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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 16:22–31.
We have here, 1. A plain intimation of the observing of a seventh day sabbath, not only before the giving of the law upon Mount Sinai, but before the bringing of Israel out of Egypt, and therefore, from the beginning, Gen 2:3. If the sabbath had now been first instituted, how could Moses have understood what God said to him (Exo 16:5), concerning a double portion to be gathered on the sixth day, without making any express mention of the sabbath? And how could the people so readily take the hint (Exo 16:22), even to the surprise of the rulers, before Moses had declared that it was done with a regard to the sabbath, if they had not had some knowledge of the sabbath before? The setting apart of one day in seven for holy work, and, in order to that, for holy rest, was a divine appointment ever since God created man upon the earth, and the most ancient of positive laws. The way of sabbath-sanctification is the good old way. 2. The double provision which God made for the Israelites, and which they were to make for themselves, on the sixth day: God gave them on the sixth day the bread of two days, Exo 16:29. Appointing them to rest on the seventh day, he took care that they should be no losers by it; and none ever will be losers by serving God. On that day they were to fetch in enough for two days, and to prepare it, Exo 16:23. The law was very strict, that they must bake and seeth, the day before, and not on the sabbath day. This does not now make it unlawful for us to dress meat on the Lord's day, but directs us to contrive our family affairs so that they may hinder us as little as possible in the work of the sabbath. Works of necessity, no doubt, are to be done on that day; but it is desirable to have as little as may be to do of things necessary to the life that now is, that we may apply ourselves the more closely to the one thing needful. That which they kept of for their food on the sabbath day did not putrefy, Exo 16:24. When they kept it in opposition to a command (Exo 16:20) it stank; when they kept it in obedience to a command it was sweet and good; for every thing is sanctified by the word of God and prayer. 3. The intermission of the manna on the seventh day. God did not send it then, and therefore they must not expect it, nor go out to gather, Exo 16:25, Exo 16:26. This showed that it was not produced by natural causes, and that it was designed for a confirmation of the divine authority of the law which was to be given by Moses. Thus God took an effectual course to make them remember the sabbath day; they could not forget it, nor the day of preparation for it. Some, it seems, went out on the seventh day, expecting to find manna (Exo 16:27); but they found none, for those that will find must seek in the appointed time: seek the Lord while he may be found. God, upon this occasion, said to Moses, How long refuse you to keep my commandments? Exo 16:28. Why did he say this to Moses? He was not disobedient. No, but he was the ruler of a disobedient people, and God charges it upon him that he might the more warmly charge it upon them, and might take care that their disobedience should not be through any neglect or default of his. It was for going out to seek for manna on he seventh day that they were thus reproved. Note, (1.) Disobedience, even in a small matter, is very provoking. (2.) God is jealous for the honour of his sabbaths. If walking out on the sabbath to seek for food was thus reproved, walking out on that day purely to find our own pleasure cannot be justified.
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Summary
Exodus 16:23 presents a crucial divine instruction to the Israelites in the wilderness, preceding the formal giving of the Ten Commandments. It establishes the practical observance of the Sabbath rest in the context of God's miraculous provision of manna, commanding them to gather a double portion on the sixth day and prepare it for consumption, as the seventh day would be a holy day of cessation from labor and manna gathering. This verse underscores God's meticulous care, His foresight in providing for His people, and His design for a sacred rhythm of work and rest, emphasizing His sovereignty and their need for obedient trust.
Context
Literary Context
This verse is intricately woven into the broader narrative of God's miraculous provision of manna and quail in the wilderness of Sin, immediately following the Israelites' grumbling about hunger after their departure from Egyptian bondage. The preceding verses, specifically Exodus 16:1-22, detail the initial appearance of the manna, the daily instructions for gathering (one omer per person), and the strict prohibition against storing it overnight, which inevitably led to spoilage. Verse 22 notes that on the sixth day, the leaders observed the people gathering twice the usual amount, prompting their inquiry to Moses. Exodus 16:23 serves as Moses's divine explanation and decree regarding this double portion, setting the foundational stage for the Sabbath observance detailed further in Exodus 16:24-30. This passage thus provides the practical, pre-Sinaitic framework for the Sabbath command that would later be formally codified as the Fourth Commandment in Exodus 20:8-11.
Historical & Cultural Context
The Israelites, newly liberated from centuries of forced labor under Egyptian rule, had no inherent concept of a regular, divinely ordained day of rest. Their journey through the harsh wilderness was a profound test of faith, demanding absolute dependence on God for every necessity, including daily sustenance. The introduction of the Sabbath principle at this juncture, even before the giving of the Law at Mount Sinai, was revolutionary. It demonstrated God's desire for His people to experience not only His faithful provision but also His intended rhythm of life—a rhythm that included sacred rest. The command to "bake" and "seethe" (boil) on the sixth day for the seventh highlights the practical necessity of preparing food in advance, ensuring that no labor related to sustenance would be required on the Sabbath itself. This practical instruction underscored the Sabbath's unique status as a day set apart solely for the LORD, distinct from the daily grind of survival. This pre-Sinaitic Sabbath observance was a critical, foundational lesson in trust, obedience, and the sanctification of time, preparing them for the more comprehensive covenant relationship that was soon to be established.
