EXPOSITION
THE PROMISE FULFILLED. Moses had made a double promise to the Israelites in God's name. "The Lord shall give you," he had said," in the evening flesh to eat, and in the morning bread to the full" (Exodus 16:8). And now the time for the fulfilment of the double promise approached. First, however, before they received the blessings, he required them to present themselves before the Lord. As they had rebelled in murmuring, an act of homage was proper; and as they had called in question the conduct of Moses and Aaron. some token that God approved the action of these his faithful servants, and would support them, was needed. Hence the appearance of the Lord to the congregation in the cloud (Exodus 16:10). After this, when evening approached, the quails fell. A vast flight of this migratory bird, which often arrives in Arabia Petraea from the sea (Diod. Sic. 1:60), fell to the earth about the Hebrew camp, and, being quite exhausted, lay on the ground in a state which allowed of their being taken by the hand. The Israelites had thus abundant "flesh to eat" (Exodus 16:8), for God "sent them meat enough" (Psalms 78:26). The next morning, the remainder of the promise was fulfilled. When they awoke, they found that the vegetation about the camp was covered with a sort of dew, resembling hoar-frost, which was capable of easy detachment from the leaves, and which proved to be an edible substance. While they were in doubt about the phenomenon, Moses informed them that this was the "bread from heaven" which they had been promised (Exodus 16:15). At the same time he instructed them as to the quantity which they should gather, which he fixed at an omer for each member of their family (Exodus 16:16). In attempting to carry out these instructions, mistakes were not unnaturally made; some exceeded the set quantity, others fell short of it. But the result was found to be the same. Whatever the quantity gathered, when it was brought home and measured, the amount was by miracle made to be exactly an omer for each (Exodus 16:18). Afterwards, Moses gave another order. The whole of the manna was to be consumed (ordinarily) on the day on which it was gathered. When some wilfully disobeyed this command, the reserved manna was found on the next day to have become bad—it had bred worms, and gave out an offensive odour. This circumstance put a stop to the malpractice.
At even. Literally, "between the two evenings." For the meaning of the phrase, see the comment on Exodus 12:6. Ye shall eat flesh. The quails, as appears by the subsequent narrative, were supplied, not regularly, but only on rare occasions; in fact (so far as appears), only here in the wilderness of Sin, and at Kibroth-hattaavah in the wilderness of Paran (Numbers 11:31-4). They were not a necessary, but an indulgence. Ye shall know that I am the Lord. The miracle of the manna, and the timely appearance of the quails at the hour announced, will sufficiently show that it is God himself who has you under his charge and watches over you.
The quails came up. The word here translated, "quails" has been supposed to designate the flying-fish (Trigla Israelitarum of Ehrenberg), or a species of locust (Ludolf). But Psalms 78:28, makes it clear that "feathered fowls" are intended; and moderns generally, are agreed that the rendering "quails" is right. It has the authority of the Septuagint, of Josephus, and of the Vulgate. Diodorus says that "the inhabitants of Arabia Petraea prepared long nets, spread them near the coast for many stadia, and thus caught a great number of quails which are in the habit of coming in from the sea" (2:60). The quail regularly migrates from Syria and Arabia in the autumn, and winters in the interior of Africa, whence it returns northwards in immense masses in the spring. Kalisch thinks that the particular species of quail intended is the kata of the Arabs (Tetrao Alchata of Linnaeus); but the common quail (Tetrao coturnix) is preferred by most commentators. When these birds approach the coast after a long flight over the Red Sea, they are often so exhausted that they rather fall to the ground than settle, and are then easily taken by the hand or killed with sticks. Their flesh is regarded by the natives as a delicacy. Covered the camp—i.e; covered all the ground between the tents in which the Israelites lived in the wilderness. The dew lay. Literally, "there was a layer of dew"—something, i.e; lay on the ground outside the camp which looked like dew, and was in part dew, but not wholly so.
When the dew that lay was gone up. The moisture which lay upon the herbage soon evaporated, drawn up by the sun; and then the miracle revealed itself. There remained upon each leaf and each blade of grass a delicate small substance, compared here to hoar frost, and elsewhere (Numbers 11:7) to "coriander seed," which was easily detached and collected in bags or baskets. The thing was altogether a novelty to the Israelites, though analogous in some degree to natural processes still occurring in the country. These processes are of two kinds. At certain times of the year there is a deposit of a glutinous substance from the air upon leaves and even upon stones, which may be scraped off, and which resembles thick honey. There is also an exudation from various trees and shrubs, especially the tamarisk, which is moderately hard, and is found both on the growing plant and on the fallen leaves beneath it, in the shape of small, round, white or greyish grains. It is this last which is the manna of commerce. The Biblical manna cannot be identified with either of these two substances. In some points it resembled the one, in other points the other; in some, it differed from both. It came out of the air like the "air-honey," and did not exude from shrubs; but it was hard, like the manna of commerce, and could be "ground in mills" and "beaten in mortars," which the "air-honey" cannot. It was not a medicament, like the one, nor a condiment, like the other, but a substance suited to be a substitute for bread, and to become the main sustenance of the Israelitish people. It was produced in quantities far exceeding anything that is recorded of either manna proper, or air honey. It accompanied the Israelites wherever they went during the space of forty years, whereas the natural substances, which in certain points resemble it, are confined to certain districts, and to certain seasons of the year. During the whole space of forty years it fell regularly during six consecutive days, and then ceased on the seventh. It "bred worms" if kept till the morrow on all days of the week except one; on that one—the Sabbath—it bred no worms, but was sweet and good. Thus, it must be regarded as a peculiar substance, miraculously created for a special purpose, but similar in certain respects to certain known substances which are still produced in the Sinaitic region.
They said one to another, this is manna. Rather, "this is a gift." To suppose that they recognised the substance as one known to them in Egypt under the name of menu or mennu, is to make this clause contradict the next. To translate "what is this?" gives good sense, but is against grammar, since the Hebrew for "what" is not man but mah. The Septuagint translators (who render τί ἐστι τοῦτο) were probably deceived by their familiarity with the Chaldee, in which man corresponds to "what." Not knowing what to call the substance, the Israelites said one to another, "it is a gift"—meaning a gift from heaven, God's gift (compare Exodus 16:8); and afterwards, in consequence of this, the word man (properly "gift") became the accepted name of the thing.
An omer for every man. According to Kalisch, the omer is about two quarts (English): but this estimate is probably in excess. Josephus makes the measure one equal to six cotyles, which would be about a quart and a half, or three pints. In his tents. Rather, "in his tent."
