Exodus 16:13 Kommentar

This chapter gives us an account of the victualling of the camp of Israel. I. Their complaint for want of bread (Exo 16:1-3). II. The notice God gave them beforehand of the provision he intended to make for them (Exo 16:4-12). III. The sending of the manna (Exo 16:13-15). IV. The laws and orders concerning the manna. 1. That they should gather it daily for their daily bread (Exo 16:16-21). 2. That they should gather a double portion on the sixth day (Exo 16:22-26). 3. That they should expect none on the seventh day (Exo 16:27-31). 4. That they should preserve a pot of it for a memorial (Exo 16:32, etc.).

Now they begin to be provided for by the immediate hand of God. I. He makes them a feast, at night, of delicate fowl, feathered fowl (Psa 78:27), therefore not locusts, as some think; quails, or pheasants, or some wild fowl, came up, and covered the camp, so tame that they might take up as many of them as they pleased. Note, God gives us of the good things of this life, not only for necessity, but for delight, that we may not only serve him, but serve him cheerfully. II. Next morning he rained manna upon them, which was to be continued to them for their daily bread. 1. That which was provided for them was manna, which descended from the clouds, so that, in some sense, they might be said to live upon the air. It came down in dew that melted, and yet was itself of such a consistency as to serve for nourishing strengthening food, without any thing else. They called it manna, manhu, "What is this?" Either, "What a poor thing this is!" despising it: or, "What a strange thing this is!" admiring it: or, "It is a portion, no matter what it is; it is that which our God has allotted us, and we will take it and be thankful," Exo 16:14, Exo 16:15. It was pleasant food; the Jews say that it was palatable to all, however varied their tastes. It was wholesome food, light of digestion, and very necessary (Dr. Grew says) to cleanse them from disorders with which he thinks it probable that they were, in the time of their bondage, more or less infected, which disorders a luxurious diet would have made contagious. By this spare and plain diet we are all taught a lesson of temperance, and forbidden to desire dainties and varieties. 2. They were to gather it every morning (Exo 16:21), the portion of a day in his day, Exo 16:4. Thus they must live upon daily providence, as the fowls of the air, of which it is said, That which thou givest them they gather (Psa 104:28); not today for tomorrow: let the morrow take thought for the things of itself. To this daily raining and gathering of manna our Saviour seems to allude when he teaches us to pray, Give us this day our daily bread. We are hereby taught, (1.) Prudence and diligence in providing food convenient for ourselves and our household. What God graciously gives we must industriously gather; with quietness working, and eating our own bread, not the bread either of idleness or deceit. God's bounty leaves room for man's duty; it did so even when manna was rained: they must not eat till they have gathered. (2.) Contentment and satisfaction with a sufficiency. They must gather, every man according to his eating; enough is as good as a feast, and more than enough is as bad as a surfeit. Those that have most have, for themselves, but food, and raiment, and mirth; and those that have least generally have these: so that he who gathers much has nothing over, and he who gathers little has no lack. There is not so great a disproportion between one and another in the comforts and enjoyments of the things of this life as there is in the property and possession of the things themselves. (3.) Dependence upon Providence: Let no man leave till morning (Exo 16:19), but let them learn to go to bed and sleep quietly, though they have not a bit of bread in their tent, nor in all their camp, trusting that God, with the following day, will bring them their daily bread." It was surer and safer in God's store-house than in their own, and would thence come to them sweeter and fresher. Read with this, Mat 6:25, Take no thought for your life, etc. See here the folly of hoarding. The manna that was laid up by some (who thought themselves wiser and better managers than their neighbours, and who would provide in case it should fail next day), putrefied, and bred worms, and became good for nothing. Note, That proves to be most wasted which is covetously and distrustfully spared. Those riches are corrupted, Jam 5:2, Jam 5:3. Let us set ourselves to think, [1.] Of that great power of God which fed Israel in the wilderness, and made miracles their daily bread. What cannot this God do, who prepared a table in the wilderness, and furnished it richly even for those who questioned whether he could or no? Psa 78:19, Psa 78:20. Never was there such a market of provisions as this, where so many hundred thousand men were daily furnished, without money and without price. Never was there such an open house kept as God kept in the wilderness for forty years together, nor such free and plentiful entertainment given. The feast which Ahasuerus made, to show the riches of his kingdom, and the honour of his majesty, was nothing to this, Est 1:4. It is said (Exo 16:21), When the sun waxed hot, it melted; as if what was left were drawn up by the heat of the sun into the air to be the seed of the next day's harvest, and so from day to day. [2.] Of that constant providence of God which gives food to all flesh, for his mercy endures for ever, Psa 136:25. He is a great house-keeper that provides for all the creatures. The same wisdom, power, and goodness that now brought food daily out of the clouds, are employed in the constant course of nature, bringing food yearly out of the earth, and giving us all things richly to enjoy.

