Exodus 16:10
And as Aaron was speaking to the whole congregation of Israel, they looked toward the desert, and there in a cloud the glory of the LORD appeared.
Sermons
Bread, the Supreme QuestionLittle's, Historical Lights.Exodus 16:1-12
Grumbling, an Added BurdenExodus 16:1-12
Ingratitude of GrumblingH. W. Beecher.Exodus 16:1-12
Ingratitude of the PublicT. De Witt Talmage.Exodus 16:1-12
Moses in the Wilderness of SinJ. Parker, D. D.Exodus 16:1-12
Murmuring, the Result of ForgetfulnessG. Wagner.Exodus 16:1-12
The Pilgrimage of LifeClerical LibraryExodus 16:1-12
The Provision of the MannaD. Young Exodus 16:1-15
Manna for the SoulH.T. Robjohns Exodus 16:1-36
The Manna of the BodyH.T. Robjohns Exodus 16:1-36
The Gift of MannaJ. Orr Exodus 16:4-16














Quails also were given, on this occasion in mercy, and on a later occasion in wrath (Numbers 11:31-34); but it was the manna which was the principal gift, both as providing Israel with a continuous supply of food, and as having a permanent significance in the history of God's dealings with his Church (vers. 32-35).

I. THE MANNA PROMISED (vers. 4-9).

1. God would rain bread from heaven for them (ver. 4). He would spread a table for them, even in the wilderness, a thing they had deemed impossible (Psalm 78:19). He would give them to eat of "the corn of heaven" (Psalm 68:24). He would thus display himself as Jehovah, - the God of exhaustless resources, - able and willing to supply all their need (cf. Philippians 4:19). He would remove from himself the reproach wherewith they had reproached him, that he had brought them into the wilderness, "to kill this whole assembly with hunger" (ver. 3). He would testify of his loving care for them (cf. Deuteronomy 1:31).

2. The supply would be continuous - "Every day" (ver. 4). The regularity of the supply would be a daily proof of God's faithfulness - another of the Jehovah attributes. We have a similar proof of the Divine faithfulness in the constancy of the laws of nature on which our own supplies of food depend; in particular, in the regular succession of seed-time and harvest, and cold and heat, and summer and winter, which God has promised to maintain (Genesis 8:22; cf. Psalm 119:89-92).

3. The gift of quails and manna would be a manifestation of his glory as Jehovah (vers. 6, 7; also ver. 12 - "and ye shall know that I am Jehovah your God"). His Jehovah character would be revealed in it. Note, in addition to what is said above, the following illustrations of this.

(1) The gift of manna was an act of free origination. Compare with Christ's multiplication of the loaves, brought in John 6. into close association with this miracle.

(2) So far as natural materials were utilised in the production of the manna (dew, etc.), it was shown how absolutely plastic nature was in the hands of its Creator.

(3) The gift of quails was a further testimony to God's supreme rule in nature.

(4) It was a special feature in this transaction that God was seen in it acting solely from himself - finding the law and reason of what he did in himself alone. He interposes with a simple "I will" (ver. 4). It was neither the people's merits nor the people's prayers, which moved him to give the manna. Merits they had none; prayers they did not offer. But God, who brought them out of Egypt, and had bound himself by covenant with their fathers, found a reason in himself for helping them, when he could find none in them (cf. Deuteronomy 9:4, 5). He showed them this kindness for his own name's sake (cf. Psalm 106:8); because he was Jehovah, who changed not (Malachi 3:6).

4. The gift of manna would prove a trial of obedience (ver. 4). God bound himself to send the manna day by day, and this would be a test of his faithfulness. But rules would be prescribed to the people for gathering the manna, and this would be a test of their obedience. God's design in giving the manna was thus not merely to supply the people's natural wants. He would also train them to dependence. He would test their characters. He would endeavour to form them to habits of obedience. A like educative and disciplinary purpose is to be recognised as bound up with all God's leading of us. Gifts are at the same time trusts. They impose duties upon us, and lay us under responsibilities. There are rules to be observed in the use of them which test our inner dispositions. There is a law of temperance in the use of food. There is a law of modesty in dress. There are the laws relating to the acquisition and expenditure of money - honesty in acquisition,, economy in use, liberality in giving (cf. Deuteronomy 15:7-12), devotion of the first fruits of income to God. There is the supreme law, which includes all others - "Whether, therefore, ye eat or drink, or whatsoever ye do, do all to the glory of God" (1 Corinthians 10:31). There is no action, no occupation, however seemingly trivial, which has not important relations to the formation of character. "The daily round, the common task," etc.

