The manna which sustained the Israelites was evidently the gift of God. And so this "hidden manna" is from heaven. It is no contrivance of man—no philosophy of human invention. It is a divine plan for the salvation of our ruined race. "God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish but should have everlasting life." That manna in the wilderness was sweet to the taste; yet they who fed on it grew weary of it. But the more we eat of the bread of life, the more we relish it—the greater is our appetite for it. That manna in the wilderness was needed daily. And so with this heavenly bread. Yesterday's supply will not suffice for to-day. The prayer is as needful for the soul as for the body: "Give us this day our daily bread." But if that manna was needed daily, so it was supplied; none went in vain at the appointed season—and no soul that "hungers and thirsts after righteousness" is sent empty away. The manna was supplied to the Israelites till they came to the promised land—so God has promised that His grace shall not fail His people through their wanderings.
It is spoken of as the "hidden manna." Such is the Christian's life. "Our life is hid with Christ in God." The outward effects of it may be seen, but the inner life is invisible. So is the nourishing of the life. You may see the Christian on his knees, you may hear the words which he utters, but you cannot see the streams of divine influence which are poured into his spirit; nor hear the sweet whispers of divine love which fill him with joy; nor comprehend the peace passing all understanding which he is permitted to experience. Unbelievers are often amazed at what they see in the Christian. He is troubled on every side, yet not in despair. Waves of sorrow beat upon his frail vessel, yet it does not sink. Men now threaten, now allure, but he holds on his way. What to others is an irresistible charm, is no attraction to him. What is a terror to others, deters not him. Why does he not faint beneath the burden? why does he not sink in the storm? Because he eats of the "hidden manna." "The secret of the Lord is with them that fear him." "He hath taken him into his banqueting-room, and the banner over him is love."
Were this promise merely the reward of final victory, that victory itself would never be gained. We need to eat this manna during our pilgrimage. We cannot live without it. Every act of overcoming will be followed by a verification of the promise, "I will give him to eat of the hidden manna." Yet we must look beyond the present life for its full accomplishment. "To him that overcometh" at the last "shall be given the hidden manna," in a sense of which at present we have but a very faint conception.
As the manna was hidden in the ark, and that ark was hidden behind the curtain of the Holy of Holies, so the Christian's hope, "as an anchor of the soul, sure and stedfast, enters into that which is within the veil." Those joys we cannot yet conjecture; their splendor is too intense; we should be blinded by excessive light; we should be overpowered by the excellent glory.
One look of heaven would unfit us for earth. It is wisely appointed that at present this manna should in one sense be hidden, even from ourselves. We are as yet but babes—such strong meat would not suit us now; we must be content with simpler fare. But oh! if the manna, tho at present so partially and imperfectly appreciated, can produce such peace and joy, what must be the bliss of entering into the holiest of all, and there, in the presence of God Himself, feasting on it eternally! Unceasing, unlimited reception of divine influences into the soul!
Uninterrupted fellowship with Him who is the only fountain of life, and purity, and happiness! Perfect love! But at present such full fruition is "hidden." "Now we see through a glass darkly"; "now we know but in part"; "it doth not yet appear what we shall be." But how unspeakably blest are they to whom, partially in this world and perfectly in the next, the promise shall be verified: "To him that overcometh will I give to eat of the hidden manna"!
2. The white stone.—Reference is made to the tessera hospitalis, the tally or token of hospitality employed by the ancients. At a time when houses of public entertainment were less common, private hospitality was the more necessary. When one person was received kindly by another, or a contract of friendship was entered into, the tessera was given. It was so named from its shape, being four-sided; it was sometimes of wood; sometimes of stone; it was divided into two by the contracting parties; each wrote his own name on half of the tessera; then they exchanged pieces, and therefore the name or device on the piece of tessera which each received, was the name the other person had written upon it, and which no one else knew but him who received it. It was carefully prized, and entitled the bearer to protection and hospitality.
Plautus, in one of his playes, refers to this custom. Hanno inquires of a stranger where he may find Agorastocles, and discovers to his surprize that he is addressing the object of his search.
"If so," he says, "compare, if you please, this hospitable tessera; here it is; I have it with me."