Schoolmaster to Christ
EXODUS CHAPTER 16

Scripture Reading: Exodus 16 (KJV)

"And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departure out of the land of Egypt" (v 1). Here we find Israel in an interesting position. It is still the wilderness, but in an important and significant stage – "between Elim and Sinai." Elim was the place where they had so recently experienced the refreshing springs of God’s ministry; Sinai was the place where they left the ground of free and sovereign grace, placing themselves under a covenant of works. These facts render "the wilderness of Sin" a singularly interesting portion of Israel's journey. Its features and influences are as strongly marked as those of any point in their whole career. They are here seen as the subjects of the same grace which had brought them up out of the land of Egypt, and, therefore, all their murmurings are instantly met by Divine supplies. When God acts in the display of His grace, there is no hindrance. The streams of blessing emanating from Him flow onward without interruption. It is only when man puts himself under law that he forfeits everything; for God must then allow us to prove how much we can claim on the ground of our own works.

When God visited and redeemed His people, bringing them out of Egypt, it was not for the purpose of causing them to die of hunger and thirst in the wilderness. They should have known this. They should have trusted Him. They should have walked in the confidence of the love that had so gloriously delivered them from the horrors of Egyptian bondage. They should have remembered that it was much better to be in the desert with God, than in the brick-kilns with Pharaoh. But no; the human heart finds it difficult to give God credit for pure and perfect love, exemplifying more confidence in Satan. For a moment, consider the sorrow and suffering, the misery and degradation that man has endured by listening to the voice of Satan. Yet we rarely, if ever, complain about his service, or attempt to escape from under his hand. We never seem to be discontented with Satan, or weary of serving him, even though again and again we reap bitter fruits in the fields Satan throws open to us. Again and again we sow the self-same seed, and undergo the self-same labors.

How different we act toward God! At the earliest appearance of pressure or trial, we are ready to murmur and rebel. It seems there is nothing in which we so signally fail as in the cultivation of a confiding and thankful spirit. Ten thousand mercies are forgotten in the presence of one single trying privation. Think about it; we have been forgiven of all our sins, "accepted in the Beloved," made heirs of God and joint-heirs with Christ, the expectants of eternal glory; and in addition, our path through the desert is strewed with countless mercies; and yet we quickly forget the rich mercies of the past when a little cloud appears on the horizon, even though this single cloud may only "break in blessings on our head."

The thought of this should deeply humble us in the presence of God – how unlike our blessed Exemplar. Look at Him, the true Israel in the wilderness, surrounded by wild beasts, and fasting for forty days. How did He carry Himself? Did He murmur? Did He complain because of His lot? Did He wish to be in other circumstances? No; God was the portion of His cup and the lot of His inheritance (Ps. 16). Therefore, when the tempter approached and offered Him the necessaries, glories, distinctions, and honors of this life, He refused them all, and tenaciously held fast the position of absolute dependence on God and implicit obedience to His Word. He would only take bread and glory from God.

It was different with Israel after the flesh. The moment they felt the pressure of hunger "they murmured against Moses and Aaron in the wilderness." Amazingly, they seem to have actually lost the sense of having been delivered by the hand of Jehovah, because they said, "Ye have brought us forth into this wilderness." And, again, in Exodus 17, "the people murmured against Moses and said, Wherefore is this that thou hast brought us up out of Egypt to kill us, and our children, and our cattle with thirst?" Like us, they continually evidenced a fretful, murmuring spirit, proving how little they realized the presence and hand of their Almighty and infinitely gracious Deliverer.

Nothing is more dishonoring to God than the manifestation of a complaining spirit on the part of those that belong to Him. The apostle gives it as a special mark of Gentile corruption that, "when they knew God, they glorified him not as God, neither were thankful." Then follows the practical result of this unthankful spirit. "They became vain in their imaginations, and their foolish heart was darkened" (Rom. 1:2). The heart that ceases to retain a thankful sense of God's goodness will speedily become "dark." Thus Israel lost the sense of being in God’s hands; and this led, as might be expected, to still thicker darkness, for later on in their history, we find them saying, "Wherefore hath the Lord brought us into this land, to fall by the sword, that our wives and our children shall be a prey?" (Num. 14:3). Such is the line along which a soul out of communion will travel. First it loses the sense of being in God's hands for good and finally begins to deem itself in His hands for evil.

