EXPOSITION
THE PROMISE OF BREAD FROM HEAVEN. When men who are in real distress make complaint, even though the tone of their complaint be not such as it ought to be, God in his mercy is wont to have compassion upon them, to "hear their mummurings," etc; and grant them some relief. But the relief is seldom of the kind which they expect, or pray for. The Israelites wished for actual bread, made of wheaten or barley flour. God gave them, not such bread, but a substitute for it. And first, before giving it, be promised that it should be given. Thus expectation was aroused; faith was exercised; the supernatural character of the relief was indicated; the power and the goodness of God, were, both of them, shown forth. And with the promise was given a law. They were on each occasion to gather no more than would suffice for the day. Thus they would continually "live by faith," taking no thought for the morrow, but trusting all to God.
Bread from heaven. Compare Psalms 78:24; Nehemiah 9:15; John 6:31-43. The expression is of course not to be trader-stood literally. The substance was not actual bread, neither was it locally transferred from the distant region called "heaven" to the soil of the Sinaitic peninsula. But it was called "bread," because it was intended to serve instead of bread, as the main support of life during the sojourn of Israel in the wilderness; and it was said to be "from heaven," first, as descending on 'the ground out of the circumambient air; and secondly, as miraculously sent by him, whose seat is in heaven. The people shall gather a certain rate every day. Rather "a day's supply every day," such a quantity as shall seem to each man reasonably sufficient for himself and his family. That I may prove them. As in Paradise God coupled with his free gift of "every tree of the garden" the positive precept, "But of the tree of the knowledge of good and evil thou shalt not eat,"—that he might prove our first parents, whether they would obey him or not—so now he "proved" the obedience of the Israelites by a definite, positive command—they were not to gather on ordinary days more than was sufficient for the day. All life is intended as a probation.
On the sixth day. That a period of seven days was known to the Hebrews as a week appears from the story of Jacob and Laban (Genesis 29:27). But there is no distinct evidence that the year was as yet divided into weeks, much less that the several days of the week were as yet distinguished as the first, second, third day, etc. "The sixth day," here probably means (as Kalisch says), "the sixth day after' the first supply of the manna. They shall prepare. The preparation would be, first, by measurement (Exodus 16:18), and then by pounding and grinding (Numbers 11:8). It shall be double. Some commentators suppose that in these words is implied an order that on the sixth day they should set themselves to gather a double quantity. But the natural meaning of the words is, that, having gathered the usual quantity, they should find, when they measured it, that, by miracle, the supply sufficient for one day was multiplied, so as to suffice for two. (So Kalisch, Knobel, Kurtz, and others.) This view is in harmony with Exodus 16:18, which tells of a miraculous expansion and diminution of the manna after it had been gathered, and with Exodus 16:22, which shows us "the rulers" surmised by the miracle of the sixth day.
At even, then ye shall know. See Exodus 16:12 and Exodus 16:13. The first evidence which the Israelites would have, that God had heard 'and considered their complaints, would be the descent of the quails at even of the day on which Moses and Aaron addressed them. That the Lord hath brought you out—i.e; "that it is not we who, to gratify our own personal ambition, have induced you to quit Egypt under our guidance; but that all which we have done has been to act as God's instruments, and to carry out his designs."
― And in the morning then ye shall see the glory of the Lord. This has been supposed to refer to the manifestation of God's presence recorded in Exodus 16:10; but the balance of the two clauses in Exodus 16:6 and Exodus 16:7 implies two similar manifestations, and their arrangement shows the priority of the evening one. Now the manifestation of Exodus 16:10 preceded the coming of the quails. The manifestation which followed it, which was similar, and in the morning, was the fall of the manna. For that he heareth your murmurings. The connection of this clause with the preceding furnishes an additional argument in favour of the exposition that "the glory of God," spoken of in this verse is the manna. Against the Lord. Professedly and directly against us, but indirectly and really against God, whose instruments we have been in the whole matter of the exodus. What are we?—i.e; "What power have we of our own? We have no hereditary rank, no fixed definite position. We are simply the leaders whom you have chosen to follow, because you believed us to have a commission from God. Apart from this, we are nobodies. But, if our commission is conceded, we are to you in the place of God; and to murmur against us is to murmur against Jehovah."
When the lord shall give you in the evening flesh to eat. Moses must have received a distinct intimation of the coming arrival of the quails, trough he has not recorded it, his desire of brevity causing him to retrench all that is not absolutely necessary for the right understanding of the narrative. It is, comparatively, seldom that he records both the Divine message and his delivery of it. In general, he places upon record either the message only, or its delivery only. Bread to the full. Compare above, Exodus 16:4; and infra, Exodus 16:12 and Exodus 16:18. The Lord heareth your murmurings. The latter part of this verse is, in the main, a repetition of Exodus 16:7; but it emphasises the statements of that verse, and prepares the way for what follows.
