6; Lev 17:2, Num 30:2; Num 36:6 .
according to his eating ] as Exo 12:4. So vv. 18, 21. This, the rest of the verse goes on to state, would amount on an average to an omer a head in a family.
an omer ] only found in this chapter. The Arab. ghumar is a small drinking-cup or bowl, said to be used by Arabs when travelling in the desert: in Heb., it seems, the corresponding word was specialized to denote a measure. The tenth of an ephah ( v. 36) would be about 6 pints (Kennedy, DB. iv. 912). It is remarkable that everywhere else, even in the same source P, the expression used is ‘the tenth part of an ephah’ (4 times), or the special word ‘ issrn (28 times [all P]). Perhaps ‘omer was an old word handed down with the story; the use in P of other expressions in its place seems to imply that when P was written, it was not in general use. Cf. v. 36 (though this might be an explanatory gloss, added afterwards).
a head ] Heb. a skull ( gulgleth; cf. ‘Golgotha’). Used similarly in enumerations, by P (Exo 38:26, Num 1:2; Num 1:18; Num 1:20; Num 1:22; Num 3:47 [EVV. polls ]), and in 1Ch 23:3 ; 1Ch 23:24.
persons ] Heb. souls (see on Exo Exo 1:5): cf. the same phrase in Exo 12:4 (P).
Fuente: The Cambridge Bible for Schools and Colleges
An omer – i. e. the tenth part of an Ephah, see Exo 16:36. The exact quantity cannot be determined, since the measures varied at different times. Josephus makes the omer equal to six half-pints. The ephah was an Egyptian measure, supposed to be about a bushel or one-third of a hin. The word omer, in this sense, occurs in no other passage. It was probably not used at a later period, belonging, like many other words, to the time of Moses. It is found in Old Egyptian. See Lev 19:36.
Fuente: Albert Barnes’ Notes on the Bible
Exo 16:16-18
Gather of it every man according to his eating.
Spiritual assimilation
Why did each receive but three quarts a day? Might not a nutritious and delicious food like this be stored, and become an article of merchandise and a source of wealth? No, the Edenic law was not merely a penalty, but a method of mercy, of life, and health. It required labour. But there is a profounder reason for the prayer, Give us this day our daily bread. We are to get out of to-day all we can, and trust God for to-morrow. We possess only what we can assimilate, so the miracle does no more than provide for one day. You say that you possess property. No; another may more truly possess it. I who tarry by your garden, or the beggar who feasts upon its beauty with appreciating and admiring eyes, gets more out of it than you. You hurry away to business early in the morning, and are gone till dark, too burdened, it may be, to give it a glance. So with your library or pictures. He possesses who assimilates. If your wealth makes you anxious, or leads you to dissipation, then you possess not wealth, but anxiety and disease. You may give your child wealth, but it is better to put moral wealth into mind and heart than to burden down with money, which may sink his soul in ruin. So with books and associates. We grow by what we eat. What does that child read? Who are his friends? We really eat both. Christ used this figure, and said we were to eat His flesh and drink His blood. This means the assimilation of spiritual forces, the incorporation of His life and character as we grow to be like those we make our bosom friends. Our character is warped, shrivelled, and weakened, or it is enriched and ennobled by those with whom we habitually and intimately live, as they are mean and wicked, or pure and princely. (E. Braislin, D. D.)
Lessons
We are hereby taught–
1. Prudence and diligence in providing food convenient for ourselves and our households; what God graciously gives we must industriously gather, with quietness working, and eating our own bread, not the bread either of idleness or deceit. Gods bounty leaves room for mans duty.
2. Contentment and satisfaction with a sufficiency; they must gather, every man according to his eating; enough is as good as a feast, and more than enough is as bad as a surfeit. They that have most have for themselves but food and raiment and mirth; and they that have least generally have these; so that he who gathers much, etc. There is not so great a disproportion between one and another, in the comforts and enjoyments of the things of this life, as there is in the property and possession of the things themselves.
3. Dependence upon Providence. Let no man leave till morning (Exo 16:19), but let them learn to go to bed and sleep quietly, though they have not a bit of bread in their tent, nor in all their camp, trusting that God, with the following day, will bring them their daily bread. It was surer and safer in Gods storehouse than in their own, and would thence come to them sweeter and fresher. (M. Henry, D. D.)
