Exegetical and Hermeneutical Commentary of Exodus 16:22
And it came to pass, [that] on the sixth day they gathered twice as much bread, two omers for one [man]: and all the rulers of the congregation came and told Moses.
22. the rulers of the congregation ] A standing phrase of P’s: see Exo 34:31, Num 16:2; Num 31:13 al.; and often rulers (also rendered princes: lit. one lifted up above others, i.e. chief, ruler, &c.) alone.
Fuente: The Cambridge Bible for Schools and Colleges
22 26. Another surprise. On the 6th day they discover that they have gathered, without knowing it, a double quantity. Moses gives directions what is to be done with it; and draws from it a lesson on the observance of the sabbath.
Fuente: The Cambridge Bible for Schools and Colleges
Twice as much bread – See Exo 16:5.
From this passage and from Exo 16:5 it is inferred that the seventh day was previously known to the people as a day separate from all others, and if so, it must have been observed as an ancient and primeval institution.
Fuente: Albert Barnes’ Notes on the Bible
Verse 22. On the sixth day they gathered twice as much] This they did that they might have a provision for the Sabbath, for on that day no manna fell, Ex 16:26-27. What a convincing miracle was this! No manna fell on the Sabbath! Had it been a natural production it would have fallen on the Sabbath as at other times; and had there not been a supernatural influence to keep it sweet and pure, it would have been corrupted on the Sabbath as well as on other days. By this series of miracles God showed his own power, presence, and goodness,
1. In sending the manna on each of the six days;
2. In sending none on the seventh, or Sabbath;
3. In preserving it from putrefaction when laid up for the use of that day, though it infallibly corrupted if kept over night on any other day.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Considering Gods present providence in causing it to fall in double proportion, and remembering that the next day was the sabbath day, which God had blessed and sanctified to his own immediate service, Gen 2:3, and therefore was not to be employed in servile works, such as the gathering of manna was, they rightly concluded that Gods commands, delivered Exo 16:16,19, reached only to ordinary days, and must in all reason give place to the more ancient and necessary law of the sabbath.
Either to acquaint him with this increase of the miracle, or to take his direction for their practice, because they found two commands seemingly clashing together, and therefore needed and desired his advice.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And it came to pass, that on the sixth day,…. Of the week, or from the first raining of the manna, which was the same:
they gathered twice as much bread; as they had used to do on other days, a greater quantity falling, and which was more easily taken up:
two omers for one man; or, “instead of one” t of one omer; so it turned out when they came to measure what they had gathered; otherwise they had no intention in gathering it, but lying in a great quantity, they gathered as much as they could, or could well carry, and upon measuring it so it proved; for it does not appear that Moses had as yet acquainted them what was to be, or would be gathered on this day; nor had he any orders so to do from the Lord, only he was told by him that so it would be, and accordingly it came to pass, see Ex 16:5
and all the rulers of the congregation came and told Moses; what had happened, that the people that day had gathered as much more as they had used to do on other days: these seem to be the overseers of this affair, before whom what was gathered was brought, and in whose presence it was measured, and who took care that everyone should have his omer and no more: this makes it plain that the people acted without design, and knew not that they were to gather on this day double to other days; since the rulers knew nothing of it, nor of the reason of it, and it can hardly be imagined that the people should know and the rulers be ignorant.
t “pro uno”, Tigurine version.
Fuente: John Gill’s Exposition of the Entire Bible
Moreover, God bestowed His gift in such a manner, that the Sabbath was sanctified by it, and the way was thereby opened for its sanctification by the law. On the sixth day of the week the quantity yielded was twice as much, viz., two omers for one (one person). When the princes of the congregation informed Moses of this, he said to them, “ Let tomorrow be rest ( ), a holy Sabbath to the Lord.” They were to bake and boil as much as was needed for the day, and keep what was over for the morrow, for on the Sabbath they would find none in the field. They did this, and what was kept for the Sabbath neither stank nor bred worms. It is perfectly clear from this event, that the Israelites were not acquainted with any sabbatical observance at that time, but that, whilst the way was practically opened, it was through the decalogue that it was raised into a legal institution (see Exo 10:8.). is an abstract noun denoting “rest,” and a concrete, literally the observer, from which it came to be used as a technical term for the seventh day of the week, which was to be observed as a day of rest to the Lord.
Fuente: Keil & Delitzsch Commentary on the Old Testament
22 And it came to pass, that on the sixth day they gathered twice as much bread, two omers for one man: and all the rulers of the congregation came and told Moses. 23 And he said unto them, This is that which the LORD hath said, To morrow is the rest of the holy sabbath unto the LORD: bake that which ye will bake to day, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning. 24 And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein. 25 And Moses said, Eat that to day; for to day is a sabbath unto the LORD: to day ye shall not find it in the field. 26 Six days ye shall gather it; but on the seventh day, which is the sabbath, in it there shall be none. 27 And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none. 28 And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws? 29 See, for that the LORD hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day. 30 So the people rested on the seventh day. 31 And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey.