The children of Israel did so The Israelites set themselves to obey Moses, and gathered what they supposed to be about an omer; but, as a matter of course, some of them exceeded the amount, while others fell short of it. There was no wilful disobedience thus far.
When they did mete it with an omer. On returning to their tents, with the manna which they had collected, the Israelites proceeded to measure it with their own, or a neighbour's, omer measure, when the wonderful result appeared, that, whatever the quantity actually gathered by any one, the result of the measurement showed, exactly as many omers as there were persons in the family. Thus, he that had gathered much found that he had nothing over, and he that had gathered little found that he had no lack.
Let no man leave of it till the morning. Moses, divinely instructed, warned the people that they were not to lay up in store any of their manna to be eaten the next day. God would have them trust their future wants to him, and "take no thought for the morrow." Some of them, however, were disobedient, with the result stated in the next verse.
It bred worms. This was a supernatural, not a natural result. It served as a sort of punishment of the disobedient, and effectually checked the practice of laying up in store.
When the sun waxed hot it melted. The manna had to be gathered early. What had not been collected before the sun grew hot, melted away and disappeared from sight. In this respect the miraculous manna resembled both the manna of commerce and the "air-honey."
HOMILETICS
God and Nature.
I. GOD IS THE MASTER OF NATURE, NOT NATURE'S SERVANT. A school of modern thought places nature above God, or at ,any rate on a par with God. It is an absolute impossibility, we are told, that a law of nature should be broken or suspended. Miracles are incredible. But all this, it must be borne in mind, is mere assertion, and assertion without a tittle of proof. All that we can know is, that we ourselves have never witnessed a miracle. We may further believe, that none of our contemporaries have witnessed any. But that miracles have never taken place, we cannot know. There is abundant testimony in the records of humanity that they have. To say that they are impossible, is to assume that we know the exact relation of God to nature, and that that relation is such as to preclude any infraction or suspension of a natural law. This would only be the case,
1. If nature were entirely independent of God; or,
2. If God had bound himself never under any circumstances to interfere with the course of nature. But neither of these positions is true. So far from nature being independent of God, nature wholly proceeds from God, is his creation, and momentarily depends on him both for its existence and its laws. Its laws are simply the laws which he imposes on it; the rules which he sees fit under ordinary circumstances to lay down and maintain. And he has nowhere bound himself to maintain all his laws perpetually without change. He will not, we may be sure, capriciously or without grave cause, change or suspend a law, because he is himself immutable, and "without shadow of turning." But, like a wise monarch, or a wise master of a household, he will make exceptions under exceptional circumstances. And thus it was at this time. Israel was brought out of Egypt—was promised Canaan—but required a prolonged course of training to be rendered fit for its promised inheritance. Geographically, Canaan could only be reached through the wilderness; and so the wilderness was the necessary scene of Israel's education. How then was the nation to be supported during the interval? Naturally the wilderness produced only a scanty subsistence for a few thousand nomads. How was it to support two millions of souls? There was no way but by miracle. Here then was a "dignus vindice nodus,"—a fitting occasion for the exertion of supernatural power—and God gave by miracle the supply of which his people had need.
II. GOD, EVEN WHEN PRODUCING EFFECTS THAT ARE BEYOND NATURE, WORKS TO A LARGE EXTENT THROUGH NATURE. The Israelites needed, or at any rate craved for flesh. God did not create for them new animals, as he might have done (Genesis 1:25), or even give them meat by any strange and unknown phenomenon. He brought a timely flight of quails—a migratory bird, in the habit of visiting Arabia at the time of year—and made them alight exactly where the camp was fixed, in too exhausted a condition to fly further—a phenomenon not at all unusual at the particular season and in the particular country. The Israelites needed bread, or some substitute for it. God gave them manna—not a wholly new and unknown substance, but a modification of known substance. He made previously existing nature his basis, altering and adding qualities, greatly augmenting the quantity, but not exerting more supernatural power than was necessary, or departing further from the established course of nature than the occasion required. The same "economy" is seen in the sweetening of the waters of Marah by the wood of a particular tree (Exodus 15:21), etc. The method of God's supernatural working is to supplement, not contradict, nature.
Bread from heaven.
Our Lord tells us that the manna was a type of him, and that he was the "true bread from heaven" (John 6:32). We may profitably consider, in what respects the type held good.
I. IT WAS THE NOURISHMENT OF THE BODY, AS CHRIST IS OF THE SOUL. The manna constituted almost the sole nourishment of the Israelites from this time forth until they entered Canaan (Joshua 5:12). So Christ is the food of the soul during its entire pilgrimage through the wilderness of this world, until it reaches the true Canaan, heaven. The Israelites were in danger of perishing for lack of food—they murmured—and God gave them the manna. The world was perishing for lack of spiritual nourishment—it made a continual dumb complaint—and God heard, and gave his own Son from heaven. Christ came into the world, not only to teach it, and redeem it, but to be its "spiritual food and sustenance." He feeds us with the bread of life. He gives us his own self for nourishment. Nothing else can truly sustain and support the soul—not creeds, not sacraments, not even his own Word without him.
II. IT WAS GIVEN FREELY FOR ALL THE PEOPLE OF ISRAEL, AS CHRIST IS GIVEN' TO BE THE SAVIOUR OF THE WHOLE WORLD. The manna fell all around the camp of Israel, close to them, so that they had but to stretch out the hand and take it. None could lack sufficient sustenance except by his own fault. If he refused to gather, be might starve; hut not otherwise. So Christ gave himself for all men, "not willing that any should perish, but that all should come to repentance." His was "a full, perfect, and sufficient sacrifice for the sins of the whole world." Even they who know him not may be saved by him, "if they will do the works of the law written in their hearts," or, in other words, act up to the light that has been vouchsafed them. Thus, his salvation is free, and open to all. In Christian lands it is close to all, made palpable to all, shown them openly, daily pressed upon them. He who starves here in England can scarcely starve save by his own fault—because he will not stretch out his hand to gather of the bread of life, will not take it when it is offered to him, rejects it, despises it, "loathes" it.