Nothing over
It is said that when J. C. Astor was once congratulated by a certain person for his wealth, he replied by pointing to his pile of bonds and maps of property, at the same time inquiring, Would you like to manage these matters for your board and clothes? The man demurred. Sir, continued the rich man, it is all that I get. (J. Denton.)
Self-help enforced
A young man stood listlessly watching some anglers on a bridge. He was poor and dejected. At last, approaching a basket filled with fish he sighed, If now I had these I would be happy. I could sell them and buy food and lodgings. I will give you just as many, and just as good, said the owner, who chanced to overhear his words, if you will do me a trifling favour. And what is that? asked the other. Only to tend this line till I come back; I wish to go on a short errand. The proposal was gladly accepted. The old man was gone so long that the young man began to get impatient. Meanwhile the fish snapped greedily at the hook, and the young man lost all his depression in the excitement of pulling them in; and when the owner returned he had caught a large number. Counting out from them as many as were in the basket, and presenting them to the young man, the old fisherman said, I fulfil my promise from the fish you have caught, to teach you, whenever you see others earning what you need, to waste no time in foolish wishing, but cast a line for yourself. (W. Baxendale.)
No position has a surplus of happiness
When Napoleon returned to his palace, immediately after his defeat at Waterloo, he continued many hours without taking any refreshment. One of the grooms of the chamber ventured to serve up some coffee, in his cabinet, by the hands of a child whom Napoleon had occasionally distinguished by his notice. The Emperor sat motionless, with his hands spread over his eyes. The page stood patiently before him, gazing with infantine curiosity on an image which presented so strong a contrast to his own figure of simplicity and peace; at last the little attendant presented his tray, exclaiming, in the familiarity of am age which knows so little distinctions: Eat, sire; it will do you good. The emperor looked at; him, and asked: Do you not belong to Gonesse? (a village near Paris). No, sire; I come from Pierrefite. Where your parents have a cottage and some acres of land? Yes, sire. There is happiness, replied the man who was still the Emperor of France and King of Italy. (J. Arvine.)
No satisfaction in mere accumulation
I once had occasion to speak of a certain charity to a prosperous mechanic. He seemed not much inclined to help it, but after listening to my representations awhile, he suddenly gave way and promised a handsome subscription. In due time he paid it cheerfully, and said, Do you know what carried the point with me that day when you made the application? No, I replied. Well, Ill tell you. I was not so much moved by anything you said till you came to mention the fact about the Israelites, He that gathered much had nothing over, and he that gathered little had no lack. Thinks I, that is just my own history. Once I was a poor, hard-working young man; now Ive got a good deal of property, but as for real comfort and use, I get no more out of it now than I did then. Now, when I gather much, Ive nothing over, and then, when I gathered little, I had no lack. (Family Treasury.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 16. An omer for every man] I shall here once for all give a short account of the measures of capacity among the Hebrews.
OMER, from the root amar, to press, squeeze, collect, and bind together; hence a sheaf of corn – a multitude of stalks pressed together. It is supposed that the omer, which contained about three quarts English, had its name from this circumstance; that it was the most contracted or the smallest measure of things dry known to the ancient Hebrews; for the kab, which was less, was not known till the reign of Jehoram, king of Israel, 2Kg 6:25 – Parkhurst.
The EPHAH, or eiphah, from aphah, to bake, because this was probably the quantity which was baked at one time. According to Bishop Cumberland the ephah contained seven gallons, two quarts, and about half a pint, wine measure; and as the omer was the tenth part of the ephah, Ex 16:36, it must have contained about six pints English.
The KAB, is said to have contained about the sixth part of a seah, or three pints and one third English.
The HOMER, chomer, mentioned Le 27:16, was quite a different measure from that above, and is a different word in the Hebrew. The chomer was the largest measure of capacity among the Hebrews, being equal to ten baths or ephahs, amounting to about seventy-five gallons, three pints, English. See Eze 45:11, Eze 45:13-14. Goodwin supposes that this measure derived its name from chamor, an ass, being the ordinary load of that animal.
