CRITICAL NOTES.—
Exodus 16:13. Quails.] Heb. שלו. “so called from its fatness” (Gesenius). According to all accounts, the “quail” abounds in those regions.
Exodus 16:15. Manna.] It is evidently premature to take the Heb. מן as a proper name in this place, although afterwards it became that. Our choice lies probably between the two renderings given in the margin of the authorised version. “What is this?” or, “This is a portion.” Kalisch and Young decide for the former; Davies adopts the latter. Kalisch enlarges considerably on various natural productions analogous to the substance on which the Israelites were sustained, and which he distinguishes as “air-manna” and “tree-manna;” but, after all, he has to admit that a miracle is here recorded. Dr. Tregelles (in Ges. Heb. Lex. on the word) says: “No one who simply credits the inspired history of the giving of the manna can doubt that it was something miraculously given to the Israelites, and that it differed in its nature from anything now known.” The following are all the occurrences of the word “manna” in the Old and New Testaments: Exodus 16:15; Exodus 16:31; Exodus 16:33; Exodus 16:35; Numbers 11:6-7; Numbers 11:9; Deuteronomy 8:3; Deuteronomy 8:16; Joshua 5:12; Nehemiah 9:20; Psalms 78:24; John 6:31; John 6:49; John 6:58; Hebrews 9:4; Revelation 2:17. The type was “hidden” in “the golden pot” inside the ark; was carried into Canaan, and preserved there as a memorial of the heavenly food so long supplied in the desert; for which, however, there was no further need, and therefore it was no longer given, and what was preserved was not “eaten.” The antitype—Christ, the true heavenly bread—is eaten both in the desert (John 6) and in Paradise (Revelation 2). Christ as the bread of life can never be superseded.
MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 16:4-21
THE FALLING OF THE MANNA
It is indeed an oft-repeated saying that life is a pilgrimage, but how seldom do we thoroughly realise the entire meaning of these words. We seldom realise the fact that physically we are passing from one stage to another, from infancy to childhood, from childhood to manhood, and from manhood to old age. The bright dreams of childhood are for ever gone. The privileges and difficulties of school life are now but a recollection. The business activities of life have broken upon us in all their stern reality. And it may be that the dim vision and sombre shades of old age are upon us. Thus life no sooner opens its petals to the sun than it passes into the grave from whence it sprang. We have physically no continuing city here. Intellectually, life is a pilgrimage. In our mental life we are constantly passing from one stage to another, from ignorance to dawning knowledge, from dawning knowledge to a perception of the infinity before us, and so on until the part knowledge of earth shall break into the unveiled splendour of truth in heaven. And morally, life is a pilgrimage. Our souls are ever travelling from one experience to another; it may be from one bondage to another, or from a wretched past to a pure and sublime future. All pure souls are migratory. They rest not long in one condition. They prefer entering upon the mysteries and visions of the future to lingering on the things and scenes around them; they are inspired by a holy desire after progress. They press forward to the Canaan of being, to the land flowing with milk and honey. And thus the life of man in every department is one great pilgrimage, often tiring and trying, but never far from the presence and leadings of the great God, otherwise the pain and mystery of the pilgrimage would be more than we could endure. God is before the life of each one of us, whether we recognise Him or not. That in the pilgrimage of life there is a wondrous interchange of glad and sad experiences, all consistent with true progress. The Israelites had only a little while ago stood in terror on the banks of the Red Sea; they had murmured in disappointment at the bitter waters of Marah; they had rested in joy at the wells and under the welcome shade of Elim; and now they hunger in the wilderness of Sin. Thus we see through what a diversity of experience they were brought, both hopeful and sad, in the line of their progress. And progress is always thus characterised. There is no progress without pain; the progress of the body into the full vigour of life, the advancement of the mind into the heritage of knowledge, and the effort of the soul to attain its high destiny, is inseparable from anguish. In the pathway of each advancing spirit there will be many bitter waters, there will come a time when it will hunger in the wilderness of Sin. But if progress is a pain it is also a joy, it leads past Elim as well as through the wilderness of Sin, and though the transition from one to the other may be unwelcome, it is permitted in the mercy of God, it is a healthful discipline, and it will render the soul all the richer in sublime experience of Divine help. And thus joy and sorrow alternate in a progressive life. Monotony of feeling is misery to a great soul. Some men always feel alike. They have no great tide within which breaks into billows on the shore of their souls. Their life is stagnant. Sorrow lends to joy its richest meaning, gives to it its rainbow hue, and places in its hand the instrument from whence comes its sweetest music. It is part of the complement of the inner life, and without it a great joy would be impossible. Both joy and sorrow exercise an improving ministry toward human life, the former as the day, in which the ordinary work of duty is accomplished, and the latter as the night, in which the stars of promise burn brilliantly, and the gentle dews descend upon the soul. Sorrow often reveals men to themselves, and gives them in their murmuring mood a hint of the corruption yet remaining within their soul. We observe—