III. IT WAS WHITE, AND SWEET TO THE TASTE, AS CHRIST IS PURE AND SPOTLESS, AND SWEET TO THE SOUL. A master mind of these modern times has made his hero, a well-disposed heathen, see in Christ, even before he could bring himself to believe in him, "the WHITE Christ." "Holy, harmless, undefiled, separate from sinners," he presents himself to all who will read his life, and contemplate his character, as pure, stainless, innocent. The Lamb is his fitting emblem. Driven snow is not purer or more speckless. "Thou art all fair, my love; there is no spot in thee" (So Exodus 4:7). And he is sweet also. "Thy lips, O my spouse, drop as the honeycomb; honey and milk are under thy tongue" (So Exodus 4:11). "How sweet are thy words unto my taste! yea, sweeter than honey unto my mouth!" (Psalms 119:103). His words, his life, his promises, his influence, his presence, are all sweet, especially the last. Let those who know him not, once "taste and see how gracious the Lord is," and they will desire no other nourishment.
IV. IT DESCENDED NOISELESSLY IN THE NIGHT. So Christ comes to us, not "with observation"—not in the wind, or in the fire, or in the earthquake, but in silence and in quietude, when other voices are hushed within us and about us, when we sit and watch, in patience possessing our souls. His doctrine drops as the rain, and his peace distils as the dew. It comes down "like the rain into a fleece of wool, even as the drops that water the earth." In the whirl of passion, in the giddy excitement of pleasure, in the active bustle of business, there is no room for Christ, no fit place for his presence. Christ comes to the soul when it is calm and tranquil, when it waits for him, and believing in his promise that he will come, is at rest.
V. IT REQUIRED TO BE GATHERED EARLY, AND IF NOT GATHERED MELTED AWAY. "Remember thy Creator in the days of thy youth." Unless we will seek Christ early, we have no warrant to expect that he will condescend to be found of us. If we slight him, if we dally with the world, if we put off seeking him till a "more convenient season," we may find, when we wake up from our foolish negligence, that he has withdrawn himself, has (as it were) melted away. If an Israelite put off his gathering of the manna until the sun was hot, he obtained nothing—the manna no longer lay ready to his hand. So with the Christian who is slothful, self-indulgent, careless—when, after long neglect, he at length seeks spiritual food, he may find it too late, the opportunity may be irrevocably gone.
God's curse upon ill-gotten gains.
In order to try the Israelites, whether they would be obedient to him or no (Exodus 16:4), God gave them, by the mouth of Moses, a positive law—"Let no man leave of the manna till the morning." By some the law was disobeyed. Disregarding the Divine command—perhaps distrusting the Divine promise (Exodus 16:4), to give them food day by day, a certain number of the Israelites, kept some of the manna till the morning. They wished to have a store laid up, on which they might subsist, should the daily supply fail. But God would not be disobeyed with impunity. His curse was on the ill-gotten gain—it bred worms and stank, becoming a source of annoyance both to themselves and their neighbours. So, God's curse is ever on ill-gotten gains—e.g.:—
I. WHEN MEN SET THEIR HEARTS ON HOARDING ALL THEY CAN. Some provision for the future is required of us. "Go to the ant, thou sluggard," says the wise man, "consider her ways, and be wise." "He that doth not provide for them of his own household," St. Paul declares, "is worse than an infidel." Prudence is a Christian, no less than a heathen virtue. But to hoard everything, to give nothing away, to make the accumulation of wealth our main object, is to fly in the face of a hundred plain precepts, and necessarily brings God's curse upon us. The wealth rots—the concerns wherein it is invested fail—it disappears and is brought to nought—and all our careful saving advantages us nothing. God vindicates his own honour; and disperses or destroys the hoard accumulated contrary to his will.
II. WHEN, TO AUGMENT THEIR HOARDS, MEN BREAK A DIVINE COMMAND. There are some who, in their haste to be rich, disregard the Divine injunction to keep holy one day in seven, and pursue their secular calling without any intermission. Conveyancers draw out their deeds, barristers study their briefs, business men balance their books, authors ply their pens, as busily on the Sunday as on week days. What blessing can be expected on the gains thus made? Is it not likely that they will breed corruption? Still more wholly under a curse are gains made by unlawful trades or dishonest practices—by the false weight or the scant measure, or the adulterated article—or again by usurious lending, by gaming, by brothel-keeping.
III. WHEN THE MOTIVE FOR THE HOARDING IS DISTRUST OF GOD'S PROMISES. God bids us not to be anxious for the morrow, what we shall eat, or what we shall drink, or what we shall put on (Matthew 6:31)—and promises that, if we will "seek first the kingdom of God and his righteousness, all these things shall be added unto us" (ib. 33). He caused holy David to declare—"I have been young and now am old, yet saw I never the righteous forsaken, nor his seed begging their bread." If men hoard in distrust of these gracious words, not believing that God will make them good, and thinking to assure the future of wife or child, or both, by their own accumulations, they provoke God to bring their accumulations to nothing. Riches, however invested, can make themselves wings and disappear, if God's blessing does not rest on their possessor.
HOMILIES BY H. T. ROBJOHNS
The manna of the body-A homily on providence.
"They said one to another, what is this? (marg.) for they wist not what it was" (Exodus 16:15). Introduction:—Trace the journey from Elim to the sea (Numbers 33:10); and thence to the wilderness of Sin; and give a thoroughly good exegetical exposition of the facts of the manna story. It would be well also to show the supernatural character of the manna; and, at the same time, that the manna supernatural was not unlike (and yet unlike also) the manna natural of the desert of to-day; that God, in a word, did not give the food of either Greenland or Australia in the Arabian wilderness. The spiritual lessons of the miracle move on two levels, one higher than the other. There is a body, and a soul: food for the one, and for the other. There are then in the manna story truths concerning Divine providence, and also touching Divine grace. Hence two homilies on the manna. This on the manna of providence.
I. BODILY NEED IS AN APPEAL TO GOD. Before Israel articulately prayed, its need cried: so now with twelve hundred millions of men. No man "gets his own living," but God gives it. Imagine one famine round the world, and every living thing would become dumb and dead. The world's need is one majestic monotone of prayer.
II. THE ANSWER IS FULL AND FREE. No stint in that desert—no stint now. A picture of the fulness with which God ever gives bread. There has never been such an event as universal famine. Psalms 104:21-19.
III. THERE IS MYSTERY IN THE ANSWER. Note the question of the text, and the wonder of the people, which was never relieved through all the forty years. So with bread to-day. A great mystery! A common thing to common minds; and perhaps to uncommon minds, that would like, as scientists, to bow all mystery out of the universe. But as there was mystery in the manna, so is there in every grain of corn. No scientist could produce one, were he to try for fifty years. Why? Because the secret of life is a secret of God; and the creation of organization lies in his own power alone.