This is a melancholy progress. However, the people are now the subjects of grace, and are provided for; and our chapter furnishes the marvelous account of this provision. "Then said the Lord unto Moses, Behold, I will rain bread from heaven for you." When enveloped in the chilling cloud of unbelief, they had said, "Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh-pots, and when we did eat bread to the full." But now the word is, "bread from heaven." How amazing the difference between the flesh-pots, the leeks, onions, and garlic of Egypt, and this heavenly manna – "angels' food!" The former belonged to earth, the latter to heaven.

This heavenly food was a test of Israel's condition, as we read, "That I may prove them, whether they will walk in my law or no." To be satisfied with, or enjoy "bread from heaven," required a heart weaned from Egypt's influences. In point of fact, the people were not satisfied with it, but despised it, pronounced it "light food," and lusted for flesh. Thus they proved how little their hearts were delivered from Egypt, or disposed to walk in God's law. "In their hearts they turned back again into Egypt" (Acts 7:39). And so they were ultimately carried away beyond Babylon (Acts 7:43). This is a solemn and salutary lesson for Christians. If those who are redeemed from this present world, do not walk with God in thankfulness of heart, satisfied with His provision for the redeemed in the wilderness, they are in danger of falling into the snare of Babylonian influence. This is a serious consideration. It demands a heavenly taste to feed on bread from heaven. Human nature cannot relish such food. Instead, it will always yearn after Egypt, and, therefore, it must be kept down. As those who have been baptized into Christ's death, and "risen again through the faith of the operation of God," it is our privilege to feed on Christ as "the bread of life which came down from heaven." Our wilderness food is Christ as ministered by the Holy Spirit, through the written Word of God; while, for our spiritual refreshment, the Holy Spirit¹ has come down, as the precious fruit of the smitten Rock – Christ, smitten for us. Such is our rare portion, in this desert world.

In order to enjoy such a portion as this, it is obvious that our hearts must be weaned from dependence on this present evil world; from that which addresses itself to us as natural men, alive in the flesh. A worldly heart, a carnal mind, cannot find Christ in the Word, nor enjoy Elim if found. The manna was so pure and delicate that it could not bear contact with earth. It fell on the dew,² and had to be gathered before the sun was up. Therefore, each person had to rise early and seek the daily portion. So it is with the people of God now. The heavenly manna must be gathered fresh every morning. Yesterday’s manna will not do for today, nor today's for tomorrow. We must feed on Christ every day with fresh energy of the Spirit, or we shall cease to grow. Also, Christ must be our primary object. We must seek Him "early," before "other things" have had time to take possession of our susceptible hearts. Many of us fail in this. What is the consequence of giving Christ a secondary place? – We are left feeble and barren. The ever watchful enemy takes advantage of our excessive spiritual indolence to rob us of the blessedness and strength that flows from feeding on Christ. The new life in the Christian can only be nourished and sustained by Christ. "As the living Father hath sent me, and I live by the Father; so he that eateth me, even he shall live by me" (Jn. 6:57).

The grace of the Lord Jesus Christ, as the One who came down from heaven, to be His people's food is ineffably precious to the renewed soul; but, in order to enjoy Him in this way, we need to see ourselves in the wilderness – separated to God in the power of accomplished redemption. If we are walking with God through the desert, we will be satisfied with the food He provides, which is Christ as come down from heaven. "The old corn of the land of Canaan" has its antitype in Christ ascended on high, and seated in the glory. As such, He is the proper food of those who by faith know themselves as raised up and seated together with Him in the heavenlies. But the manna, that is, Christ as come down from heaven, is for the people of God in their wilderness life and experience. As a people journeying down here, we need a Christ who also journeyed down here; as a people seated in spirit up there, we have a Christ who is seated up there. This may help to explain the difference between the manna and the old corn of the land.

