The Pulpit Commentaries
Exodus 16:31-36
EXPOSITION
THE APPEARANCE OF THE MANNA, ITS CONTINUANCE, AND ITS DEPOSITION IN THE TABERNACLE.—In bringing the subject of the manna to a conclusion, the writer adds a few words.
1. On its appearance;
2. On its deposition by divine command in the Ark of the Covenant; and
3. On its continuance during the forty years of the wanderings.
It is evident that Exodus 16:32-2 cannot have been written until after the sojourn in Sinai, and the command to make a tabernacle (Exodus 26:1.): as also that Exodus 16:35 cannot have been written till the arrival of the Israelites at the verge of the land of Canaan. But there is nothing in the passage that militates against the Mosaic authorship of the whole.
The house of Israel. This expression is unusual, and is not admitted by the Septuagint, the Syriac, or the Arabic versions, which all have "the children of Israel." Several Hebrew MSS. have bent, "sons," instead of beyth "house." Manna. Literally, as in the Septuagint, man—the word used when they first beheld the substance (Exodus 16:15), and probably meaning "a gift.:' The elongated form manna, first appears in the Sept. rendering of Numbers 11:6, Numbers 11:7. It was like coriander seed. This is "a small round grain of a whitish or yellowish grey." The comparison is made again in Numbers 11:7, where it is added that the colour was that of bdellium—either the gum so called, or possibly the pearl. The taste of it was like wafers made with honey. Such wafers or cakes were constantly used as offerings by the Egyptians, Greeks, and other nations. They were ordinarily compounded of meal, oil, and honey. Hence we can reconcile with the present passage the statement in Numbers 11:8, that "the taste of it was as the taste of fresh oil."
And Moses said. Not at the moment, but some time subsequently. See the introductory paragraph. Fill an omer. In the original it is "the omer," and so the LXX.; but the reason for the introduction of the article is obscure. For your generations—i.e; "for your descendants."
Take a pot. The word here translated "pot" does not occur elsewhere in Scripture, and is believed to be of Egyptian origin Gesenius translates it "basket;" but the author of the Epistle to the Hebrews 9:4 follows the LXX. in representing the word used by στάμνος, which certainly means "a jar" or "pot." Lay it up before the Lord. The "pot of manna" was laid up before the Lord with the "tables of the covenant,'' and "Aaron's rod that budded" as symbolical that God's mercy was as eternal and essential, and as much to be remembered as his justice, and perhaps also as especially symbolising the "true bread of life."
Aaron laid it up before the testimony. "The testimony" is not the Ark of the Covenant, which is never so called, but the Covenant itself, or the two tables of stone engraved by the finger of God, which are termed "the testimony" in Exodus 25:16-2; Exodus 40:20; etc. The pot of manna was laid up inside the ark (Hebrews 9:4) in front of the two tables.
The children of Israel did eat manna forty years. Kalisch observes that the actual time was not forty full years, but about one month short of that period, since the manna began after the fifteenth day of the second month of the first year (Exodus 16:1) and terminated just after Passover of the forty-first year (Joshua 5:10-6). It may be added that Mesas cannot have written the present passage later than about the eleventh month of the fortieth year (Deuteronomy 1:3; Deuteronomy 34:10; Joshua 4:19); when the manna had continued thirty-nine years and nine months. Until they came to a land inhabited. Kalisch translates "the land of their habitation," or "which they were to inhabit," remarking that they had reached inhabited countries, e.g; those of Sihon and Og, much earlier. But the words will not bear this rendering. What the writer intends to note is, that the manna continued all the time they were in the wilderness, until they reached inhabited territory, and then further (in the next clause), that it lasted after that, until they came to the borders of Canaan. He does not say that it even then left off. He writes exactly as Moses might be expected to have written towards the close of his life. A later writer would, as Canon Cook observes, have been more specific.
An omer. The "omer" must be distinguished from the "homer" of later times. It was an Egyptian measure, as also was the" ephah." It is not improbable that the verse is an addition by a later writer, as Joshua, or Ezra.
HOMILETICS
Memorials of mercies.