IV. THE BLAME OF WANT IS NOT WITH GOD. The question arises: if God hears the moaning of the world's need, and gives answer, why is there so much want? Murmuring against Moses and Aaron, Israel murmured against the Lord; so we, grumbling against secondary causes, may be arraigning the First Cause. But the blame lies not there. Political economy might give answer to the question:—Why want? But behind its answers lie deeper causes—all summed up in the one word sin—not only the folly and sin (improvidence, drunkenness, etc. etc.) of the individual, but of all the ages, that is to say, self-centredness (the root principle of sin), forming and solidifying customs and institutions, which have for their effect the oppression and privation of millions. The instances are numberless.
V. But if all the heritage of sin were to disappear, MAN MUST WORK. Israel must gather manna. Here enforce, not only the dignity of work, but the Christian duty thereof. The idle, whether in high life or low, are the dangerous classes. If exempted from toil for bread, all the more obligation to labour for the good of man to the glory of God.
VI. YET—THERE MUST BE SABBATH.
VII. A HINT AGAINST MERE HOARDING. Distinguish between extravagance, a duo providence, and hoarding after a miserly fashion. The via media here, as elsewhere, the right ethical path.
VIII. The manna story gives us THE TRUE THEORY OF LIFE. See the view of Moses as to the purpose of the manna, in the light of experience, after the lapse of forty years, in Deuteronomy 8:3. (comp. Matthew 4:4). Man is to live, not for that which is lowest in him, but for that which is highest. Life is to be DEPENDENCE UPON GOD; 1.—For leading. 2:—For support. This was the object of the giving of the manna.—R.
Manna for the soul; a homily on grace.
"I am the living bread … he shall live for ever." John 6:51. Having given the manna story, discussed the miracle, and given the lessons bearing on our providential path, we now go up to the higher level, and listen to the truths taught in relation to the kingdom of God's grace. These gather round the central truth—that the Lord Jesus Christ is the nutriment of the soul. For that truth we have his own supreme authority. [See the full discourse from his own lips on the manna, in John 6:1-43.] Avoid small typologies—small every way—e.g; that the roundness of the manna stands for Christ's eternity; its whiteness for his purity; its sweetness for the preciousness of Christ. When men would estimate the majesty of a mountain they play not with the pebbles at its feet.
I. THE OBJECT OF GOD IN THE GIFT OF THE HEAVENLY MANNA. Why Christ? Long before Israel cried, the Father saw the coming distress; and resolved to give the manna to meet it. So with Christ. Christ was given for atonement, and to bring from under the cloud of condemnation; but also for other reasons beyond, to give life and strength to the moral and spiritual man. There is a rich provision in the world for the body and for the mind [describe]; but there is something higher in man—the spiritual—not only a ψυχή, but a πνεῦμα—for which provision must be made.
II. THE FAMINE OF THE SOUL WITHOUT CHRIST. Very difficult to imagine a world without bread; more to suppose a world without Christ. His name, his history, his death, his reign, his presence, power, and love are implied, and involved always, everywhere, in all the phenomena of life. But endeavour to imagine Christ annihilated—no name of Christ to entwine in the lullaby at the cradle, and so on through every stage and circumstance of life, till the dying moment—no Christ for the guilty, sinning, sorrowing, tempted, etc. etc. What a famine of the soul!
III. THE SUPPLY OF THE SOUL WITH CHRIST. Having seen what the world would be without Christ, see positively what Christ is to the world. The understanding cannot live without objective truth (mere opinion will not suffice); Christ is that truth: nor the heart without a supreme object of love; Christ that object: nor the conscience without authority behind its moral imperative; Christ is that authority: nor the will without a living inward abiding power; and Christ is that power. In very real and intelligible sense, Christ is the manna, bread, nutriment, sustenance, vitality, and power of the believing soul.
IV. THE FULNESS OF THE SUPPLY. All we need certainly in bread, probably in the manna, assuredly in Christ.
V. ITS FREENESS. Men may confuse themselves, and imagine they "get" their own bread. But manna was manifestly the free gift of heaven. So Christ. This the one truth, which it is so difficult for men to receive. See 1 John 5:11, 1 John 5:12; Romans 6:23.
VI. ITS MYSTERY. The name of the desert provision was "Man-Hu?"—"What is it?" Men did not solve the mystery ere they ate. Why should men wait to solve the mystery of Christ's person, office, etc. etc; ere they eat "the living bread"?
VII. ITS NEARNESS. Both the manna and Christ at every man's tent-door.
VIII. ITS APPROPRIATION. Vain that manna for the two millions, if no man went out to gather; so vain the all-sufficiency of Christ, if no man "comes," "believes," appropriates. John 6:35, John 6:37, John 6:40, John 6:47, John 6:57.
IX. ITS EVERY-DAYNESS. NO man can live upon a past experience of the sufficiency of Christ.
X. ITS ORDER. Full and free as the supply of manna was, its appropriation and use were under Divine direction, were according to a certain order. So are there now channels, means, ordinances of grace, which no man can safely neglect.
XI. THE AIM IN MAN'S APPROPRIATION. Not self-indulgence; not merely his own growth. No man an end unto himself. The final end of food is strength, work, good for others. The danger of middle-class evangelicalism is that of making personal salvation the ultimate aim of God's grace. We are saved, that we may save. The end of bread is labour.
XII. The subject carries our thoughts on to THE HIDDEN MANNA. Revelation 2:17. Ñ Christ will be the soul's nutriment in heaven. "Hidden," for there will be in heaven as yet undiscovered glories of Christ the Lord. For the final lesson see John 6:27.—R.
HOMILIES BY D. YOUNG
The provision of the manna.
