And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily.
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EXPOSITORY (ENGLISH BIBLE)On the sixth day—i.e., the sixth day after the first giving of the manna (Kalisch). Although in Babylonia, from a time certainly earlier than the Exodus, a Sabbath was observed on the seventh, fourteenth, twenty-first, and twenty-eighth day of each month (Sayce: Records of the Past, vol. vii., pp. 157-167), yet we have no evidence that the year was divided into weeks, much less that the several days of the week were known as the first, second, third, fourth, &c. In Egypt, the week of seven days was at this time unknown.
They shall prepare.—On the method of preparation see Numbers 11:8.
It shall be twice as much.—Some suppose this to be a command—“Ye shall gather twice as much;” but it is more natural to take it as an announcement of a fact—“You will find that what you have gathered turns out to be twice as much.” (So Kurtz, Kalisch, and Knobel.) A miraculous doubling of the quantity seems to be intended. (Comp. Exodus 16:22.)Exodus 16:5-6. They shall prepare — Lay up, grind, bake, or boil. The Lord brought you out of Egypt — And not we, as you suggest, by our own counsel.
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 (Ps 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.Prepare; lay up, grind, bake, or seethe. See Exodus 16:23. and Numbers 11:8.
they shall prepare that which they bring in; the Targum of Jonathan adds, to eat on the sabbath day; what they did not consume on the sixth day was to be prepared and reserved for the seventh day; that is, it was to be baked or boiled as they thought fit to have it, or eat it as it was, which they pleased, see Exodus 16:23 only one part of it was to be kept till the next day:
and it shall be twice as much as they gather daily: on that day should be rained double what fell on other days, and so twice as much should be gathered up; the reason for which is not here mentioned, but afterwards given; though Moses no doubt was now made acquainted with it, or otherwise he could not have informed the princes and people of it, as he afterwards did, Exodus 16:23.And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily.
EXEGETICAL (ORIGINAL LANGUAGES)5. prepare] viz. for eating (see Numbers 11:8); cf. Genesis 43:16 (‘make ready’).
twice as much] The meaning seems to be that, as the supply will be more abundant on the 6th day, so every one will naturally gather more; and when they come to prepare it, they will find that it is just twice a much as they gather usually.
Vv. 9–12 should follow here. The verses are accidentally misplaced: as they stand, the message given to the people (vv. 6–8) precedes the command to deliver it (vv. 9–12).Verse 5. - On the sixth day. That a period of seven days was known to the Hebrews as a week appears from the story of Jacob and Laban (Genesis 29:27). But there is no distinct evidence that the year was as yet divided into weeks, much less that the several days of the week were as yet distinguished as the first, second, third day, etc. "The sixth day," here probably means (as Kalisch says), "the sixth day after' the first supply of the manna. They shall prepare. The preparation would be, first, by measurement (ver. 18), and then by pounding and grinding (Numbers 11:8). It shall be double. Some commentators suppose that in these words is implied an order that on the sixth day they should set themselves to gather a double quantity. But the natural meaning of the words is, that, having gathered the usual quantity, they should find, when they measured it, that, by miracle, the supply sufficient for one day was multiplied, so as to suffice for two. (So Kalisch, Knobel, Kurtz, and others.) This view is in harmony with verse 18, which tells of a miraculous expansion and diminution of the manna after it had been gathered, and with verse 22, which shows us "the rulers" surmised by the miracle of the sixth day. Numbers 19:6), alone, without anything in the context to explain it, does not point to a "living tree" in contrast to the "dead stick." And if any contrast had been intended to be shown between the punishment of the Egyptians and the training of the Israelites, this intention would certainly have been more visibly and surely accomplished by using the staff with which Moses not only brought the plagues upon Egypt, but afterwards brought water out of the rock. If by עץ we understand a tree, with which ויּשׁלך, however, hardly agrees, it would be much more natural to suppose that there was an allusion to the tree of life, especially if we compare Genesis 2:9 and Genesis 3:22 with Revelation 22:2, "the leaves of the tree of life were for the healing of the nations," though we cannot regard this reference as established. All that is clear and undoubted is, that by employing these means, Jehovah made Himself known to the people of Israel as their Physician, and for this purpose appointed the wood for the healing of the bitter water, which threatened Israel with disease and death (2 Kings 4:40).
By this event Jehovah accomplished two things: (a) "there He put (made) for it (the nation) an ordinance and a right," and (b) "there He proved it." The ordinance and right which Jehovah made for Israel did not consist in the words of God quoted in Exodus 15:26, for they merely give an explanation of the law and right, but in the divine act itself. The leading of Israel to bitter water, which their nature could not drink, and then the sweetening or curing of this water, were to be a חק for Israel, i.e., an institution or law by which God would always guide and govern His people, and a משׁפּט or right, inasmuch as Israel could always reckon upon the help of God, and deliverance from every trouble. But as Israel had not yet true confidence in the Lord, this was also a trial, serving to manifest its natural heart, and, through the relief of its distress on the part of God, to refine and strengthen its faith. The practical proof which was given of Jehovah's presence was intended to impress this truth upon the Israelites, that Jehovah as their Physician would save them from all the diseases which He had sent upon Egypt, if they would hear His voice, do what was right in His eyes, and keep all His commandments.
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