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, and, 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 spoke1 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 used2 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,3 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, but4 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,5 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,6 "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 exception7 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;8 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 benefited 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 done9 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 necessary10 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.
Exodus 16:19-30
19. And Moses said, Let no man leave of it till the morning.
19. Et ait Moses ad eos, Nemo relinquat quicquam ex eo usque mane.
20. Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank: and Moses was wroth with them.
20. Sed non audierunt Mosen: quia quidam reservarunt ex eo usque mane. Et scatere coepit vermibus, et computruit: ideoque iratus est contra eos Moses.
21. And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted.
21. Itaque collegerunt illud singulis diebus mane: quisque secundum mensuram suam: et quum sol incaluerat, liquefiebat.
22. And it came to pass, that on the sixth day they gathered twice as much bread, two omers for one man: and all the rulers of the congregation came and told Moses.
22. Fuit autem die sexto ut colligerent panem duplum, duo scilicet homer pro uno. Et venientes principes congregationis retulerunt Mosi.
23. And he said unto them, This is that which the Lord hath said, Tomorrow is the rest of the holy sabbath unto the Lord: bake that which ye will bake today, and seethe that ye will seethe; and that which remaineth over lay up for you, to be kept until the morning.
23. Qui dixit eis, Hoc est quod loquutus est Jehova, Quies Sabbathi sancti cras est Jehovae; quod cocturi estis, coquite, et quod elixaturi estis, elixate: et quicquid residuum erit reponite vobis usque mane.
24. And they laid it up till the morning, as Moses bade; and it did not stink, neither was there any worm therein.
24. Et reposuerunt illud usque mane, sicut praeceperat Moses: et non computruit, nec vermis fuit in eo.
25. And Moses said, Eat that today; for today is a sabbath unto the Lord: today ye shall not find it in the field.
25. Dixitque Moses, Comedite illud hodie: quia Sabbathum est bodie Jehovae. Hodie non invenietis illud in agro.
26. Six days ye shall gather it; but on the seventh day, which is the sabbath, in it there shall be none.
26. Sex diebus colligetis illud: die autem septimo est Sabbathum, non erit in illo.
27. And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none.
27. Accidit autem die septimo ut egrederentur quidam e populo ad colligendum illud: et non invenerunt.
28. And the Lord said unto Moses, How long refuse ye to keep my commandments and my laws?
28. Tunc ait Jehova ad Mosen, Usque quo renuitis servare praecepta mea et leges meas?
29. See, for that the Lord hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days: abide ye every man in his place; let no man go out of his place on the seventh day.
29. Videte quod Jehova posuerit vobis Sabbathum: ideo ipse dat vobis die sexto panem duorum dierum; quisque apud se quiescat nec ullus egrediatur e loco suo die septimo.
30. So the people rested on the seventh day.
30. Quievit itaque populus die septimo.
19. And Moses said, Let no man. Moses here recounts that, when he had commanded them all not to take more than enough for their daily food, and to gather a double portion the day before the Sabbath, some were disobedient on both points. As to the former, since God would supply their food to them just as the breast is given to babes, it was a sign of perverse unbelief that they would not depend on God's providence, but sought for a provision which would last them many days. It was also a proof of their obstinacy that they would give credit to no warnings until they were convinced by experience that they laid up in their houses nothing' but a mass of corruption; for they were not induced to cease from their insatiable greediness till they had received their just punishment. Now, although the case of the manna and the food of our ordinary nourishment is not; altogether similar, yet the comparison holds to a certain extent, for it is so far lawful to keep our corn and wine laid up in granaries and cellars, as that all should still ask truly their daily bread of God. And this will be, if the rich do not greedily swallow up whatsoever they can get together; if they do not avariciously scrape up here and there; if they do not gorge themselves upon the hunger of the poor; if they do not, as far as in them lies, withhold the blessing of God; in a word, if they do not immoderately accumulate large possessions, but: are liberal out of their present abundance, are not too anxious as to the future, and are not troubled, if needs be, that their wealth should suffer diminution; nay, if they are ready to endure poverty, and glory not in their abundance, but repose upon the paternal bounty of God. And surely we often see that what misers collect by theft, rapine, fraud, cruelty, trickery, or meanness, is often turned into corruption. When he adds that, after they saw that their intemperate ardor profited them nothing, they submitted to the command, he implies that their obedience was not voluntary, but extorted from them, for fools are never wise except after adversity.11 The melting of the manna when the sun waxed hot was a stimulus to correct their idleness or laziness; for, if the manna had remained entire during the whole day, they would not have been so intent upon their duty. Wherefore, by giving them only a short time for its collection, God urged them to diligence.