II. THE PREPARATORY THEOPHANY (vers. 9-13). Moses summoned the people to draw near before the Lord. Then, as they came together, and looked toward the wilderness, lo! "the glory of the Lord appeared in the cloud." It is a suggestive circumstance that it is Aaron, who by command of Moses, collects the congregation (ver. 10). Moses, according to his wont, had probably withdrawn to pray (cf. Exodus 14:15). In this, as in other instances, Moses might be taken as an example of secrecy in prayer. His prayers are never paraded. They are even studiously kept in the background - a proof surely of the Mosaic authorship of the book. When they come to light, it is often incidentally (Exodus 14:15). On one notable occasion an intercessory prayer of his was not made known till near the end of his life (Deuteronomy 9:25). We know of his prayers mostly by their results. This appearance of the glory of God to Israel may be viewed: -

1. As a rebuke of the people's murmurings. Unlike the "look" from the pillar of fire with which the Lord discomfited the Egyptians (Exodus 14:24), it was a look with as much mercy as anger in it. Yet it conveyed reproof. It may be compared with the theophany which terminated the dispute between Job and his friends, and caused the patriarch to abhor himself, and to repent in dust and ashes (Job 38:1; Job 42:6); or to the look of sorrow and reproof which the Lord cast on Peter, which caused him to go out, and weep bitterly (Matthew 26:75). How abashed, humbled, and full of fear, those murmurers would now be, as with mouths stopped (Romans 3:19), they beheld that terrible glory forming itself in the cloud, and looking down full upon them!

2. As a fitting introduction to the miracle that was to follow. It gave impressiveness to the announcement - showed indubitably the source of the miraculous supply - roused the minds of the people to a high pitch of expectation - prepared them for something grand and exceptional in the Divine procedure. It thus checked their murmurings, convinced them of their sin in distrusting God, warned them of the danger of further rebellion, and brought them back to their obedience. God's words - "I have heard the murmurings of the children of Israel" - at the same time reminded them that he was fully aware of all their "hard speeches" which they had spoken against him.

3. As an anticipation of the revelation of Sinai. These chapters are full of anticipations. In Exodus 15:25, 26, we have "statute and an ordinance," anticipatory of the later Sinaitic covenant; in this chapter, we have an anticipation of Sinai glory and also of the sabbath law (ver. 23); in Exodus 18:16, we have an anticipation of the civil code of Sinai; for Moses makes the people "know the statutes of God, and his laws."

III. THE MANNA GIVEN (vers. 13-16). Quails came in the evening, and next morning the manna fell with the dew. We observe concerning it -

1. That it came in a not unfamiliar form. The "angel's food" (Psalm 78:25), wore the dress, and had the taste of the ordinary manna of the desert. We miss in the miracles of the Bible the grotesque and bizarre features which mark the supernatural stories of other books. They testify to the existence, as well as respect the laws, of an established natural order. The plagues of Egypt, e.g., were thoroughly true to the natural phenomena of that country, and made the largest possible use of existing agencies. The crossing of the Red Sea was accomplished by the supernatural employment of natural conditions and agencies. There is in all these miracles the constant observance of the two laws:

(1) Of economy - utilising the natural so far as it will go; and

(2) of congruity - keeping as closely as possible to the type of the natural, even when originating supernatural phenomena.

