16<\/strong>. This is the thing which<\/em> Jehovah<\/strong> hath commanded<\/em> ] so v.<\/em> 32. One of P’s standing formulae: Exo 35:4<\/span>, Lev 8:5<\/span>; Lev 9:6<\/span>; Lev 17:2<\/span>, Num 30:2<\/span>; Num 36:6<\/span> .<\/p>\n according to his eating<\/em> ] as Exo 12:4<\/span>. So vv.<\/em> 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.<\/p>\n an omer<\/em> ] only found in this chapter. The Arab. ghumar<\/em> is a small drinking-cup<\/em> or bowl<\/em>, 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.<\/em> 36) would be about 6 pints (Kennedy, DB.<\/em> 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<\/em> (28 times [all P]). Perhaps ‘omer<\/em> 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.<\/em> 36 (though this might<\/em> be an explanatory gloss, added afterwards).<\/p>\n a head<\/em> ] Heb. a skull<\/em> ( gulgleth<\/em>; cf. ‘Golgotha’). Used similarly in enumerations, by P (Exo 38:26<\/span>, Num 1:2<\/span>; Num 1:18<\/span>; Num 1:20<\/span>; Num 1:22<\/span>; Num 3:47<\/span> [EVV. polls<\/em> ]), and in 1Ch 23:3 ; 1Ch 23:24<\/span>.<\/p>\n persons<\/em> ] Heb. souls<\/em> (see on Exo Exo 1:5<\/span>): cf. the same phrase in Exo 12:4<\/span> (P).<\/p>\n An omer – <\/B>i. e. the tenth part of an Ephah, see Exo 16:36<\/span>. 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<\/span>.<\/P><\/p>\n Exo 16:16-18<\/span><\/p>\n Gather of it every man according to his eating.<\/em><\/p>\n<\/p>\n Spiritual assimilation<\/strong><\/p>\n 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<\/em> day<\/em> 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.<\/em>)<\/p>\n<\/p>\n Lessons<\/strong><\/p>\n We are hereby taught–<\/p>\n 1. <\/strong>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.<\/p>\n 2. <\/strong>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.<\/p>\n 3. <\/strong>Dependence upon Providence. Let no man leave till morning (Exo 16:19<\/span>), 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.<\/em>)<\/p>\n<\/p>\n Nothing over<\/strong><\/p>\n 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.<\/em>)<\/p>\n<\/p>\n Self-help enforced<\/strong><\/p>\n 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.<\/em>)<\/p>\n<\/p>\n No position has a surplus of happiness<\/strong><\/p>\n 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.<\/em>)<\/p>\n<\/p>\n No satisfaction in mere accumulation<\/strong><\/p>\n 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.<\/em>)<\/p>\n Verse 16<\/span>. An omer for every man<\/B><\/I>] I shall here once for all give a short account of the measures of capacity among the Hebrews.<\/P> <\/P> OMER, from the root amar<\/I>, to press, squeeze, collect<\/I>, and bind together<\/I>; hence a sheaf of corn <\/I>– a multitude of stalks pressed together<\/I>. It is supposed that the omer<\/I>, which contained about three quarts<\/I> English, had its name from this circumstance; that it was the most contracted<\/I> or the smallest<\/I> measure of things dry<\/I> known to the ancient<\/I> Hebrews; for the kab<\/I>, which was less, was not known till the reign of Jehoram, king of Israel, 2Kg 6:25<\/span> – Parkhurst<\/I>.<\/P> <\/P> The EPHAH, or eiphah<\/I>, from aphah<\/I>, to<\/I> bake<\/I>, because this was probably the quantity which was baked at one time. According to Bishop Cumberland the ephah<\/I> contained seven gallons, two quarts, and about half a pint<\/I>, wine measure; and as the omer<\/I> was the tenth part of the ephah<\/I>, Ex 16:36<\/span>, it must have contained about six pints<\/I> English.<\/P> <\/P> The KAB, is said to have contained about the sixth<\/I> part of a seah<\/I>, or three pints and one third<\/I> English.<\/P> <\/P> The HOMER, chomer<\/I>, mentioned Le 27:16<\/span>, was quite a different measure from that above, and is a different word in the Hebrew. The chomer<\/I> was the largest<\/I> measure of capacity among the Hebrews, being equal to ten baths<\/I> or ephahs<\/I>, amounting to about seventy-five gallons, three pints<\/I>, English. See Eze 45:11<\/span>, Eze 45:13-14<\/span>. Goodwin supposes that this measure derived its name from chamor<\/I>, an ass<\/I>, being the ordinary load of that animal.<\/P> <\/P> The BATH, , was the largest measure of capacity next to the homer<\/I>, of which it was the tenth part<\/I>. It was the same as the ephah<\/I>, and consequently contained about seven gallons, two<\/I> quarts, and half a pint<\/I>, and is always used in Scripture as a measure of liquids<\/I>.<\/P> <\/P> The SEAH, , was a measure of capacity for things dry, equal to about two gallons and a half<\/I> English. See 2Kg 7:1<\/span>, 2Kg 7:16<\/span>, 2Kg 7:18<\/span>.<\/P> <\/P> The HIN, , according to Bishop Cumberland, was the one-sixth part of an ephah<\/I>, and contained a little more than one gallon and<\/I> two pints<\/I>. See Ex 29:40<\/span>.<\/P> <\/P> The LOG, , was the smallest measure of capacity for liquids<\/I> among the Hebrews: it contained about three quarters of a pint<\/I>. See Le 14:10<\/span>, Le 14:12<\/span>.