We have here, 1. A plain intimation of the observing of a seventh day sabbath, not only before the giving of the law upon Mount Sinai, but before the bringing of Israel out of Egypt, and therefore, from the beginning, Gen. ii. 3. If the sabbath had now been first instituted, how could Moses have understood what God said to him (v. 5), concerning a double portion to be gathered on the sixth day, without making any express mention of the sabbath? And how could the people so readily take the hint (v. 22), even to the surprise of the rulers, before Moses had declared that it was done with a regard to the sabbath, if they had not had some knowledge of the sabbath before? The setting apart of one day in seven for holy work, and, in order to that, for holy rest, was a divine appointment ever since God created man upon the earth, and the most ancient of positive laws. The way of sabbath-sanctification is the good old way. 2. The double provision which God made for the Israelites, and which they were to make for themselves, on the sixth day: God gave them on the sixth day the bread of two days, v. 29. Appointing them to rest on the seventh day, he took care that they should be no losers by it; and none ever will be losers by serving God. On that day they were to fetch in enough for two days, and to prepare it, v. 23. The law was very strict, that they must bake and seeth, the day before, and not on the sabbath day. This does not now make it unlawful for us to dress meat on the Lord’s day, but directs us to contrive our family affairs so that they may hinder us as little as possible in the work of the sabbath. Works of necessity, no doubt, are to be done on that day; but it is desirable to have as little as may be to do of things necessary to the life that now is, that we may apply ourselves the more closely to the one thing needful. That which they kept of for their food on the sabbath day did not putrefy, v. 24. When they kept it in opposition to a command (v. 20) it stank; when they kept it in obedience to a command it was sweet and good; for every thing is sanctified by the word of God and prayer. 3. The intermission of the manna on the seventh day. God did not send it then, and therefore they must not expect it, nor go out to gather, Exo 16:25; Exo 16:26. This showed that it was not produced by natural causes, and that it was designed for a confirmation of the divine authority of the law which was to be given by Moses. Thus God took an effectual course to make them remember the sabbath day; they could not forget it, nor the day of preparation for it. Some, it seems, went out on the seventh day, expecting to find manna (v. 27); but they found none, for those that will find must seek in the appointed time: seek the Lord while he may be found. God, upon this occasion, said to Moses, How long refuse you to keep my commandments? v. 28. Why did he say this to Moses? He was not disobedient. No, but he was the ruler of a disobedient people, and God charges it upon him that he might the more warmly charge it upon them, and might take care that their disobedience should not be through any neglect or default of his. It was for going out to seek for manna on he seventh day that they were thus reproved. Note, (1.) Disobedience, even in a small matter, is very provoking. (2.) God is jealous for the honour of his sabbaths. If walking out on the sabbath to seek for food was thus reproved, walking out on that day purely to find our own pleasure cannot be justified.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 22-26:
On the sixth day, the people gathered the manna as usual. When they measured it, the quantity was double that of the other five days. The text implies this was unintentional. The experience of the spoiled manna (v. 20) led the elders to report the matter to Moses. He reminded them of Jehovah’s provision for the double supply (v. 5), in preparation for the Sabbath Day. The manna left over from the sixth day did not spoil.
God always provides the means for His people to obey His commandments no matter what they may be, see Php 2:13.
Fuente: Garner-Howes Baptist Commentary
22. And it came to pass on the sixth day. The violation of the Sabbath is not yet recounted, but only the stupidity or dense ignorance of their rulers is set forth, for although they had heard from the mouth of Moses that God would on that day give what would be sufficient for two days’ provision, still they marvel, and tell it to Moses as if it were something strange and incredible. It is plain enough that they obeyed the command, and did not spare their labor in gathering the double quantity; but their unbelief and folly betrays itself in their astonishment when they see that God has really performed what he promised. We may conjecture that they accurately observed what awakened in them so much astonishment; so that it follows that they refused to credit God’s word until its truth was effectively proved. It came to pass, then, in God’s admirable wisdom, that their wicked and perverse doubting availed both for the confirmation of the miracle and the observation of the Sabbath. Hence occasion was given to Moses again to enjoin upon them what otherwise, perhaps, they would have neglected, viz., that they should honor the seventh day by a holy rest.
Fuente: Calvin’s Complete Commentary
MAIN HOMILETICS OF THE PARAGRAPH.Exo. 16:22-30
THE SABBATH IN ITS RELATION TO SECULAR TOIL
We see in this narrative how very slow men are to understand the meaning of the Divine Word and command, especially if it appears to contradict the usual method of things. When the elders saw the people gathering on the Friday enough manna for two days, they came and told Moses, imagining that the law was being broken, and they were not satisfied until he had assured them that the conduct they reported was right. Men are indeed slow to understand the laws of God concerning them, especially as regards their secular toil.
I. That man must not engage in secular toil on the Sabbath. The Israelites were commanded to gather twice as much manna on the Friday as they needed, in order that they might have sufficient for the day of rest. What was thus preserved did not become offensive. It had the blessing of God. Thus we see the Divine regard paid for the Sabbath in the wilderness. If Israel thus rested from gathering manna on the Sabbath, ought not men much more to rest from the secular engagements of life? And if God has such respect for this day, ought not men to respect it likewise? Men must not even earn their daily bread on the Lords-day,they must provide it before. If food is not to be earned on this day, surely pleasure should be excluded from it, and all vain jesting. We should always regard the sanctity of the Sabbath.
II. That men engaged in secular toil on the Sabbath will as a rule find their labour vain and profitless. Some of the Israelites went out into the fields on the Sabbath, as they were wont to do morning by morning, but they found nothing. And men who go into their fields, and warehouses, and markets, and museums on the day of rest, generally go with like result; they bestow hard labour for no result. They do not realise the money they expected. They do not obtain the pleasure they desired. They do not get the education they intended. The man who goes out to work on the Lords day will in the long run find nothing. He will lack the physical rest needful to diligent toil; men cannot work seven days running all the year through. He will lack the respect of pious customers. He will, above all, lack the blessing of God, without which all hope of prosperity is vain.
III. That men engaged in secular toil on the Sabbath show plainly that they have no regard for the commands of God. These Israelites had been Divinely commanded not to go out to gather manna on the Sabbath, as on that day none would fall; yet they went. And the Lord said unto Moses, How long refuse ye to keep my commandments and my laws. Men who pursue their secular toil on the day of rest show to the world very clearly that they are devoid of reverence for the Supreme Being, and that they are lacking in good moral character. The way in which a man spends the Lords-day is an index to his soul-life and to his character: only vile men will throw off all the restraint of Gods law, and if they will do this in one thing they will in another. They are outcasts in society. They are selling their souls for gain.