22. And it came to pass on the sixth day. The violation of the Sabbath is not yet recounted, but only the stupidity or dense ignorance of their rulers is set forth, for although they had heard from the mouth of Moses that God would on that day give what would be sufficient for two days' provision, still they marvel, and tell it to Moses as if it were something strange and incredible. It is plain enough that they obeyed the command, and did not spare their labor in gathering the double quantity; but their unbelief and folly betrays itself in their astonishment when they see that God has really performed what he promised. We may conjecture that they accurately observed what awakened in them so much astonishment; so that it follows that they refused to credit God's word until its truth was effectively proved. It came to pass, then, in God's admirable wisdom, that their wicked and perverse doubting availed both for the confirmation of the miracle and the observation of the Sabbath. Hence occasion was given to Moses again to enjoin upon them what otherwise, perhaps, they would have neglected, viz., that they should honor the seventh day by a holy rest.
27. And it came to pass. This is the second transgression, that by going out on the seventh day they trenched upon its religious observance; and this monstrous greediness arose from their not believing to be true what we have just heard Moses saying, for he had plainly declared to them that they would not find the manna. They, therefore, accuse him of falsehood, refusing' to believe anything but their own eyes. Meanwhile the obligation of the Sabbath was set at naught by them, nay, they sought to profane the day which God had hallowed, so that it should in no wise differ from other days. Therefore does God justly inveigh against them with much bitterness, for, addressing Moses, in his person He arraigns the obstinate wickedness of the whole people. Assuredly Moses was not of the number of those who had refused to obey God's laws, but by this general charge, the multitude, who had transgressed, were more severely rebuked, and a greater obligation is laid on Moses to chastise the people, when a part of the blame is transferred to himself. By the expression "How long?" God implies the intolerableness of their perversity, because there is no end of their offenses, but, by thus provoking greater vengeance by new crimes, they prove themselves to be incorrigible.
Exodus 16:31-36
31. And the house of Israel called the name thereof Manna: and it was like coriander-seed, white; and the taste of it was like wafers made with honey.
31. Appellavit autem domus Israel nomen illius man: et erat quasi semen coriandri album, et gustus ejus quasi placenta mellita.
32. And Moses said, This is the thing which the Lord commandeth, Fill an omer of it, to be kept for your generations; that they may see the bread wherewith I have fed you in the wilderness, when I brought you forth from the land of Egypt.
32. Et dixit Moses, Hoc est verbum quod mandavit Jehova, Imple homer ex eo quod servetur in aetates vestras, ut videant panem quo cibavi vos in deserto, quando eduxi vos e terra AEgypti.
33. And Moses said unto Aaron, Take a pot, and put an omer full of manna therein, and lay it up before the Lord, to be kept for your generations.
33. Et ait Moses ad Aharon, Tolle urnam unam, et pone in ea homer integrum man, et repone illud coram Jehova in custodiam in aetates vestras.
34. As the Lord commanded Moses, so Aaron laid it up before the Testimony, to be kept.
34. Sicut praeceperat Jehova Mosi, reposuit illud Aharon coram testimenio in custodiam.
35. And the children of Israel did eat manna forty years, until they came to a land inhabited: they did eat manna until they came unto the borders of the land of Canaan.
35. Et comederunt filii Israel man quadraginta annis, donec venissent in terram habitandam: man ipsum comederunt, donec venissent ad terminum terrae Chanaan.
36. Now an omer is the tenth part of an ephah.
36. Porro homer est decima pars epha.
31. And the house of Israel called. It is not without reason that Moses repeats what he had said before, that the name of Manna was given to the new kind of food which God had supplied, in order that they might be brought under condemnation for their stubborn impiety, who shall dare to raise a question on so manifest a point, since the conspicuous nature of the thing had extorted this name from people otherwise malicious and ungrateful. Its form is mentioned to prove the certainty of the miracle, viz., that its grains were round and like coriander-seed, because nothing like it had been seen before. Its taste reproves the people's ingratitude in rejecting a food which was not only appropriate and wholesome, but also very sweet in savor.
32. And Moses said. Moses does not proceed with the history in order, but by interposing these circumstances by anticipation, he the more confirms the fact that this food was then created for the people by God's special bounty, because He desired an omer of it to be preserved as a memorial, which, undergoing no putrefaction, handed down to posterity the gloriousness of the miracle. And first, he propounds generally God's command, and then, in the next verse, describes the manner in which it was done, viz., that Aaron put it in a bottle or pot, and laid it up by the Ark of the Covenant. Whence, too, it appears how high importance God would have attached to this His bounty, since he wished its memorial to exist in the sanctuary together with the tables of His covenant. The two expressions, conveying the same meaning, "before the Lord," and "before the Testimony," are used in commendation of the worship of the Law, that the people might know God's power to be near them in the sanctuary, not as if he were shut up in that place, or wished their minds to be fixed upon the visible sign, but, desiring to provide against their weakness, He in a manner descends to them, when he testified to the presence of His power by external images. He descends to them, therefore, not12 to occupy their minds with a gross superstition, but to raise them up by degrees to spiritual worship.