The BATH, , was the largest measure of capacity next to the homer, of which it was the tenth part. It was the same as the ephah, and consequently contained about seven gallons, two quarts, and half a pint, and is always used in Scripture as a measure of liquids.
The SEAH, , was a measure of capacity for things dry, equal to about two gallons and a half English. See 2Kg 7:1, 2Kg 7:16, 2Kg 7:18.
The HIN, , according to Bishop Cumberland, was the one-sixth part of an ephah, and contained a little more than one gallon and two pints. See Ex 29:40.
The LOG, , was the smallest measure of capacity for liquids among the Hebrews: it contained about three quarters of a pint. See Le 14:10, Le 14:12.
Take ye – for them which are in his tents.] Some might have been confined in their tents through sickness or infirmity, and charity required that those who were in health should gather a portion for them. For though the psalmist says, Ps 105:37, There was not one feeble person among their tribes, this must refer principally to their healthy state when brought out of Egypt; for it appears that there were many infirm among them when attacked by the Amalekites. See Clarke on Ex 17:8.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
According to his eating, i.e. as much as is sufficient for his eating.
An omer contains the tenth part of an ephah, and therefore was a very liberal allowance, and such as might abundantly suffice a man of greatest strength and stomach. It might seem too much, but it must be remembered that it was a very light meat, and easy of digestion; nor was every one obliged to eat up his whole portion, as we shall see.
Fuente: English Annotations on the Holy Bible by Matthew Poole
This is the thing which the Lord hath commanded,…. Respecting the gathering of it, the rule or rules he would have observed concerning that, as follows:
gather of it every man according to his eating; according to his appetite, and according to the appetites of those that were in his family, as much as they can all eat; and that they may have enough, the particular quantity is fixed for each of them. This act of gathering, in the mystical sense, may respect the exercise of faith on Christ, laying hold of him as he is held forth in the word, receiving him, and feeding upon him with a spiritual appetite, and that freely, largely, plentifully, and encouraging others to do the same:
an omer for every man; or head, or by poll p; they were to take the poll of their families, the number of them, and reckon to every head, or assign to every man, such a measure of the manna, and which was sufficient for a man of the keenest appetite; what this measure was,
[See comments on Ex 16:36] This must be understood not of sucking infants, and such that were sick and infirm, and of poor appetites, that could not feed upon and digest such sort of food, only of those that could:
[according] to the number of your persons, take ye every man for them which are in his tent: this was to be done after it was gathered and brought in, either by certain overseers of this affair, or heads of families, who, according to the number of those that were in their tents, who were eaters of such sort of food, was to take an omer of it for everyone of them.
p “ad caput”, Montanus; “pro capite”, Fagius, Drusius, Cartwright; so Ainsworth.
Fuente: John Gill’s Exposition of the Entire Bible
After explaining the object of the manna, Moses made known to them at once the directions of God about gathering it. In the first place, every one was to gather according to the necessities of his family, a bowl a head, which held, according to Exo 16:36, the tenth part of an ephah. Accordingly they gathered, “ he that made much, and he that made little, ” i.e., he that gathered much, and he that gathered little, and measured it with the omer; and he who gathered much had no surplus, and he who gathered little had no lack: “ every one according to the measure of his eating had they gathered.” These words are generally understood by the Rabbins as meaning, that whether they had gathered much or little, when they measured it in their tents, they had collected just as many omers as they needed for the number in their families, and therefore that no one had either superfluity or deficiency. Calvin, on the other hand, and other Christian commentators, suppose the meaning to be, that all that was gathered was placed in a heap, and then measured out in the quantity that each required. In the former case, the miraculous superintendence of God was manifested in this, that no one was able to gather either more or less than what he needed for the number in his family; in the second case, in the fact that the entire quantity gathered, amounted exactly to what the whole nation required. In both cases, the superintending care of God would be equally wonderful, but the words of the text decidedly favour the old Jewish view.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verses 16-21:
God prescribed the amount of manna to be gathered daily: an “omer” for each person. This was about three pints. Some gathered more and some less than this amount. Those who gathered less had no lack, and those who gathered more had no excess. This likely refers to unintentional lack or excess.
A strict provision was that none should be saved for the following day. But as is often true, some disregarded this provision, and hoarded a supply – just in case there would be none the next morning. But during the night, the stored manna spoiled, worms bred in it, and it stank. Moses was angered at this evident manifestation of unbelief.