Key Themes
Exodus 16:23 contributes significantly to several major theological and narrative themes within the broader book of Exodus and the Pentateuch. Firstly, it powerfully reinforces the theme of Divine Provision and Sustenance, demonstrating God's meticulous care for His people's physical needs even in the most desolate circumstances, as seen throughout Exodus 16. Secondly, it introduces and establishes the theme of Sabbath Observance and Sacred Time, highlighting God's design for humanity to cease from labor and enter into a divinely ordained rest, a concept rooted in creation itself (Genesis 2:2-3). Thirdly, the verse emphasizes Obedience and Trust, as the Israelites were called to follow God's specific instructions regarding the manna, including the miraculous preservation of the double portion, which served as a tangible sign of God's faithfulness and their need to trust His word over their own anxieties, a recurring lesson throughout their wilderness journey (Exodus 16:4). Finally, it foreshadows the Covenant Relationship and Law-Giving, laying a practical groundwork for the later formalization of the Ten Commandments at Mount Sinai, where the Sabbath command would become a cornerstone of the Mosaic Covenant (Exodus 20:8-11).
Exposition and Analysis
Key Word Analysis
From the root of shabbath (Sabbath), this word signifies a "sabbatism" or a "special holiday." It denotes a complete cessation from ordinary labor, a divinely ordained pause that is more than just an absence of activity; it is a sacred time set apart by God. In this context, it refers specifically to the Sabbath day as a day of profound rest, a gift and a command integral to God's intended rhythm for His people.
This term implies something consecrated, set apart, or dedicated for a sacred purpose, often for God's exclusive use. When applied to the Sabbath, it means the day is not for common human pursuits but is distinguished and sanctified by God Himself. It is "holy unto the LORD," emphasizing its divine origin, its unique character, and its ultimate purpose of honoring God. This holiness transforms a mere day off into a sacred encounter with the Creator.
This is the covenant name of God, Yahweh, signifying "the self-Existent One" or "the Eternal." In the phrase "unto the LORD," it underscores the ultimate recipient and purpose of the Sabbath. The Sabbath is not merely for the benefit of the Israelites (though it profoundly benefits them) but is primarily dedicated to Yahweh. This directs their worship and obedience towards God, establishing the Sabbath as an act of devotion, a recognition of His sovereignty, and a testament to His faithful provision.
Verse Breakdown
"And he said unto them, This [is that] which the LORD hath said,"
Moses, acting as God's chosen mediator, delivers a direct divine command. This emphatic introduction underscores the authoritative and non-negotiable nature of the instruction, rooting it firmly in God's own word rather than human suggestion. It highlights God's initiative and sovereign will in establishing this practice.
"To morrow [is] the rest of the holy sabbath unto the LORD:"
This clause explicitly declares the next day (the seventh day) as the Sabbath. It defines the day as a "rest" (a cessation from all work) and unequivocally designates it as "holy" (set apart) and dedicated "unto the LORD." This marks the first explicit declaration of the Sabbath's sacred character within the wilderness narrative, establishing its unique and consecrated status.
"bake [that] which ye will bake [to day], and seethe that ye will seethe;"
This provides practical, concrete instructions for the sixth day. The Israelites are commanded to prepare their food for the Sabbath in advance. The terms "bake" and "seethe" (boil) encompass the primary methods of preparing the manna, ensuring that all necessary food preparation is completed on Friday. This pre-preparation ensures that no labor related to food would be necessary on the Sabbath itself, thereby reinforcing the principle of complete rest.
"and that which remaineth over lay up for you to be kept until the morning."
This instruction directly contrasts with the daily command to leave no manna overnight, which would spoil. On the sixth day, the excess prepared food was to be stored, and it would miraculously remain fresh until the Sabbath morning. This supernatural preservation served as a tangible sign of God's power and His specific provision for the holy day, validating the Sabbath's unique divine sanction and encouraging the Israelites' trust.
Literary Devices
Exodus 16:23 employs several potent literary devices to convey its profound message. Firstly, it functions as a Divine Command, conveyed through the direct speech of Moses, who explicitly states, "This is that which the LORD hath said." This underscores the absolute authority and non-negotiable nature of the Sabbath institution; it is not a suggestion but a direct decree from the LORD, establishing a foundational rhythm for His people. Secondly, the passage utilizes Foreshadowing, introducing the concept of the Sabbath rest and its practical observance well before the formal giving of the Fourth Commandment at Mount Sinai in Exodus 20. This pre-Sinaitic implementation prepares the Israelites for the deeper covenantal implications of the Sabbath, demonstrating its inherent importance to God's design. Thirdly, there is a clear Contrast established between the daily manna collection (where any excess spoiled if left overnight, as per Exodus 16:19-20) and the Sabbath provision (where the double portion miraculously remained fresh). This contrast highlights God's specific, miraculous intervention to enable Sabbath observance, serving as a tangible sign of its divine origin and paramount importance. Finally, the verse contains elements of Symbolism, where the physical rest from labor on the Sabbath symbolizes a deeper spiritual truth about trusting in God's provision and finding ultimate rest in Him, rather than in ceaseless human effort or self-sufficiency.
