(14) Was gone up--i.e., was drawn up by the heat of the sun.
A small round thing, as small as the hoar frost.--What the manna was has been much disputed. There are two natural substances, quite distinct, with which it has been compared, and by some persons identified. One is a deposit from the air, which falls indifferently on trees, stones, grass, &c, and is generally thick and sticky, like honey, but under certain circumstances is "concreted into small granular masses." This bas been described by Aristotle (Hist. An., v. 22), Pliny (H. N., xi. 12), Avicenna(p. 212), ?lian (Hist. An., xv. 7), Shaw, Forskal, and others. It has been called ???????? or "air-honey" (Athen. Deipn, xi., p. 500). It is collected by the Arabs, and eaten with their unleavened cakes as a condiment. It so far resembles the manna that it comes with the dew, is spread upon the ground generally, and melts when the sun's rays attain a certain power (?dmann: Misc. Collect., vol. iv., p. 7). But it is never found in large quantities; it does not fall for more than two months in the year; and it is wholly unfit to serve as man's principal food, being more like honey than anything else. The other substance is a gum which exudes from certain trees at certain seasons of the year, in consequence of the punctures made in their leaves by a small insect, the Coccus manniparus. It has been described at length by C. Niebuhr in his Description de l' Arabie (pp. 128, 129); by Rauwolf (Travels, vol. I., p. 94); Gmelin (Travels through Russia to Persia, Part III., p. 28), and others. It is comparatively a dry substance, is readily shaken from the leaves, and consists of small yellowish ? white grains, which are hard, and have been compared to coriander seed by moderns (Rauwolf, 50s.100). The name "manna" attaches in the East to this latter substance, which is employed both as a condiment, like the "air-honey," and also as a laxative. The special points in which it differs from the manna of Scripture are its confinement to certain trees or bushes, its comparative permanency, for it "accumulates on the leaves" (Niebuhr, p. 129), and its unfitness for food. It has also, like the "air-honey," only a short season--the months of July and August.
The manna of Scripture in certain respects resembles the one, and in certain other respects the other of these substances, but in its most important characteristics resembles neither, and is altogether sui generis. For (1) it was adapted to be men's principal nourishment, and served the Israelites as such for forty years; (2) it was supplied in quantities far exceeding anything that is recorded of the natural substances compared with it; (3) it continued through the whole of the year; (4) for forty years it fell regularly for six nights following, and ceased upon the seventh night; (5) it "bred worms" if kept to a second day, when gathered on five days out of the six, but when gathered on the sixth day continued good throughout the seventh, and bred no worms. The manna of Scripture must therefore be regarded as a miraculous substance, created ad hoc, and not as a natural product. It pleased the Creator, however, to proceed on the lines of Nature, so to speak, and to assimilate His new to certain of His old creations.
Verse 14. - When the dew that lay was goneup. 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.
16:13-21 At evening the quails came up, and the people caught with ease as many as they needed. The manna came down in dew. They called it Manna, Manhu, which means, What is this? It is a portion; it is that which our God has allotted us, and we will take it, and be thankful. It was pleasant food; it was wholesome food. The manna was rained from heaven; it appeared, when the dew was gone, as a small round thing, as small as the hoar frost, like coriander seed, in colour like pearls. The manna fell only six days in the week, and in double quantity on the sixth day; it bred worms and became offensive if kept more than one day, excepting on the sabbath. The people had never seen it before. It could be ground in a mill, or beaten in a mortar, and was then made into cakes and baked. It continued the forty years the Israelites were in the wilderness, wherever they went, and ceased when they arrived in Canaan. All this shows how different it was from any thing found before, or found now. They were to gather the manna every morning. We are hereby taught, 1. To be prudent and diligent in providing food for ourselves and our households; with quietness working, and eating our own bread, not the bread of idleness or deceit. God's bounty leaves room for man's duty; it did so even when manna was rained; they must not eat till they have gathered. 2. To be content with enough. Those that have most, have for themselves but food and raiment; those that have least, generally have these; so that he who gathers much has nothing over, and he who gathers little has no lack. There is not such a disproportion between one and another in the enjoyment of the things of this life, as in the mere possession of them. 3. To depend upon Providence: let them sleep quietly, though they have no bread in their tents, nor in all their camp, trusting that God, with the following day, would bring them in their daily bread. It was surer and safer in God's storehouse than their own, and would come thence sweeter and fresher. See here the folly of hoarding. The manna laid up by some, who thought themselves wiser, and better managers, than their neighbours, and who would provide lest it should fail next day, bred worms, and became good for nothing. That will prove to be most wasted, which is covetously and distrustfully spared. Such riches are corrupted, Jas 5:2,3. The same wisdom, power, and goodness that brought food daily from above for the Israelites in the wilderness, brings food yearly out of the earth in the constant course of nature, and gives us all things richly to enjoy.