2. That it was a direct production of the power of God. It was in the truest sense bread from heaven, and is thus a type of Christ, the Bread of Life (see below). Yet the power exerted in the creation of the manna - and it is important to remember this - is but the same power, only more visibly put forth, which operates still in nature, giving us our yearly supplies of the good things of the earth. The annual harvest is only not a miracle, because it comes regularly, season after season, and because numerous secondary agencies are employed in its production. You plough, that is, break up the ground to receive the seed; but whence came the seed? From last year's gift. You sow it in the fields, cover it up again and leave it - to whose care? To God's. It is he who now takes the matter into his own hands, and in what remains you can but wait upon his will. It rests with him to send his rains or to withhold them; to order the sunshine and heat; to bless or blast your harvest. What man does is but to put matters in train for God's working - God himself does the rest; in the swelling and germination of the seed, in all the stages of its growth, in the formation of the blade, in the modelling of the ear, in the filling of it with the rich ripe grain, his power is absolutely, and all throughout, the only power at work. And how great the gift is when it comes! It is literally God opening his hand and putting into ours the food necessary for our sustenance. But for that gift, year by year renewed, man and beast would utterly perish. It is calculated that a year's pro duce in Great Britain alone amounts in money value to over £160,000,000. The corn crop alone was valued in 1880 at £90,000,000. It is as if God had made a direct gift of that sum of money to our nation in the year named, only it was given in a better than money form - in food. How little we think of it! Men are proud and self-sufficient, and speak sometimes as if they would almost disdain to accept or acknowledge a favour even from the Almighty. While yet, in truth, they are, like others, the veriest pensioners on his bounty, sustained by his power, seeing by his light, warmed by his sun, and fed year by year by the crumbs that fall from his table. Were God for a single year to break the staff of bread over the whole earth, where would either it or they be?

3. That it was given day by day, and with regularity. Thus the manna taught a daily lesson of dependence on God, and so played an important part in the spiritual education of Israel. Yet familiarity must have done much then, as it does still, to deaden the impression of God's hand in the daily gift. Because the manna came to them, not by fits and starts, but regularly; because there was a "law" in its coming - they would get to look on it as quite a common occurrence, no more to be wondered at than the rising and setting of the sun, or any other sequence in nature. "Laws of nature" tend, in precisely the same way, to blind us to the agency of God working behind and in them, as well as to hide from us his agency in the origination of the sequences that now flow so uniformly. We have spoken of God's agency in the production of the harvest. But there is good ground for speaking of our cereal crops as in yet another sense - "bread from heaven." These cereal plants, it is affirmed, are never found in a wild state; cannot by any known process be developed from plants in a wild state; and if once allowed to degenerate, can never again be reclaimed for human food. Not inaptly, therefore, have they been represented as even now a kind of standing miracle - a proof of direct creative interposition for the good of man. (See "The Cerealia: a Standing Miracle," by Professor Harvey, in "Good Words," vol. 2.) Yet how entirely is this retied from us by the fact that all things continue as they were from the beginning of the creation" (2 Peter 3:4).

4. That it was a food entirely suitable to the circumstances of the Israelites. It was light, nutritious, palatable; comprised variety by admitting of being prepared in different ways (baked, seethed, ver. 23; cf. Numbers 11:8); was abundant in quantity, readily distinguishable by the eye, and being of a granulated nature, and strewn thickly throughout all the camp, could be collected with a very moderate expenditure of labour. It was thus, like so much in our own surroundings, and in the provision which God makes for our wants, a constant witness to the care, goodness, wisdom, and forethought of the great Giver. - J.O.

The wilderness of Sin.
People may be strong and hopeful at the beginning of a project, and most effusively and devoutly thankful at its close, but the difficulty is to go manfully through the process.

I. PROCESSES TRY MEN'S TEMPER. See how the temper of Israel was tried in the wilderness! No bread, no water, no rest! How do processes try men's temper?

1. They are often tedious.

2. They, are often uncontrollable.

3. They often seem to be made worse by the incompetency of others.

II. THE TRIALS OF PROCESSES ARE TO BE MET, NOT ALL AT ONCE, BUT A DAY AT A TIME. Daily hunger was met by daily bread. This daffy display of Divine care teaches —

1. That physical as well as spiritual gifts are God's.

2. That one of God's gifts is the pledge of another. "Not as the world giveth, give I unto you." Why am I to be easy about to-morrow? Because God is good to-day! "He is the same yesterday, and to-day, and for ever."

III. PROCESSES SHOW THE DIFFERENT DISPOSITIONS OF MEN. Though the people were told in the distinctest manner that there would be no manna on the seventh day, yet they went out to gather it just as if they had never been warned! Such men are the vexation of the world. They plague every community of which they are a portion.

