CHAPTER XVIII.

Who came out to meet Moses in the wilderness, from what motives, and by whom attended? v. 1-5.

Lightfoot, in accordance with Eben Ezra and Jarchi, is of opinion that this account of Jethro's visit to Moses is inserted out of its chronological order, which would require its collocation between the tenth and eleventh verses of the tenth chapter of Numbers. That it does not properly pertain to this part of the narrative, he argues from the fact mentioned verse 12, that 'Jethro took burnt-offerings and sacrifices for God,' whereas the law respecting these offerings was not yet given. 2. From that mentioned v. 13. 16. that Moses sat to judge the people, and made them know the statutes of God and his law,' whereas these statutes and laws not having yet been promulgated, Moses himself could not know them. 3. It appears from Deut. 1. 9-15. that the judges and rulers here mentioned, were not appointed till after the departure from Sinai, and yet at this time they had not arrived at Sinai. The inference, therefore plainly is, that this incident is transposed from its natural place in the order of the sacred story. The reason of the present arrangement, Lightfoot says, is to be sought for in the prophetic curse denounced against the Amalekites in the close of the preceding chapter; for as Jethro and his family were residing in the country of this devoted people, it was proper to afford the reader an intimation that he was not to be involved in their doom, and accordingly the incident of his visit to the camp of Israel, and his joining in the worship of the true God, is introduced in immediate connection with the mention of the curse; not that it actually occurred at that precise time, but to show that he once came, and evinced by his conduct that he was exempted from the denunciation. This view of the subject we consider on the whole the correct one.-' After he had sent her back ;' i. e. from the inn or caravansera, mentioned ch. 4. 26. where Moses' life had been endangered. -Eliezer;' i. e. My God is an help. This Eliezer is supposed to have been born to Moses in Midian, but a short time before his departure for Egypt,, and consequently to

have been the child who was circumcised at the place before mentioned.

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How did he announce his arrival, and what were the circumstances of the meeting? v. 6-8. And he said unto Moses;' i. e. not personally, but by messengers despatched before him to acquaint Moses with his coming. Thus in like manner by comparing Mat. 8. 5-8, with Lake, 7. 3, 6. it appears that what the centu rion is represented as saying to Jesus, was said to him by certain persons whom he had sent for the purpose. cordingly the Gr version of the present passage reads thus. And it was told Moses, saying, Lo, Jethro thy father-in-law cometh.'-"Asked each other of their welfare;' Heb. asked a man his neighbor of (their) peace.'-' Travail that had come upon them; Heb. that had found them' The Hebrew word 'find' is often applied to the happening of afflictions to any one. See note on Genesis, 44. 34.

How was Jethro affected by the recital, and what did he say? v. 9-11.

Delivered out of the hand,' Chal, delivered out of the anguish of the dominion of the Egyptians.'-'For in the thing wherein they dealt proudly he was above them.'Chal. In the things wherein the Egyptians thought to judge Israel, in that they are judged.'

In what religious ceremonies did Jethro and the company then engage? v. 12.

"Burnt-offerings and sacrifices.' By the latter term is to be understood sacrifices of peace-offerings, or cucharistic oblations, and of these the banquet was exclusively composed, for it was not lawful to eat of the burnt-offerings which were to be consumed whole as a holocaust. Comp. Lev. 7. 15. with Lev. 1. 9. Bread ;' taken for food in general. Before God;' i. e. before the glory of God appearing in the cloud, or possibly before the tabernacle.

What did Jethro witness on the ensuing day, and what information did he seek and obtain in respect to it? v. 13–16.

What disadvantages in this method did Jethro point out, and what better course of procedure did he suggest? v. 17–22.

Thou wilt surely wear away;' Heb. 'fading, thou wilt fade away;' a similitude drawn from the leaf of a tree which withers for want of moisture. In like manner the corroding care growing out of such a charge on the part of Moses would soon exhaust the vital principle; as Moses himself in effect afterward acknowledges, Deut. 1. 9, 12.--God shall be with thee;' Chal. the word of the Lord shall be for thy help.'-'To God-ward.' Chal. 'Be thou inquiring doctrine from before the Lord.'--' Able men; Heb. men of might, or force;' i. e. men of activity, industry, and energy; the word having respect mainly, though not exclusively, to physical properties. The same phrase, Gen. 47. 6. is rendered 'men of activity,' and 1 Chron. 26. 6. mighty men of valor.'-' Men of truth;' well explained in the Hebrew canons; Men of truth are such as follow after rectitude for its own sake, who out of their own minds love the truth, and hate violent wrong, and flee from every kind of injustice.'-'Hating covetousness;' i. e. hating gain or lucre, free from the love of riches. Chal. hating to receive mammon.'