And when the dew that lay was gone up,.... Exhaled by the sun upon the rising of it:
behold, upon the face of the wilderness; upon the surface of it, all around the camp of Israel:
there lay a small round thing, as small as the hoar frost on the ground; which is what is in the next verse called "manna". Before the sun rose there was nothing but a dew to be seen; when that was gone off through the force of the sun, then the manna appeared; which was but a "small thing", and very unpromising for food, and especially for such a vast number of people; and a "round" thing, for which it is after compared to a coriander seed, as is thought; though the Targums of Onkelos and Jonathan do not interpret the word of the round form, but rather refer to its smallness; and which is expressed in the Vulgate Latin version,"small, and as if beat with a pestle;''and for its white colour, as well as its smallness, it looked like hoar frost on the ground. Jarchi says there were two dews, within which it lay as something covered in a box, and he seems to be right; for it is certain from Numbers 11:9, that there was a dew which fell first, and then the manna fell upon it; and from hence it is plain also, that there was a dew over the manna, which went up from it when the sun rose: and the design of this seems to be to keep this heavenly bread pure and clean for the Israelites, that it might neither partake of the dust nor sand of the wilderness where it fell, and that nothing might light upon it until the time of gathering it came. The Jews, in memory of this, will sometimes put bread upon the table between two table cloths (n); and it is highly probable, that to this the allusion is of the "hidden manna" in Revelation 2:17, by which is meant our Lord Jesus Christ, the antitype of this manna, as will be observed as we pass on, in all the circumstances of it; the manna came with the dew, and was covered with it, and hid in it; Christ is the gift of God's free grace to the sons of men, and is exhibited in the word of grace, where he lies hid to men in the glory of his person and the fulness of his grace, until revealed and made known. The figure of the manna being "round", which is a perfect figure, may denote the perfection of Christ in his person, natures, and office; he being perfectly God and perfectly man, having all the essential perfections both of the divine and human natures in him, as well as all fulness of grace; and being made perfect through sufferings, is become a complete Saviour, and by his blood, righteousness, and sacrifice, has perfected for ever his sanctified ones: and the manna being "small", may signify the meanness of Christ in the eyes of men in his state of humiliation, and the unpromising appearance he made of being the Saviour and King of Israel; the white colour of it may direct to the purity of Christ, to the holiness of his natures, and the beauty of his person, being white and ruddy, the chiefest among ten thousands.