HOMILETICS
The mercy of God in hearing and helping even an ungrateful and discontented people.
God is very merciful to those who are in covenant with him, whom he has chosen for his own, and made "the sheep of his pasture." Very often, and very far may they go astray, turn from the right way, rebel against him, refuse to hearken to his voice, murmur, misuse his ministers and slander them, yet not alienate him wholly. Indefectible grace must not indeed be claimed by any man as his own portion; for none can know that he possesses it; yet the way of God, on the whole, appears to be to reclaim his wandering sheep; recall them to a sense of what is their duty; and restore them to the fold whence they have strayed. All that can be done with this object he does for the Church now, as for the congregation of the children of Israel in the wilderness.
I. HE PARDONS THEIR OFFENCES. Distrust, discontent, ingratitude, even when openly expressed in speech, he forgives in his mercy, not seven times only, but "seventy times seven." How many murmur at their lot; complain of their worldly condition, or their lack of spiritual gifts, or their unhappy position under ministers of whom they do not approve; or the coldness and unsympathetic temper of their friends, or the want of any due appreciation by others of their merits! It is, comparatively speaking, rarely that we meet with a contented person. Yet God is so merciful, that he bears with the murmurers—yea, even "hears their murmurings," and devises means for their relief.
II. HE GIVES THEM BREAD FROM HEAVEN. "Every good gift and every perfect gift" is from him, and "cometh down from the Father of Lights." The material sustenance of daily life is one form of "bread from heaven," wherewith he daily provides the millions who look to him. His holy word is another form, a heavenly gift, the sustenance of many souls. But, as he tells us, he himself is "the true bread from heaven" (John 6:32-43). In and through the Eucharist, he gives us himself to be our spiritual food and sustenance, the bread of life, the true manna, meat indeed. If we worthily receive the blessed sacrament of his body and blood, then we "spiritually eat the flesh of Christ and drink his blood; then we dwell in Christ, and Christ in us; we are one with Christ, and Christ with us"—"our sinful bodies are made clean by his body, and our souls washed through his most precious blood." Thus, he gives us, in the highest, most perfect, and most spiritual way, that which is the great need of our souls, "bread from heaven."
III. HE GIVES THEM LAWS TO PROVE THEM. With blessing duty goes ever hand in hand. To every gift God attaches some law of direction for its use. The gift of the manna had its own laws—its law of gathering, and its law of reserving or not reserving. The holy Eucharist has also its one great law—a law fixing the mental attitude—"Do this in remembrance of me." To make it a mere supper, as the Corinthians did (1 Corinthians 11:20-46), albeit a love-feast, symbolical of Christian fellowship and unity, is to break this law. The Eucharist is "for the continual remembrance of the sacrifice of the death of Christ"—for the calling to mind his sufferings for our sins, his atonement fur our guilt, his deliverance of us from Satan, death, and hell, by his one oblation of himself once offered upon the Cross. it is by this remembrance that our penitence is made acute, our gratitude called forth, our hearts enabled to "lift themselves up," our spirits stirred to love, and joy, and thankfulness; and obedience to this law on our part is a necessary condition to our receiving the benefits of the Eucharist. Thus we too, when "bread from heaven" is rained upon us, have a law given to us to prove us, whether we will walk in God's law or not.
HOMILIES BY J. ORR
The gift of Manna.
Quails also were given, on this occasion in mercy, and on a later occasion in wrath (Numbers 11:31-4); but it was the manna which was the principal gift, both as providing Israel with a continuous supply of food, and as having a permanent significance in the history of God's dealings with his Church (Exodus 16:32-2).
I. THE MANNA PROMISED (Exodus 16:4-2).
1. God would rain bread from heaven for them (Exodus 16:4). He would spread a table for them, even in the wilderness, a thing they had deemed impossible (Psalms 78:19). He would give them to eat of "the corn of heaven" (Psalms 68:24). He would thus display himself as Jehovah,—the God of exhaustless resources,—able and willing to supply all their need (cf. Philippians 4:19). He would remove from himself the reproach wherewith they had reproached him, that he had brought them into the wilderness, "to kill this whole assembly with hunger" (Exodus 16:3). He would testify of his loving care for them (cf. Deuteronomy 1:31).
2. The supply would be continuous—"Every day" (Exodus 16:4). The regularity of the supply would be a daily proof of God's faithfulness—another of the Jehovah attributes. We have a similar proof of the Divine faithfulness in the constancy of the laws of nature on which our own supplies of food depend; in particular, in the regular succession of seed-time and harvest, and cold and heat, and summer and winter, which God has promised to maintain (Genesis 8:22; cf. Psalms 119:89-19).