I. That the temporal supplies of life are the gift of God. “Behold I will rain bread from heaven for you.”
1. This supply of bread was miraculous. Some would have us believe that the supply of manna in the wilderness was a natural phenomenon; they tell us of the manna of Arabia which was sold in apothecaries’ shops. They say that out of the earth there issued a certain sweet vapour, which, being drawn up by the heat of the sun, was purged from its earthliness, and made pure, then with the cold of the night it was hardened, and before morning fell upon the earth like dew, and so was kept for man. They say it was small, white, sweet, and that it fell with the dew. But whether this wondrous kind of food or medicine was known at the time of the falling of the manna we are not careful to inquire; we are certain it could not have been the bread which is here said to have come from heaven. The manna on which Israel fed was previously announced by God to Moses, was independent of all the conditions of climate or weather, continued in great abundance for forty years, fell not on the Sabbath, and ceased when it was no longer needed. Surely here, if anywhere, we must recognise the miraculous hand of God. In all this we have a type of things spiritual. Christ is the true manna of the soul, and is not He a miraculous gift? He came down from heaven. He came into the world after a miraculous fashion, and was in Himself the highest embodiment of miracle. Have not men endeavoured to explain His Person, His work, and His life on natural hypothesis? Have they not said that He was the product of the age in which He lived, and that all the apparent grandeur of His life was attributable more to the superstitions of the folk then living than to the inherent Divinity of His own soul? But as the manna was not the outcome of the earth on which it was found, as it was not the outcome of the physical laws of the universe, neither was Christ the product of the earth on which He trod, or the imagined hero of a deluded people. Fancied manna cannot feed men, and the natural manna of the world cannot nourish the immortal soul; hence if Christ had not been what He professed to be, the Divine Saviour of men, He could not have satisfied their moral nature, He could not have won their confidence; their soul-hunger would have proved Him false. Does Christ satisfy your soul in all the extent of its need? if so, this is a proof to you far stronger than any logical argument could be, that He is what He professes to be, and that He is, in a unique and unfailing sense, from heaven. Was the manna white, and was not Christ innocent? Was the manna small, and was not Christ small amongst men? He was not found amongst the Herods and the Caesars, but amongst the humble and the poor. He was despised and rejected of men. Was the manna sweet, and is not Christ sweeter than honey and the honeycomb? Was the manna round, and is not Christ without termination in His life and resources?
2. This supply of bread was adapted to the need of Israel. The Israelites are in need of something to sustain their lives, and, unless it is speedily sent, they will perish in the wilderness. What course did the Divine Being pursue? Did He cause beautiful flowers to spring up around the starving people? Did He rain pearls from the skies? Did He light up the landscape with unusual glow, to charm the sufferers out of the thought of their peril? No. He sent them bread, which was suited to the oldest as well as to the youngest, and in sufficient quantity to supply the want of all. And this is the way in which the Divine Being responds to the need of man. He does not mock it. He does not disappoint it. He meets it in the best and wisest manner. God supplies the temporal need of the universe. The eyes of all living wait upon Thee, and Thou givest them their meat in due season, &c. God gives the world its bread. You would not think so, though, to look out upon the conduct of men. Some men deny His existence. Some profane His name. The great multitude reject His rule; and thousands downright abuse the gifts of His hand. When the Great of the earth spread a banquet, they are approached with respect, they are courted by favour, and all sit together in happiness and joy; not one discordant voice is heard. But, alas! the munificence of Heaven is met in a very different spirit. I say to every rebel soul, You are fed by God; and I ask, if you do not owe Him something of gratitude? Is it wise to reject Him who could in a moment hurry your life into the grave? Men look to the fields and say, “Thou hast given me corn;” they look to the hills and say, “Thou hast given me water;” they look to the seas and say, “Thou hast brought me merchandise;” and they look to their own industry and say, “Thou art my stay.” But who clothed the smiling fields with corn? who caused the silvery rill to flow? who meted out the great waters? and who gave thee thy brain and thine hand? You say, “I sowed the seed.” Yes; but who made it grow? You say, “The sun.” But who kindled the fires of that central orb? We need to be more spiritually-minded in the reception of the ordinary gifts of life, to look through secondary causes to the great First Cause of all our temporal good. And does not the Divine Being equally meet our moral need? As the Israelites were in need of bread to preserve them from starvation, so was not mankind morally in great need of Christ? The soul was, indeed, perishing of hunger, and then it was that Christ was given to appease it. The need was great, man could not satisfy the cravings of his moral nature,—the philosophy and the conventional doctrine of the old teachers were exhausted and vain; and in this moment of the world’s unspoken anguish, the Bread of Life was given. “When we were without strength, in due time Christ died for the ungodly. Christ is suited to all; has enough for all.
