John Calvin Commentary Exodus 16
John Calvin Commentary
Exodus 16
John Calvin Commentary
Exodus 16
"And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt." — Exodus 16:1 (ASV)
And they took their journey. Moses relates that when, after a month, the people came to the wilderness of Sin near Mount Sinai, and when their provision failed, they rebelled against God and Moses, and manna, a new and unusual kind of food, was given to them from heaven.
It is uncertain with what foods they were sustained in the meantime. Some conjecture that they brought sufficient flour from Egypt for their supply. However, to me it seems probable that other kinds of food were used in addition.
For the barrenness of the country through which they passed was not so great as to prevent it from producing at least fruits and herbs. Besides, from the battle in which, as will soon be related, they conquered the Amalekites, we may readily suppose that they were not far from a habitable territory.
But when they were carried away farther into the desert, all their provision began to fail because they had no more commerce with the inhabitants. Therefore, their sedition increased, because hunger pressed upon them more than usual.
For, although we will later be able to gather from the context that there was some previous disturbance in the camp, famine—which now began to affect them more because the barrenness on all sides in these uncultivated and miserable regions alarmed them—still gave strength to their murmurs and impatience.
"And the whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness:" — Exodus 16:2 (ASV)
And the whole congregation. Moses does not say that only some of the people murmured, but that they were all gathered into mobs as if in a conspiracy, or at any rate, as they were arranged by hundreds and thousands, they murmured unanimously. Yet this universal term allows for exceptions; nor do we need to suppose that every single person was included in this impious rebellion.
The best remedy for their hunger would have been to pray to God, whom they had found to be in all respects a bountiful Father, and whom they had heard to have wonderfully provided for their ancestors when the Egyptians and inhabitants of Canaan were suffering from famine in such rich and fertile lands. If they had only been convinced that the earth is made fertile by God’s blessing, it would also have occurred to them that it is His special responsibility to feed the hungry, and they would have immediately directed their prayers to Him. Instead, their unbelief reveals itself in their turbulent clamor.
It is indeed astonishing that wretched people, whom their necessity should have humbled, rose insolently against God, and that their hunger, far from bending their hearts to gentleness, was the very incentive for their arrogance.
But this is all too common with the wicked—because they do not trust that God is reconciled to them—to neglect prayer, and to cry out in confusion, to utter their curses, and to rush furiously here and there like mad dogs. This was the case with the Israelites in the wilderness of Sin.
The lack of all things, which confronted them, was an invitation from God for them to experience His power—the power by which He created the world from nothing and which is independent of all external assistance for the sustenance of humankind.
But despair seized upon their faithless minds, so that they rejected His aid and beneficence. Moreover, their malevolence and ingratitude instigated them to quarrel with Moses. This was the essence of their complaint: that they were dragged away from an abundance of bread and meat, so that they would perish from hunger in the desert. Therefore, they called Moses and Aaron, by whose hand and efforts they had been delivered, their murderers.
"Then said Jehovah unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a day`s portion every day, that I may prove them, whether they will walk in my law, or not." — Exodus 16:4 (ASV)
Then said the Lord unto Moses. It is probable that Moses passes over much in silence, because it is unlikely that the insolence of the people was left without even a single word of chastisement. For, although God in His extraordinary kindness gave food to these depraved and wicked men, who were unworthy of the sunlight and the common air, yet He was undoubtedly unwilling to foster their sin by His silence. While He pardoned their ingratitude, He sharply reproved their presumption.
But Moses, passing over this, proceeds to a history especially worthy of telling: how God fed this wretched people with bread from heaven, when He caused the manna to fall from the clouds like dew.
I call it “the bread of heaven,” with the Prophet (Psalms 78:24), who honors it with this magnificent title and praises God’s bounty toward His people, as if they had been admitted to the tables of angels.
For St. Paul calls the manna “spiritual meat” (1 Corinthians 10:3) in another sense, namely, because it was a type of the flesh of Christ, which feeds our minds toward the hope of eternal life.
The Prophet, however, makes no allusion to that mystery, but in this circumstance brings an accusation against the people: they not only despised the food that springs from the earth but also were disgusted with that bread for which they saw the heavens, in a way, opened.
But more must be said on this point later. God now declares that He will give them their daily allowance, so to speak, so that in this way He might test the obedience of His people.
However, on this latter point, interpreters do not agree. Some understand it as if God, by kindly providing food for the Israelites, would bind them to obedience by His bounty, as if He were to say, “I will test whether they are completely unmanageable or submissive, for nothing will be lacking to keep them in the way of duty.”
But others limit the meaning of the word to “their daily food.” For this was the test of their fear and reverence: that they should not desire more than was given them, but that they should be content with their daily provision and thus depend on God’s providence.
The first interpretation seems best to me, and I have endeavored to explain it more clearly than it might be understood from others.
There is no need to enter into controversy about the word “Law,”171 for (as we will soon see) it is used to express the measure or rule of a pious and just life.