INTRODUCTION TO EXODUS 16 This chapter begins with an account of the journeying of the children of Israel from Elim to the wilderness of Sin, where they murmured for want of bread, Exo 16:1, when the Lord told Moses that he would rain bread from heaven for them, which Moses informed them of; and withal, that the Lord took notice of their murmurings, Exo 16:4 which promise the Lord fulfilled; and a description of the bread, and the name of it, are given, Exo 16:13, and some instructions are delivered out concerning the quantity of it to be gathered, Exo 16:16, the time of gathering and keeping it, Exo 16:19, the gathering a double quantity on the sixth day for that and the seventh day, with the reason of it, Exo 16:22 and a further description of it, Exo 16:31, and an order to preserve an omer of it in a pot, to be kept for generations to come, that it might be seen by them, Exo 16:32, and the chapter is concluded with observing, that this bread was ate by the Israelites forty years, even till they came to the borders of the land of Canaan, and the quantity they ate every day is observed what it was, Exo 16:35.

And it came to pass, that at even the quails came up,.... From the coasts of Egypt, from the Red sea, over which they flew; and being evening, and weary with flying so long, lighted and settled where the Israelites encamped. Josephus (l) says, about the Arabian gulf there are more of this sort of birds than any other, which flying over the sea, and being weary, and coming nearer the ground than other birds, and lighting among the Hebrews, they took them with their hands as food prepared for them of God. The Targum of Jonathan calls them pheasants; some think they were locusts; but of this See Gill on Num 11:31. These here seem to have come up one evening only, whereas, in the place referred to, they had them a whole month together: and covered the camp: their numbers were so many, as indeed such a prodigious company of people as those were required a great number to satisfy them with. These quails, which were sent in the evening, at the close of the day, were an emblem of worldly things, which are not the portion of the saints and people of God, what they are to live upon, and take up their satisfaction in; nor are they abiding, but transitory things, which come and go, make themselves wings and fly away toward heaven: and in the morning the dew lay round about the host; the camp of Israel; or a lay of dew (m), an emblem of the grace of God, and the blessings of it, see Hos 14:6. (l) Antiqu. l. 3. c. 1. sect. 5. (m) "cubatio roris", Montanus, Piscator, Cartwright; "accubitus roris", Drusius; "situs vel stramentum roris", Munster.