1. We have the means of life at our disposal: the manna lies at our tent-door!

2. We are distinctly assured that such means are given under law: there is a set time for the duration of the opportunity: the night cometh!

IV. ALL THE PROCESSES OF LIFE SHOULD BE HALLOWED BY RELIGIOUS EXERCISES. There was a Sabbath even in the wilderness.

1. The Sabbath is more than a mere law; it is an expression of mercy.

2. No man ever loses anything by keeping the Sabbath: "The Lord giveth you on the sixth day the bread of two days."

3. He is the loser who has no day of rest.

V. PROCESSES SHOULD LEAVE SOME TENDER AND HOPE-INSPIRING MEMORIES BEHIND THEM. "Fill an omer of it to be kept," etc.

VI. THE PROCESS WILL END. Are you ready?

(J. Parker, D. D.)

Clerical Library.
In the anecdote books of our boyhood we used to be told the story of an Indian faquir who entered an Eastern palace and spread his bed in one of its antechambers, pretending that he had mistaken the building for a caravanserai or inn. The prince, amused by the oddity of the circumstance, ordered — so ran the tale — the man to be brought before him, and asked him how he came to make such a mistake. "What is an inn?" the faquir asked. "A place," was the reply, "where travellers rest a little while before proceeding on their journey." "Who dwelt here before you?" again asked the faquir. "My father," was the prince's reply. "And did he remain here?" "No," was the answer; "He died and went away." "And who dwelt here before him?" "His ancestors." "And did they remain here?" "No; they also died and went away." "Then," rejoined the faquir, "I have made no mistake, for your palace is but an inn after all." The faquir was right, Our houses are but inns, and the whole world a caravanserai.

(Clerical Library.)

During the French Revolution hundreds of market-women, attended by an armed mob of men, went to Versailles to demand bread of the National Assembly, there being great destitution in Paris. They entered the hall. There was a discussion upon the criminal laws going on. A fishwoman cried out, "Stop that babbler! That is not the question; the question is about bread."

(Little's "Historical Lights.)

What unbelief and sad forgetfulness of God betrayed itself in these words! They quite forgot the bitter bondage of Egypt under which they had sighed and groaned so long. They now thought only of its "flesh-pots" and "its bread." They altogether overlooked the mercy and the grace which had spared them when the firstborn of the Egyptians were slain. The miracles of love at the Red Sea and at Marah, so great and so recent, had passed away from their memories. They thought nothing of the promise of the land flowing with milk and honey. The argument, so evident and so comforting, "Can the faithful God who has brought us out of bondage mean to let us perish in the wilderness?" did not withhold them from the impatient conclusion, "Ye have brought us forth into the wilderness, to kill this whole assembly with hunger." And if you watch your own hearts, you will find that there is always this forgetfulness in a murmuring and discontented spirit. We forget, first, that we deserve nothing but punishment at God's hands; and, secondly, we forget all the mercy and love which He has shown us in His acts and promises.

(G. Wagner.)

If I grumble because life is so arranged that I tear my clothes, and get many a scratch in the upward journey, my grumble is only an added burden. The difference between a soul that is soured by unbelief and a soul that honestly struggles and strives as the gymnast does, who tries to lift the heavy weight, knowing that, whether he succeeds or fails, the muscular development, which is the end sought, is still attained, is incalculable. To trudge along the moor after nightfall, then now knee deep, with the feeling that you are going nowhere, is indeed discouraging; but to do the same thing with the feeling that you are going home to the fireside of the loved and expectant, is to keep both feet and hands warm through our power of anticipating the heat and the welcome under the roof tree not far off. Rude, discourteous experience has taught us that an evil which is all an evil is a double evil, and that an evil with a joy behind it or beyond it is the healthy and invigorating toil by means of which a man may acquire a lasting good.

Daniel Webster, after his wonderful career, and in the close of his life, writes: "If I were to live my life over again, with my present experiences, I would under no considerations allow myself to enter public life. The public are ungrateful. The man who serves the public most faithfully receives no adequate reward. In my own history those acts which have been, before God, most disinterested and the least stained by selfish considerations, have been precisely those for which I have been most freely abused. No, no; have nothing to do with politics. Sell your iron, eat the bread of independence, support your family with the rewards of honest toil, do your duty as a private citizen to your country, but let politics alone. It is a hard life, a thankless life. I have had in the course of my political life, which is not a short one, my full share of ingratitude, but the 'unkindest cut of all,' the shaft that has sunk the deepest in my heart, has been the refusal of this administration to grant my request for an office of small pecuniary consideration for my only son."