This chapter contains an account of the first provision of miraculous bread for Israel in the wilderness. We are told very fully the circumstances in which it was given and the regulations for obtaining and using it. This provision of bread comes very appropriately after the visits to Marah and Elim. The waters had been made sure, and were soon to be made sure again (Exodus 17:1-2.); and now the bread is given (Isaiah 33:16). Before God takes the people to Sinai, he does everything to show that they may confidently depend on him for necessities, however vainly they look for superfluities. Consider—
I. THE STATE OF MIND AMONG THE ISRAELITES WHICH PRECEDED THIS GIFT. It is important to notice that such an ample, gracious and miraculous gift as Jehovah hero bestowed was bestowed on the unthankful and the evil. With many reasons for faith, they were unbelieving; instead of being patient and submissive, considerate towards their leader, and thankful for liberty, they broke out into selfish and unjust complaints. Things were going far otherwise than as they wanted them to go. They have now been a month or more out of Egypt and it is wilderness, wilderness, wilderness still! They have got water, but what is water without bread; and what is bread, unless it be the bread along with the flesh of Egypt? And, letting their minds dwell on these lost delicacies, their discontent breaks out in the most expressive way. Discontent is assuredly at a high pitch in a man's mind, when he begins to talk of death as a thing to be desired. It shows that he has got so reckless and peevish as not to care what he says, what others may think, or who may be hurt by his random talk. The low ideal of life on the part of Israel is here revealed. God has delivered a whole nation, and this is their idea of why he has delivered them. They think a life, from which the flesh pots and the fulness of bread are absent, is not worth living; and such is indeed a very excusable conception of life, if hunger and thirst after righteousness have not become vigorous desires within us. If one is to become a freeman simply to die, then it seems as if one might just as well live a little longer as a slave. Note further how the people try to throw the responsibility of their present position on Moses. It was a consequence of their carnal-mindedness that they could not think of the Jehovah who was behind and above the visible leader. They are where they are because Moses has brought them. Thus they utter an unconscious but weighty and significant testimony to the fact, that they had not come there of their own accord or wandered there in an aimless fashion. But for the mighty power that held them fast together, they might have straggled back to Egypt with its comforts and delights. Strange that with such a rebellious spirit, there should yet be such a measure of outward obedience. Evidently they had invisible constraints all around them, so that they could not help but follow the cloud.
II. THE MANNER IN WHICH GOD TREATS THIS STATE OF MIND. As he dealt in supplying the water so he deals in supplying the bread. There was a real and pressing want, and though the people made it the occasion for foolish talk, it was also to be the occasion for immediate Divine supply. God does not let the existence of the unthankful and evil fail, for presently, at Sinai, they will have the chance of learning such things as may lead them into a thankful, trustful and noble spirit; and so he hastens to meet Moses with the cheering promise—cheering in the substance of it, and cheering none the less in the expression—"I will rain bread from heaven."
1. They shall have bread. He does not yet tell Moses what shape the bread will take; but the people shall have something to sustain them, and that something in sufficient quantity.
2. The bread shall be rained from heaven. We do not read that Moses repeated this expression to the Israelites; but it must have been very cheering to himself. The words "rain" and "heaven" were enough to put fresh courage into the man. Then we find too that when the promise came to be fulfilled, these words were not taken in a figurative way. The manna came with the dew, and when the dew disappeared there the manna lay, waiting to be gathered. Hence for the supply of bread the people were to look heavenward; and doubtless Moses himself did so look. In whatsoever part of the wilderness they might be, however sterile and unpromising the earth was below, the same heavens stretched out above them, distilling from their treasuries the daily manna. The contrast is thus very striking between the varying earth and the unchanging, exhaustless heaven; and as to the rain, we may be very sure that when God says, "I will rain," he means a copious and adequate shower. But even in this immediate promise of copious giving Jehovah combines demands with gifts. If there is great grace, there are great expectations. He gives and at the same time he asks. He points out to Moses the manner in which the food was to be gathered. Though given copiously, it was not therefore given carelessly; nor was it to be used carelessly. It was given on certain principles and with certain restrictions, so as to be not only the means of staying hunger but of disciplining Israel at the same time. In eating bread, they were to learn habitual faith and habitual and exact obedience. God is ever showing men how he can make one thing to serve more purposes than one.
III. THE EXPOSTULATIONS OF MOSES AND AARON WITH THE PEOPLE (Exodus 16:6-2). Though it is not expressly said that he spoke thus by Jehovah's instructions, yet these remonstrances evidently accorded with his will. For the people to complain as they (lid was not only an unjust thing to Moses; it was also a perilous thing for themselves. They could not thus vent their spleen on the visible Moses without despising the invisible God. Their insult to their brother man on earth was as nothing compared with their insult to Jehovah on high. And, indeed, we cannot too much consider that all murmuring, when it is brought to its ultimate ground and effects, is a reproach against God. For it is either a complaint because we cannot get our own way, or it is an impeachment of God's way as not being a loving and a wise one. What a different scene life would become, how much more equable, serene and joyous, if we could only take the invisible as well as the visible into all our thoughts. The people felt the lack of bread, the loss of Egypt, the hardships of a life unfamiliar and unprepared for; and Moses could sympathise with all these feelings; although of course, after forty years of shepherd life in Midian, the hardships his brethren complained of were as nothing to him. But at the same time, Moses felt very keenly what many of his brethren did not feel at all, the mysterious presence of God. More and more distinctly would the words now be rising to his mind, "Ye shall serve God upon this mountain" (Exodus 3:12); for the cloud was taking the multitude nearer and nearer to Sinai. It is very significant of the feeling in Moses' mind that he dwells on this charge of murmuring, returning to the word again and again. He wanted these people who so felt the pangs of hunger to be equally sensitive to the perils of impiety. Jehovah had heard their reckless speeches as well as Moses; and now, in recognition, he was about to make manifest his glorious presence. The connection of the cloud with himself was to be proved by the appearing of his glory in it. What the people found fault with was that they had been guided wrong: and now the nature of the guidance stands out, distinct, impressive, and full of warning. He who found fault with Moses really found fault with Jehovah. Remember the words of Jesus: "He that despiseth you despiseth me; and he that despiseth me despiseth him that sent me." (Luke 10:16.) If we presumptuously neglect the apostleship of any one, we have to do with the Being who made him an apostle. Wherefore we should show all diligence to keep murmuring off our lips; and the only effectual way is to keep it out of our hearts by filling them with a continual sense of the presence of God. Instead of murmuring, let there be honest shame because of the selfishness that runs riot in our hearts. God can do everything to make our lives joyous, and banish causes of complaint for ever, if only we will take right and sufficient views of his purposes toward us and his claims upon us.