A striking picture is presented by Israel in the wilderness. With Egypt behind them, Canaan before them, and the sand of the desert around them, they were called to look up to heaven for their daily supply. The wilderness afforded not one blade of grass or one drop of water for the Israel of God. Their portion was in Jehovah alone. We see a touching illustration of God's pilgrim people in this wilderness world. They have nothing here. Their life can only be sustained by heavenly things. Though in the world, they are not of it, for Christ has taken them out of it. As a heaven-born people, they are on the way to their birth-place; sustained by food sent from there. Theirs is an upward and onward course – the glory leads there. It is utterly vain to look backward in the direction of Egypt; not a ray of the glory can be discerned there. "They looked toward the wilderness, and behold the glory of the Lord appeared in the clouds." Jehovah's chariot was in the wilderness, and all who desired companionship with Him needed to be there; and if there, only the heavenly manna should be their food.

True, this manna was strange sustenance. It was something an Egyptian could never understand, appreciate, or live on; but those who had been "baptized in the cloud and in the sea," could enjoy and be nourished by it, if walking in consistency with that significant baptism. Thus is it today for Christians. Unbelievers cannot understand how we live. Both our life and that which sustains it lie entirely beyond the range of human nature's keenest vision. Christ is our life, and on Christ we live. By faith, we feed on the powerful attractions of one who, though being "God over all, blessed for ever," "took upon him the form of a servant, and was made in the likeness of men" (Phil. 2:7). The Christian traces Him from the bosom of the Father to the cross and from the cross to the throne, and in every stage of His journey, and in every attitude of His life, finds Him to be most precious food for his new man. However, all around is a morally waste howling wilderness, affording nothing for the renewed mind; and in proportion as the Christian finds material there to feed on, his spiritual man is hindered. The only provision that God has made is the heavenly manna, and on this the true believer must always feed.

It is truly deplorable to find Christians seeking things of this world. It proves that they are "loathing" the heavenly manna, esteeming it "light food." They are ministering to that which should be mortified. Activities of the new life will always be connected with subjugation of "the old man with his deeds;" and the more that is accomplished, the more we will desire to feed on the "bread which strengthens man's heart." As in nature, so in grace – the more we exercise, the better the appetite; the more our renewed faculties are called into play, the more we feel the need of feeding each day on Christ. It is one thing to know that we have life in Christ, and it is quite another to be in habitual communion with Him; feeding on Him by faith; making Him the exclusive food of our souls. Many, who profess to have found pardon and peace in Jesus, are actually feeding on a variety of things that have no connection with Him. They feed their minds with Hollywood movies, television; with magazines, books, newspapers and varied frivolous and vapid literature. Will they find Christ there? Is it by such that the Holy Spirit ministers Christ to the soul? Are these the pure dew-drops on which heavenly manna descends for the sustenance of God's redeemed in the desert? No; they are gross materials delighting the carnal mind. How can a true Christian live on such? God's Word teaches that we carry two natures. Which of the two feeds on news and literature of this world; the old or the new? Which of the two are we desirous of cherishing? Certainly our conduct answers this enquiry. If we sincerely desire to grow in the Christian Life; if one grand object is to be assimilated and devoted to Christ; if we are earnestly breathing after an extension of God's kingdom within we will continually seek a character of nourishment designed of God to promote spiritual growth. This is plain. Our acts are always the truest index of our desires and purposes. Does it not make sense that a professing Christian who neglects the Bible, but finds abundance of time for the newspaper, has revealed the soul’s true condition? Such a soul cannot be spiritual; cannot be feeding on, living for, or witnessing to, Christ.

If, in the freshness of the morning hour, an Israelite neglected to gather his daily portion of the divinely appointed food, he would speedily have become quickly lost strength for his journey. Thus is it with us. We must make Christ the paramount object of our souls' pursuit, or else our spiritual life will inevitably decline. It was Christ yesterday, and it must be Christ today and Christ forever. It will not do to feed partly on Christ and partly on other things. In the matter of life it must be Christ alone; in the matter of living it must be Christ alone. We cannot mingle anything with that which imparts life; neither can we mingle anything with that which sustains it.

Even now we can, in spirit and by faith, feed on a risen and gloried Christ, ascended to heaven in virtue of accomplished redemption, as prefigured by "the old corn of the land."³ We also know that when God's redeemed have entered into glory, rest, and immortality, which lie beyond the Jordan, they shall be done with wilderness food; but they will not be done with Christ, nor with the remembrance of that which constituted nourishment during their desert life.

Amid the milk and honey of the land of Canaan, Israel was never to forget that which had sustained them during their forty years' sojourn in the wilderness.