The Israelites journey from Elim, and come to the wilderness of Sin, Exo 16:1. They murmur for lack of bread, Exo 16:2, Exo 16:3. God promises to rain bread from heaven for them, Exo 16:4, of which they were to collect a double portion on the sixth day, Exo 16:5. A miraculous supply of flesh in the evening and bread in the morning, promised, Exo 16:6-9. The glory of the Lord appears in the cloud, Exo 16:10. Flesh and bread promised as a proof of God's care over them, Exo 16:11, Exo 16:12. Quails come and cover the whole camp, Exo 16:13. And a dew fell which left a small round substance on the ground, which Moses tells them was the bread which God had sent, Exo 16:14, Exo 16:15. Directions for gathering it, Exo 16:16. The Israelites gather each an omer, Exo 16:17, Exo 16:18. They are directed to leave none of it till the next day, Exo 16:19; which some neglecting, it become putrid, Exo 16:20. They gather it every morning, because it melted when the sun waxed hot, Exo 16:21. Each person gathers two omers on the sixth day, Exo 16:22. Moses commands them to keep the seventh as a Sabbath to the Lord, Exo 16:23. What was laid up for the Sabbath did not putrefy, Exo 16:24. Nothing of it fell on that day, hence the strict observance of the Sabbath was enjoined, Exo 16:25-30. The Israelites name the substance that fell with the dew manna; its appearance and taste described, Exo 16:31. An omer of the manna is commanded to be laid up for a memorial of Jehovah's kindness, Exo 16:32-34. The manna now sent continued daily for the space of forty years, Exo 16:35. How much an omer contained, Exo 16:36.

At even the quails came - שלו selav, from שלה salah, to be quiet, easy, or secure; and hence the quail, from their remarkably living at ease and plenty among the corn. "An amazing number of these birds," says Hasselquist, Travels, p. 209, "come to Egypt at this time, (March), for in this month the wheat ripens. They conceal themselves among the corn, but the Egyptians know that they are thieves, and when they imagine the field to be full of them they spread a net over the corn and make a noise, by which the birds, being frightened, and endeavoring to rise, are caught in the net in great numbers, and make a most delicate and agreeable dish." The Abb Pluche tells us, in his Histoire du Ciel, that the quail was among the ancient Egyptians the emblem of safety and security. "Several learned men, particularly the famous Ludolf, Bishop Patrick, and Scheuchzer, have supposed that the שלוים selavim eaten by the Israelites were locusts. But not to insist on other arguments against this interpretation, they are expressly called שאר sheer, flesh, Psa 78:27, which surely locusts are not; and the Hebrew word is constantly rendered by the Septuagint ορτυγομητρα, a large kind of quail, and by the Vulgate coturnices, quails. Compare The Wisdom of Solomon 16:2, 19:12; Num 11:31, Num 11:32; Psa 105:40; and on Numbers 11 observe that כאמתים keamathayim should be rendered, not two cubits high, but as Mr. Bate translates it, 'two cubits distant, (i.e., one from the other), for quails do not settle like the locusts one upon another, but at small distances.' And had the quails lain for a day's journey round the camp, to the great height of two cubits, upwards of three feet, the people could not have been employed two days and a night in gathering them. The spreading them round the camp was in order to dry them in the burning sands for use, which is still practiced in Egypt." See Parkhurst, sub voce שלה salah. The difficulties which encumber the text, supposing these to be quails, led Bishop Patrick to imagine them to be locusts. The difficulties are three: "1. Their coming by a wind. 2. Their immense quantities, covering a circle of thirty or forty miles, two cubits thick. 3. Their being spread in the sun for drying, which would have been preposterous had they been quails, for it would have made them corrupt the sooner; but this is the principal way of preparing locusts to keep for a month or more, when they are boiled or otherwise dressed." This difficulty he thinks interpreters pass over, who suppose quails to be intended in the text. Mr. Harmer takes up the subject, removes the bishop's difficulties, and vindicates the common version. "These difficulties appear pressing, or at least the two last; nevertheless, I have met with several passages in books of travels, which I shall here give an account of, that they may soften them; perhaps my reader may think they do more. "No interpreters, the bishop complains, supposing they were quails, account for the spreading them out in the sun. Perhaps they have not. Let me then translate a passage of Maillet, which relates to a little island which covers one of the ports of Alexandria: 'It is on this island, which lies farther into the sea than the main land of