3. This supply of bread was undeserved by Israel. When the Israelites began to feel their need of food they commenced to murmur. They were murmuring against Moses, and in reality against the God he represented. Thus we see how the temporal perplexities of life test men, and often reveal the hidden corruption of the heart. Many who would sing loudly and joyously the hymn at the banks of the Red Sea, and who might imagine that they would no longer sin against God, and that all evil was removed from their hearts, would find that there was unsuspected evil within them. Trial often makes terrible revelations to men of their inward heart; it is often as the surprise in nature, which suddenly opens up to the vision a lonely and rugged path which before had been unobserved. These people were murmuring; would it not have been better if they had been praying? The former could not avail them much, the latter would. Many men in trouble murmur when they ought to pray. And yet, strange to say, these murmurings were answered, and apparently discontent had the same effect as devotion. But it was only in outward appearance that the effect was the same; inwardly and really it was very different. The manna came the same, but the inward feeling of Israel was not what prayer would have made it. If they had substituted prayer for murmuring, their hearts would have been penitent instead of hard,—thankful instead of dubious. We should always regard not merely the outward answer to prayer, but also the inward feeling which is awakened by it, else we may imagine that it is as wise to murmur as to pray. A murmuring soul may get bread; a praying soul will get bread and grace too. This shows that all our mercies are not of merit, but of the Divine compassion,—we do not get them because we deserve, but because without them we should die. We should not have been surprised if an angel near had withdrawn his gleaming weapon and smote the rebels dead; or if the earth had opened to swallow them up. But God’s ways are not as our ways, nor are His thoughts as our thoughts. God crowns the thankless with His mercy; of this we have abundant evidence every day. There is great encouragement here for the penitent; for if God responded to the cry of discontent, will He not much more to the cry of penitence? And was not Christ an undeserved gift? When He came to Bethlehem, did the world deserve Him? The world did not ask for Him. It was murmuring in its sin, and knew not where to look for relief. And when He came He was rejected and despised of men. And do we deserve Him? We have neglected Him; and even if we have yielded to Him it is after long entreaty, and in but a partial degree. We none of us deserved to be saved from sin and hell, and our salvation is of the infinite mercy of God.
II. That the temporal supplies of life necessitate the timely labour of man. Thus we see that God rained manna from the heavens, but the Israelites had to gather it, or they would perish. It is not the way of God to feed men independent of their own industry. God does His part in giving man what he could not otherwise obtain, and then he must collect and use the gifts thus bestowed. We see this in everyday life. God makes the great mountains, and man digs into them to obtain their treasures; God metes out the ocean, and man builds ships by which to navigate it; God gives intellect and sympathy, and men must solve the problem and compassionate woe. And thus in the conduct of the universe man is a co-worker with God. It is in this co-operation that he develops his best genius, and that he realises true dignity. If it had been the way of Heaven to give the world the manna, without any toil on its part, the world would have been lacking in its greatest men, in its richest biographies, and in all those qualities which ennoble wherever they are seen. We should not have had Stephenson. We should not have had Newton. We should not have had Howard; or perhaps we might have had them, but their names would have been without meaning, and their lives without greatness. There would have been no manna on the fields of civilisation, philanthropy, and science for them to have gathered. It is well that the world has to gather its own manna, for in gathering manna it not only gathers food, but appetite to enjoy it, conscience to approve it, and industry to consecrate it. A man who gathers his own manna likewise gathers innumerable blessings with it. This is true physically, mentally, and spiritually. It would be the ruin of the universe if its manna were gathered for it. Industry would lack inspiration. Life would lack motive. And so it is morally. We must gather the spiritual manna. As we have the iron in the mountain, the pearls in the ocean, the gold in the mine, and the corn in the fields, so we have Christ in the ordinances, Christ in the promises, Christ in the Bible, Christ in the pulpit, and Christ in the biographies of the good; but Christ in the Bible is of more use to you than gold in the mine. He must be gathered by all the best energies of the soul. Then only will He become the nourishment of our moral nature. Ah, yes! This spiritual manna is all around us, but few gather it. The harvest truly is great, but the labourers are few. Have you gathered any manna to-day?
1. Men must gather diligently. We can imagine how diligently the Israelites would watch for the first opportunity, and how eagerly would they embrace it, to collect their needed supplies. Some would be up and out with the first touch of morning light, and others would be seen leaving their tents just as the hot rays of the sun were melting the manna. In every community there are diligent and idle men. God hates idleness. In the world to-day we find men diligently gathering the manna of secular life. They are up at it long before the burning sun removes their opportunity. Would that they were as diligent in gathering the manna of the soul. We even find that the men who work hardest to feed the body, sometimes manifest the greatest indolence in reference to the cravings of the soul. They would not let a day pass without secular toil, but they let years pass without moral activity. Be diligent in seeking Christ and in reading the Scriptures.