It is indicative of the weakness and imperfection of human nature, that memorials of mercies should be needed. But frail humanity cannot do without them; and God in his goodness, knowing this, sanctions them. As he had the rod of Aaron, which budded (Numbers 17:10), and the pot of manna, made permanent portions of the furniture of the tabernacle for memorials, so he had memorial days established, Sabbath, and Passover, and Pentecost, and memorial seasons, as the feasts of unleavened bread and tabernacles, that the children of Israel might keep his mercies in perpetual remembrance. We Christians have no such material memorials as the tables of stone, the rod, and the manna; for the "True Cross" is historically untrustworthy, and the "Holy Coat" could not have been a Jewish garment. We have, however, memorials of mercies.—
I. IN OUR HOLY DAYS. Our Sunday is a perpetual memorial and reminder of the great mercy of Christ's Resurrection, the earnest, and efficient cause, of our own. Christmas-day, Good Friday, Ascension-day, are memorials of the same kind; not so universally acknowledged, but useful memorials, where they are established and observed. Christianity commands that no man shall judge another in respect of such observances; but it would be an ill day for Christendom, if they were universally given up. Thousands find them great helps to devotion, great stimulants to gratitude and love.
II. IN OUR HOLY EMBLEMS. The Cross, the Lamb, the Eagle, the Crown of Thorns, the Vine, the Rose, the Lily of the Valley, wherever we behold them, are memorials of divine mercies, never sufficiently remembered, most useful in recalling to our minds the acts, events, persons, wherewith they are scripturally connected. Some minds are so constituted as not to require such reminders. But to the mass of men they are of inexpressible value, waking up (as they do) twenty times a day holy thoughts that might otherwise have slumbered, and stirring the heart to devotions that might otherwise have been unthought of.
III. IN OUR HOLY BUILDINGS. What the entire tabernacle was to the Israelites in the wilderness, what the temple, so long as it stood, was to the Israelite nation, such to Christians are their cathedrals, abbeys, churches, chapels, oratories, perpetual reminders of holy things, memorials pointing heavenwards, and bringing to mind all that God has done for us. That they are also intended for practical use as places where we may worship in common, and be taught in common, does not prevent their being at the same time memorials. It is as memorials that they lift themselves up so high, ascending in tier over tier of useless pinnacle, and high-pitched roof, and spire-crowned tower. They aim at catching our attention, forcing us to look at them, and making us think of God's mercies.
HOMILIES BY J. ORR
The pot of manna.
Aaron was ordered to take a pot, and put an omer full of manna therein, and lay it up before the Lord, to be kept for future generations. The pot of manna is alluded to in Hebrews, where it is described as "golden," and as laid up in the ark (Hebrews 9:4). It may be questioned how so corruptible a substance admitted of preservation. But it is not so plain that the manna had in itself any tendency to corrupt, so that the miracle is perhaps to be looked for, not in the keeping fresh of the portion laid up in the ark, but in the smiting with corruption of any portions sinfully hoarded by the Israelites (verse 20). We are taught—
I. THAT THE GREATER MERCIES OF GOD OUGHT SPECIALLY TO BE REMEMBERED BY US. It is fitting, even in the Church, to appoint memorials of them.
II. THAT THE PECULIAR LESSONS OF THE MANNA OUGHT SPECIALLY TO BE KEPT IN REMEMBRANCE. Among these note the following:—
1. "Man doth not live by bread alone," etc. (cf. Deuteronomy 8:4; Matthew 4:4).
2. The lesson of dependence on God for supply of daily wants (Matthew 6:2).
3. Typical lessons. The manna reminds us of Christ, our Bread of Life, in heaven. "Your life is hid with Christ in God" (Colossians 3:3). The "hidden manna" in Revelation 2:17, would seem to indicate the spiritual nourishment in communion with God and Christ which will maintain soul and body for ever in the possession of an incorruptible life—life undecaying, self-renewing, everlasting.
III. THE INDISSOLUBLE UNION OF LAW AND GRACE IN GOD'S DEALINGS WITH HIS CHURCH. The pot of manna was laid up (after the ark was made) "before the testimony, to be kept" (verse 34). The law is the stern background, but near it is the golden pot, filled with the manna which told of God's goodness and grace to a people whom mere law would have condemned. God can be thus gracious to his Church, not because his law has been set aside, but because it has been magnified and made honourable by Christ, whose blood pleads at the mercy-seat for the transgressor.—J.O.