3. The gift of quails and manna would be a manifestation of his glory as Jehovah (Exodus 16:6, Exodus 16:7; also Exodus 16:12—"and ye shall know that I am Jehovah your God"). His Jehovah character would be revealed in it. Note, in addition to what is said above, the following illustrations of this.
(1) The gift of manna was an act of free origination. Compare with Christ's multiplication of the loaves, brought in John 6:1-43. into close association with this miracle.
(2) So far as natural materials were utilised in the production of the manna (dew, etc.), it was shown how absolutely plastic nature was in the hands of its Creator.
(3) The gift of quails was a further testimony to God's supreme rule in nature.
(4) It was a special feature in this transaction that God was seen in it acting solely from himself—finding the law and reason of what he did in himself alone. He interposes with a simple "I will" (John 6:4). It was neither the people's merits nor the people's prayers, which moved him to give the manna. Merits they had none; prayers they did not offer. But God, who brought them out of Egypt, and had bound himself by covenant with their fathers, found a reason in himself for helping them, when he could find none in them (cf. Deuteronomy 9:4, Deuteronomy 9:5). He showed them this kindness for his own name's sake (cf. Psalms 106:8); because he was Jehovah, who changed not (Malachi 3:6).
4. The gift of manna would prove a trial of obedience (John 6:4). God bound himself to send the manna day by day, and this would be a test of his faithfulness. But rules would be prescribed to the people for gathering the manna, and this would be a test of their obedience. God's design in giving the manna was thus not merely to supply the people's natural wants. He would also train them to dependence. He would test their characters. He would endeavour to form them to habits of obedience. A like educative and disciplinary purpose is to be recognised as bound up with all God's leading of us. Gifts are at the same time trusts. They impose duties upon us, and lay us under responsibilities. There are rules to be observed in the use of them which test our inner dispositions. There is a law of temperance in the use of food. There is a law of modesty in dress. There are the laws relating to the acquisition and expenditure of money—honesty in acquisition,, economy in use, liberality in giving (cf. Deuteronomy 15:7-5), devotion of the first fruits of income to God. There is the supreme law, which includes all others—"Whether, therefore, ye eat or drink, or whatsoever ye do, do all to the glory of God" (1 Corinthians 10:31). There is no action, no occupation, however seemingly trivial, which has not important relations to the formation of character. "The daily round, the common task," etc.
II. THE PREPARATORY THEOPHANY (John 6:9-43). Moses summoned the people to draw near before the Lord. Then, as they came together, and looked toward the wilderness, lo! "the glory of the Lord appeared in the cloud." It is a suggestive circumstance that it is Aaron, who by command of Moses, collects the congregation (John 6:10). Moses, according to his wont, had probably withdrawn to pray (cf. Exodus 14:15). In this, as in other instances, Moses might be taken as an example of secrecy in prayer. His prayers are never paraded. They are even studiously kept in the background—a proof surely of the Mosaic authorship of the book. When they come to light, it is often incidentally (Exodus 14:15). On one notable occasion an intercessory prayer of his was not made known till near the end of his life (Deuteronomy 9:25). We know of his prayers mostly by their results. This appearance of the glory of God to Israel may be viewed:—
1. As a rebuke of the people's murmurings. Unlike the "look" from the pillar of fire with which the Lord discomfited the Egyptians (Exodus 14:24), it was a look with as much mercy as anger in it. Yet it conveyed reproof. It may be compared with the theophany which terminated the dispute between Job and his friends, and caused the patriarch to abhor himself, and to repent in dust and ashes (Job 38:1; Job 42:6); or to the look of sorrow and reproof which the Lord cast on Peter, which caused him to go out, and weep bitterly (Matthew 26:75). How abashed, humbled, and full of fear, those murmurers would now be, as with mouths stopped (Romans 3:19), they beheld that terrible glory forming itself in the cloud, and looking down full upon them!
2. As a fitting introduction to the miracle that was to follow. It gave impressiveness to the announcement—showed indubitably the source of the miraculous supply—roused the minds of the people to a high pitch of expectation—prepared them for something grand and exceptional in the Divine procedure. It thus checked their murmurings, convinced them of their sin in distrusting God, warned them of the danger of further rebellion, and brought them back to their obedience. God's words—"I have heard the murmurings of the children of Israel"—at the same time reminded them that he was fully aware of all their "hard speeches" which they had spoken against him.