2. Men must gather early. The Israelites were to go out early in the morning and gather the manna, before the sun came and melted it. They were to take time while time served. The early morning is the best time for gathering the manna of the body and also the manna of the soul. Would not the Israelites find the air more balmy, the scene more calming, and nature more sportive in the early morn? Men who work in the morning get nature’s richest benediction. And no morning should pass away without gathering the spiritual manna. When the busy world is quiet, and when only a stray Israelite is seen, then is the time to commune with God, and to prepare the soul for the moral wear and tear of the day. And we would say to the young, Commence early to gather manna; if you work hard in early manhood, you will not want in old age. But, above all, gather Christ in the early morning of life, when the soul is fresh and fragrant with early dew and flower. The mercy of God falls early near the soul, it is there long before we go to seek it.
3. Men must gather constantly. The Israelites did not gather manna one day and then neglect it a day or two. They gathered every morning, else they would have experienced want, and finally, they would have perished. And if men wish to obtain temporal prosperity, it will not do to neglect business a day or two in the week. My brother, must not the spiritual manna be constantly gathered? Will it feed your soul to-day to know that you received Christ a week ago? Some people are very fitful in their moral gathering,—one day they are out early seeking manna, and then they neglect it for a week. Is it to be wondered that they have a weak spiritual life. The supply is constant. The manna lasted all through the wilderness journey. The Divine compassion fails not. His mercy is everlasting. Christ is an eternal Saviour, and the soul of man needs Him every hour. Is it not foolish and unwise to deprive our souls of the bread of heaven when it falls at our tent regularly every morning?
4. Men must gather trustfully. When the Israelites gathered the manna, they had no misgiving as to its continuance day by day. When they closed the tent at night they had not a doubt but that it would be ready for them in the morning. They doubted not the providence of God. They were not anxious in reference to it. The manna came down from the heavens without the intervention of natural agencies, even at night, when Israel was asleep, and was found with the dew in the morning. How could they doubt such a Providence as this? We should be trustful of God in reference to our temporal resources. His providence is ever active for our good, even at night when all is dark and silent. The grass grows at night. The fruits grow at night. Night does not interrupt the munificent operations of God. If He then causes all things thus to minister, independent of our activity, to our support, we ought to be trustful of Him. We should remember that if all the natural sources of prosperity fail, He can rain bread from the skies, or send the raven with it. It is the design of Providence that men should trust it day by day. The faithfulness of God is great. The clothes of Israel did not wax old, their shoes did not wear out, the water of the rock followed them, and the manna failed them not. The same providence is over us now, and therefore we need not fear. And we must be trustful from day to day in reference to the supplies of the soul. If God gives daily bread to thy body, do you think He will fail thy soul? No. He will every morning keep thee well supplied with grace, thy robe of righteousness shall not wax old, thy shoes of service shall never wear out, and the influence of the Divine Spirit shall be your daily portion. Then trust in God. The manna ceased when they got to Canaan. The manna of the soul shall be sweeter and richer to our taste in heaven. Then the gathering will be no effort. The soul will know no fear about the morrow.
III. That the temporal supplies of life should be acquired in proportion to human need. “Gather of it, every man according to his eating; an omer for every man.” Appetite is the law of universal gathering. This is true in the commercial realm of life; the gaining of wealth depends much upon the desire with which it is pursued. This is true mentally; a man will never gain more knowledge than he has an appetite for. And this is true spiritually; a man will never get more good out of the Bible and out of the ministry of the Word than he has appetite for. Men say “That sermon did not feed me; that service was barren to my soul,” and they blame the preacher; it would often be far more to the point if they blamed their own lack of appetite. They will always take away from the sanctuary in proportion to the hunger they bring. “Blessed are they that hunger and thirst after righteousness, for they shall be filled.” The design of this injunction was to prevent greed and to awaken a sense of dependence on God. The manna was not to be hoarded. Wealth is ruinous when it makes a man imagine that he is independent of God, and that he has got such an abundance of supplies that he can feed himself. Men cannot be independent in this world. It is not proper that they should. The wealthiest are as dependent upon God as are the humblest. Hoarded wealth is useless. Wealth is only truly useful as it supplies need, and as it leads to benevolence. Truly a man is worth what he uses and what he gives. What he hoards he wastes. Hoarded wealth is apt to breed moral reptiles, covetousness, ambition, pride, loss of moral sensibility, and loss of self-respect. If riches increase set not your heart upon them. Aim to be rich toward God. You cannot hoard grace. You must go out and gather it every day. Hoarded grace soon evaporates (Exodus 16:17-18). “Some gathered more and some less,” &c. The richest man only gets his living, and does not the poor do the same? Daniel looks as well and happy upon the pulse and water as those who feed upon the King’s allowance. God will make the little of a believing soul stretch to an omer. There was exact sufficiency for all. And so there is in Christ. The vilest have enough. The best have none to spare.