(T. De Witt Talmage.)

I heard a good man say once, as we passed the home of a millionaire: "It doesn't seem right that such a man as he is should be rolling in wealth, while I have to work hard for my daily bread." I made no reply. But when we reached the home of the grumbler, and a troop of rosy children ran out to meet us, I caught one in my arms, and, holding him up, said: "John, how much will you take for this boy?" And he answered, while the moisture gathered in his eyes: "That boy, my namesake! I wouldn't sell him for his weight in gold." "Why, John, he weighs forty pounds at least, and forty pounds of gold would make you many times a millionaire. And you would probably ask as much for each of the others. So, according to your own admission, you are immensely rich. Yes, a great deal richer than that cold, selfish, childless millionaire whom you were envying as we came along. Nothing would tempt you to change places with him. Then you ought to be grateful instead of grumbling. You are the favourite of fortune, or, rather, of Providence, and not he."

(H. W. Beecher.)

People
Aaron, Ephah, Israelites, Moses
Places
Canaan, Elim, Sin Desert, Sinai
Topics
Aaron, Appeared, Appearing, Assembly, Behold, Cloud, Community, Company, Congregation, Desert, Direction, Glory, Honour, Israelite, Pass, Shining, Sons, Spake, Speaking, Spoke, Talking, Towards, Turn, Waste, Wilderness
Outline
1. The Israelites come to Sin, and murmur for want of bread
4. God promises them bread and meat from heaven, and they are rebuked
13. Quail and manna are sent
16. The ordering of manna
25. It was not to be found on the Sabbath
32. An omer of it is preserved

Dictionary of Bible Themes
Exodus 16:10

     1193   glory, revelation of
     1194   glory, divine and human
     1403   God, revelation
     1454   theophany
     4805   clouds

Exodus 16:1-10

     7206   community

Exodus 16:1-14

     4478   meat

Exodus 16:1-30

     8131   guidance, results

Library
The Bread of God
'Then said the Lord unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in My law, or no. 5. And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily. 6. And Moses and Aaron said unto all the children of Israel, At even, then ye shall know that the Lord hath brought you out from the land of Egypt:
Alexander Maclaren—Expositions of Holy Scripture

September the Twenty-Eighth the Daily Manna
"I will rain bread from heaven for you." --EXODUS xvi. 11-18. And this gracious provision is made for people who are complaining, and who are sighing for the flesh-pots of Egypt! Our Lord can be patient with the impatient: He can be "kind to the unthankful." If it were easy to drive the Lord away I should have succeeded long ago. I have murmured, I have sulked, I have turned Him out of my thoughts, and "He stands at the door and knocks!" I yearn for "the flesh-pots," "He sends me manna," "Was
John Henry Jowett—My Daily Meditation for the Circling Year

Dining with a Pharisee. Sabbath Healing and Three Lessons Suggested by the Event.
(Probably Peræa.) ^C Luke XIV. 1-24. ^c 1 And it came to pass, when he went into the house of one of the rulers of the Pharisees on a sabbath to eat bread, that they were watching him. [The Pharisees were an unorganized party, hence their rulers were such not by office, but by influence. Those who were members of the Sanhedrin, or who were distinguished among the rabbis, might fitly be spoken of as rulers among them. The context favors the idea that Jesus was invited for the purpose of being
J. W. McGarvey—The Four-Fold Gospel

The Beauty and Glory of the Risen Body.
We have seen in the foregoing chapters that, in the Beatific Vision, the human soul sees, loves, and enjoys God, and that her essential happiness consists in that unfailing, blessed vision. But, although the blessedness she now enjoys is far greater than words can express, it is not yet integral or complete, and never will be, except when she is again clothed in her own body, beautified, and glorified after the likeness of her Saviour's body. However, although her happiness is not yet complete, you
F. J. Boudreaux—The Happiness of Heaven