The daily supply of manna is a type of God’s daily supply for the needs of His people, 1Co 10:3; Joh 6:32-35.
Fuente: Garner-Howes Baptist Commentary
16. This is the thing. The exception (180) follows, that in gathering the food, they should take account of the Sabbath. A certain daily measure is prescribed; but they are commanded on the day before the Sabbath to lay up twice as much, that they may observe its rest. But, unquestionably, God so far extended His liberality as abundantly to satisfy them. It is well known that an omer is the tenth part of an ephah; (181) and perhaps we might discover its proportion to the measures which are now in use amongst us; but I am unwilling to dispute respecting’ an unnecessary point; since it is enough to be sure, that not less was given than was amply sufficient for them.
(180) The rule is here prescribed — the exception does not occur till verse 23.
(181) See Exo 16:36. “In Josephus’s time it contained 43 1/5 eggshells, (for the Jews, like many of Oriental nations, reckoned their measures by the contents of middle-sized hens eggs.) But it is by no means probable t at during the 1500 years which elapsed from the time of Moses to that of Josephus, the measures of the Hebrews remained the same, there being nothing more liable to change.” — Rosenmuller.
Fuente: Calvin’s Complete Commentary
(16) Every man according to his eating.Comp. Exo. 12:4. Each man was to gather according to his immediate need and that of his family. No one was to seek to accumulate a store.
An omer-About three pints English.
For every man.Literally, for every head. As families would average four members, each man would have to gather, on an average, six quarts. If even 500,000 men gathered this amount, the daily supply must have been 93,500 bushels.
His tents.Heb., his tent.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16-21. An omer for every man The amount of the omer at this time is one of the unsettled questions, which may be found fully discussed in Smith’s Dictionary, Art . Weights and Measures . The Rabbins estimate it at three pints and a half, while Josephus, as we judge inconsistently, makes it about twice as much. The Rabbinic estimate is more likely to be correct. See on Exo 16:36.
Each man was to gather for himself and his family at the rate of an omer per head; and not to attempt to lay it up for future use, but to trust to-morrow’s supply to meet to-morrow’s want. We do not understand that any supernatural equalization was promised. Each man gathered according to his eating That is, when they fulfilled the directions given each gathered according to the number of his family, at the rate of an omer apiece, so that he that gathered much had nothing over, and he that gathered little had no lack; and when, through selfishness or unbelief, any attempted to get more than their share, their purpose was frustrated, for it could not be kept over a day. THE SIXTH DAY’S MANNA, 22-31.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Gathering of the Manna and the Establishing of the Sabbath ( Exo 16:16-36 ).
Instructions are given with regard to the gathering of the manna and with regard to the Sabbath which is seemingly now instituted for all Israel.
a The command is given that they gather an omer per head (Exo 16:16).
b The children of Israel do so and gather differing quantities (Exo 16:17).
c Manna is gathered by the omer, an omer per man, in accordance with the number in their tents, and the use of that measure provided sufficiency (Exo 16:18).
d None to be left until the morning but they did not listen to Moses (Exo 16:19-20).
e When the sun came up the manna melted (and none was therefore left) (Exo 16:21).
f On the sixth day they gathered twice as much (for the Sabbath) (Exo 16:22).
g The next day was to be a holy Sabbath to Yahweh (Exo 16:23 a).
h They may lay manna over until the morning (Exo 16:23 b).
h They laid it up until the morning and it did not smell (Exo 16:24).
g Moses declares, ‘Today is a Sabbath to Yahweh’ (Exo 16:25).
f They may gather for six days but on the Sabbath there will be none (Exo 16:26).
e Those who went out on the Sabbath found none (Exo 16:27)
d Yahweh complains that they will not obey His commandments. They must learn to obey (Exo 16:28-29).
c It is called Manna and an omer (one man’s portion) is to be set aside and laid before the Testimony (Exo 16:30-32).
b Manna was eaten for forty years in the wilderness until they came to the borders of the land of Canaan (Exo 16:35)
a An omer is defined as the tenth part of an ephah (Exo 16:36).
