Exodus 16:11

God demonstrated care for his people by providing manna and quail as food for them.

Then said the Lord unto Moses--Though the outbreak was immediately against the human leaders, it was indirectly against God: yet mark His patience, and how graciously He promised to redress the grievance.

I will rain bread from heaven--Israel, a type of the Church which is from above, and being under the conduct, government, and laws of heaven, received their food from heaven also (Psa 78:24).

that I may prove them, whether they will walk in my law, or no--The grand object of their being led into the wilderness was that they might receive a religious training directly under the eye of God; and the first lesson taught them was a constant dependence on God for their daily nourishment.

The host of Israel, it seems, took along with them out of Egypt, when they came thence on the fifteenth day of the first month, a month's provisions, which, by the fifteenth day of the second month, was all spent; and here we have,
I. Their discontent and murmuring upon that occasion, Exo 16:2, Exo 16:3. The whole congregation, the greatest part of them, joined in this mutiny; it was not immediately against God that they murmured, but (which was equivalent) against Moses and Aaron, God's viceregents among them. 1. They count upon being killed in the wilderness - nothing less, at the first appearance of disaster. If the Lord had been pleased to kill them, he could easily have done that in the Red Sea; but then he preserved them, and now could as easily provide for them. It argues great distrust of God, and of his power and goodness, in every distress and appearance of danger to despair of life, and to talk of nothing but being speedily killed. 2. They invidiously charge Moses with a design to starve them when he brought them out of Egypt; whereas what he had done was both by order from God and with a design to promote their welfare. Note, It is no new thing for the greatest kindnesses to be misinterpreted and basely represented as the greatest injuries. The worst colours are sometimes put upon the best actions. Nay, 3. They so far undervalue their deliverance that they wish they had died in Egypt, nay, and died by the hand of the Lord too, that is, by some of the plagues which cut off the Egyptians, as if it were not the hand of the Lord, but of Moses only, that brought them into this hungry wilderness. It is common for people to say of that pain, or sickness, or sore, of which they see not the second causes, "It is what pleases God," as if that were not so likewise which comes by the hand of man, or some visible accident. Prodigious madness! They would rather die by the fleshpots of Egypt, where they found themselves with provision, than live under the guidance of the heavenly pillar in a wilderness and be provided for by the hand of God! they pronounce it better to have fallen in the destruction of God's enemies than to bear the fatherly discipline of his children! We cannot suppose that they had any great plenty in Egypt, how largely soever they now talk of the flesh-pots; nor could they fear dying for want in the wilderness, while they had their flocks and herds with them. But discontent magnifies what is past, and vilifies what is present, without regard to truth or reason. None talk more absurdly than murmurers. Their impatience, ingratitude, and distrust of God, were so much the worse in that they had lately received such miraculous favours, and convincing proofs both that God could help them in the greatest exigencies and that really he had mercy in store for them. See how soon they forgot his works, and provoked him at the sea, even at the Red Sea, Psa 106:7-13. Note, Experiences of God's mercies greatly aggravate our distrusts and murmurings.
II. The care God graciously took for their supply. Justly he might have said, "I will rain fire and brimstone upon these murmurers, and consume them;" but, quite contrary, he promises to rain bread upon them. Observe,
1. How God makes known to Moses his kind intentions, that he might not be uneasy at their murmurings, nor be tempted to wish he had let them alone in Egypt. (1.) He takes notice of the people's complaints: I have heard the murmurings of the children of Israel, Exo 16:12. As a God of pity, he took cognizance of their necessity, which was the occasion of their murmuring; as a just and holy God, he took cognizance of their base and unworthy reflections upon his servant Moses, and was much displeased with them. Note, When we begin to fret and be uneasy, we ought to consider that God hears all our murmurings, though silent, and only the murmurings of the heart. Princes, parents, masters, do not hear all the murmurs of their inferiors against them, and it is well they do not, for perhaps they could not bear it; but God hears, and yet bears. We must not think, because God does not immediately take vengeance on men for their sins, that therefore he does not take notice of them; no, he hears the murmurings of Israel, and is grieved with this generation, and yet continues his care of them, as the tender parent of the froward child. (2.) He promises them a speedy, sufficient, and constant supply, Exo 16:4. Man being made out of the earth, his Maker has wisely ordered him food out of the earth, Psa 104:14. But