IV. That men engaged in secular toil on the Sabbath have no delight in the culture of their moral nature. It is especially on the day of rest that men of secular toil have the leisure and opportunity for soul-culture, by inward meditation, by earnest devotion, by wise reading, and by the ministry of the sanctuary. And a man who pursues his work on the Sabbath, thereby testifies that he cares not for these important things. He does not wish to reflect on his inner life. He does not wish to remember God. He does not wish to refresh his soul after the activity of the week. He declares that he wishes to go ignorant and careless through time into the mystery of eternity. LESSONS:
1. That men should work harder on Saturday if necessary in order to get the rest of Sunday.
2. That men who disobey the laws of God in human life make no gain thereby.
3. That the Sabbath must be regarded as a day of spiritual rest unto the Lord.
SUGGESTIVE COMMENTS ON THE VERSES
Exo. 16:22. When God orders the manna to be cared for, it is duty to gather bread for two days.
God expects an account of mercies received by His ministers.
Direction from God is to be expected for the right use of mercies received.
Exo. 16:23-26. The holy Sabbath is a rest unto Jehovah, He hath said it, He terminates it.
Reserves of food for to-morrow when God commands shall prove no curse.
Gods rest and mans repast are made very consistent by Jehovah.
Exo. 16:27-30. Gods fairest offers and sweetest commands are accounted grievous by some.
God frustrates sinners who think to gain by breaking the Sabbath.
Gods bountiful blessing on the Sabbath ought to shame those who degrade it.
ILLUSTRATIONS
BY
REV. WM. ADAMSON
Sabbath! Exo. 16:23. At the very time that Israel was so engrossed with the material, i.e., with the bodyGod reminded them of the importance of the moral, i.e., of the soul. As Kalisch remarks, the Sabbath here introduced is admirably calculated to disclose the internal end of the Sabbath. And what was that end? The perfect harmonising and reconciling of the material and moralof the physical and spirituallife of man. And most worthy of notice is the fact that the Sabbath was here fully recognised as an institutionnot of recent datebut as it was, an ordinance co-eval with Creation itself; nay, as Mant says, the perpetual memory of the Makers rest. So that the manna preaches with Wisdoms voicecries loudly on us to hallow the Sabbath-dayproclaims distinctly the law of righteous condemnation for neglect or misuseand points plainly to the fruits of obedience to the Divine behest. As Beecher says, the world without a Sabbath would be like a man without a smilelike a summer without a flowerlike a homestead without a garden. It is the green oasisthe little grassy meadow in the wilderness. Wilberforce exclaimed: Oh! what a blessing is Sunday, interposed between the waves of worldly business, like the Divine path of Israel through the parted Jordan. Yet that days joys are in proportion to our weeks provision; and neglect of Jesus during the preceding days, will deprive us of enjoying His grace on the Sabbath. And so with preparations in time for the endless Sabbath of heaven. Therefore
Now in the morning sunlight, and now at lifes decay,
We gather of the portion appointed for THAT DAY.
Sabbath! Exo. 16:28. On the sides of an English coal mine, limestone is in constant process of formation, caused by the trickling of water through the rocks. This water contains a great many particles of lime, which are deposited in the mine, and, as the water passes off, these become hard, and form the limestone. This stone would always be white, like white marble, were it not that men are working in the mine, and as the black dust rises from the coal, it mixes with the soft lime, and in that way a black stone is formed. Now, in the night, when there is no coal-dust rising, the stone is white; then again, the next day, when the miners are at work, another black layer is formed, and so on alternately black and white through the week until Sabbath comes. Then if the miners keep holy the Sabbath, a much larger layer of white stone will be formed than before. There will be the white stone of Saturday night, and the whole day and night of the Sabbath, so that every seventh day the white layer will be about three times as thick as any of the others. But if the men work on the Sabbath they see it marked against them in the stone. Hence the miners call it the Sunday stone. How they need to be very careful to observe this holy day, when they would see their violation of Gods command thus written down in stonean image of the indelible record in heaven!
Heaven here; man on those hills of myrrh and flowers;
A gleam of glory after six days showers.
Vaughan.
Sabbath-Rest! Exo. 16:25. Like the pilgrim, the Christian sits down by this well in the desertfor what to him is the Sabbath but a fountain in a land of drought,a palm-tree in the midst of the great wilderness; and as he drinks of the refreshing waters of this palm-shaded fountain, he is reminded of that rest which remaineth for the people of God. When, as Cumming says, that last Sabbath comesthe Sabbath of all creationthe heart, wearied with tumultuous beatings, shall have rest; and the soul, fevered with its anxieties, shall have peace. The sun of that Sabbath will never set nor hide his splendours in a cloud. Our earthly Sabbaths are but dim reflections of the heavenly Sabbath, cast upon the earth, dimmed by the transit of their rays from so great a height and so distant a world. They are but
The preludes of a feast that cannot cloy,
And the bright out-courts of immortal glory!
Barton.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(22) On the sixth day they gathered twice as much.See the third Note on Exo. 16:5.
The rulers . . . came and told Moses.They were evidently surprised, and came to Moses for an explanation. Either he had not communicated to them the Divine announcement of Exo. 16:5, or they had failed to comprehend it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. They gathered twice as much bread That is, they found a double supply on the sixth day, which astonished the people, who had not been told to expect this extraordinary provision for the Sabbath . Hence all the rulers of the congregation came and told Moses, in order to obtain from him an explanation .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And it happened on the sixth day that they gathered twice as much food, two omers for each one. And all the rulers of the congregation came and told Moses.’
The gathering of twice as much was in accordance with the instruction in Exo 16:5. It is noteworthy that Moses was keeping a close watch on what was happening, for the ‘rulers’, the chiefs, reported back what was happening.