Egypt, that the birds annually alight which come hither for refuge in autumn, in order to avoid the severity of the cold of our winters in Europe. There is so large a quantity of all sorts taken there, that after these little birds have been stripped of their feathers, and buried in the burning sands for about half a quarter of an hour, they are worth but two sols the pound. The crews of those vessels which in that season lie in the harbour of Alexandria, have no other meat allowed them.' Among other refugees of that time, Maillet elsewhere expressly mentions quails, which are, therefore, I suppose, treated after this manner. This passage then does what, according to the bishop, no commentator has done; it explains the design of spreading these creatures, supposing they were quails, round about the camp; it was to dry them in the burning sands in order to preserve them for use. So Maillet tells us of their drying fish in the sun of Egypt, as well as of their preserving others by means of pickle. Other authors speak of the Arabs drying camel's flesh in the sun and wind, which, though it be not at all salted, will if kept dry remain good a long while, and which oftentimes, to save themselves the trouble of dressing, they will eat raw. This is what St. Jerome may be supposed to refer to, when he calls the food of the Arabs carnes semicrudae. This drying then of flesh in the sun is not so preposterous as the bishop imagined. On the other hand, none of the authors that speak of their way of preserving locusts in the east, so far as I at present recollect, give any account of drying them in the sun. They are, according to Pellow, first purged with water and salt, boiled in new pickle, and then laid up in dry salt. So, Dr. Russel says, the Arabs eat these insects when fresh, and also salt them up as a delicacy. Their immense quantities also forbid the bishop's believing they were quails; and in truth he represents this difficulty in all its force, perhaps too forcibly. A circle of forty miles in diameter, all covered with quails to the depth of more than forty-three inches, without doubt is a startling representation of this matter: and I would beg leave to add that the like quantity of locusts would have been very extraordinary: but then this is not the representation of Scripture; it does not even agree with it; for such a quantity of either quails or locusts would have made the clearing of places for spreading them out, and the passing of Israel up and down in the neighborhood of the camp, very fatiguing, which is not supposed. "Josephus supposed they were quails, which he says are in greater numbers thereabouts than any other kinds of birds; and that, having crossed the sea to the camp of Israel, they who in common fly nearer the ground than most other birds, flew so low through the fatigue of their passage as to be within reach of the Israelites. This explains what he thought was meant by the two cubits from the face of the earth - their flying within three or four feet of the ground. "And when I read Dr. Shaw's account of the way in which the Arabs frequently catch birds that they have tired, that is, by running in upon them and knocking them down with their zerwattys, or bludgeons, as we should call them, I think I almost see the Israelites before me pursuing the poor, fatigued, and languid quails. "This is indeed a laborious method of catching these birds, and not that which is now used in Egypt; for Egmont and Heyman tell us, that in a walk on the shore of Egypt they saw a sandy plain several leagues in extent, and covered with reeds without the least verdure; between which reeds they saw many nets laid for catching quails, which come over in large flights from Europe during the month of September. If the ancient Egyptians made use of the same method of catching quails that they now practice on those shores, yet Israel in the wilderness, without these conveniences, must of course make use of that more inartificial and laborious way of catching them. The Arabs of Barbary, who have not many conveniences, do the same thing still. "Bishop Patrick supposes a day's journey to be sixteen or twenty miles, and thence draws his circle with a radius of that length; but Dr. Shaw, on another occasion, makes a day's journey but ten miles, which would make a circle but of twenty miles in diameter: and as the text evidently designs to express it very indeterminately, as it were a day's journey, it might be much less. "But it does not appear to me at all necessary to suppose the text intended their covering a circular or nearly a circular spot of ground, but only that these creatures appeared on both sides of the camp of Israel, about a day's journey. The same word is used Exo 7:24, where round about can mean only on each side of the Nile. And so it may be a little illustrated by what