In ‘a’ the command is given to gather an omer a head, and in the parallel an omer is defined. In ‘b’ they gather the manna as commanded and in the parallel continue to gather and eat it for forty years. In ‘c’ they were to gather the manna in portions of an omer, and in the parallel an omer is preserved for the future before the testimony. In ‘d’ they did not listen to Moses about leaving none until the morning, while in the parallel Yahweh complains that they will not obey His commandments., and that they must learn to obey. In ‘e’ when the sun came up the manna melted (and none was therefore left), while in the parallel those who went out on the sabbath found none. In ‘f’ on the sixth day they gathered twice as much (for the sabbath), while in the parallel they may gather for six days but on the sabbath there will be none. In ‘g’ the next day was to be a holy sabbath to Yahweh, while in the parallel Moses declares, ‘Today is a sabbath to Yahweh’. In ‘h’ they may lay manna over until the morning, and in the parallel they laid it up until the morning and it did not smell.
Fuente: Commentary Series on the Bible by Peter Pett
‘This is what Yahweh has commanded. You gather of it every man according to his eating. An omer a head, according to the number of your persons you will take it, every man for those who are in his tent. And the children of Israel did so, some more, some less. And when they measured it out with an omer he who gathered much had nothing over and he who gathered little had no lack. They gathered every man according to his eating.’
The people are commanded by Yahweh to gather an omer of manna per head. But the fact that they may take according to their eating may suggest not so much the use of an exact measurement as an indication of the size of vessel to use per person. But ‘according to their eating’ may simply mean according to how many there are who will need to eat. For the overall impression is of an omer a head. And as it turned out that provided sufficiency for all with nothing left over.
“An omer.” This is only found here. It was probably a small bowl which contained the tenth part of an ephah (Exo 16:36).
“An omer a head.” This exact measurement suggests that ‘every man according to his eating’ means according to the eating requirements of his whole family at an omer a head. That is, that he collected an omer for each family member, and not that every man gathered according to how much he wanted.
“They measured it out with an omer. He who gathered much had nothing over and he who gathered little had no lack. They gathered every man according to his eating.” This probably means that those who had large families and those who were only a small entity, both found that they had sufficiency. Some have suggested that it means that those who had gathered too much gave any excess to those who had not gathered enough.
Fuente: Commentary Series on the Bible by Peter Pett
Exo 16:16. An omer In Exo 16:36 an omer is said to be the tenth part of an ephah. According to Bishop Cumberland, the ephah contains seven gallons, two quarts, and about half a pint in wine measure; so that an omer was about three quarts, or a little more probably than six pounds weight, Roman measure. This was the smallest measure of things dry, known by the ancient Hebrews. The homer, mentioned Lev 27:16 was a different measure from this.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 87
SCRIPTURAL EQUALITY
Exo 16:16-18. This is the thing which the Lord hath commanded: Gather of it every man according to his eating; an omer for every man according to the number of your persons: take ye every man for them which are in his tents. And the children of Israel did so, and gathered, some more, some less. And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack.
TO exercise faith, in opposition to all the dictates of sense, is no easy attainment. For instance; the Jews in the wilderness soon found that they had no means of subsistence; and no prospect was before them, but that of speedily perishing by hunger and thirst. Yet they did not well to murmur against Moses and Aaron, who, as Gods appointed agents, had brought them forth from Egypt: in fact, their murmuring was against God himself, to whom they should rather have applied themselves in earnest prayer for the relief of their necessities. The wonders which he had already wrought for them were abundantly sufficient to shew them, that, whilst under his care, they had nothing to fear. Doubtless the pressure of hunger and of thirst rendered it difficult for them to believe that God would provide for them; and God therefore mercifully bore with their impatience, and relieved their wants: he gave them water out of a rock; and supplied them with bread from the clouds, even with bread sufficient for them from day to day. In relation to the manna, which was rained every night round about their tents, and which they were commanded to gather for their daily use before the risen sun had caused it to melt away, there was this very peculiar circumstance daily occurring during the whole forty years of their sojourning in the wilderness, that, whilst the head of every family was to gather a certain portion (an omer, about five pints,) for every person dependent on him, those who had gathered more found, when they came to measure it, that they had nothing over; and those who had gathered less, that they had no lack. Now this circumstance being so very peculiar, I shall endeavour to unfold it to you in its proper bearings: in order to which. I shall consider it,
I.