"This is the thing which the Lord commandeth, Fill an omer of is to be kept for your generations; that they may see the bread wherewith I have fed you in the wilderness, when I brought you forth from the land of Egypt. . . . As the Lord commanded Moses, so Aaron laid it up before the testimony, to be kept" (v 32).

God did not allow them to die of hunger, as their foolish hearts had unbelievingly anticipated. He rained bread from heaven for them, fed them with angels' food, watched over them with all the tenderness of a nurse, bore with them, carried them on eagles' wings; and, had they only trusted, He would have put them in eternal possession of all the promises made to their fathers. Therefore, the pot of manna containing man's daily portion, furnishes a volume of truth. There was no worm therein nor was it tainted. It was the record of Jehovah's faithfulness, providing for those whom He had redeemed out of the hand of the enemy.

Not so, however, when man hoarded it. Then the symptoms of corruptibility made their appearance. If we are to enter into the truth and reality of our position, we cannot hoard up. Day by day, it is our privilege to enter into the preciousness of Christ, as the One who came down from heaven to give life to the world. But if we forget this, and hoard up for tomorrow, instead of turning it to profit by the renewing of strength, then it will surely become corrupt. This is a salutary lesson for us. Learning truth is a deeply solemn thing; for there is not a principle that we profess to have learned that we shall not have to practically prove. God will not have us theorists. One trembles to hear someone make high professions and use expressions of intense devotedness, whether, in prayer or otherwise, because when the hour of trial comes, such does not provide the needed spiritual power to carry out what the lips have uttered.

There is a great danger of our intellect outstripping conscience and affections. That is why so many seem to make rapid progress up to a certain point; but stop short and appear to retrograde. Like an Israelite gathering up more manna than required for one day's food; he might appear to be accumulating the heavenly food far more diligently than others; yet every particle beyond the day's supply was not only useless, but it was far worse than useless – it "bred worms." Thus is it with Christians. We must use what we get. We must feed on Christ as a matter of actual need, and the need is brought out in actual service. The character and ways of God, the preciousness and beauty of Christ, and the living depths of the Word are only unfolded to faith and need. In other words, as we use what we receive, more will be given. The path of the Christian is a practical one; and here so many of us come short. It will often be found that those of us who advance rapidly in theory are usually the slowest in the practical elements, because it is a work of intellect – not heart and conscience. We should always remember that Christianity is not a set of opinions, a system of dogmas, or a number of views. It is a living reality – a personal, practical, powerful thing, revealing itself in the scenes and circumstances of daily life, shedding its hallowed influence over our entire character and course; imparting its heavenly tone to every relationship that one may be called of God to fill. In other words, it flows from being associated and occupied with Christ. This is Christianity. It is possible to have clear views, correct notions, and sound principles, without having any fellowship with Jesus; but an orthodox creed without Christ will prove a cold, barren, dead thing.

We not only are saved by Christ, but we also live on Him. He must be the daily portion of our soul. Seek Him "early," seek Him "only." When anything solicits your attention, ask the question, "Will this bring Christ to my heart? Will it unfold Him to my affections or draw me near to His Person?" If not, reject it at once: though it presents itself under the most specious appearance and with the most commanding authority. If our honest purpose be to grow in the Christian life, to progress in spirituality, to cultivate personal acquaintance with Christ, then challenge your heart solemnly and faithfully. Make Christ your habitual food. Go, gather the manna that falls on the dew-drops, and feed on it with an appetite sharpened by a diligent walk with God through the desert. May the rich grace of God the Holy Spirit abundantly strengthen us in all this.⁴

There is another point in this chapter that we will briefly notice: instigation of the Sabbath, in its connection with the manna and Israel's position. Remarkably, from Genesis 2 to the chapter before us, we find no mention of this institution. Abel's sacrifice, Enochs walk with God, Noah's preaching, Abraham's call, together with the detailed history of Isaac, Jacob, and Joseph, are all presented; but there is no allusion to the Sabbath until we find Israel recognized as a people in relationship and consequent responsibility to Jehovah. The Sabbath was interrupted in Eden; and here we find it again instituted for Israel in the wilderness. But, man has no heart for God's rest. And it came to pass that "There went out some of the people on the seventh day for to gather, and they found none. And the Lord said unto Moses, How long refuse ye to keep my commandments and my laws? See, for that the Lord hath given you the Sabbath, therefore he giveth you on the sixth day the bread of two days: abide ye every man in his place; let no man go out of his place on the seventh day" (vv. 27-29).

