The Pulpit Commentary — Exodus — Volume 2 — Section 41

entirely independent of Goel; or, 2. If God had bound himself never under any circum- stances 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, nnd 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 ~canty 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. Gon, EVEN WHEN PUODUCING 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 (Gen. i. 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 e::tliausted a condition to fly further-a phenomenon not at all unusual at the particular season and in the particular country. 'l'he Israelites needed bread, or some substitute for it. God gave them manna-not a wholly new and unknown substance, but a modification of a known substance. HP. inade previously existing nature his basis, altering and adding qualities, greatly augmenting the quantity, but not exerting more supernatural po"er 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 (eh. xv. 21), etc. The method of God's supernatural working is to supplement, not contradict, nature. Verses 14--18.-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 vi. 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 (Josh. v. 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- aud God gave them the manna. 'l'he world was perishing for lack of spiritual nourish- ment-it made a continual dumb coruplaint--aud 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. Il. IT WAS GIVEN FREELY FOR ALL THE PEOPLE OF ISRAEL, AS CHRIST IS OIVE::,r TO BE THE SAVIOUR OF THE WHOLE wonLD. 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, he might starve; but 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 u·orld." Even they who know him not ma:y 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. 'l'hus, his salrnti0n ill free, and O,IJ<lll to all .. In Christian lauds it is close to all, made palpable tu all, shuwu  4'.l TIIE IlOOK OF EXODUS. [ en. XVI. 19-20.