Exodus 17:1-7
1. And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink.
1. Deinde profectus est universus coetus filiorum Israel e deserto Sin per turmas suas, secundum praeceptum Jehova: et castrametati sunt in Raphidim, ubi non erat aqua ut biberet populus.
2. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord?
2. Et rixatus est populus cum Mose, ac dixerunt, Date nobis aquam ut bibamus. Dixit autem illis Moses, Quid rixamini mecum, quid tentatis Jehovam?
3. And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us, and our children, and our cattle, with thirst?
3. Sitivit ergo illic populus ab aquis, et murmuravit populus contra Mosen, dicens, Quare sic nos ascendere fecisti ex AEgypto, ut interficeres me, et filios meos, et pecora mea, siti?
4. And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me.
4. Et clamavit Moses ad Jehovam, dicendo, Quid faciam populo huic? Adhuc paululum, et lapidabunt me.
5. And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.
5. Et ait Jehova ad Mosen, Transi ante populum, et tolle tecum e senioribus Israel: virgam quoque tuam qua percussisti fiuvium, tolle in manu tua, et incede.
6. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.
6. Ecce, ego stabo coram te illic super petram quae est in Oreb, Et tu percuties petram, egredienturque aquae ex ea, ut bibat populus. Et fecit sic Moses coram oculis seniorum Israel.
7. And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not?
7. Vocavitque nomen loci illius Massa et Meriba, (vel, tentatio et rixa) propter rixam filiorum Israel, et quia tentassent Jehovam, dicendo, Est ne in medio nostri, an non?
1. And all the congregation. Scarcely was the sedition of the people about the want of food set at rest when they again rebel on the subject of drink. They ought, at least, to have learnt from the manna, that as often as necessity pressed upon them, they should have humbly implored in prayer and supplication God's help, in certain hope of relief. But such was their character, that they were hurried by despair into secret murmurings and impetuous cries. We have almost a precisely similar account in Numbers 20.13 For the error of those who think it one and the same, is easily refuted by the circumstances of the time and place; and in Numbers 33, it is very clearly shown how great a distance there was between the one station and the other. Neither does the tradition of some of the Rabbins appear probable, that this thirst did not arise from natural appetite, because the manna was not only meat, but also served for drink. For there is no reason why we should be compelled to imagine this; and we gather from the text, that the commencement of their murmurings arose from the fact that the water now began for the first time to fail them. But it was God's will in two ways, and at two different times, to try the minds of the Israelites, that they might more plainly show their natural intractability. If they had required bread and water at the same time, they would have been more excusable; but after they had experienced that a sweet and wholesome kind of food was bountifully given them from heaven, because that country produced no corn, it was an act of intolerable perversity immediately to murmur against God when they had no supply of drink. Moreover, a double accusation is here brought against them, for insulting God by quarrelling and chiding with Him, and also for tempting Him. Both arose from unbelief, the cause of which was ingratitude; for it was too vile of them so soon to bury in willful forgetfulness what God had so recently given them. He had brought them supplies when they were suffering from hunger; why do they not fly to Him when they are oppressed by thirst? It is plain, then, that the former favor was ill bestowed upon them, since it so directly vanished in their insensibility. Hence, too, appears their unbelief, because they neither expect nor ask anything of God; and with this, too, pride is conjoined, because they dare to proceed to chiding. Indeed this almost always happens, that those who neither depend on His providence nor rest; on His promises, provoke God to contend with them, and rush impetuously against Him; because the brutal violence of our passions hurries us on to madness, unless we are persuaded that God will in due time be our helper, and are, submissive to His will. In the beginning of the chapter Moses briefly indicates that the Israelites journeyed according to the commandment, or, as the Hebrew expresses it, "the mouth"14 of God, as if he would praise their obedience. Whence we gather that, at the first outset, they were sufficiently disposed to their duty, until a temptation occurred, which interrupted them in the right way. By which example we are warned that, whenever we undertake anything at God's bidding, we should carefully beware that nothing should hinder our perseverance; and that none are fitted to act rightly but those who are well prepared to endure the assaults of temptation.