the people of Israel, typifying the church of the first-born that are written in heaven, and born from above, and being themselves immediately under the direction and government of heaven, receiving their charters, laws, and commissions, from heaven, from heaven also received their food: their law being given by the disposition of angels, they did also eat angels' food. See what God designed in making this provision for them: That I may prove them, whether they will walk in my law or no. [1.] Thus he tried whether they would trust him, and walk in the law of faith or no, whether they could live from hand to mouth, and (though now uneasy because their provisions were spent) could rest satisfied with the bread of the day in its day, and depend upon God for fresh supplies tomorrow. [2.] Thus he tried whether they would serve him, and be always faithful to so good a Master, that provided so well for his servants; and hereby he made it appear to all the world, in the issue, what an ungrateful people they were, whom nothing could affect with a sense of obligation. Let favour be shown to them, yet will they not learn righteousness, Isa 26:10.
2. How Moses made known these intentions to Israel, as God ordered him. Here Aaron was his prophet, as he had been to Pharaoh. Moses directed Aaron what to speak to the congregation of Israel (Exo 16:9); and some think that, while Aaron was giving a public summons to the congregation to come near before the Lord, Moses retired to pray, and that the appearance of the glory of the Lord (Exo 16:10) was in answer to his prayer. They are called to come near, as Isa 1:18, Come, and let us reason together. Note, God condescends to give even murmurers a fair hearing; and shall we then despise the cause of our inferiors when they contend with us? Job 31:13. (1.) He convinces them of the evil of their murmurings. They thought they reflected only upon Moses and Aaron, but here they are told that God was struck at through their sides. This is much insisted on (Exo 16:7, Exo 16:8): "Your murmurings are not against us, then we would have been silent, but against the Lord; it was he that led you into these straits, and not we." Note, When we murmur against those who are instruments of any uneasiness to us, whether justly or unjustly, we should do well to consider how much we reflect upon God by it; men are but God's hand. Those that quarrel with the reproofs and convictions of the word, and are angry with their ministers when they are touched in a tender part, know not what they do, for therein they strive with their Maker. Let this for ever stop the mouth of murmuring, that it is daring impiety to murmur at God, because he is God; and gross absurdity to murmur at men, because they are but men. (2.) He assures them of the supply of their wants, that since they had harped upon the flesh-pots so much they should for once have flesh in abundance that evening, and bread the next morning, and so on every day thenceforward, Exo 16:8, Exo 16:12. Many there are of whom we say that they are better fed than taught; but the Israelites were thus fed, that they might be taught. He led him about, he instructed him (Deu 32:10); and, as to this instance, see Deu 8:3, He fed thee with manna, that thou mightest know that man doth not live by bread only. And, besides this, here are two things mentioned, which he intended to teach them by sending them manna: - [1.] By this you shall know that the Lord hath brought you out from the land of Egypt, Exo 16:6. That they were brought out of Egypt was plain enough; but so strangely sottish and short-sighted were they that they said it was Moses that brought them out, Exo 16:3. Now God sent them manna, to prove that it was no less than infinite power and goodness that brought them out, and this could perfect what was begun. If Moses only had brought them out of Egypt, he could not thus have fed them; they must therefore own that that was the Lord's doing, because this was so, and both were marvellous in their eyes; yet, long afterwards, they needed to be told that Moses gave them not this bread from heaven, Joh 6:32. [2.] By this you shall know that I am the Lord your God, Exo 16:12. This gave proof of his power as the Lord, and his particular favour to them as their God. When God plagued the Egyptians, it was to make them know that he was the Lord; when he provided for the Israelites, it was to make them know that he was their God.
3. How God himself manifested his glory, to still the murmurings of the people, and to put a reputation upon Moses and Aaron, Exo 16:10. While Aaron was speaking, the glory of the Lord appeared in the cloud. The cloud itself, one would think, was enough both to strike an awe upon them and to give encouragement to them; yet, in a few days, it had grown so familiar to them that it made no impression upon them, unless it shone with an unusual brightness. Note, What God's ministers say to us is then likely to do us good when the glory of God shines in with it upon our souls.

Exodus 16:9-18

9. And Moses spoke unto Aaron, Say unto all the congregation of the children of Israel, Come near before the Lord: for he hath heard your murmurings.

9. Et dixit Moses ad Aharon, Dic ad universum coetum filiorum Israel, Accedite in conspectum Jehovae quia audivit murmurationes vestras.