IV. That in gathering the temporal supplies of life men must have respect to the commandments and sacred institutions of God. “And he said unto them, This is that which the Lord hath said, To-morrow is the rest of the holy Sabbath unto the Lord: bake that which ye will bake to-day, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning (Exodus 16:23). Thus we see that God has great regard for His Sabbath, the day hallowed by Himself at the end of the week of creation. Man must not pursue his secular engagements on this day of rest. He has six days for himself, and God claims the seventh. The Israelites lost nothing by their Sabbath rest, the manna came in double quantity the day before. Men lose nothing by keeping the Sabbath. Its rest is sweet and invigorating. Its contemplation is helpful to the life of the soul. This dispensation is more spiritual than the Jewish, and therefore the day should be regarded with greater reverence of spirit. There is here a contrast between the manna of Israel and the manna of the soul; the former could not be gathered on the Sabbath, the latter may be collected in largest quantities on that day. The pure soul can get a rich feast of Christ on the Sabbath, and anticipates the richer feast in heaven.
1. Have you gathered and eaten this manna? Manna on the ground is no use to you. Manna in the tent is profitless. Manna in the soul alone will save you. Have you eaten? If not, what neglect! No excuse can be given. Do you turn away from this spiritual manna? There must be some disease. Send for the Great Physician.
2. What return are you making to God for the gift of this manna? Are you giving to Him a due proportion of your substance? Does His food make you strong for service? You have had the manna for many years; you must make the best return you can, else your confusion at the last will be terrible.
THE MANNA AS TYPICAL OF CHRIST
We have every right to regard the manna which fell around the tents of Israel as typical of our Lord Jesus Christ. Such is the inspired testimony of the apostle (1 Corinthians 10:3). Our Lord has expressly and minutely applied the nourishment afforded by the manna to the virtue of His atoning sacrifice (John 6:32-51). We observe—
I. That as the manna met a great need in the case of Israel, so Christ met a great need in the experiences of the human soul. The Israelites had exhausted all the food which they had brought with them out of Egypt, and were in the wilderness without any means of sustenance. They had no bread, and knew not how to obtain any. They were helpless. They were murmuring. They might soon perish. Thus they were in great need of the manna. And did not Christ meet an equally strong need of the human soul? The world had exhausted all its means of moral sustenance. It had nothing to appease its moral hunger. It was perishing for lack of spiritual knowledge. Then Christ came and fed it with the bread of life. The soul cannot do without Christ in the wilderness of life; without Him it must perish. He is adapted to our moral need, and can alone give permanent satisfaction to the better desires of man. Christ is the only food of the soul. Creeds cannot nourish it. Sin cannot feed it.
II. That as the manna was not understood by Israel, so Christ was not understood by those to whom He came. The name of manna was not given by God Himself, but by the children of Israel. “And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was.” It is most probable that the word signifies “portion” or gift, because it was evidently the gift of God; and as they did not know its nature, they could not chose any better term whereby to describe it. And was not Christ a great mystery to the men of His day? They did not understand His person. They could not interpret His miracles. They were amazed at His claim and at His language. There was a great diversity of opinion regarding Him. Some admitted His Divinity. Some said He had a devil. Some said He was mad. His disciples asked, “What manner of man is this?” (Matthew 8:27). Christ asked, “Whom say the people that I am? and they said John the Baptist, but some say Elias, and others that one of the old prophets is risen again.” The world by wisdom knew not God. If the world had known Christ, it would not have rejected and crucified Him. It has hardly yet obtained a complete knowledge of Him.
III. That as the manna made provision for all Israel, so Christ is provided as a Saviour for the entire world. The manna fell around all the tents of Israel in sufficient quantity to supply the need of every man, woman, and child. If any lacked food it was because they would not gather it. And so the benefits of Christ’s death are available to all,—are within easy reach of all; and if any perish from soul-hunger, it will be through their own wilful and woeful neglect. Christ is not merely provided as a feast for the rich; the poor are welcome to His banquet, without money and without price. He is free to all seeking souls, but He must be appropriated in time, while the opportunity is given. All can receive Him by faith.
IV. That as the manna descended in the night, and was accompanied by the dew, so Christ comes to the soul in quietude, and is accompanied by the influences of the Holy Spirit. The manna descended during the night, and was ready for the use of Israel in the early morning. Did not Christ descend unseen and unknown during the dark night of the Old Testament dispensation, and was He not found by men who waited for the bright morning? Simeon was one of the early watchers and gatherers of this welcome food. Christ comes into the soul when it is free from worldly excitement,—when it is quiet. The manna and the dew were found together. And do we not know that the gentle dew of the Holy Spirit accompanies the gift of Christ to the soul—there never can be the latter without the former.
V. That as the manna had to be gathered early every day, so Christ must early be sought by the penitent soul. The Israelites were up early seeking the manna. They had not to be self-indulgent. They had not to be slothful. And so there must be no self-indulgence in the life of the good. The food of the soul should be sought early every day.
VI. That as the manna was white and sweet, so Christ is pure in Himself, and welcome to the taste. The whiteness of the manna signifies the innocence of Christ; and the sweetness of the manna signifies how welcome He is to the taste of a refined soul. Christ is sweet in His life, in the promises, and in His word. He is sweeter than honey and the honeycomb. We cannot have too much of Him.