As an historic record
A more curious fact we can scarcely conceive: and it is the more curious, because it occurred, not occasionally in a few instances, but continually, for forty years, through the whole camp of Israel.
It arose, I apprehend,
1.
From Gods merciful disposition towards them
[A variety of circumstances might occur from time to time to prevent some heads of families from making the necessary exertion before the sun should have dissolved the manna, and have deprived them of the portion which they ought to have gathered. Illness, in themselves or their families, might incapacitate them for the discharge of their duty in this matter; or a pressure of urgent business cause them to delay it till it was too late. In this case, what must be done? God, in his mercy, took care that there should be in some a zeal beyond what their own necessities required, and that their abundance should he sufficient to counterbalance and supply the wants of others. In order to this, he needed only to leave men to the operation of their own minds. They did not collect the food by measure, but measured it after they had brought it home; that so they might apportion it to every member of their family, according to the divine command. Hence it would often occur, that one who was young, active, vigorous, and disengaged, would exceed his quota; whilst another who was enfeebled by sickness, or depressed by sorrow, or occupied with some urgent business, as that of attending on his sick wife and family, might collect but little. Neither the one might think of administering relief, nor the other of receiving it; but in all cases where there was excess or defect found in the exertions of one, there was a corresponding want or superfluity in another; so that, on measuring the whole, there was no superfluity or defect throughout the whole camp.
In fact, this, in some respect, obtains throughout the whole world: for though there is doubtless a great disparity in mens possessions, arising from different circumstances, the rich unwittingly supply the necessities of the poor, by dispersing their wealth in return for the comforts or elegancies of life: and thus, to a much greater extent than men in general are aware, is equality produced among them; all having food and raiment, and no one possessing more.]
2.
From their bountiful disposition towards each other
[In this view St. Paul quotes the very words of my text. He is exhorting the Corinthians to liberality in supplying the wants of their poorer brethren: he tells them, however, that he did not mean to burthen them for the purpose of easing others; but only that, by an equality, their present abundance might be a supply for the wants of others; who, in return, might supply their wants, in case circumstances should arise to admit of it and require it; that so there might be, under all circumstances, an equality: as it is written, He that had gathered much had nothing over; and he that had gathered little had no lack [Note: 2Co 8:13-15.]. This sense does not at all oppose that which I have before given: on the contrary, it rather confirms the former sense; for it supposes that the overplus was collected accidentally, as it were, in the first instance, and without any express intention to dispose of it to others: but on its being found to exceed their own wants, they liberally dispensed it to supply the wants of others; the donors at one time being the recipients at another; and the obligations conferred being mutual, as occasion required.
This, too, is still agreeable to the order of Gods providence in the world. No one can tell what change of circumstances may arise, to elevate or depress any child of man: but events continually occur to render a reciprocation of friendly offices both practicable and necessary, and to call forth amongst ourselves the dispositions that were exercised amongst the persons spoken of in our text.]
But, to enter more fully into the design of God in this fact, we must notice it,
II.
As a mystical ordinance or appointment
That the manna was a type of Christ, is beyond a doubt: our blessed Lord himself drew the parallel, in the most minute particulars [Note: Joh 6:31-58.] On this account the manna is called spiritual meat [Note: 1Co 10:3.]: and when, in the bestowment of it, there was so remarkable a circumstance perpetuated throughout the whole camp for forty years, we cannot doubt but that it was intended to convey some particular and very important instruction. Nor does the construction put upon it by St. Paul in one point of view at all militate against a different construction of it in another view. His interpretation refers to it only as a temporal ordinance: but, as it was a spiritual ordinance also, we must endeavour to derive from it the instruction which. in that view, it was intended to convey [Note: St. Matthews explanation of Isa 53:4-5. (See Mat 8:16-17.) does not invalidate the construction put upon it by St. Peter, 1Pe 2:24. Both senses were true: but the spiritual sense was the more important.] I think, then, that we may see in it,
1.