God wants His people enjoying sweet repose with Him. He desires to give them rest, food, and refreshment, even in the wilderness. But man's heart is not disposed to rest with God. The people could remember and speak of the time when they "sat by the flesh pots" in Egypt; but they could not appreciate the blessedness of sitting in their tents, enjoying with God "the rest of the holy Sabbath," feeding on the heavenly manna.

The Sabbath is presented here as a gift. "The Lord hath given you the Sabbath." Further on in the Book of Exodus, we find it put in the form of a law, with a curse and judgment attached if disobeyed; but whether fallen man gets a privilege or a law, a blessing or a curse, it is all alike. Human nature is bad. It can neither rest with, nor work for, God. If God works and makes a rest for fallen man, he will not keep it; and if God tells him to work, he will not do it. Sinful man has no heart for God. He can make use of the Sabbath as something to exalt self, or as the badge of his own religiousness; but in this chapter of Exodus we find that man cannot prize God's Sabbath as a gift; and when we turn to Numbers 15:32-38, we find man cannot keep it as a Law.

The Sabbath, as well as the manna, was a type. In itself, it was a blessing – a sweet mercy from the hand of a loving and gracious God who would relieve the toil and travail of a sin stricken earth by the refreshment of one day of rest out of the seven. Whatever way we look at the institution of the Sabbath,⁵ we must see it to be filled with rich mercy, whether we view it in reference to man or to the animal creation. And, even though Christians worship on the first day of the week, the Lord's Day, and attach proper principles to it, yet the gracious providence should equally be observable – we should not seek to interfere with such a signal mercy. "The Sabbath was made for man;" and although man never kept it according to God's thought about it, that does not detract from the grace that shines in the appointment of it, nor divest it of its deep significance as a type of that eternal rest which remains for the people of God, or as a shadow of that substance which faith now enjoys in the Person and work of a risen Christ. The Sabbath is the Father's day; the first day of the week is the Son's day. God has given Jesus all power and Holy Scripture certainly teaches that His church⁶ is to worship on Sunday, the first day of the week, and partake of the Lord's Supper.⁷ But, are we to believe that the Son of God⁸ desires that His children, Christians, ignore and forget His Father on Saturday, the Father's day? Not likely. 

Please do not suppose from anything that has been or may be stated, in this study that the object is to interfere, in the slightest degree, the merciful provision of one day's rest for man and the animal creation, much less to interfere with the distinct place occupied by the Lord's Day in the New Testament. Nothing is further from our thoughts. As men we greatly value the former, and as Christians we rejoice in the latter – far too deeply to utter a single syllable that would interfere with either one. We ask only ask, that with a dispassionate mind, you weigh every line and every statement in the balance of Holy Scripture, and not form any harsh judgment beforehand.

Footnotes:
¹ For more information on the Holy Spirit see "God the Spirit" in Contents section of StudyJesus.com.
² See Numbers 11:9.
³ See Joshua 5.
⁴As mentioned above, for more information on the Spirit see ‘God the Spirit.’ Also you may find it profitable to turn to John 6, and prayerfully meditate on it in connection with the subject of the manna. The Passover being near, Jesus feeds the multitude, and then takes His departure to a mountain, there to be alone. From there He comes to the relief of His distressed people, tossed on the troubled waters. After this He unfolds His Person and work, declaring how He was to give His flesh for the life of the world, and that none could have life save by eating His flesh and drinking His blood. Finally, He speaks of Himself as ascending up where He was before and of the quickening power of the Holy Spirit. It is a rich and copious chapter, in which the spiritual reader will find a vast fund of truth for the comfort and edification of the soul.
⁵ For more information on the Sabbath see "The Ten Commandments" in the Religion Library section of Contents.
⁶ For more information on the church see "God's Church" in Contents section of StudyJesus.com.
⁷ For more information on the Lord's Supper see "Remembering Jesus" in Contents section of StudyJesus.com.
⁸ For more information on the Son of God see "God the Son" in Contents section of StudyJesus.com.

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