VII. That as the manna was a test to Israel, so Christ is a test of universal character. The Israelites were tested by the gift of the manna as to whether they would obey God in His commandments and institutions. And so Christ is set for the rise and fall of many, and the way in which men receive or reject His will concerning them, will their present character and eternal destiny be determined. Christ is the great test of men. LESSONS:—
1. That every man has the opportunity of seeking Christ.
2. That Christ alone can nourish and sustain the human soul.
3. That Christ is sweet to the taste of penitent souls.
4. That we should seek to induce perishing mortals to gather this manna.
SUGGESTIVE COMMENTS ON THE VERSES
Exodus 16:4-5. Jehovah turns His consolations unto the trials of His dearest servants.
God will not leave His ministers comfortless when striving with a rebellious people.
Jehovah calls His abused ministers to look from men to Himself.
God can make heaven give bread when earth denies it.
It is easy with God to make bread plenty in greatest scarcity.
Daily bread is a sweet portion which God allows unto His people.
God’s mercies are His trials of men to see whether they will obey Him.
Exodus 16:6-8. God’s ministers instructed and comforted by Him, are engaged to instruct and comfort His people.
God’s evening and morning providences may convince men that He is their Redeemer.
The glory of grace God sometimes shows to murmurers.
A murmuring against ministers is taken by God to be against Himself.
Humble souls are content to be nothing in redemption, that God may be all.
Exodus 16:9-10. God’s ministers oppressed with murmurings cannot do better than call all the people to God.
God hears the murmurings of sinners against His ministers, and calls them to account.
God’s ministers must summon souls to God, and the faithful do it at His command.
Souls shall be brought to see God’s appearing in a sad way, who rise up against Him.
Exodus 16:11-12. God Himself owns what His servants have spoken for Him in His name.
It is no strange thing for God to speak twice to His oppressed servants to support them.
In greatest straits God can make evening and morning to bring seasonable supplies to His people.
Jehovah will make His people know Him, and that He keeps the covenant, though they break it.
Exodus 16:13-15. God of His grace can give the sweetest nourishment to unworthy sinners at His pleasure.
God keeps His time in performing His promise to His people.
God’s performance of promise is full and large unto His Israel
Mercies promised are ordered to come seasonably, evening and morning.
God can make His dew bring and hide bread for His people.
Natural coverings removed, God can discover His hidden mercies unto the good.
The best of bread from God may seem a small and dispicable thing to man.
God’s own Israel, in taking cognizance of His greatest mercies, may be at a loss what to think about them.
It is a blessing to have a choice interpreter of God’s mercies to His Church.
Common bread has a spiritual use and meaning.
Exodus 16:16-18. As God promised bread, so He commands labour to gather it.
Sufficiency God allows, and for that men must take pains.
God’s omer or measure is enough for the portion of every soul.
All souls in families God will have cared for, even such as cannot labour for themselves.
Obedience must be given to God’s command of labour.
All are not labouring alike for daily food, some more, some less.
Food convenient for every man’s eating is a good portion from God.
Exodus 16:19-20. Hoarded wealth.
I. That we find many men in this life who are endeavouring to hoard their gains. We find that several of these Israelites, notwithstanding the clear command of Moses, endeavoured to keep the manna until the morning. The Word of God tells men that they are not to attempt an undue hoarding of wealth, it tells them not to be worldly-minded, and not to be covetous. But, notwithstanding these distinct requirements, there are multitudes who go counter to them, and who keep the produce of their industry until it becomes loathsome. Men have many excuses for hoarding: they plead a provident example, a needy future, a large family, and thus they palliate miserliness. Gathering should be limited to human requirement.
II. That an endeavour to hoard wealth manifests a sad distrust of the Providence of God. Why did these disobedient Israelites endeavour to keep the manna until the morrow? Were they animated by mere curiosity to see the result? Were they greedy, and anxious to be better off than their comrades? Were they over-anxious and fearful lest the manna should not fall on the morrow? Why do men hoard wealth in these days? Is it not often to increase their luxury, to strengthen their social position, and to feed their ambition? Miserliness abuses the good gifts of God. It is a sad distrust of Divine Providence. God will feed all who are willing to sit at His banquet, and to the end of their days. Hoarded wealth gives no enjoyment It introduces bitter elements into life. It renders men no richer. It only becomes so much lumber to them. What shall it profit a man if he gain the whole world and lose his own soul?
III. That hoarded wealth is very liable to become morally degenerate and corrupt. The manna that these Israelites left until the morning became corrupt, and bred worms. And so hoarded wealth will always degenerate in value, in useableness, and in power to give enjoyment. In the view of all right-minded souls it will be corrupt. It breeds all that is degrading to an immortal soul, capable of the riches of a pure moral character. Lay not up for yourselves treasure on earth, &c.