How does it appear that Jethro did not wish this plan adopted except with the divine approbation, and what did he say of the beneficial effects of it? v. 23.

'Able to endure;' Heb. ' able to stand;' a phrase which throws light upon the expression, 'raised thee up,' (Heb. 'caused thee stand,') Ex. 9. 16. Go to their place in peace;' i. e. either to the land of promise whither they are traveling; or, shall return home in peace from the place of judicature, having obtained a speedy adjustment of their difficulties. Thus a man's house or home is called his place, Judg. 7. 7. And let all the other people go every man unto his place ;' i. e. to his home, his place of residence. Judg. 9. 55. And when the men of Israel saw that Abimelech was dead, they departed every man unto his place.?

What is said of Moses' compliance with this suggestion, and of the departure of Jethro ? v. 24 -27.

'Moses chose ;' i. e. he oversaw or superintended the choosing; for the election was undoubtedly the act of the people. Deut. 1. 9, 13. And I spake unto you at that time, saying, I am not able to bear you myself alone. take you wise men, and understanding, and known among your tribes, and I will make them rulers over you.' In like manner the deacons of the primitive church, Acts, 6. 3, were chosen by the people, and finally inducted into office by the apostles. So also, Acts, 14. 23. 'And when they had ordained them elders in every church;' i. e. when they had, in conjunction with the people, and in the capacity of superintendents, seen to the appointment of elders; for the original word will not, without violence, admit of being construed as expressing the act of the apostles in contradistinction from that of the people."Judged the people at all seasons ;' i. e. at all times except when they were forbidden by some paramount law requiring their attendance upon the services of public worship.-'Into his own land ;' i. e. into the land of Midian, leaving his daughter Zipporah and her children with Moses.

HEADS OF PRACTICAL REFLECTION.

V. 1. The report of the Lord's stupendous works in behalf of his church often excites a laudable curiosity in the men of the world to acquaint themselves more fully with them; of which the final result may be their own salvation.

V. 2. The dearest connections must sometimes be sundered for a time rather than occasion an impediment to the doing of the divine will.

V. 4. As children are great mercies, so it is well to make their names memorials of the divine goodness toward

us.

V. 7. The highest place in the church exempts no one

from entertaining the sentiments or evincing the signs of natural affection.

V. 8, 9. Whatever information will instruct others and glorify God should be freely communicated by those who are able to do it; and nothing more rejoices the friends of Zion than the tidings of the Lord's wonderful works in her behalf.

V. 13. The presence and society of valued friends must not withdraw the servants of God from their main business. The duties of hospitality must yield to those of a sacred calling.

V. 19 The light of nature may sometimes offer sugges tions of great importance in reference to the wise con duct of matters of religion.

CHAPTER XIX.

How long after leaving Egypt before they ar rived at the wilderness of Sinai, and where did they encamp? v. 1, 2.

'In the third month; Heb. ' in the third new moon;' by which was understood by the Jews the first day of every month, although for the sake of greater explicitness the phrase, the same day,' is added, meaning the first day of the month. According to this computation it was fifty days from their eating the Passover in Egypt to the giving of the Law on Sinai, v. 11. in commemoration of which the feast of Pentecost was observed the fiftieth day after the Passover. In correspondence with this the Spirit was poured out upon the Apostles on the day of Pentecost, fifty days after the death of Christ, who is our Passover slain for us.' Acts, 2. 1. It was now also 430 years after the promise made to Abraham, according to the Apostle's statement, Gal. 3. 17.- Wilderness of Sinai.' Horeb was undoubtedly the original name for this whole tract of country, particularly the mountain, but it obtained the appellation Sinai' from the burning bush (Heb. Seneh) in which God there appeared to Moses. Sinai is not a single isolated mountain, but a ridge of great extent, rising

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