3. As an anticipation of the revelation of Sinai. These chapters are full of anticipations. In Exodus 15:25, Exodus 15:26, we have "statute and an ordinance," anticipatory of the later Sinaitic covenant; in this chapter, we have an anticipation of Sinai glory and also of the sabbath law (Exodus 15:23); in Exodus 18:16, we have an anticipation of the civil code of Sinai; for Moses makes the people "know the statutes of God, and his laws."
III. THE MANNA GIVEN (Exodus 18:13-2). Quails came in the evening, and next morning the manna fell with the dew. We observe concerning it—
1. That it came in a not unfamiliar form. The "angel's food" (Psalms 78:25), wore the dress, and had the taste of the ordinary manna of the desert. We miss in the miracles of the Bible the grotesque and bizarre features which mark the supernatural stories of other books. They testify to the existence, as well as respect the laws, of an established natural order. The plagues of Egypt, e.g; were thoroughly true to the natural phenomena of that country, and made the largest possible use of existing agencies. The crossing of the Red Sea was accomplished by the supernatural employment of natural conditions and agencies. There is in all these miracles the constant observance of the two laws:
(1) Of economy—utilising the natural so far as it will go; and
(2) of congruity—keeping as closely as possible to the type of the natural, even when originating supernatural phenomena.
2. That it was a direct production of the power of God. It was in the truest sense bread from heaven, and is thus a type of Christ, the Bread of Life (see below). Yet the power exerted in the creation of the manna—and it is important to remember this—is but the same power, only more visibly put forth, which operates still in nature, giving us our yearly supplies of the good things of the earth. The annual harvest is only not a miracle, because it comes regularly, season after season, and because numerous secondary agencies are employed in its production. You plough, that is, break up the ground to receive the seed; but whence came the seed? From last year's gift. You sow it in the fields, cover it up again and leave it—to whose care? To God's. It is he who now takes the matter into his own hands, and in what remains you can but wait upon his will. It rests with him to send his rains or to withhold them; to order the sunshine and heat; to bless or blast your harvest. What man does is but to put matters in train for God's working—God himself does the rest; in the swelling and germination of the seed, in all the stages of its growth, in the formation of the blade, in the modelling of the ear, in the filling of it with the rich ripe grain, his power is absolutely, and all throughout, the only power at work. And how great the gift is when it comes! It is literally God opening his hand and putting into ours the food necessary for our sustenance. But for that gift, year by year renewed, man and beast would utterly perish. It is calculated that a year's pro duce in Great Britain alone amounts in money value to over £160,000,000. The corn crop alone was valued in 1880 at £90,000,000. It is as if God had made a direct gift of that sum of money to our nation in the year named, only it was given in a better than money form—in food. How little we think of it! Men are proud and self-sufficient, and speak sometimes as if they would almost disdain to accept or acknowledge a favour even from the Almighty. While yet, in truth, they are, like others, the veriest pensioners on his bounty, sustained by his power, seeing by his light, warmed by his sun, and fed year by year by the crumbs that fall from his table. Were God for a single year to break the staff of bread over the whole earth, where would either it or they be?
3. That it was given day by day, and with regularity. Thus the manna taught a daily lesson of dependence on God, and so played an important part in the spiritual education of Israel. Yet familiarity must have done much then, as it does still, to deaden the impression of God's hand in the daily gift. Because the manna came to them, not by fits and starts, but regularly; because there was a "law" in its coming—they would get to look on it as quite a common occurrence, no more to be wondered at than the rising and setting of the sun, or any other sequence in nature. "Laws of nature" tend, in precisely the same way, to blind us to the agency of God working behind and in them, as well as to hide from us his agency in the origination of the sequences that now flow so uniformly. We have spoken of God's agency in the production of the harvest. But there is good ground for speaking of our cereal crops as in yet another sense—"bread from heaven." These cereal plants, it is affirmed, are never found in a wild state; cannot by any known process be developed from plants in a wild state; and if once allowed to degenerate, can never again be reclaimed for human food. Not inaptly, therefore, have they been represented as even now a kind of standing miracle—a proof of direct creative interposition for the good of man. (See "The Cerealia: a Standing Miracle," by Professor Harvey, in "Good Words," vol. 2.) Yet how entirely is this retied from us by the fact that all things continue as they were from the beginning of the creation" (2 Peter 3:4).
4. That it was a food entirely suitable to the circumstances of the Israelites. It was light, nutritious, palatable; comprised variety by admitting of being prepared in different ways (baked, seethed, Exodus 18:23; cf. Numbers 11:8); was abundant in quantity, readily distinguishable by the eye, and being of a granulated nature, and strewn thickly throughout all the camp, could be collected with a very moderate expenditure of labour. It was thus, like so much in our own surroundings, and in the provision which God makes for our wants, a constant witness to the care, goodness, wisdom, and forethought of the great Giver.—J.O.