“The rulers of the congregation.” As with ‘children of Israel’ which was abbreviated to ‘Israel’ when applied genitivally to ‘the elders’ (Exo 3:16; Exo 3:18), so ‘all the congregation of the children of Israel’ can be abbreviated to ‘congregation’ when used genitivally with ‘the rulers’. The ‘rulers’ or ‘princes’ are the leaders of the sub-tribes (Num 2:3 etc). The ‘congregation’ means here the children of Israel as a whole.
The subject the rulers wanted to discuss was presumably as to what they should do about the extra that had been gathered. If they were fully familiar with the law of the Sabbath this is surprising as in that case they would have been expecting that food for the Sabbath had to be prepared the day before. (This is the first mention of the Sabbath in Scripture). Many therefore see this as suggesting that the Sabbath was not yet a recognised institution at this point in time. And this might be seen as backed up by Moses’ explanation. Note that he speaks of ‘a sabbath’ not ‘the Sabbath’.
Fuente: Commentary Series on the Bible by Peter Pett
The Sabbath Rest
v. 22. And it came to pass that on the sixth day v. 23. And he said unto them, This is that which the Lord hath said v. 24. And they laid it up till the morning, as Moses bade; and it did not stink, neither was there any worm therein, v. 25. And Moses said, Eat that today; for today is a Sabbath unto the Lord; today ye shall not find it in the field, v. 26. Six days ye shall gather it; but on the seventh day, which is the Sabbath, in it there shall be none.
v. 27. And it came to pass that there went out some of the people on the seventh day for to gather, v. 28. And the Lord said unto Moses, How long refuse ye to keep My commandments and My laws? v. 29. See, for that the Lord hath given you the Sabbath, therefore He giveth you on the sixth day the bread of two days. v. 30. So the people rested on the seventh day; v. 31. And the house of Israel called the name thereof,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
THE GATHERING OF THE SIXTH DAY. When the Israelites, having collected what seemed to them the usual quantity of manna on the sixth day, brought it home and measured it, they found the yield to be, not an omer a head for each member of the family, but two omers. The result was a surprise and a difficulty. They could not consume more than an omer a-piece. What was to be done with the remainder? Was it to be destroyed, or kept? If kept, would it not “breed worms”? To resolve their doubts, the elders brought the matter before Moses, who replied”This is that which the Lord hath said.” It is to be supposed that, in his original announcement to the elders of God’s purposes as to the manna, Moses had informed them that the quantity would be double on the sixth day (Exo 16:5); but his statement had not made any deep impression at the time, and now they had forgotten it. So he recalls it to their recollection. “This is no strange thingnothing that should have surprised youit is only what God said would happen. And the reason of it is, that to-morrow, the seventh day is, by God’s ordinance, the rest of the Holy Sabbath,”or rather “a rest of a holy Sabbath to the Lord.” Whether or no the Sabbath was a primeval institution, given to our first parents in Paradise (Gen 2:3), may be doubted: at any rate, it had not been maintained as an institution by the Hebrews during their sojourn in Egypt; and this was, practically, to them, the first promulgation of it. Hence, in the original, it is not called “the sabbath,” as if already known, but “a sabbath,”i.e; a restuntil Exo 16:29.
Exo 16:22
This is that which the Lord hath said. Rather, “said,” i.e; declared to me when he announced the manna. See Exo 16:5. It has been supposed that Moses had not communicated the declaration to the elders; but this seems unlikely. The rest of the holy sabbath. If this translation were correct, the previous institution of the sabbath, and the knowledge of its obligation by the Hebrews, would follow; but the absence of the article is a strong indication that the whole idea was new, at any rate to those whom Moses was addressing. Bake that which ye will bake, etc. “Do,” i.e; “as you have done on other daysbake some and seethe somebut also reserve a portion to be your food and sustenance to-morrow.”
Exo 16:24
They laid it up. The great bulk of the Israelites obeyed Moses, and laid by a portion (half?) of the manna gathered on the sixth day. On the morning of the seventh, this was found to be perfectly good, and not to have “bred worms” in the night. Either this was a miracle, or the corruption previously noticed (Exo 16:20) was miraculous.
Exo 16:25, Exo 16:26
And Moses said. The Sabbath being come, Moses explained fully the reason for the order which he had given, and generalized it. God required the Sabbath to be “a day of holy rest”no manna would fall on it, and therefore none could be gatheredthe produce of the sixth day’s gathering would be found to suffice both for the sixth day and the seventh.
Exo 16:27
There went out some of the people on the seventh day for to gather. There will always be some persons in a nation, or in a Church, who will refuse to believe God’s ministers, and even God himself. They persuade themselves that they “know better”it will not be as announcedit will be as they wish it to be. More especially is this so where the idea of continuance comes inwhere some interruption of the ordinary course of things is announced, which they deem unlikely or impossible. Compare Gen 19:14.
Exo 16:28
How long refuse ye to keep my commandments! Though Moses is addressed, it is the people who are blamed. Hence the plural verb, “refuse ye.” Already there had been one act of disobedience in connection with the manna (see Exo 16:20)now there was anotherwhen would such sinful folly come to an end? When would the people learn that they could gain nothing by disobedience? It was “long” indeed before they were taught the lesson.
Exo 16:29
See, for that, etc. Rather, “See, that.” Consider that God has given you the Sabbath, or the holy rest: and therefore it is that he gives you on the sixth day the food for two daysthat the rest may not be interfered with. abide ye every man in his place. One Jewish sect, the Masbothei, took this command absolutely literally, and held that in whatsoever position a man was at the commencement of the Sabbath day, he was bound to retain it to the close. But generally it was held that the “place” intended was the camp, which the Israelites were forbidden to quit; and hence was derived the idea of the “sabbath day’s journey,” which was reckoned at six stadiathe supposed distance of the furthest bounds of the camp from its centre.