A small round thing, as small as the hoar frost.--What the manna was has been much disputed. There are two natural substances, quite distinct, with which it has been compared, and by some persons identified. One is a deposit from the air, which falls indifferently on trees, stones, grass, &c, and is generally thick and sticky, like honey, but under certain circumstances is "concreted into small granular masses." This bas been described by Aristotle (Hist. An., v. 22), Pliny (H. N., xi. 12), Avicenna(p. 212), ?lian (Hist. An., xv. 7), Shaw, Forskal, and others. It has been called ???????? or "air-honey" (Athen. Deipn, xi., p. 500). It is collected by the Arabs, and eaten with their unleavened cakes as a condiment. It so far resembles the manna that it comes with the dew, is spread upon the ground generally, and melts when the sun's rays attain a certain power (?dmann: Misc. Collect., vol. iv., p. 7). But it is never found in large quantities; it does not fall for more than two months in the year; and it is wholly unfit to serve as man's principal food, being more like honey than anything else. The other substance is a gum which exudes from certain trees at certain seasons of the year, in consequence of the punctures made in their leaves by a small insect, the Coccus manniparus. It has been described at length by C. Niebuhr in his Description de l' Arabie (pp. 128, 129); by Rauwolf (Travels, vol. I., p. 94); Gmelin (Travels through Russia to Persia, Part III., p. 28), and others. It is comparatively a dry substance, is readily shaken from the leaves, and consists of small yellowish ? white grains, which are hard, and have been compared to coriander seed by moderns (Rauwolf, 50s.100). The name "manna" attaches in the East to this latter substance, which is employed both as a condiment, like the "air-honey," and also as a laxative. The special points in which it differs from the manna of Scripture are its confinement to certain trees or bushes, its comparative permanency, for it "accumulates on the leaves" (Niebuhr, p. 129), and its unfitness for food. It has also, like the "air-honey," only a short season--the months of July and August.
The manna of Scripture in certain respects resembles the one, and in certain other respects the other of these substances, but in its most important characteristics resembles neither, and is altogether sui generis. For (1) it was adapted to be men's principal nourishment, and served the Israelites as such for forty years; (2) it was supplied in quantities far exceeding anything that is recorded of the natural substances compared with it; (3) it continued through the whole of the year; (4) for forty years it fell regularly for six nights following, and ceased upon the seventh night; (5) it "bred worms" if kept to a second day, when gathered on five days out of the six, but when gathered on the sixth day continued good throughout the seventh, and bred no worms. The manna of Scripture must therefore be regarded as a miraculous substance, created ad hoc, and not as a natural product. It pleased the Creator, however, to proceed on the lines of Nature, so to speak, and to assimilate His new to certain of His old creations.
behold, upon the face of the wilderness; upon the surface of it, all around the camp of Israel:
there lay a small round thing, as small as the hoar frost on the ground; which is what is in the next verse called "manna". Before the sun rose there was nothing but a dew to be seen; when that was gone off through the force of the sun, then the manna appeared; which was but a "small thing", and very unpromising for food, and especially for such a vast number of people; and a "round" thing, for which it is after compared to a coriander seed, as is thought; though the Targums of Onkelos and Jonathan do not interpret the word of the round form, but rather refer to its smallness; and which is expressed in the Vulgate Latin version,"small, and as if beat with a pestle;''and for its white colour, as well as its smallness, it looked like hoar frost on the ground. Jarchi says there were two dews, within which it lay as something covered in a box, and he seems to be right; for it is certain from Numbers 11:9, that there was a dew which fell first, and then the manna fell upon it; and from hence it is plain also, that there was a dew over the manna, which went up from it when the sun rose: and the design of this seems to be to keep this heavenly bread pure and clean for the Israelites, that it might neither partake of the dust nor sand of the wilderness where it fell, and that nothing might light upon it until the time of gathering it came. The Jews, in memory of this, will sometimes put bread upon the table between two table cloths (n); and it is highly probable, that to this the allusion is of the "hidden manna" in Revelation 2:17, by which is meant our Lord Jesus Christ, the antitype of this manna, as will be observed as we pass on, in all the circumstances of it; the manna came with the dew, and was covered with it, and hid in it; Christ is the gift of God's free grace to the sons of men, and is exhibited in the word of grace, where he lies hid to men in the glory of his person and the fulness of his grace, until revealed and made known. The figure of the manna being "round", which is a perfect figure, may denote the perfection of Christ in his person, natures, and office; he being perfectly God and perfectly man, having all the essential perfections both of the divine and human natures in him, as well as all fulness of grace; and being made perfect through sufferings, is become a complete Saviour, and by his blood, righteousness, and sacrifice, has perfected for ever his sanctified ones: and the manna being "small", may signify the meanness of Christ in the eyes of men in his state of humiliation, and the unpromising appearance he made of being the Saviour and King of Israel; the white colour of it may direct to the purity of Christ, to the holiness of his natures, and the beauty of his person, being white and ruddy, the chiefest among ten thousands.
(n) Vid. Fagium in loc.