Therefore, He says that He will know whether they are disposed to honor Him and to submit themselves to His command. But if anyone prefers to accept the other interpretation, I leave him to his own opinion.
171 “Some refer this probation or trial to that particular law and precept of gathering but a certain portion of manna every day. So Vatablus, Borrha, Galas.., Tostat.., Rupert. Some understand it as well of that precept, as of the other, not to gather any upon the Sabbath. — . Some understand it as well of that precept, as of the other, not to gather any upon the Sabbath. — Simler. Some will have it taken more largely of all the precepts, and commandments touching manna, which were eight in all. — . Some will have it taken more largely of all the precepts, and commandments touching manna, which were eight in all. — Lyranus. But it is better to take it in a more general sense. The Lord, as he had tried them before with crosses and adversities, so now he would prove them by His benefits, to see whether they will afterward walk in His fear, and in obedience before Him. So . But it is better to take it in a more general sense. The Lord, as he had tried them before with crosses and adversities, so now he would prove them by His benefits, to see whether they will afterward walk in His fear, and in obedience before Him. So Ferus, , Calvin, , Osiand., ., Pelarg. And thus by this particular benefit God would prepare them to the obedience of His law, which should be given afterwards. — . And thus by this particular benefit God would prepare them to the obedience of His law, which should be given afterwards. — Oleaster.” — .” — Willet’s Hexapla in loco.
"And it shall come to pass on the sixth day, that they shall prepare that which they bring in, and it shall be twice as much as they gather daily." — Exodus 16:5 (ASV)
And it shall come to pass. Because the Sabbath is mentioned immediately, some would limit what is said concerning the law to its observance, and interpret it to mean that God was testing whether the people would faithfully observe the rest commanded of them on each seventh day. But there is a weakness in this explanation. The fact is that after God had promised daily supplies to His people, He now adds the exception, namely, that on the sixth day they should collect a double quantity and set aside half of it for the use of the Sabbath. Thus, the seventh day was truly hallowed before the promulgation of the Law, although it is questionable whether it had already been observed by the patriarchs. It seems probable that it was, but I am unwilling to make it a matter of contention.
"And Moses and Aaron said unto all the children of Israel, At even, then ye shall know that Jehovah hath brought you out from the land of Egypt;" — Exodus 16:6 (ASV)
And Moses and Aaron said. The statement that the people should know that their coming out of the land of Egypt was the Lord’s work is contrasted with their wicked taunt, in which they had complained of being betrayed by Moses and Aaron when they were brought into the wilderness. Moses and Aaron therefore answer that God would openly show He was the author of their deliverance, so that they would make no more complaints against His ministers.
Although a sharp reproof is implied, it is also joined with a promise of God’s continued favor. They therefore admonish them that this event would prove God was the Leader and Deliverer of the Israelites, because He does not leave the work of His hands unfinished (Psalms 138:8). The continuation of His favor, then, shows that the same God, who proceeds in carrying out His powerful work, had from the beginning started what He continues to the very end.
The knowledge they were to receive in the evening refers to the quails, through which God provided an instance of His power. However, because this power shone forth more brightly the next day in the manna, Moses says that in the morning they would see the glory of the Lord.
However, to prevent them from being induced by this favor to think highly of themselves, or to flatter themselves in their iniquity, Moses reminds them that this was not given to them in return for their sins. Instead, God contended in this way with their obstinate perversity. This was as if to say that God would appear to them so that, by beholding their own impiety by the brightness of His countenance, they might be thoroughly filled with shame and feel the profanity of the rebellion with which they had dared to insult Him.
Furthermore, to prevent them from prevaricating and saying that they had only attacked Moses and Aaron, Moses explains why he declares them to have waged war against God Himself: namely, because neither he nor his brother had acted on their own, nor had they personally assumed any authority in the matter. For this is the meaning of the words, What are we, that ye murmur against us? as if he disclaimed any separation from God.
Now, since by this testimony Moses proves himself to have been a faithful servant of God, we gather that no one may rightly claim honor for themselves in the Church, so as to be considered a lawful pastor, unless they are divinely called. Such pastors have God as the authorizer of their office, and they advance nothing of their own, but only execute what is commanded them.
While such pastors172 may not be despised without dishonoring God, whose person they represent, conversely, those who exercise dominion with no authority but their own falsely alarm the simple in God’s name, and173 instead of the truth, are only wearing an empty mask.
The eighth verse merely contains an explanation of the same idea, except that Moses goes on to say, furthermore, that the Israelites, when in the evening they are filled with flesh and when bread is given to them in the morning, would perceive that God is their Deliverer. Then comes the antithesis: Your murmurings are not against us, but against the Lord.
172 “Qui resemblent a Moyse.” — Fr..
173 “Et sont a rejetter comme pipeurs, veu qu’ils n’ont qu’une fausse masque pour la verite;” and must be rejected as deceivers, since they have only a false masque instead of the truth. — Fr..
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