Exo 16:30
So the people rested. Having found by experience that nothing was to be gained by seeking manna on the sabbath, and received the severe rebuke of Exo 16:28, the people henceforth obeyed the new commandment, and “rested on the sabbath day.” Of the nature of the “rest” intended more will be said in the comment on Exo 20:8-11.
HOMILETICS
Exo 16:23-30
The institution of the Sabbath.
That, in some sense, the Sabbath was instituted in Paradise seems to follow from Gen 2:3. It was at any rate then set apart by Divine counsel and decree. And it is quite possible that a revelation of its sanctity was made to Adam. The week of seven days may, however, have arisen simply out of the lunar month, the four weeks corresponding to the moon’s four phases. In any case, as the early Egyptians had no such institution as a weekly sabbath, and certainly would not have tolerated abstinence from work on the part of their Hebrew slaves one day in seven, we must suppose that the sabbatical rest, if ever known to the Hebrews, had fallen into desuetude during their Egyptian sojourn. God now formally either instituted or re-instituted it. He seized the occasion of giving the manna, to mark in the strongest way, and impress upon the people, the strict observance of a sabbatical rest, which forty years’ experience would engrain into the habits of the nation. The chief practical points of interest connected with Sabbath observance in the present condition of the Christian world are
1. The relation of the Christian Sunday to the Jewish Sabbath;
2. The authority upon which the change of day has been made; and
3. The proper mode of keeping the Lord’s day at the present time.
A few words will be said on each of these points.
I. THE RELATION OF THE CHRISTIAN SUNDAY TO THE JEWISH SABBATH. Both the Christian Sunday and the Jewish Sabbath have for their basis the expediency of assigning to the worship and contemplation of God some definite and regularly recurring portions of human life, instead of leaving individuals free to choose their own times and seasons. Temperal concerns so much occupy men, that, if there were no definite rule, they would be apt to push religious observance into the odd corners of human life, if not even to oust it altogether. This evil is prevented, or at any rate checked, by the appointment of a recurrent day, which is also almost a necessity for the practice of common worship. In both the Christian and the Jewish religion the same proportion of time is fixed upon, the appointment being that of one day out of seven, or one-seventh part of life, which certainly cannot be said to be an undue requirement. Thus far then the two institutions resemble one the other; but in the primary characteristics of the observance there is a remarkable contrast. The Jewish Sabbath was emphatically a day of holy restthe Christian Sunday is a day of holy activity. The keynote of our Lord’s teaching on the subject is to be found in the words”It is lawful to do good on the Sabbath day.” The Jews thought they “hallowed the Sabbath” by mere inactionsome, as we have seen, would not move all day from the place and attitude in which their waking moments found them. Christ taught that there was no virtue in idleness. “My Father worketh hitherto” (on the Sabbath), he said, “and I work.” On the Sabbath day he did his miracles, he taught the people, he walked through the cornfields, he journeyed to Emmaus. And the Christian Church has, in the main, continued true to her Founder’s teaching. The Christian Sunday has been, and is, a day of holy joy and holy activity. Ministers are of necessity more active on it than on any other. Lay people have felt it to be the special day for imitating their Lord in “going about and doing good”in teaching the ignorant, visiting the poor and the afflictedreading to them, praying with them, ministering to their necessities. Cessation from worldly business has come to be the rule on the Lord’s day, not from any superstitious regard for mere rest, but in order that the active duties peculiarly belonging to the day shall not be neglected.
II. Although exception may be taken to the expressionused in a tract attributed to Athanasiusthat “our Lord changed the Jewish Sabbath into the Lord’s day,” yet, practically speaking, it cannot be denied that such a change has been made; the Christian Sunday has taken the place of the Jewish Sabbath, and occupies in the Christian system the position which the Sabbath occupied in the Jewish. By what authority, then, has the change been made? How are Christians justified in keeping holy the first day instead of the seventh? Not, certainly, by any direct command of our Lord, for none such is recorded. Not even by any formal decision of the Apostolic college, for the question was untouched at the only council which they are known to have held (Act 15:6-29). But, as it would seem, by consentient apostolic practice. The apostles appear, both by Scripture and by the records of primitive Christian antiquity, to have practically made the changei.e; they sanctioned the discontinuance of seventh-day observance (Col 2:16; Gal 4:9, Gal 4:10), and they introduced first-day observance in its stead (Joh 20:19, Joh 20:26; Act 2:1, Act 20:7; 1Co 16:2). They regarded the Jewish sabbath as abrogated with the rest of the ceremonial law; and they established by their own authority, and doubtless by the direction of the Holy Ghost, the keeping holy of the “Lord’s Day,” by meetings for Holy Communion, worship, and instruction on that, the first day of the week, instead.
III. With respect to the proper mode of keeping the Lord’s Day at the present time, there would seem to be different degrees of obligation as to different parts of the customary observance. Attendance at Holy Communion, and by analogy at other services, has distinct apostolic sanction (Act 20:7; Heb 10:25), and is obligatory in the highest sense. Cessation from worldly business is a matter of ecclesiastical arrangement, in which individual Christians should follow the regulations or traditions of their own ecclesiastical community. Mere inaction should not be regarded as in any sense a “keeping” of the daythe time abstracted from worldly affairs should be given to prayer, reading of the Scriptures, and works of mercy. Gentle and healthful exercise should not be interrupted, being needful to make the body a useful instrument of the soul. Relaxations, not required by adults or by those who are rich, should be allowed to children and to the poor, every care being taken that Sunday be not made to them a day of gloom, restraint, and discomfort. Sunday was intended to be the Christian’s weekly festival, a day of cheerfulness and holy joy, a foretaste of the joys of Heaven.
“The Sundays of man’s life,
Threaded together on Time’s siring,
Make bracelets for the wife
Of the Eternal King.
On Sunday, heaven’s gate stands open
Blessings are plentiful and ripe
More plentiful than hope.”
HOMILIES BY J. ORR
Exo 16:22-30
The Manna and the Sabbath.