God’s law orders His allowance how to be used by His people, and not to be abused.
Foolish men refuse to hear and obey the just laws given to them.
Mercies abused by sinners are accursed by God, and aggravate their sin.
ILLUSTRATIONS
BY
REV. WM. ADAMSON
Murmur-Mischiefs! Exodus 16:4-16. Murmuring is a mercy-embittering sin—a misery-sowing sin. As the sweetest things put into a sour vessel become sour, or put into a bitter vessel bitter; so murmuring puts gall and wormwood into every cup of mercy. Here was Israel in mercy out of Egypt—beyond the barrier to Egypt’s hate; and yet in this mercy they saw only misery. Herodotus tells us of a people in Africa, who lived in the neighbourhood of Mount Atlas, that their daily custom was to curse the sun, because his excessive heat scorched them. Did the Atauratians forget that to the sun which they cursed, they were indebted for light—for food—for the fertility of their country—for countless mercies without which their continued existence had been impossible. Ah! we make our mercies our miseries. They wished for gloom as Israel wished for Egypt. But they forgot the brick-kilns, when they remembered the flesh-pots; and they overlooked the taskmaster’s rods, when they recalled the onions and garlic. The little flower wished to be planted higher, and the cold wind blew and nipped it. Then it wished to be planted in the sun, and the sun burnt it. What murmur-mischiefs it experienced. No, no! we are best just as God places us.
“Whate’er my God ordains is right,
Here will I take my stand,
Though sorrow, need, or death make earth
For me a desert land.”
—Winkworth.
Supplies! Exodus 16:4. An opulent person makes the tour of Europe, during which time his funds run short. But he comforts himself with reflecting that he has a sufficient stock in the bank, which he can draw out at any time by writing to his cashiers. The Israelites were in a foreign land, far from home, without supplies; whereupon they drew upon God by prayer, and faith, and humble waiting. God honoured their bill at sight, and issued to them from time to time such remittances as were sufficient to carry them in safety to the end of their journey. And so He does with the Christian passover-pilgrim. To him the promises are all yea and amen. No good thing is withheld from the patient, persevering believer. He accepts God’s promises—draws upon them—and never finds them dishonoured at the Throne of Grace.
“I look to Thee in every need, and never look in vain;
I feel Thy strong and tender love, and all is well again.”
Trust! Exodus 16:9-10. “When my heart is overwhelmed within me, I will look to the Rock that is higher than I” (Psalms 61:2). When I have slipped upon the ice-slopes of personal experience, and fallen into the crevasse of despondency, I will cast myself upon the waters of the river of Providence. Wandering one day over the Alps, a chamois-hunter made a mis-step, and fell more than a hundred feet to the very bottom of one of those horrid crevices in the ice. It was impossible for him to get up; the sides were too slippery, and there were no means of climbing. He cried out ever so loud, but no human ear could hear. There was nothing but death before him—cold, cruel, relentless death. What could he do? The water came pouring down in a flood, and this stream he followed until he entered a great cavern, high-arched, ice-ribbed. There the water gurgled, and boiled, and disappeared. He could see no exit; but there must be one somewhere, for that living stream found its way out. One thing remained for him. He looked up at the blue sky—commended himself to God’s protection—and then, with a strong effort, threw himself bodily into that gush of water. A moment after he found himself thrown on the green grass of the valley of Chamouni, with the noonday sun shining above his head, and the blooming flowers of the mountain about him. What a type of Christian experience! When walking over the ice fields of our own experience, we make a mis-step which precipitates us into the deep chasm of doubt, despondency, or despair. There is no possible means of escape but one, and that is, to throw ourselves into the moving, foaming waters of the stream of Providence. Trust God. Thy will be done. Yet let it be—not with presumption, but with prayer. Commit thy way unto the Lord; and you will find that though the flood has nearly stifled you, it has at the same moment been bearing you on—underground it may be, through darkness and uproar it may be—safe into the green pastures of His truth and by the still waters of His faithfulness, surrounded by the flowers of grace, with the canopy of Divine protection over your heads. “For Thou hast delivered my soul from death, and my feet from falling, that I may walk before Thee in the land of the living” (Psalms 56:13). Thus did Moses call on the people to trust God—to cast themselves by prayer and supplication into the deep waters of Divine faithfulness, in the full persuasion that He would supply all their need.
“In spite of many broken dreams,
This have I truly learned to say—
Prayers which I thought unanswered once
Are answered in God’s own best way.”
—Carey.
Divine Promises! Exodus 16:11-12. The ropes which are used in lifting the heavy masses of iron ore out of the mine to the earth’s surface, are all tested before being employed in this service. Each strand is tried separately by having a strain put upon it equal to that which the whole of them will have to sustain when combined. God’s promises may be compared to a great cable—each strand has been tested—they cannot be broken! Moses laid hold of this rope, and God drew him and Israel out of the pit of Egypt, that in the furnaces of Arabia, He might mould and weld them into vessels of honour. Many a time Israel broke their covenant engagements, but God never. His promises were true, as the host found again and again during their wilderness-wanderings from Him.