IV. THE ACTUAL GIVING. Here again we notice the tender and gentle dealings of God. The necessary and permanent supply of bread is preceded by a special and occasional supply of quails. By this gift he, as it were, runs towards Israel to soothe their murmurings. The flesh of Egypt was the thing they missed the most, and it comes first, in the evening; whereas the manna did not come till the next morning. By this supply of the quails God showed an attentiveness to the feelings of the people which should have had the best effect on their minds. They murmured against Moses, forgot Jehovah, and yet Jehovah gave them in reply a delightful feast of quails. So to speak, he was heaping coals of fire on their heads: and we should take special note of this Divine conduct, just in this particular place. It is very natural that as we consider Israel in the wilderness, we should think of God's severity rather than any other feature of his character. The whole tenor of the New Testament—the contrast between the law and the gospel—makes this view inevitable. But as we read the whole of this chapter, and ponder it carefully, how shall we do other than confess "Verily, Jehovah is love"? It is love that leads to Sinai. And assuredly there is not less of love in the thunders, lightnings and terrors of Sinai than in the gift of the quails. The expression is different—that is all. The quails were but a slight, passing thing, bestowed upon Israel much as a toy is bestowed on a child. There is love in the gift of a toy; but there is love also in the discipline and chastisement which soon may follow from the same hand. So there was love in the quails; but there was equal love, stretching out to far deeper results, in the demonstrations of Sinai and the commandments which accompanied them.—Y.
HOMILIES BY G. A. GOODHART
He nurtured them in the wilderness.
Continual mention of murmurings; yet all such murmurings do not meet the same treatment (cf. Numbers 11:31-4). Much alike to outward seeming, but not so in the sight of God. (illustration—the ruddy hue of health; the hot flush of passion; the hectic of consumption. All much alike in appearance, yet how different to those who know what they betoken!) Comparing the history of one murmuring with that of another, we can see by God's treatment of each how different must have been the states from which they resulted. Here it is the impatience of ill-instructed children; later on, it has become hostility and rebellion. Consider in this case:—
I. THE SYMPTOMS. Cf. Exodus 16:3. The monotony of the wilderness had had time to tell upon the people; so different from the varied routine of Egypt. Slavery, too, had become, from long use, almost a second nature with many; they had chafed under it, yet, in some sort, they had relied upon its restraint as a support. After the first novelty has passed, unaccustomed freedom is felt to be a weariness. (Illustration: The cripple rejoices to be quit of his supporting irons and crutches, but without them, at first, he soon tires.) Present privation, contrasted with past sufficiency, intensified the misgivings which were sure to come when the new life was fairly entered upon. Freedom wedded to starvation seemed to be but a poor exchange for tyranny. "The people murmured." It was the murmuring of the half-weaned child, the yet weak though enfranchised cripple; it expressed itself in strong language; but the language was stronger than the offence. Under the circumstances murmming was so natural that it did not call for severe censure; it was rather a symptom of imperfect health, suggesting the need of strengthening medicine.
II. THE TREATMENT. God knew what was the matter; His action shows His knowledge. No rebuke, only a promise, which is to be, and is, fulfilled immediately. A table spread in the wilderness; the love of freedom revived and strengthened, nurtured by the longed-for food. What should be the effect of such treatment? It stays murmuring, of course; but, further, it should strengthen against further murmuring. On the other hand, whilst it may, as it ought to do, lead to reliance upon the provider, it may also lead to reliance upon the food provided.
Practical lessons.—
1. God treats us all according to our real character and position "How unjust," says one, "that that man should have so much easier a time than I. That my comparatively slight offence should be punished so much more heavily than his, which is far more heinous!" Nay! By What standard do you measure the relative enormity of the offences? God's standard is character and experience; the child's open defiance is less heinous than the man's half-veiled impatience.
2. God's treatment should inspire confidence in Himself. All God's gifts are index fingers saying, "Look off from us to God." Our tendency is to rest upon them and credit them as the causes of the satisfaction they occasion. The same medicine may not be appropriate next time, but the same doctor may be trusted. If we forget the doctor and think only of the medicine, we shall be as irritable and dissatisfied as ever; only by confidence in the Physician himself can we hope to go on "from strength to strength."—G.
HOMILIES BY J. ORR
Christ the bread from heaven.
The manna, which is described in Exodus 16:4 as "bread from heaven," was typical of Christ, who is "the true bread from heaven"—"the bread of God which cometh down from heaven and giveth life unto the world" (John 6:31-43). The connection in John 6:1-43. is with the Jews' demand for a sign. The interrogators reminded Christ of how their fathers did eat manna in the desert; as it was written, He gave them bread from heaven to eat! (Psalms 105:40). The design of Jesus in his reply was, first, to wean their hearts away from merely carnal expectations in connection with his appearing, and, secondly, to lead them to see in the gift of manna, as well as in the miracle he had just performed—the feeding of the multitudes—some-thing more than the mere supplying of bodily necessities;—to see in them "signs" (John 6:26—"Ye seek me, not because ye saw signs," etc. Rev. Ver.) i.e. types, allegories, suggestive earthly symbols, of spiritual realities—of what he was in himself, of the work he came to do, of the relations in which he stood to perishing men. The manna is thus figured as "spiritual meat" (1 Corinthians 10:3), a type of Christ as the living bread for the souls of men. Consider in illustration of this analogy—
I. THE NEED WHICH EXISTED FOR THIS PROVISION. The Israelites were in the desert, where nature, if left to itself, would inevitably perish. Their supplies of food were exhausted. The whole multitude would have died of hunger, had not Divine mercy interposed for their relief. The manna which God gave them literally stood between them and death. In this circumstance we see one feature imaged in which Christ clearly appears as the bread of life. When he uses: this language of himself he means to tell us, that just as these Israelites under Moses absolutely hung for any hope of life they had on that food which was miraculously supplied to them; so does the world hang—hang absolutely—for its life, its salvation, its eternal well-being on him. It needs eternal life. Its heart craves for it. It is perishing for want of it. But if it is ever to get it, Christ says, it must get it through him, through receiving him, through appropriating what he is, and what he has done for it as Saviour.
II. THE SUPERNATURAL CHARACTER OF THE PROVISION. There could be no question as to the supernatural character of the supply in the case of the manna. The Israelites needed to be saved, and God saved them by a miracle. There was, as it were, a distinct opening of heaven for their benefit. The hand that fed them came from the unseen. In like manner, Christ lays emphasis on the fact that he—the bread of life for men—is "bread from heaven." The salvation that embodies itself in him is no salvation of man's devising, nor one which, even had the thought of it entered his mind, man could ever from his own resources have achieved. If the world is to be saved at all, if it is to be delivered from its woes, if it is to have eternal life, Saviour and salvation must come from heaven. Our hope, as of old, is in God, and in God only. It is not for us to provide, but only thankfully to receive, and earnestly to appropriate the salvation. God gives us the bread from heaven; gives it freely; gives it as bread which no efforts of our own, however laborious, could have enabled us to procure; gives it, that is, as a Divine, supernatural bread, the boon of sovereign grace.