I. THE FACT OF MANNA BEING GIVEN ON SIX DAYS, AND NOT ON THE SEVENTH IS A PROOF OF THE EXISTENCE OF THE SABBATH, It would certainly seem from this passage that the Israelites had not up to this time been very good Sabbath keepers; that if they knew of any special distinction attaching to the seventh day, they had no very strict ideas as to its observance; that its sanctity was but little recognised by them. It could scarcely have been otherwise with a people just escaped from a long and degrading bondage. It does not follow, however. that this was the first institution of the Sabbath. There is every reason for believing the contrary. That God had the Sabbath in view in the arrangements made, and the laws laid down, about the manna, every one admits. The only question which arises is, whether these arrangements were modelled on the basis of a division of time already existing, or whether this was absolutely the first indication to mankind of a weekly day of rest.
1. Presumptivelythis latter alternative seems improbable. It is incredible that so important an institution as the Sabbath should be introduced in this casual, unannounced wayshould be taken for granted in certain outward arrangements relating to a different matter, and then, when curiosity has been excited by these arrangements, should be first made known by the side-door of an explanation of the novel injunctions. Such a case of the existence of an important institution being assumed before the law which gives it existence has been either promulgated or heard of, is without precedent or parallel in history. It seems plain that whether Israel knew of the existing Sabbath or not, God did, and framed his arrangements in view of it. The inference is that the religious observance of the seventh day had been sanctioned by old tradition, but had fallen largely into desuetude.
2. On Biblical groundsit seems certain that the Sabbath is of older date than the sojourn in the wilderness. We need not review all the evidence which points in the direction of a primeval institution of the Sabbath. It is sufficient to instance the primary text upon the subject (Gen 2:1-4), which speaks with a voice as plain as could well be wished to those who are willing to hear.
3. Historicallyit has been recently proved that the Sabbath was known in ancient Assyria and Babylonia, long before the days of Moses. into Orientalist will any longer question, in face of the evidence furnished by the recently deciphered cuneiform tablets, that a Sabbath was observed in Assyria in the days of Sardanapalus, and for ages previously. But the ancient Arcadian records, which go as far back as 2000 b.c; and many of which have been deciphered by the aid of competent Assyrian translators, show that a Sabbath was observed in the very earliest time. The very name “Sabattu,” with the meaning “a day of rest for the heart,” has been found in the old Arcadian tongue. Special points in these researches will need confirmation, but on the whole, the early and wide-spread observance of the Sabbath must be held as established. In the light of Oriental discovery, it will soon be regarded as an anachronism to speak of prolepsis in connection with Gen 2:1-4; or to urge the view that the Sabbath is a purely Judaic institution, and originated with Moses.
II. THE RULE FOR GATHERING A DOUBLE SUPPLY OF MANNA ON THE SIXTH DAY, AND LAYING BY FOR THE SEVENTH, TAUGHT THE LESSON OF A PROPER RESPECT FOR THE SABBATH. It taught
1. That the Sabbath was to be kept free from unnecessary work.
2. That in order to leave the Sabbath clear, as a day of rest, work was to be forwarded on week days.
3. That God has a respect for his own ordinance.
III. BY GRANTING THIS DOUBLE SUPPLY ON THE SIXTH DAY, AND SECURING ITS PRESERVATION ON THE SEVENTH, GOD TAUGHT THAT HIS BLESSING RESTS UPON THE SABBATH, AND THAT HIS PEOPLE WILL BE NO LOSERS BY KEEPING IT.
IV. GOD‘S CARE THUS EARLY TO RE–ESTABLISH THE ORDINANCE OF THE SABBATH IN ISRAEL, SHOWS THE IMPORTANCE OF THE INSTITUTION AS BEARING ON HEALTH, MORALS, AND RELIGION. It must be reckoned a noteworthy circumstance that, in arranging the affairs of Israel, with a view to the recovery of his people from the low and demoralised condition, physically, morally, and spiritually, into which they had fallen, and with a view to their elevation to a state of prosperous national existence, God’s first step, even before the law was given from Sinai, was to put on a proper foundation, the observance of the Sabbath.
V. GOD‘S DISPLEASURE AT THE BREACH OF THIS LAW BY THE PEOPLE WHO WENT OUT TO GATHER ON THE SABBATH, SHOWS HIS ZEAL FOR THE HONOUR OF THE COMMANDMENT (verses 27-29). The thing chiefly condemned, no doubt, was the spirit of disobedience, which showed itself in more ways than one (cf. Gen 2:20). But is it not plainly reckoned a special aggravation of the offence of these would-be gatherers, that they so defiantly set at nought God’s ordinance of a day of rest? Does God show a like zeal for the observance of any purely ceremonial precept?J.O.
HOMILIES BY D. YOUNG
Exo 16:16-36
The manna-regulations for type gathering and using of it.
I. THE EFFECTIVE DISTRIBUTION OF IT IS PROVIDED FOR. The responsibilities and opportunities of the family relation, which had been touched upon in the institution of the Passover, are here touched upon again. Each head of a household had to see that the daily supply was gathered for his family. Thus God shows that he is not only attentive for that great nation which now, as a whole, is so clearly dependent on his providing, so visibly cut off from secondary grounds of confidence, but also has his eye on the under-providers. What he is to all the children of men, he expects earthly parents to be in their measure and opportunity. Earthly parents, even though evil, are yet able to give some good gifts; and God will hold them responsible thus to give what they can. The peculiar anti transcendent gifts of grace they are not able to bestow; but seeing God has constituted them the channels of certain blessings, woe be to them if they block up the channels, or in any way diminish the flow of blessings through them.