Our privilege as Believers
[Believers now feed on Christ, as the whole Jewish nation fed upon the manna: and from day to day it is found, that they who gather much have nothing over; and they who gather little have no lack. In the Church of God at this day persons are very differently circumstanced; some having much leisure, and deep learning, and many opportunities of attending ordinances in public, and of acquiring information in private; whilst others are so entirely occupied with temporal concerns, or so remote from opportunities of instruction, that they can gather but little comparatively of the heavenly bread. But have the one therefore any superfluity, or the other any want? No. We will ask of those who are most devoted to the word of God and prayer, whether they find their attainments in knowledge and in grace so abundant, that they have more than their necessities require? No. A blind Papist may boast of his works of supererogation, and of having merits to sell for the benefit of less-favoured people: but ye, Beloved, have not so learned Christ: ye know, that if your attainments were an hundredfold more than they are, there were scope enough for the employment of them, without overburthening your souls: you would still forget all that was behind, and be reaching forward for that which was before, if by any means you might obtain the prize of your high calling in Christ Jesus [Note: Php 3:13-14.]. On the other hand, I will ask of those whose attainments are more contracted; Do you not find that your more slender portion is sufficient for you? You feed on the Lord Jesus Christ, as the bread of life: and do you not find that he nourishes your souls; and that pardon, and peace, and holiness, are the fruits of your communion with him? Yes: it is said, He that believeth (not he that is very strong in faith) shall be saved; yea, and that all who believe (whatever be their stature or growth in grace) are justified from all things. If you be but a child, incapable of digesting strong meat, you find that the sincere milk of the word is sufficient to nourish and support you; and that if you be but a lamb in Christs flock, he carries the lambs in his bosom, because it is not the will of your Father that one of his little ones should perish. This is no reason for your neglecting to exert yourselves to the uttermost: but it is a comfort to you to know, that, though from the peculiarity of your circumstances you have been able to gather but little, you neither have, nor shall have, any occasion to complain that you have lacked what was needful for you. If you have had no superabundance of grace, your strength has been according to your day.]
2.
Our duty, as Saints
[All, whilst they judged their first offices due to those who were immediately dependent on them, considered themselves as members of one great family, and bound to administer help to all whose necessities should require it. Thus should the whole collective mass of believers consider themselves bound to render every possible assistance to every part of Christs mystical body. Every joint is to supply a measure of nutriment according to its capacity, for the good of the whole body; that so the whole may be strengthened, and edified in love [Note: Eph 4:15-16.]. The command is plain, Strengthen ye the weak hands, and confirm the feeble knees: say unto them that are of a fearful heart, Be strong; fear not; your God will come and save you [Note: Isa 35:3-4 with Heb 12:12-13.]. With whatever we be enriched, we should be ready to impart of our stores liberally and without grudging; considering that we are but stewards of all that we possess, and that in dispensing to others the benefits we have received, whether they be of a temporal or spiritual nature, we most resemble our Heavenly Father, and best answer the ends for which those blessings have been committed to us. True, indeed, we have not any thing of our own, which we can impart to others; (we have no more oil in our lamps than is wanted for ourselves [Note: Mat 25:8-9.] 😉 nor can any diligence in the head of a family supersede the necessity of every member gathering for himself; (for every man must bear his own burthen [Note: Gal 6:5.]:) but still, as instruments in Gods hands, we may be serviceable to many [Note: Jam 5:19-20.], and may, as golden pipes, convey the golden oil, for the enlightening and edifying of the Church of God [Note: Zec 4:12 with 1Th 5:11; 1Th 5:14.].]
Having thus marked the distinct views in which I conceive the fact before us ought to be regarded, I will now, in conclusion, suggest the instruction to be derived from it in a collective view. We may learn from it, I think,
1.
Contentment
[The whole people of Israel had but this food for forty years; nor, except for use on the Sabbath-day, was any of it to be treasured up, even for a single day. The whole people of Israel were to subsist on Gods providence, exactly as the birds of the air and the beasts of the field. Nor was any thing more than food and raiment to be the portion of so much as one amongst them: with this they were to be content; and with a similar portion should we also be content [Note: 1Ti 6:8.]. Hear St. Pauls experience on this subject: I have learned in whatsoever state I am, therewith to be content. I know both how to be abased; and I know how to abound: everywhere, and in all things, I am instructed both to be full and to be hungry, both to abound and to suffer need [Note: Php 4:11-12.]. Precisely such should be the frame of our minds also. We should offer continually, and from our inmost souls, that prayer which our Lord has taught us, Give us day by day our daily bread: and we should really be willing to live dependent on our God for every blessing, whether for body or for soul, whether for time or for eternity.]