“So in darkest dispensations,
Doth my faithful Lord appear,
With His richest consolations,
To re-animate and cheer.”
—Pearce.
Manna-Nature! Exodus 16:15. Efforts have been made to do away with the supernatural aspect of this incident, by suggesting that this was nothing else than the exudation from the Tamarisk, to which the name “manna” has been given. No doubt the name was given to this gum, which exudes from the large eastern tamarisk-tree, in the belief that such was Israel’s source of supply. But this was a supposition based on ignorance, and utterly without warrant from the narrative itself. It is true that the tamarisk-shrub thrives in arid sandy situations, and that it is even now abundant in the Sinaitic peninsula; but how could a host of such tamarisks daily supply such a vast assemblage with exudations sufficient? Then again, it has yet to be proved that this gum would be at all salutary or nutritive as an article of constant and substantial good; whereas Israel subsisted for forty years on manna. The monks of St. Catherine on Sinai may gather the Tamarisk gum, and sell it at a high price to Europeans as Israel’s veritable sustenance; but they never can justify their assertion to sensible minds. The same holds good of the German idea of the honey-dew exudings from the camel’s thorn, or Indian manna. By denial on the part of Rationalists of any supernatural manna, they only increase the difficulties, and render more numerous, if not greater, miracles necessary. It is far more credible that the supply was miraculous; and that Israel was so perplexed by this new atom-like thing, that, familiar as they were with the gums and honey-dews of the East, they exclaimed—“What is it?”
“A while ago we hungered, but Thy great love has given
A food so sweet and strange that it seems like bread from heaven.
Quail and Manna Lessons! Exodus 16:13-15. Clearly we are taught:
1. Apprehension of our dependence on God.
2. Appreciation of the goodness of God.
3. Approbation of the Sabbatic rest in God. It is remarkable in the manna that, while what was left on the ground melted before the orient beams, and what was left in the house bred worms and stank, no such results are produced on the Tamarisk manna or Judean honey-dew. There is no such tendency to decomposition in them. What does this teach, if not the entire dependence of God’s Church and people upon daily supplies of grace in Christ? It hath pleased the Father that in Him should all fulness dwell. How expressive, then, the petition in the Lord’s Prayer: “Give us this day our sufficient Bread.” Jesus is that sufficing Bread—sufficing in Himself—sufficing to us.
“Shall I then ever weary of this rich store of Thine,
And wish, with thankless murmurs, that other gifts were mine?”
Manna-Symbolism! Exodus 16:15. Law remarks that this miracle is a wreath of combined wonders. By it, Jehovah designed to teach mysterious truths—momentous lessons—as to soul-food. Goodness in bestowing food is taper-grace beside the shinings of redemption’s gift.
1. Jesus is that Bread from heaven, which descended during this dark world’s night upon the sands of time.
2. The dew was a fit mantle for this heaven-sent food; and so the means of grace are lovely caskets of the heavenly treasure.
3. But, even as the dews had neither taste nor vital juice, so the means of grace are nothing without Christ.
4. At early dawn must Israel seek; and it is they who seek Jesus early who find Him.
5. Sweet was their daily portion—nourishing and bringing pleasure to their lips; and His fruit is sweet unto the taste. He is all sweetness to the feasting soul; so that finding Him, we find an ever-satisfying portion, and possess an unfading paradise of joy in Him all our pilgrim way to the cold Jordanic wave.
6. Every one of the mighty host had enough and no more; and even so, the countless myriads of Messiah’s followers, ransomed from sin-bondage, have sufficiency in Christ. They have enough, but none to spare, as the wise virgins informed their foolish companions.
7. The manna was free to all, and needed not the wealth of Crœsus to procure; so Jesus, the Living Bread, is the gift of God. God so loved the world that He gave His only-begotten Son!
“Oh, Thou, whose loving-kindness this manna Feast hath spread,
Give me a higher relish for Him, the pilgrim’s Bread.”
Quail-Emblems! Exodus 16:13. This was the Hebrew slav, or common quail, so called from the sound it makes. It resembles a partridge, only smaller in size. It is migratory—crossing the Mediterranean in the autumn in immense flocks, and returning in spring. In crossing this sea, they alight on some of the islands, which on that account were called Ortigia. We are told that nothing is easier than to catch these birds when they have recently arrived, exhausted by their aerial pilgrimage. Dr. Bonar says that when he and his companions were traversing the desert of Sinai, they were sometimes attracted by flocks of pigeon-looking birds, which their Bedawin guides called quails. Dr. Donne quaintly remarks that particular mercies are the feathers of God’s wings. They are that cloud of quails, which hovered over the host of Israel at eventide. And thus—
“Each mercy sent when sorrows lower,
Each blessing of the winged hour,
All we enjoy and all we love,
Bring with them lessons from above.”
—Bryant.