II. A SUFFICIENT SUPPLY IS PROVIDED FOR. Some gathered more and some less; but the gathering amounted to the same thing in the end. There was neither defect nor superfluity. We may take it that those who gathered more did it in a spirit of unbelief and worldly wisdom, a spirit of anxious questioning with regard to the morrow. They wanted to make sure, lest the morrow’s manna did not come. God disappointed their plans, and doubtless soon altered their conduct, by reducing the quantity gathered to the stipulated omer. Thus unbelief’s labour was lost. And those who gathered less did so through straitened opportunity. It may be they had less time; it may be they were feeble or aged. But we are sure that, whatever the cause of their deficiency, they must have been those who did their best; and God honoured their honest endeavours by making up the deficiency. If they had been careless, it is pretty certain they would have had to go starving. God has ever taken care of the principle that, if a man will not work, neither shall he eat. All that is required is, that we should do our best according to our opportunities; but so much, at least, assuredly is required. Remember the teaching of the parable (Mat 20:1-16). The lord of the vineyard gave the same amount to those coming in at the eleventh hour as to those who began early in the morning. He considered pressing need to be as important a thing as actual exertion. But at the same time he had his eye on what had really been done. Those who entered at the eleventh hour had to do their best even though it was but for a short time. Thus the lord of the vineyard respected need on the one hand and disposition and embraced opportunities on the other. And so with the manna in the wilderness: every Israelite had to do his best, with a believing mind and an industrious hand. Then God took care that he should have enough; and “enough is as good as a feast.”
III. GOD MADE PLAIN THAT IT WAS TO BE A DAILY SUPPLY. He did this, first of all, by diminishing the quantity gathered to the stipulated omer. Then, when the omer was secured, he made the daily character of the supply still more evident by commanding that none should be left till morning. This was but carrying the former provisionthat of gathering an omer fullout to its logical conclusion. Nor must we take this to mean, of necessity, that all the manna was to be eaten up. “Leave it not till the morning” can only mean “leave it not as food.” There could hardly have been an obligation on the Israelites to eat more than nature demanded or appetite desired. Let no fond, economising parent quote this regulation to a child by way of enforcing the request to eat up its food. How much harm is done by forcing children to empty the plate, lest anything be wasted! Surely it is more waste to cram a recalcitrant stomach than to throw undemanded food away, if that be the only alternative. Evidently what God meant here is, that Israel should not keep its manna for to-morrow’s supply. There is more likelihood of imperilling the spirit of faith than the habit of economy. Note, too, that the efficacy of this regulation was soon exemplified when the people broke it. Indeed, it is curious to notice how, all through the passage, the regulations and the exemplification of them are mixed up. They were regulations which came into operation at once; for there was a present need, and the people learnt to meet it by paying at first the penalties of disobedience or imperfect obedience. They could put away the manna; but they could not therefore preserve it. Putting it away was only turning it into one of the treasures which moth and rust corrupt. Even if we could imagine that it had been possible to seal the manna hermetically, and keep it from the germs of corruption in the air, the result would have been the same. Whatever the precautions adopted, it would have bred worms and stunk by morning. God. is ever turning our boasted prudence into ridiculous folly; faith and obedience are the only real prudence.
IV. Not only was it a daily supply, but A MORNING SUPPLY. An early morning supply, for when the sun waxed hot the manna was melted. They were to go out and gather the manna the first thing, and then, whatever else might be lacking that day, the great temporal necessity of food was provided for. God demanded of his people that they should be trustful and satisfied In the reception of a daily supply; but that supply was brought at the very beginning of the day. It was not at their option to gather it at any time of the day they chose. The supply was at the beginning of the day, because day is the time for eating as night is for sleeping. Then, with minds free from anxiety and bodies duly supported, they could each one set about his appointed business.
V. IN HIS METHOD OF SUPPLY GOD MADE SPECIAL PROVISION FOR THE SABBATH. On the sixth day of the week, a double portion was provided, and was to be gathered in correspondence with the provision. Certainly it must be admitted that the regulation here gives no means of judging how far the Sabbath was a recognised institution in Israel, if indeed it was an institution at all. This is a matter on which we are not able to affirm; nor are we able to deny. To whatever extent there may have been a weekly Sabbath among the patriarchs, it could not have been kept up through the hardships of Egypt! Anyway, this remarkable increase of an extra omer on the sixth daywhen the reason of it was explainedwas the very thing to prepare the people for the exact commandment which so soon followed. Jehovah had thus more ways than one of impressing upon them the sanctity and peculiarity of the Sabbath. In Egypt they had doubtless been required to toil every day, knowing little rest, save the inevitable rest of sleep, and it would be hard to break them away from this expectation of daily drudgery. Early association and training are wanted to make one day different from others; and we may conclude that it was only the generation growing up in the wilderness and becoming habituated to the Sabbath rest that really took to it in a natural and easy way. But this regulation of the manna must have been a great help even to the elder generation. As each sixth day came round they were reminded that God himself was remembering the Sabbath day to keep it holy, and therefore they should do the same. And as we think of this special provision for the weekly interval of rest, continued through forty years, we may well ask ourselves what feelings God entertains as he looks down on the world and sees the incessant, driving, suicidal toil in which many men engage, on the plea that it is necessary. They say they have no choice. Toil all day, and when evening comes utter exhaustion! and thus life is wasted in the struggle to maintain it. When we consider such struggling in the light of this sixth day’s double provision, a strong suspicion rises in our minds that this plea of necessity is a delusion. Is it not probable that if men would only throw off, boldly and trustfully, many of what are reckoned social necessities, they would have a healthier piety and a happier life? At present, with only too many, when they are asked for a little more attention to the things of God and a little more interest in them, the plea comes in reply, easily urged and not easily met, that there is no time. See then what God did for his own people. He made time for them, and jealously hedged it about; a time for needed rest, holy rest and holy service. When they went out food-seeking on the morning of his day, he manifestly cursed their disobedience and unbelief. May we not be perfectly sure that if in a spirit of faith, we give all the time and effort that are necessary to cultivate personal religion and diffuse gospel truth, God will see to it that we get the manna? and if we have the manna, we need nothing more. Whatever else be left unsought and unenjoyed, seek first the kingdom of God and his righteousness. Seek these, for they bring in their train everything a Christian can lawfully enjoy.Y.