10. And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, mid, behold, the glory of the Lord appeared in the cloud.

10. Et factum est quum loqueretur Aharon ad universum coetum filiorum Israel, ut respicerent versus desertum: et ecce, gloria Jehovae apparuit in nube.

11. And the Lord spoke unto Moses, saying,

11. Loquutus enim fuerat Jehova ad Mosen, dicendo,

12. I have heard the murmurings of the children of Israel: speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall he filled with bread; and ye shall know that I am the Lord your God.

12. Audivi murmurationes filiorum Israel: alloquere eos, dicendo, Inter vesperas comedetis carnem, et mane saturabimini pane: itaque scietis quod ego sim Jehova Deus vester.

13. And it came to pass, that at even the quails came up, and covered the camp; and in the morning the dew lay round about the host.

13. Factum est ergo vespere ut ascenderet coturnix, et operiret castra, mane autem esset descensio roris circum castra.

14. And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoarfrost on the ground.

14. Et quum evanesceret descensio roris, ecce in superficie deserti minutum rotundum, minutum quasi pruina super terram.

15. And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was. And Moses said them, This is the bread which the Lord hath given you to eat.

15. Et videntes filii Israel, dixerunt quisque ad proximum suum, Est Man. Nesciebant enim quid esset. Et dixit Moses ad eos, Hic est panis quem dedit Jehova vobis comedendum.

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. Hoc est edictum quod mandat Jehova, Colligite ex eo quisque in mensuram victus sui homer, pro summa numeri animarum vestrarum: quisque pro iis qui sunt in tabernaculo suo accipite.

17. And the children of Israel did so, and gathered, some more, some less.

17. Atque ita fecerunt filii Israel et collegerunt, alii multum, alii exiguum.

18. And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack: they gathered every man according to his eating.

18. Et quum metirentur per homer, non exeedebat is qui multum collegerat, nec minus habebat qui parum collegerat: quisque ad mensuram victus sui colligebat.

9. And Moses spoke unto Aaron. There is no question but that he here cites them as criminals before the tribunal of God, as if he had said that they were mistaken, if they thought that their murmurings were unobserved. Nevertheless, he alludes also to the cloud, which was the visible symbol of God's presence; and thus reproves their folly in not hesitating to provoke a God, who was so near, and almost; before their very eyes. First, then, we must remark, that they were in a manner drawn from their hiding-places, that their pride might be broken; and, secondly, that their stupidity was rebuked, for not reverencing God though present. And this is made more clear by the context, where it is said, that the glory of the Lord appeared "toward the wilderness," by which word I imagine the less habitable region to be indicated. For, although the country on all sides was barren, and uninhabited, yet on one side the Amalekites were near, and other tribes, as we shall soon see. The glory of God I suppose to mean, not that which they saw daily, but which was now manifested to them in an unusual manner to inspire alarm; because they were hardened against its ordinary manifestations.

11. And the Lord spoke [174] unto Moses Moses here shows that he had done nothing without God's command, but had faithfully and modestly discharged the office of a minister. And, surely, unless he had spoken according to God's word, he would have been rash in promising what we have already seen. Therefore, this is put last in order, though it happened first; and, consequently, I have used [175] the causal particle instead of the copula. The sum is, as before, that God will vindicate His own glory, which the people had impiously impugned, and that He would do good to them, unworthy as they were, in order to glorify His name; as if He had said, After you shall have been convicted of ingratitude, you will then be obliged to confess that I am really the only God, and at the same time your Father.

13. And it came to pass. We shall afterwards see, that, when from weariness of the manna they began to desire meat, quails were again given them; but, while they were yet in their mouths, a terrible punishment was inflicted upon their gluttony. When here they had only complained of their want of food, God for once satiated them with flesh, that He might show them that He has in His hand all kinds and quantity of meats. Yet, it was His will that they should be content with one single sort; for, although they had complained that they were deprived of flesh, at the pots of which they had formerly sat, yet it was not reasonable that He should comply altogether with their unholy desires. Besides, it was profitable for them that certain bounds should be set, that they might learn dependence on His will.

