(23) To morrow is the rest of the holy sabbath unto the Lord.--Heb., to morrow is a rest of a holy Sabbath to Jehovah. If the translation of the Authorised Version were correct, the previous institution of the Sabbath, and the knowledge, if not the observance, of it by the Israelites would be necessarily implied, since no otherwise would the double use of the article be intelligible. But in the Hebrew there is no article either here or in Exodus 16:25. The absence of the article indicates that it is a new thing which is announced--if not absolutely, at any rate to those to whom the announcement is made. Much, no doubt, may be said in favour of a primaeval institution of the Sabbath (see the comment on Genesis 2:2-3); and its observance in a certain sense by the Babylonians (see the first Note on Exodus 16:5) is in favour of its having been known to the family of Abraham; but during the Egyptian oppression the continued observance would have been impossible, and the surprise of the elders, as well as the words of Moses, show that at this time the idea was, to the Israelites, practically a novelty.

Bake . . . Seethe.--These directions imply a very different substance from any of the natural forms of manna. The heavenly "gift" could be either made into a paste and baked, or converted into a porridge.

16:22-31 Here is mention of a seventh-day sabbath. It was known, not only before the giving of the law upon mount Sinai, but before the bringing of Israel out of Egypt, even from the beginning, Ge 2:3. The setting apart one day in seven for holy work, and, in order to that, for holy rest, was ever since God created man upon the earth, and is the most ancient of the Divine laws. 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 make it ready. This directs us to contrive family affairs, so that they may hinder us as little as possible in the work of the sabbath. Works of necessity are to be done on that day; but it is desirable to have as little as may be to do, that we may apply ourselves the more closely to prepare for the life that is to come. When they kept manna against a command, it stank; when they kept it by a command, it was sweet and good; every thing is sanctified by the word of God and prayer. On the seventh day God did not send the manna, therefore they must not expect it, nor go out to gather. This showed that it was produced by miracle.And he said unto them, this is that which the Lord hath said,.... Which he had said to Moses privately, for as yet he had said it to none else:

tomorrow is the rest of the holy sabbath unto the Lord; according to Jarchi, the rulers asked Moses what this day was, different from other days, that double the quantity should be gathered? from whence, he says, we learn, that Moses had not as yet declared the sabbath to them; and this is indeed the first time we read of one; and though, as there was divine worship before, there must be times for it; but as there was as yet no certain place for worship, so no certain time for it, but as it was appointed by the heads of families, or as more families might agree unto and unite in; at least no day before this appears to be a day of rest from servile labour, as well as for holy use and service:

bake that which ye will bake today, and seethe that ye will seethe; the phrase "today" is not in the text, and not necessarily supplied; the sense being plainly this, that they might take and boil what they would, and dress as much of the manna as they pleased, and eat what they would, but not that they were to bake and boil for the next day; for it is clear, by what follows, that the manna of the next day was not dressed either way, for then it would be no wonder that it did not stink; and as yet the law for not kindling a fire on the sabbath day was not given; and therefore, for aught to the contrary, they might roast or seethe on that day, or eat it as it was, as they themselves thought fit:

and that which remaineth over; what they did not bake, nor seethe, nor eat:

lay up for you to be kept until the morning whereas on other days they were to leave nothing of it till the morning, but destroy it or cast it away, whatever was left uneaten.