HOMILIES BY J. URQUHART
Exo 16:19-36
The law of the manna.
I. THERE MUST BE INDIVIDUAL EFFORT FOR INDIVIDUAL NEED.
1. The manna lay around their tents, but it had to be gathered. To feed on Christ each must lay hold of him for his own soul by meditation and prayer and trust.
2. If we do not “taste and see that the Lord is gracious,” his nearness to us will only deepen our condemnation. How shall we escape if we neglect so great salvation?
II. CHRIST MUST BE LAID HOLD OF DAILY DURING THE WEEK‘S TOIL,
1. The sabbath has its provision without labour. This law is sometimes invertedsabbath day’s toil, six days’ negligencebut in this way Christ will be fed upon neither in labour nor in rest. They who come from daily walking with Christ, find the sabbath feast spread for them.
2. The life of labour in striving to lay hold of and feed upon him, is followed by the rest that remaineth and the feast which his own hand will spread.
III. GRACE WILL NOT CONSORT WITH DISOBEDIENCE. The manna stored up to save from toiling, when God commands to toil, was unfit for use. We cannot live on the memories of past experiences of Christ’s graciousness. He must be daily sought for.
IV. CHRIST THE SOUL‘S FOOD DURING THE ENTIRE EARTHLY PILGRIMAGE (Exo 16:35). During the whole forty years Israel fed upon the manna. We must feed daily upon Christ till we reach the inheritance. They who will be sustained in their journey must determine to know nothing save Christ and him crucified.U.
Fuente: The Complete Pulpit Commentary
Exo 16:22. On the sixth day they gathered twice as much bread In Exo 16:5 this order is given; and we have here a further proof of the peculiarity of this manna, of its difference from the common sort, as well as of the immediate interposition of God respecting it. For though, when preserved on ordinary days till the next morning, it bred worms and stank; yet, when laid up for the sabbath-day, no such consequence ensued, but it remained sweet and proper for use. What a striking lesson to the people of Israel!
And all the rulers of the congregation came and told Moses There can be no doubt that Moses had informed the children of Israel of that great peculiarity which God notified to him, respecting the double portion of manna to be gathered on the sixth day of the week. The people were attentive to it; and, struck with awful surprise upon finding it to be as Moses had informed them, all the rulers of the congregation came, and, inspired with proper sentiments of gratitude, told Moses, how wonderfully his intelligence was verified: upon which he replies to them, that this is, in truth, what the Lord had said to him; this is that which the Lord hath said, Exo 16:23. What follows are the words of Moses himself to the people; To-morrow is the rest, &c.
Fuente: Commentary on the Holy Bible by Thomas Coke
See Exo 16:5 , and Lev 25:20-21 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 16:22 And it came to pass, [that] on the sixth day they gathered twice as much bread, two omers for one [man]: and all the rulers of the congregation came and told Moses.
Ver. 22. And told Moses. ] As fearing that the people had not done so well, as indeed they did: or, as desirous of further direction.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
What the substance called manna was, is utterly unknown, but, from the circumstances in the text, it is evident that it was not a natural production, but was miraculously sent by Jehovah. These the learned Abarbinel, a most judicious Jewish interpreter, has thus enumerated: – The natural manna was never found in the desert where this fell where the common manna does fall; – It is only in the spring time, in March and April, whereas this fell throughout all the months in the year; – The ordinary manna does not melt in the sun, as this did – Exo 16:21
– It does not stink and breed worms, as this did, when kept till the morning – Exo 16:20
– It cannot be ground or beaten in a mortar, so as to make cakes, as this was; – The common manna is medicinal and purgative, and cannot be used for food and nutriment, as this was; – This fell in a double proportion on the sixth day, and not on the sabbath, as it certainly would have done had it fallen naturally; – It followed them in all their journeys, where ever they pitched their tents; and – It ceased at the very time of the year when the other falls, namely, in March, when the Israelites were come to Gilgal.
Whatever this substance was, it does not appear to have been common to the wilderness. From Deu 8:3, Deu 8:16, it is evident that the Israelites never saw it before; and from a pot of it being preserved, it is certain that nothing of the kind ever appeared again. Exo 16:5, Exo 16:16, Lev 25:12, Lev 25:22
Reciprocal: Gen 2:3 – blessed Psa 78:24 – the corn of heaven Pro 30:8 – feed
Fuente: The Treasury of Scripture Knowledge
Exo 16:22. On the sixth day they gathered twice as much bread Considering Gods present providence in causing it to fall in double proportion, and remembering that the next day was the sabbath day, which God had blessed and sanctified to his own immediate service, (Gen 2:3,) and which, therefore, was not to be employed in servile works, such as the gathering of manna was, they rightly concluded that Gods commands (Exo 16:16; Exo 16:19) reached only to ordinary days, and must, in all reason, give place to the more ancient and necessary law of the sabbath. The rulers told Moses Either to acquaint him with this increase of the miracle, or to take his direction for their practice, because they found two commands apparently clashing with each other.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
16:22 And it came to pass, [that] on the sixth day they gathered {k} twice as much bread, two omers for one [man]: and all the rulers of the congregation came and told Moses.
(k) Which would serve for the Sabbath and the day before.
Fuente: Geneva Bible Notes
The Israelites had not observed the Sabbath or a day of rest until now (Exo 16:23). This is probably one reason they did not immediately observe it faithfully as a special day. As slaves in Egypt they probably worked seven days a week. However, God was blessing them with a day of rest and preparing them for the giving of the fourth commandment (Exo 20:8-11). This is the first reference to the Sabbath as such in Scripture.