14. And when the dew that lay was gone up. The shape of the manna is here briefly described, viz., that it was like the dew condensed into small round grains. Its taste will be also mentioned elsewhere; but here it was sufficient to show, that this fecundity was not natural, but miraculously given to the clouds, so that they should daily rain manna. For as to the idle talk of certain profane persons, [176] that the manna falls naturally in certain countries, who would thus display the force of their genius, as if they convicted Moses of falsehood, because he mightily extols a mere trifle, -- it! is all an absurdity which may be easily refuted. It is indeed true, that in certain parts of the world they collect white grains, to which the name of manna has been vulgarly given, but [177] which one of the Rabbins will have to be Arabic; but it is neither a food, nor does it drop daily from the clouds, nor has it anything in common with this food, which the Prophet properly dignifies with the title of "angels' food," because God, who opens the bowels of the earth for the ordinary food of man, at that time made provision for the nourishment of His people from heaven. And that it may appear beyond a doubt that this food was then created miraculously, and contrary to the order of nature, these points are to be taken into consideration. First, It did not appear in the wilderness before the hour assigned by Moses in obedience to God's command. Secondly, No change of weather prevented the manna from dropping in a regular measure; neither frost, nor rain, nor heat, nor winter, nor summer, interrupted the course of its distillation. Thirdly, A quantity sufficient for the immense multitude was found every day, when they took up an omer for every individual. Again, on the sixth day, the quantity was doubled, that they might lay by a second omer for their Sabbath food. Fifthly, If they preserved any beyond their due allowance, it was subject to putrefaction, whereas, on the Sabbath day, the second portion remained good. Sixthly, Wherever they were, this blessing of God always accompanied them, whilst the neighboring nations lived on corn, and the manna was only known in their camp. Seventhly, As soon as they entered a fruitful and corn-growing country, the manna ceased. Eighthly, That portion, which Moses was commanded to lay up in a vessel, did not grow corrupt. Let these points be well weighed, and the miracle will be more than sufficiently conspicuous, and will disperse all the clouds of objection by its intrinsic brightness.

15. And when the children of Israel saw. The Israelites manifested some appearance of gratitude in calling the food given them from heaven, Man, [178] which name means "something prepared;" but if any prefer their opinion who expound it, "a part or portion," I do not debate the matter, although the former is more correct. Yet, whichever you choose, by this word they confessed that they were dealt with bountifully, because God presented them with food without their having to labor for it; and, therefore, they indirectly condemn their own perverse and wicked murmuring, since it is much better to gather food prepared for them, than to acquire it by the laborious and troublesome culture of the earth. For although this confession was extorted from them by the incredible novelty of the thing, yet at that particular moment their intention was to proclaim God's loving-kindness. But, since unbelief had clouded their senses, so that they saw not clearly, Moses says that "they wist not what it was." In these words he rebukes their slowness of heart, because, although previously advertised of the miracle, they were astonished at the sight, as if they had heard nothing of it before. We perceive, then, that they did but half acknowledge God's mercy; for their gratitude was clouded with the darkness of ignorance, and they were compelled to confess that they did not altogether understand it; and therefore their stupidity is reproved not without bitterness, when Moses tells them that this was the food promised them by God. For, if they had recognized in it the fulfillment of the promise, there was no need of recalling it to their recollection. As to the words themselves, the answer of Moses has misled the Greek and Latin translators, into rendering them interrogatively, [179] "What is this?" But their difficulty is easily removed; for Moses does not directly state that they inquired about it as of some unknown thing, but expresses their knowledge mixed with ignorance, for the matter was partly doubtful, partly clear; for the power of God was visibly manifest, but the veil of unbelief prevented them from apprehending God's promised bounty.

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.