III. THE AMPLE ABUNDANCE OF THE PROVISION. The manna was given in abundance. There was neither lack nor stint. The table that was spread in the wilderness was one of royal bounty; as in the later miracle of the loaves, "they did all eat, and were filled" (Matthew 14:20). There was, as in the father's house in the parable, "Enough and to spare" (Luke 15:17), overflowing provision. How significant a fact when the heart is putting to itself the question, Will Christ's death avail for me? He calls himself "the true bread which cometh down from heaven;" and it cannot be but that this feature in the type will be reflected in the antitype. There is provision in Christ for all. He gives his flesh for the life of the world (John 6:51). He is come that men "might have life, and that they might have it more abundantly" (John 10:10). No stint, no lack, no scarcity in the salvation of Christ.
IV. THE PROVISION NOW, AS THEN, NEEDS TO BE APPROPRIATED. It was nothing to the Israelites that the manna, sparkling like pearls in the morning sunshine, lay all around them; they must gather, they must eat, they must make the "bread from heaven" food for their own life. So with Christ and his salvation. He calls himself "bread," to bring out strongly, not only what he is in himself in relation to human wants, but what men must do with him, if they would partake in the life he comes to give. He must be received, "eaten," inwardly appropriated, fed upon, made part, so to speak, of our very selves; only thus will the new life be begotten in us. This "eating" of Christ is parallel with the "believing" of other verses (John 6:29, John 6:40, John 6:47). Some, remembering this, may be disposed to say, it is only believing. But the use of such a metaphor should rather teach us how real, and inward, and appropriating a principle, this believing on Jesus is. It is clearly no slight, transitory act of mind or heart which is denoted by it, but a most spiritual, most inward, most vital and personal energy of appropriation; a process of reception, digestion, and transformation into spiritual substance, and new powers of spiritual life, of what we have in the Saviour. How great Christ must be, who thus declares himself to be the bread of life for the whole world—the support and food (consciously or unconsciously) of all the spiritual life there is in it! No wonder that the work of works which God requires of us is that we believe on him whom he has sent (John 6:29).
V. WHAT THERE IS IN CHRIST WHICH CONSTITUTES HIM THE WORLD'S BREAD OF LIFE. We set aside as unsupported the analogies which some have sought between the roundness, sweetness, whiteness, etc; of the manna, and qualities in the person and work of the Redeemer. It is, however, clear that if Christ is the antitype of the manna, and the true bread which cometh down from heaven, it must be in virtue of certain qualities in him which admit of being specified. And what these are, it is not difficult to show. He is the bread of life to men—
1. As incarnate God. In the humanity of Jesus Christ, the Divine is brought near to us, and made apprehensible, and provision is also made for the communication of the Divine life in its fullest, richest form to our souls. In him dwells the fulness of the Godhead bodily (Colossians 2:9). He is the medium of the communication of that Divine fulness to us (1Jn 1:1-10 :16). In him, the Divine life is embodied in a holy, perfect humanity; and in that form—a form which brings it within our reach, which makes apprehension and assimilation possible—it is presented to us to be partaken of.
2. As an atoning Saviour. Did Christ not bear this character of Atoner, he would not be truly bread of life to the guilty. Our guilt, our sin, our whole moral condition, stands between us and God, an insuperable barrier to the peace and fellowship for which we crave. But Christ has taken away that barrier. He has made a sacrifice of himself for sin (John 6:51). To appropriate what I have in Christ, is, accordingly, to appropriate to myself the certainty of forgiveness through his death, the assurance of peace with God, the knowledge of reconciliation. And to have done this is already to have begun to live. It is to feel the awakening within me of new-born powers of love, and trust, and service; to feel the dread and despair that before possessed me vanishing like a dark nightmare from my spirit, to be replaced by the joy of pardon, and the sense of the Divine favour. It is to realise the accomplishment of that spiritual change which the Scriptures describe as a "passing from death unto life" (John 5:24). "Old things have passed away; behold, all things have become new" (2 Corinthians 5:17).
3. As a life-giving Spirit. Jesus is what he is to man, in virtue of his possession of the holy, life-giving Spirit—the personal Holy Ghost—by whom he dwells in the hearts of his people, and through whom he communicates to them all the fulness of his own life. This operation of the Spirit is already implied in what we have said of the results of faith in him. He is the effectual agent in converting, quickening, enlightening, sanctifying, comforting, strengthening, beautifying, and spiritually edifying the souls of such as attain to salvation. The influences of this Spirit in the soul are but another name for eternal life. And Christ is the giver of this Spirit. It is from him the Spirit comes. His work on earth has opened the way for the free communication of the Spirit's influences. He dwells by this Spirit in each of his members, nourishing, strengthening, and purifying them, To nourish ourselves upon Christ is to take more of this Spirit into our hearts and lives. Thus is Christ the bread of life.—J.O.
The law of the manna.
God had said (Exodus 16:4) that rules would be given in connection with the manna by which the people would be proved, whether they would walk in his law, or no. One rule is given in Exodus 16:5, and the rest are given here. Consider—
I. THE LAW AS TO QUANTITY (Exodus 16:10-2). "According to his eating," in this passage, means, according to the quantity allowed to each person for consumption. This was fixed at an omer a head (Exodus 16:16). The simplest way of explaining what follows is to suppose that each individual, when he went out to gather, aimed, as nearly as possible, at bringing in his exact omer; but, necessarily, on measuring what had been gathered, it would be found that some had brought in a little more, some a little less, than the exact quantity; excess was then to go to balance defect, and the result would be that, on the whole, each person would receive his omer. It may be supposed, also, that owing to differences of age, strength, agility, etc; there would be great room left for one helping another, some gathering more, to eke out the deficiencies of the less active. If the work were conscientiously done, the result, even on natural principles, would be pretty much what is here indicated. The law of averages would lead, over a large number of eases, to a mean result, midway between excess and defect, i.e; to the net omer. But a special superintendence of providence—such, e.g; as that which secures in births, amidst all the inequalities of families, a right proportion of the sexes in society as a whole—is evidently pointed to as securing the result. We cannot suppose, however, that an intentionally indolent or unconscientious person was permitted to participate in this equal dividend, or to reap, in the way indicated, the benefit of the labours of others. The law here must have been, as with St. Paul," if any would not work, neither should he eat" (2 Thessalonians 3:10). There is nothing said as to the share to be allotted to juveniles: these may be supposed to have received some recognised proportion of an omer. The lessons of all this and its importance as a part of the spiritual education of Israel, are very obvious. It taught—
1. That what is of Divine gift is meant for common benefit. The individual is entitled to his share in it; but he is not entitled selfishly to enrich himself, while others are in need. He gets that he may give. There was to be a heavenly communism practised in respect of the manna, in the same way as a common property is recognised in light and air, and the other free gifts of nature. This applies to intellectual and spiritual wealth. We are not to rest till all have shared in it according to their God-given capacity.