Theological and Thematic Connections
Exodus 16:23 is foundational for understanding the Sabbath as a divine institution, revealing God's character as both meticulous provider and sovereign Lord. It establishes that rest is not merely a human convenience or a break from toil, but a sacred command, integral to God's design for human flourishing and worship. The pre-Sinaitic introduction of the Sabbath demonstrates its inherent importance, showing God's desire to teach His people a rhythm of trust and dependence even before the formal covenant was ratified. It underscores that true rest comes from ceasing from our own labors and relying on God's faithful provision and sanctification. This passage also highlights the principle of obedience as a necessary response to divine grace, as the Israelites were called to trust God's word regarding the manna's miraculous preservation, even when it defied their daily experience.
Reflection and Application
Exodus 16:23 offers profound and timeless lessons for believers today, inviting us to reflect deeply on God's unwavering provision, the true nature of rest, and the vital importance of obedience rooted in trust. In a contemporary world that often relentlessly glorifies ceaseless activity, productivity, and self-reliance, this verse serves as a counter-cultural call to embrace a divine rhythm that prioritizes cessation and dependence on God. Just as God meticulously provided for Israel's physical needs and commanded them to rest, He continues to invite us to find rest—both physical and spiritual—in Him. This passage challenges us to intentionally prepare for our times of rest, whether it's a weekly Sabbath, a period of vacation, or simply moments of quiet reflection, so that these times can truly be set apart for God and for our own holistic renewal. Our willingness to cease from our labors and trust in His ongoing, miraculous provision demonstrates our faith and acknowledges His absolute sovereignty over every aspect of our lives. Ultimately, this passage reminds us that God's commands are always for our ultimate good, leading us into a life characterized by dependence, peace, and deeper communion with the Creator.
Questions for Reflection
FAQ
Why was the Sabbath introduced to the Israelites before the Ten Commandments were given at Mount Sinai?
The introduction of the Sabbath in Exodus 16 before the formal giving of the Law in Exodus 20 highlights its foundational importance and its divine origin, predating the Mosaic Covenant. It demonstrates that the Sabbath principle was not merely a legalistic requirement but an integral part of God's design for humanity, rooted in creation itself, as seen in Genesis 2:2-3. By introducing it practically through the manna provision, God began to train His people in obedience and trust, preparing them for the broader covenant relationship and demonstrating His meticulous care for their physical and spiritual well-being. It was a practical, tangible lesson in faith and dependence before the formal pronouncement of the law.
What does "bake that which ye will bake to day, and seethe that ye will seethe" imply about Sabbath observance?
This command emphasizes the principle of pre-preparation for the Sabbath. It means that all necessary work, especially that related to food preparation, should be completed on the sixth day so that the seventh day can be entirely dedicated to rest and worship, free from the ordinary labors of daily life. It underscores that the Sabbath was not merely a day of idleness or a break from work, but a day specifically set apart for the LORD, requiring intentional planning, discipline, and foresight to honor its sacred nature. This instruction applies the broader principle of "no work" to the very practical aspect of daily sustenance, ensuring that the Israelites would not need to gather or prepare food on the holy day, thereby fully entering into the commanded rest.
Christ-Centered Fulfillment
Exodus 16:23, with its profound emphasis on divine provision and the sacred Sabbath rest, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The miraculous manna, provided daily from heaven to sustain Israel in the wilderness, powerfully foreshadows Jesus as the true "Bread of Life" who came down from heaven to give life to the world (John 6:32-35). Just as the physical manna sustained Israel, Christ sustains us spiritually, offering eternal life and satisfying our deepest spiritual hunger. Furthermore, the Sabbath rest, a commanded cessation from labor and a reliance on God's provision, points to the ultimate spiritual rest found exclusively in Christ. He invites all who are weary and burdened by the weight of sin and human effort to come to Him and find true rest for their souls (Matthew 11:28-30). The Old Testament Sabbath was a shadow, a type pointing to a greater reality, but the reality and substance are found in Christ, who authoritatively declared Himself to be the Lord of the Sabbath (Mark 2:27-28). Through His finished work on the cross, we enter into God's eternal rest, a "Sabbath rest" that remains for the people of God (Hebrews 4:9-10). Our "work" of trying to earn salvation or righteousness ceases when we trust in His perfect, saving provision, which is kept for us until the glorious "morning" of eternity, when we will fully experience the rest and presence of God.