17. And the children of Israel did so. I do not think that the obedience of the people is here greatly praised; since soon afterwards Moses adds that some, not contented with their due allowance, collected more than was permitted them, and that others also transgressed what was enjoined them as to the Sabbath day. But I thus paraphrase the passage, that, when they had applied themselves to the gathering of it, the whole amount was found sufficient to fill an omer for every individual. For they did not each of them collect a private store; but, when all had assisted, at length. they took their prescribed portion from the common heap Thus, as each was more especially diligent, the more he bone. flied his slower and less industrious neighbor, without any loss to himself. This is aptly applied by Paul to almsgiving, (2 Corinthians 8:14,) wherein every one bestows of what he possesses on his poor brethren, only let us remember that this is done [182] figuratively; for though there be some likeness between the manna and our daily food, yet there is a distinction between them to be observed, on which we shall elsewhere remark. Since, then, the manna was a food differing from what we commonly use, and was given daily without tillage or labor almost into their hands, it is not to be wondered that God should have called each one of the people to partake of it equally, and forbade any one to take more than another. The case of ordinary food is different; for it is necessary [183] for the preservation of human society that each should possess what is his own; that some should acquire property by purchase, that to others it should come by hereditary right, to others by the title of presentation, that each should increase his means in proportion to his diligence, or bodily strength, or other qualifications. In fine, political government requires, that each should enjoy what belongs to him; and hence it would be absurd to prescribe, as to our common food, the law which is here laid down as to the manna. And Paul, also, wisely makes the distinction, in enjoining that there should be an equality, not arising from a promiscuous and confused use of property, but by the rich spontaneously and liberally relieving the wants of their brethren, and not grudgingly or of necessity. In this way he reminds us, that whatever goods we possess, flow from the bounty of God, like the manna; but, since each now possesses privately and separately whatever is given them, the same law is not in force for the mutual communication of property, whereby God bound His ancient people. Thence it appears that the distribution of the manna, as it is related by Moses, is properly applied to almsgiving. This doctrine, too, extends still further; for Paul warns believers not to be over-anxious lest they should exhaust themselves by their bounty, because no man's provision failed, when the Israelites by God's command divided the manna among them.

Footnotes:

[174] Had spoken. -- Lat.

[175] J'ai mis le mot Car, pource que ceste sentence rend la raison du precedent. -- Fr.

[176] "And even now in all that place this manna comes down in rain, according to what Moses then obtained of God, to send it the people for their sustenance." -- Josephus. Antiq., 3: 1. 6. Burekhardt identifies it with a substance called manna, obtained still by the Arabs from the tarfa or tamarisk; and Rosenmuller speaks of it as being obtained from various trees in different countries. We can well understand the name having been given to any substance, which in some respects resembled it; but there does not appear to be any real correspondence in those which the critics mention.

[177] This is from S. M., who says that Aben-Ezra has affirmed man to be an Arabic noun. -- W.

[178] mn, Man. If this word be referred to the root mnn, it may mean a prepared thing; if to the root mnh, it would mean an assigned portion; but in Syriac and Chaldee man is incontestably what, and the LXX. bear testimony to the existence of the same monosyllabic relative in Hebrew by so rendering it here, to which the V. adds its authority, by saying, Man hu? Quod significat, Quid est hoc? C. found the two first interpretations in the notes of S. M., who makes no allusion to this last rendering. -- W.

[179] See margin A. V.

[180] The rule is here prescribed -- the exception does not occur till verse 23.

[181] See verse 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.

[182] Per anagogen. -- Lat.

[183] "Pour nourrir les hommes en amitie et paix;" for sustaining men in friendship and peace. -- Fr.

As Aaron spake - So he now became the spokesman or minister of Moses to the Hebrews, as he had been before unto Pharaoh; according to what is written, Exo 7:1, etc.

And the Lord spake unto Moses,.... Out of the bright and glorious cloud:

saying; as follows:

The Lord spake, or, had spoken, to wit, before, by comparing this with .

But before Jehovah manifested Himself to the people in His glory, by relieving their distress, He gave them to behold His glory in the cloud, and by speaking out of the cloud, confirmed both the reproaches and promises of His servants. In the murmuring of the people, their unbelief in the actual presence of God had been clearly manifested. "It was a deep unbelief," says Luther, "that they had thus fallen back, letting go the word and promise of God, and forgetting His former miracles and aid." Even the pillar of cloud, this constant sign of the gracious guidance of God, had lost its meaning in the eyes of the people; so that it was needful to inspire the murmuring multitude with a salutary fear of the majesty of Jehovah, not only that their rebellion against the God who had watched them with a father's care might be brought to mind, but also that the fact might be deeply impressed upon their hearts, that the food about to be sent was a gift of His grace. "Coming near before Jehovah" (Exo 16:9), was coming out of the tents to the place where the cloud was standing. On thus coming out, "they turned towards the desert" (Exo 16:10), i.e., their faces were directed towards the desert of Sin; "and, behold, the glory of Jehovah appeared in the cloud," i.e., in a flash of light bursting forth from the cloud, and revealing the majesty of God. This extraordinary sign of the glory of God appeared in the desert, partly to show the estrangement of the murmuring nation from its God, but still more to show to the people, that God could glorify Himself by bestowing gifts upon His people even in the barren wilderness. For Jehovah spoke to Moses out of this sign, and confirmed to the people what Moses had promised them (Exo 16:11, Exo 16:12).