2. That in the Church of Christ it is the duty of the stronger to help the weaker, and of the richer to help the poorer. This is the lesson drawn from the passage by St. Paul in 2 Corinthians 8:12-47. It is presumed in his teaching, first, that there is the "willing mind," in which case a gift "is accepted according to that a man hath, and not according to that he hath not" (2 Corinthians 8:12). Each gatherer of the manna was honestly to do his part, and put what he could into the common stock. The end is not, secondly, that other men be eased, and the Corinthians burdened (2 Corinthians 8:13). But, each doing what he can, the design is, thirdly, that the abundance of one may be a supply, for the deficiency of another, that so there may he equality (2 Corinthians 8:14). This is a principle of wide application in Church finance, and also in the aiding of the poor. Strong congregations should not be slow to aid weak ones, that the work of the latter may go on more smoothly, and their ministers may at least be able to subsist comfortably. The Scottish Free Church has given a praiseworthy illustration of this principle in her noble "Sustentation Fund."
3. That where a helpful spirit is shown by each towards all, there will be found no lack of what is needful for any. God will see that all are provided for. The tendency of the rule is to encourage a friendly, helpful, unselfish spirit generally, and in all relations. The gatherer of manna was forbidden to act selfishly. A Nemesis would attend an attempt on the part of any to appropriate more than his proper share.
II. THE LAW AS TO TIME.
1. The manna was to be gathered in early morning. The people had to be up betimes, and had to bestir themselves diligently, that their manna might be collected before "the sun waxed hot" (2 Corinthians 8:21). If not collected then, the substance melted away, and could not be had at all. A lesson, surely, in the first instance, of diligence in business; and secondly, of the advantage of improving morning hours. The most successful gatherer of manna, whether in the material, intellectual, or spiritual fields, is he who is up and at his work early. Albert Barnes tells us that all his commentaries were due to this habit of rising early in the morning, the whole of them having been written before nine o'clock in the day, and without encroaching on his proper ministerial duties.
2. On six days of the week only (2 Corinthians 8:5). God teaches here the lesson of putting forward our work on week days, that we may be able to enjoy a Sabbath free from distraction. He puts honour on the ordinance of the Sabbath itself, by requiring that no work be done upon it.
III. THE LAW AS TO USE (2 Corinthians 8:19). None of the manna was to be left till the morning. We have here again a double lesson.
1. A lesson against hoarding. God gave to each person his quantity of manna; and the individual had no right to more. What excess he had in his gathering ought to have gone to supplement some other person's deficiency. But greed led slime of the Israelites to disobey. It would save them trouble to lay by what they did not need, and use it again next day. They might make profit out of it by barter. All such attempts God defeated by ordaining that the manna thus hoarded should breed worms, and grow corrupt. A significant emblem of the suicidal effects of hoarding generally. Hoarded treasure is never an ultimate benefit to its possessor. It corrupts alike in his heart and his bands. It breeds worms of care to him, and speedily becomes a nuisance (cf. Matthew 6:19, Matthew 6:20).
2. A lesson against distrust. Another motive for laying up the manna would be to provide for the morrow in case of any failure in the supply. But this was in direct contradiction to God's end in giving the people their manna day by day, viz; to foster trust, and keep alive their sense of dependence on him. Christ warns us against the spirit of distrust, and of anxiety for the morrow, and teaches us to pray for "daily bread" (Matthew 6:11, Matthew 6:31). We should not even desire to be independent of God.
IV. THE FAILURE OF THE PEOPLE TO OBSERVE THESE LAWS, They failed at each point. They tried to hoard (2 Corinthians 8:20). They went out to gather on the Sabbath (Verse 27). This showed both disobedience and unbelief, for it had been distinctly said of the seventh day, "in it there shall be none" (verse 26). What a lesson!—
1. Of the sottish insensibility of human nature to God's great acts of goodness. God had miraculously supplied their wants, yet so little sensible were they of his goodness—so little did it influence them—that they declined to obey even the few simple rules he had laid down for the reception and use of his benefits.
2. Of its ineradicable contumacy and self-will (cf. Deuteronomy 9:1-5.; and Psalms 78:1-19, and Psalms 106:1-19.).—J.O.
HOMILIES BY J. URQUHART
Divine provision for daily need.
I. THE LORD'S FAITHFULNESS.
1. Their varied need was met. Flesh as well as bread was given. God gives us richly all things to enjoy.
2. They came in the order and at the time God said they would come. The evening brought the quails—the morning the manna. Nothing failed of all that he had promised.
3. They were given in abundance. The quails "covered the camp;" of the manna they "had no lack." There is princely bounty with God for all who trust in him. He gives richly, even where he has made no covenant: he fills "men's hearts with food and gladness." How much more then will he bless those whom he has pledged himself to sustain!
II. THE SPIRIT OF THOSE WHO ARE THUS FED FROM GOD'S TABLE.
1. They wait on him. The supply he sends is only for the day, and he is trusted for the days that are to follow. They do not refuse to pass on further upon the wilderness path, because they do not see at the beginning all the needed provision for the way.
2. They obey God's call to toil.
(1) They "gathered" of it every man according to his eating."
(2) They did not miss the opportunity God gave them. "When the sun waxed hot it melted;" and they therefore gathered it "in the morning." Be "not slothful in business."
III. ISRAEL'S FAITHLESSNESS.
1. In attempting to save themselves from the toil which God commanded, they kept the manna for next day's use in defiance of the command to preserve none of it till the morning (Exodus 16:27).
2. In refusing to rest on the Sabbath. The contradiction and wilfulness of unbelief: it hoards to be able to abstain from toil, and refuses to obey God's command to rest.
3. Public indifference to the existence of sin. These things were done by a few only; but they called forth no public condemnation or holy fear of God's anger. The Christian community which does not mourn the sin abounding in its midst has itself no living trust in God.—U.