Questions About the Nature and Perpetuity of the Seventh-Day Sabbath.
AND PROOF, THAT THE FIRST DAY OF THE WEEK IS THE TRUE CHRISTIAN SABBATH. BY JOHN BUNYAN. 'The Son of man is lord also of the Sabbath day.' London: Printed for Nath, Ponder, at the Peacock in the Poultry, 1685. EDITOR'S ADVERTISEMENT. All our inquiries into divine commands are required to be made personally, solemnly, prayerful. To 'prove all things,' and 'hold fast' and obey 'that which is good,' is a precept, equally binding upon the clown, as it is upon the philosopher. Satisfied from our observations
John Bunyan—The Works of John Bunyan Volumes 1-3

Tithing
There are few subjects on which the Lord's own people are more astray than on the subject of giving. They profess to take the Bible as their own rule of faith and practice, and yet in the matter of Christian finance, the vast majority have utterly ignored its plain teachings and have tried every substitute the carnal mind could devise; therefore it is no wonder that the majority of Christian enterprises in the world today are handicapped and crippled through the lack of funds. Is our giving to be
Arthur W. Pink—Tithing

The Personality of Power.
A Personally Conducted Journey. Everyone enjoys the pleasure of travel; but nearly all shrink back from its tiresomeness and drudgery. The transportation companies are constantly scheming to overcome this disagreeable side for both pleasure and business travel. One of the popular ways of pleasure travel of late is by means of personally conducted tours. A party is formed, often by the railroad company, and is accompanied by a special agent to attend to all the business matters of the trip. A variation
S.D. Gordon—Quiet Talks on Power

Epistle xvii. To Felix, Bishop of Messana.
To Felix, Bishop of Messana. To our most reverend brother, the Bishop Felix, Gregory, servant of the servants of God [246] . Our Head, which is Christ, to this end has willed us to be His members, that through His large charity and faithfulness He might make us one body in Himself, to whom it befits us so to cling that, since without Him we can do nothing, through Him we may be enabled to be what we are called. From the citadel of the Head let nothing divide us, lest, if we refuse to be His members,
Saint Gregory the Great—the Epistles of Saint Gregory the Great

How Subjects and Prelates are to be Admonished.
(Admonition 5.) Differently to be admonished are subjects and prelates: the former that subjection crush them not, the latter that superior place elate them not: the former that they fail not to fulfil what is commanded them, the latter that they command not more to be fulfilled than is just: the former that they submit humbly, the latter that they preside temperately. For this, which may be understood also figuratively, is said to the former, Children, obey your parents in the Lord: but to
Leo the Great—Writings of Leo the Great

1 to Pray is as it were to be on Speaking Terms with Me...
1. To pray is as it were to be on speaking terms with Me, and so by being in communion with and abiding in Me to become like Me. There is a kind of insect which feeds upon and lives among grass and green leaves and becomes like them in colour. Also the polar bear dwelling among the white snows has the same snowy whiteness, and the tiger of Bengal bears upon its skin the marks of the reeds among which it lives. So those, who by means of prayer abide in communion with Me partake, with the saints and
Sadhu Sundar Singh—At The Master's Feet

Appendix viii. Rabbinic Traditions About Elijah, the Forerunner of the Messiah
To complete the evidence, presented in the text, as to the essential difference between the teaching of the ancient Synagogue about the Forerunner of the Messiah' and the history and mission of John the Baptist, as described in the New Testaments, we subjoin a full, though condensed, account of the earlier Rabbinic traditions about Elijah. Opinions differ as to the descent and birthplace of Elijah. According to some, he was from the land of Gilead (Bemid. R. 14), and of the tribe of Gad (Tanch. on
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Deity of the Holy Spirit.
In the preceding chapter we have seen clearly that the Holy Spirit is a Person. But what sort of a Person is He? Is He a finite person or an infinite person? Is He God? This question also is plainly answered in the Bible. There are in the Scriptures of the Old and New Testaments five distinct and decisive lines of proof of the Deity of the Holy Spirit. I. Each of the four distinctively Divine attributes is ascribed to the Holy Spirit. What are the distinctively Divine attributes? Eternity, omnipresence,
R. A. Torrey—The Person and Work of The Holy Spirit

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage,
John Edgar McFadyen—Introduction to the Old Testament

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