<\/P> <\/P> Take ye <\/B><\/I>– for them <\/B>which<\/B><\/I> are <\/B>in his tents.<\/B><\/I>] 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<\/span>, There was not one feeble<\/I> person among their tribes<\/I>, 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<\/span>.<\/P><\/p>\n According to his eating, <\/B>i.e. as much as is sufficient for his eating. <\/P> An omer<\/B> contains the tenth part of an ephah<\/I>, 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. <\/P> <\/p>\n This is the thing which the Lord hath commanded<\/strong>,…. Respecting the gathering of it, the rule or rules he would have observed concerning that, as follows:<\/p>\n gather of it every man according to his eating<\/strong>; 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:<\/p>\n an omer for every man<\/strong>; 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,<\/p>\n [See comments on Ex 16:36]<\/span> 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:<\/p>\n [according] to the number of your persons, take ye every man for them which are in his tent<\/strong>: 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>\n p “ad caput”, Montanus; “pro capite”, Fagius, Drusius, Cartwright; so Ainsworth.<\/p>\n 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<\/em>, every one was to gather according to the necessities of his family, a bowl a head, which held, according to Exo 16:36<\/span>, the tenth part of an ephah. Accordingly they gathered, “ he that made much, and he that made little,<\/em> ” 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<\/em>.” 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<\/em>, 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.<\/p>\n Verses 16-21:<\/strong><\/p>\n God prescribed the amount of manna to be gathered daily: an “omer” for each person. This was about three pints. <\/strong>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.<\/p>\n 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.<\/p>\n 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.<\/p>\n <\/strong><\/p>\n 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. <\/p>\n (180) The rule is here prescribed — the exception does not occur till verse 23. <\/p>\n (181) See Exo 16:36<\/span>. “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. <\/p>\n (16) Every man according to his eating.<\/strong>Comp. Exo. 12:4<\/span>. Each man was to gather according to his immediate need and that of his family. No one was to seek to accumulate a store.<\/p>\n An omer<\/strong>-About three pints English.<\/p>\n For every<\/strong> man.<\/strong>Literally, for every head. <\/em>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.<\/p>\n His tents.<\/strong>Heb., his tent. 16-21<\/strong>. <\/strong> An omer for every man <\/strong> The amount of the omer at this time is one of the unsettled questions, which may be found fully discussed in Smith’s Dictionary, <\/em> Art . Weights and Measures<\/em> .<\/em> <\/em> 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<\/span>.<\/p>\n 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 <\/strong> 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<\/strong>; 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.<\/p>\n The Gathering of the Manna and the Establishing of the Sabbath ( Exo 16:16-36<\/strong><\/span><\/strong> ). <\/p>\n <\/strong><\/p>\n 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. <\/p>\n a<\/strong> <\/strong> The command is given that they gather an omer per head (Exo 16:16<\/span>). <\/p>\n b<\/strong> The children of Israel do so and gather differing quantities (Exo 16:17<\/span>). <\/p>\n c<\/strong> <\/strong> 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<\/span>). <\/p>\n d<\/strong> <\/strong> None to be left until the morning but they did not listen to Moses (Exo 16:19-20<\/span>). <\/p>\n e<\/strong> <\/strong> When the sun came up the manna melted (and none was therefore left) (Exo 16:21<\/span>). <\/p>\n f<\/strong> <\/strong> On the sixth day they gathered twice as much (for the Sabbath) (Exo 16:22<\/span>). <\/p>\n g<\/strong> <\/strong> The next day was to be a holy Sabbath to Yahweh (Exo 16:23<\/span> a). <\/p>\n h<\/strong> <\/strong> They may lay manna over until the morning (Exo 16:23<\/span> b). <\/p>\n h<\/strong> <\/strong> They laid it up until the morning and it did not smell (Exo 16:24<\/span>). <\/p>\n g<\/strong> <\/strong> Moses declares, ‘Today is a Sabbath to Yahweh’ (Exo 16:25<\/span>). <\/p>\n f<\/strong> <\/strong> They may gather for six days but on the Sabbath there will be none (Exo 16:26<\/span>). <\/p>\n e<\/strong> <\/strong> Those who went out on the Sabbath found none (Exo 16:27<\/span>) <\/p>\n d<\/strong> <\/strong> Yahweh complains that they will not obey His commandments. They must learn to obey (Exo 16:28-29<\/span>). <\/p>\n c<\/strong> Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
<\/em><\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n