Dr. Shaw tells us of the three flights of storks which he saw, when at anchor under the Mount Carmel, some of which were more scattered, others more compact and close, each of which took up more than three hours in passing, and extended itself more than half a mile in breadth. Had this flight of quails been no greater than these, it might have been thought, like them, to have been accidental; but so unusual a flock as to extend fifteen or twenty miles in breadth, and to be two days and one night in passing, and this, in consequence of the declaration of Moses, plainly determined that the finger of God was there. "A third thing which was a difficulty with the bishop was their being brought with the wind. A hot southerly wind, it is supposed, brings the locusts; and why quails might not be brought by the instrumentality of a like wind, or what difficulty there is in that supposition, I cannot imagine. As soon as the cold is felt in Europe, Maillet tells us, turtles, quails, and other birds come to Egypt in great numbers; but he observed that their numbers were not so large in those years in which the winters were favorable in Europe; from whence he conjectured that it is rather necessity than habit which causes them to change their climate: if so, it appears that it is the increasing heat that causes their return, and consequently that the hot sultry winds from the south must have a great effect upon them, to direct their flight northwards. "It is certain that it is about the time that the south wind begins to blow in Egypt, which is in April, that many of these migratory birds return. Maillet, who joins quails and turtles together, and says that they appear in Egypt when the cold begins to be felt in Europe, does not indeed tell us when they return: but Thevenot may be said to do it; for after he had told his reader that they catch snipes in Egypt from January to March, he adds that in May they catch turtles, and that the turtlers return again in September; now as they go together southward in September, we may believe they return again northward much about the same time. Agreeably to which, Russel tells us that quails appear in abundance about Aleppo in spring and autumn. "If natural history were more perfect we might speak to this point with great distinctness; at present, however, it is so far from being an objection to their being quails that their coming was caused by a wind, that nothing is more natural. The same wind would in course occasion sickness and mortality among the Israelites, at least it does so in Egypt. The miraculousness then in this story does not lie in their dying, but the prophet's foretelling with exactness the coming of that wind, and in the prodigious numbers of the quails that came with it, together with the unusualness of the place, perhaps, where they alighted. "Nothing more remains to be considered but the gathering so large a quantity as ten omers by those that gathered fewest. But till that quantity is more precisely ascertained, it is sufficient to remark that this is only affirmed of those expert sportsmen among the people, who pursued the game two whole days and a whole night without intermission; and of them, and of them only, I presume it is to be understood that he that gathered fewest gathered ten omers. Hasselquist, who frequently expresses himself in the most dubious manner in relation to these animals, at other times is very positive that, if they were birds at all, they were a species of the quail different from ours, which he describes as very much resembling the 'red partridge, but as not being larger than the turtledove.' To this he adds, that 'the Arabians carry thousands of them to Jerusalem about Whitsuntide, to sell there,' p. 442. In another place he tells us 'It is found in Judea as well as in Arabia Petraea, and that he found it between Jordan and Jericho,' p. 203. One would imagine that Hasselquist means the scata, which is described by Dr. Russel, vol. ii., p. 194, and which he represents as brought to market at Aleppo in great numbers in May and June, though they are to be met with in all seasons. "A whole ass-load of them, he informs us, has often been taken at once shutting a clasping net, in the above-mentioned months, they are in such plenty." - Harmer vol. iv., p. 367.

MURMURS FOR WANT OF BREAD. (Exo. 16:1-36) they took their journey from Elim--where they had remained several days. came unto the wilderness of Sin--It appears from Num. 32:1-42, that several stations are omitted in this historical notice of the journey. This passage represents the Israelites as advanced into the great plain, which, beginning near El-Murkah, extends with a greater or less breadth to almost the extremity of the peninsula. In its broadest part northward of Tur it is called El-Kaa, which is probably the desert of Sin [ROBINSON].