2. Wherefore the people did chide with Moses. Here now displays itself both their impiety against God, since neglecting and despising Him they make war against Moses, and also their malice and unkindness, because, forgetful of so many benefits, they wantonly insult Moses. They know that fountains and rivers cannot be created by mortal man; wherefore, then, do they quarrel with him, and not call directly upon God, in whose hand are the waters as well as all other elements? Certainly, if there had been a spark of faith in them, they would have had recourse to prayer. Rightly, then, does Moses expostulate, that in chiding with him, they tempt God Himself. What madness is there in their accusing Moses of cruelty in bringing them with him out of Egypt, that he might kill them, and their children, and cattle in the wilderness? But Moses chiefly reproves them on this ground, because God Himself is affected by this rebellious chiding. But the actual form of their tempting God is stated at the end, viz., because they had doubted "whether the Lord was among them or not?" Hence it follows, that the root of the whole evil was their unbelief; because they neither ascribed due honor to God's power nor believed Him to be true to his promises.: For He had taken charge of them, and had promised that He would never fail them; why then, now, when circumstances demand it, do they not assure themselves that He will assist them, except because they wickedly detract both from His power and His truth?
4. And Moses cried. This cry seems not to have been conformed to the true model of prayer, but to have been mixed with confused complaint, to which Moses was impelled by the deep perturbation of his mind: for excessive earnestness sometimes carries away the godly, so that they rather fret in their prayer than duly and moderately express their requests. For there is something in these words which sounds angry and obstreperous, "What shall I do unto this people?" as if Moses, struck with indignation, complained that he was weighed down with a heavy burden, which he would willingly shake off if he could obtain permission and deliverance from God. Interpreters variously expound what follows. Some thus render it, that "Unless God immediately came to his help, or should He dissemble for ever so short a time, Moses must be stoned." Some, "It is but little that they will rush upon me to stone me." Some, too, read it in the past tense, but to this the particle vd,15 gnod, which relates to the future, is an objection. I am most pleased with this sense; that if God delay His assistance but for a short time, the people's rage could not be restrained from stoning Moses.
5. And the Lord said unto Moses. He commands him to go out into the midst, as if He would expose him to the danger of immediate death; but because Moses is persuaded that it is in His power to calm the passion of men, however fierce, as well as the waves and storms of the sea, he neither trembles nor retreats. But, thus did God magnify His power, so as to brand them with ignominy whilst He withheld the people from their previous attitude. In fact, Moses passes before them all, but he only takes the elders with him, before whom to bring the water from the rock, that they may be eye-witnesses of the miracle. This middle course, whilst it does not permit the glory of God's bounty to be obscured, still shows the multitude that they are unworthy of being admitted to behold His power. To remind him that his rod would not be inefficient, He recalls to his memory what he had already experienced; yet does he not recount all the miracles; but only adduces what we saw at first, that, by its touch, the waters of the Nile were turned into blood. The declaration of God, that he will stand upon the rock, tends to remove all hesitation, lest Moses should be anxious or doubtful as to the event; for otherwise the smiting of the rock would be vain and illusory. Moses, therefore, is encouraged to be confident; since God, whom he follows in the obedience of faith, will put forth His power by his hand, so that he should undertake nothing vainly or ineffectually. Meanwhile, although He employs the operation of His servant, still He claims to Himself the honor of the work.
7. And he called the name of the place. The verb here might be taken indefinitely, as if it were said, that this name was given to the place; but it is more probable that Moses, at God's command, so called the place, in order that the Israelites might be more ready to acknowledge their crime, when thus it was marked with double infamy. Although it was not only His intention to impress this feeling upon their minds, but also to hand down the memory of it to posterity. The same reproof is afterward repeated at Cades, as we shall see; because the former notice had been buried in oblivion by these foolish people. The very name of the place16 was as much as to say that the earth itself cried out, that the people, in their perverse nature, were rebellious, and given to unbelief. Now, temptation is the mother of contentions; for as soon as anything occurs contrary to the wishes of one who distrusts God, he has recourse to murmuring and dispute. When Moses relates that the Israelites "tempted the Lord, saying, Is the Lord among us or not?" he does not mean that they openly spoke rims; but that this was the tendency of their cries, when on account of the want of water they rose against Moses, and complained that they were deceived by him, as though God had no power to help them. But though God branded the people for their malignity and perversity, with a lasting mark of ignominy, yet did He afford them an extraordinary proof of His goodness, not only in bestowing on them the drink by which their bodies might be refreshed, but by honoring their souls also with spiritual drink, as Paul testifies, (1 Corinthians 10:4,) "that rock was Christ," and therefore he compares the water which flowed from it to the cup of the holy supper. So do we see how God's immeasurable bounty surpasses all the wickedness of man, and how, by turning their vices to salvation, He brings light out of darkness; so far is He from giving them the reward of their deservings, when He confers upon them what is profitable. But we must remember the warning which is here interposed, that it availed many of them nothing to drink of that spiritual drink, because they profaned by their crimes that excellent gift.