2.
Confidence
[In parting with any superfluity which they might have attained, the whole people of Israel shewed that they looked to God alone for a supply of their necessities, and that they had no doubt of his continued care even to the end. The same lesson should we also learn. We should take no thought for the morrow, but seek first the kingdom of God and his righteousness, and rest assured that all needful blessings shall be added unto us [Note: Mat 6:31-34.]. We should regard God as our Parent; who, if he neglect not the birds of the air, or the meanest worm of the earth, will surely not neglect his own children, but will rather feed them with bread from heaven, and cause that bread to follow them in all their journeys, than leave them one day without the supply that is needful for them.]
3.
Liberality
[Certainly, to give away the superabundance which they had gathered, when they had not any thing in hand for their subsistence on the morrow, was a bright example of generosity. I am far from saying that we, under our dispensation, should carry our liberality to the same extent; but I have no doubt but that the spirit which they manifested should be cultivated by us also, and that to a much greater extent than is generally imagined. The instruction given by John the Baptist to the people of his day was, He that hath two coats, let him give to him that hath none; and he that hath meat, let him do likewise [Note: Luk 3:11.]. If it be thought that this was nothing but an Eastern proverb, I answer, that St. Paul, in the very place where he quotes the words of my text, proposes to our imitation the example of the Macedonians, which scarcely fell short of the very letter of St Johns instructions: For at a time when they were in a trial of great affliction and in deep poverty themselves, they yet abounded unto the riches of liberality; being willing to give not only to their power, but beyond their power, and praying him with much entreaty to take upon him the office of dispensing their alms to their afflicted brethren [Note: 2Co 8:1-4.]. Nay more, he proposes to us the example of our blessed Lord himself, who though he was rich. yet for our sakes he became poor, that we through his poverty might be rich [Note: 2Co 8:9.]. Let this mind then be in you, my beloved brethren; and account yourselves rich. not in proportion to what you can consume upon yourselves, but according to what you are able to administer for the benefit of others. In bearing one anothers burthens, ye shall best fulfil the law of Christ [Note: Gal 6:2.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
An Omer is about 5 pints of our measure.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 16:16 This [is] the thing which the LORD hath commanded, Gather of it every man according to his eating, an omer for every man, [according to] the number of your persons; take ye every man for [them] which [are] in his tents.
Ver. 16. Every man according to his eating. ] Thus they were inured in diem vivere, as Quintilian saith the birds do, to depend upon God for their daily bread.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
man. Hebrew ‘ish. See App-14.
for every man = for every skull. Figure of speech Synecdoche (of Part). App-6. Skull put for person, as we say “per head”.
persons. Hebrew. nephesh. App-13.
Fuente: Companion Bible Notes, Appendices and Graphics
according
Cf. Joh 6:33; Joh 6:41; Joh 6:42; Joh 6:52. Christ gives himself unreservedly, but we have no more of Him than faith appropriates,; Exo 16:18; Exo 16:2; Jos 1:1. Exo 16:2 is our title. Exo 16:3 is the law of possession:
Fuente: Scofield Reference Bible Notes
omer: Exo 16:18, Exo 16:33, Exo 16:36
for every man: Heb. by the poll, or head
persons: Heb. souls.
Reciprocal: Exo 16:22 – General Num 11:8 – the people Mat 6:11 – General
Fuente: The Treasury of Scripture Knowledge
Exo 16:16. According to his eating As much as is sufficient. An omer is the tenth part of an ephah: about six pints, wine measure. This was certainly a very liberal allowance, and such as might abundantly satisfy a man of the greatest strength and appetite. Indeed, it would seem too much, were it not that it was very light food, and easy of digestion.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
16:16 This [is] the thing which the LORD hath commanded, Gather of it every man according to his eating, {g} an omer for every man, [according to] the number of your persons; take ye every man for [them] which [are] in his tents.
(g) Which contains about half a gallon in our measure.