at even the quails came up, and covered the camp--This bird is of the gallinaceous kind [that is, relating to the order of heavy-bodied, largely terrestrial birds], resembling the red partridge, but not larger than the turtledove. They are found in certain seasons in the places through which the Israelites passed, being migratory birds, and they were probably brought to the camp by "a wind from the Lord" as on another occasion (Num 11:31). and in the morning . . . a small round thing . . . manna--There is a gum of the same name distilled in this desert region from the tamarisk, which is much prized by the natives, and preserved carefully by those who gather it. It is collected early in the morning, melts under the heat of the sun, and is congealed by the cold of night. In taste it is as sweet as honey, and has been supposed by distinguished travellers, from its whitish color, time, and place of its appearance, to be the manna on which the Israelites were fed: so that, according to the views of some, it was a production indigenous to the desert; according to others, there was a miracle, which consisted, however, only in the preternatural arrangements regarding its supply. But more recent and accurate examination has proved this gum of the tarfa-tree to be wanting in all the principal characteristics of the Scripture manna. It exudes only in small quantities, and not every year; it does not admit of being baked (Num 11:8) or boiled (Exo 16:23). Though it may be exhaled by the heat and afterwards fall with the dew, it is a medicine, not food--it is well known to the natives of the desert, while the Israelites were strangers to theirs; and in taste as well as in the appearance of double quantity on Friday, none on Sabbath, and in not breeding worms, it is essentially different from the manna furnished to the Israelites.

The same evening (according to Exo 16:12, "between the two evenings," vid., Exo 12:6) quails came up and covered the camp. עלה: to advance, applied to great armies. השּׂלו, with the article indicating the generic word, and used in a collective sense, are quails, ὀρτυγομήτρα (lxx); i.e., the quail-king, according to Hesychius ὄρτυξ ὑπερμεγέθης, and Phot. ὄρτυξ μέγας, hence a large species of quails, ὄρτυγες (Josephus), coturnices (Vulg.). Some suppose it to be the Kat or the Arabs, a kind of partridge which is found in great abundance in Arabia, Palestine, and Syria. These fly in such dense masses that the Arab boys often kill two or three at a time, by merely striking at them with a stick as they fly (Burckhardt, Syr. p. 681). But in spring the quails also come northwards in immense masses from the interior of Africa, and return in autumn, when they sometimes arrive so exhausted, that they can be caught with the hand (cf. Diod. Sic. i. 60; v. Schubert, Reise ii. p. 361). Such a flight of quails was now brought by God, who caused them to fall in the camp of the Israelites, so that it was completely covered by them. Then in the morning there came an "effusion of dew round about the camp; and when the effusion of dew ascended (i.e., when the mist that produced the dew had cleared away), behold there (it lay) upon the surface of the desert, fine, congealed, fine as the hoar-frost upon the ground." The meaning of the ἁπ. λεγ. מחספּס is uncertain. The meaning, scaled off, scaly, decorticatum, which is founded upon the Chaldee rendering מקלּף, is neither suitable to the word nor to the thing. The rendering volutatum, rotundum, is better; and better still perhaps that of Meier, "run together, curdled." When the Israelites noticed this, which they had never seen before, they said to one another, הוּא מן, τί ἐστι τοῦτο (lxx), "what is this?" for they knew not what it was. מן for מה belongs to the popular phraseology, and has been retained in the Chaldee and Ethiopic, so that it is undoubtedly to be regarded as early Semitic. From the question, man hu, the divine bread received the name of man (Exo 16:31), or manna. Kimchi, however, explains it as meaning donum et portio. Luther follows him, and says, "Mann in Hebrew means ready money, a present or a gift;" whilst Gesenius and others trace the word to מנה, to divide, to apportion, and render הוּא מן "what is apportioned, a gift or present." But the Arabic word to which appeal is made, is not early Arabic; and this explanation does not suit the connection. How could the people say "it is apportioned," when they did not know what it was, and Moses had to tell them, it is the bread which Jehovah has given you for food? If they had seen at once that it was food sent them by God, there would have been no necessity for Moses to tell them so.