Exodus · Chapter 18

V. 1. Jethro to congratulate the happiness of Israel, and particularly the honour of Moses his son-in-law; comes to rejoice with them, as one that had a true respect both for them and for their God. And also to bring Moses’s wife and children to him. It seems he had sent them back, probably from the inn where his wife’s lothness to have her son circumcised had like to have cost him his life, Exodus 4:25.

Verse 1. When Jethro, the priest of Midian, &c.] Concerning this person and his several names, See Clarke on “Exodus 2:15”; “Exodus 2:16”; “Exodus 2:18”; “Exodus 3:1”; See Clarke on “Exodus 4:20”; “Exodus 4:24”. Jethro was probably the son of Reuel, the father-in-law of Moses, and consequently the brother-in-law of Moses; for the word חתנ chothen, which we translate father-in-law, in this chapter means simply a relative by marriage. See Clarke’s note on “Exodus 3:1”.

Verse 1. Jethro, to congratulate the happiness of Israel, and particularly the honour of Moses his son-in-law, comes to rejoice with them, as one that had a true respect both for them and for their God: and also to bring Moses’s wife and children to him. It seems he had sent them back, probably from the inn where his wife’s unwillingness to have her son circumcised had like to have cost him his life, Exodus 4:25.

JETHRO’S VISIT TO MOSES, 1-27.

It is interesting to note that the hostile conflict with Amalek is immediately followed in this record by the friendly visit of Jethro, the Midianite. “Of all the characters that come across us in this stage of their history, he is the purest type of the Arabian chief. In the sight of his numerous flocks feeding round the well in Midian, in his courtesy to the stranger who became at once his slave and his son-in-law, we seem to be carried back to the days of Jacob and Laban. And now the old chief, attracted from far by the tidings of his kinsman’s fame, finds him out in the heart of the mountains of Sinai, encamped by the mount of God.… He listens, and with his own priestly sanctity acknowledges the greatness of his kinsman’s God; he officiates (if one may so say) like a second Melchizedek, the high priest of the desert.… He is the first friend, the first counsellor, the first guide, that they have met since they cut themselves off from the wisdom of Egypt, and they hang upon his lips like children.” — Stanley. This narrative stands, therefore, in its contrast with the battle with Amalek as a typical portraiture of those other non-Israelitish peoples who, unlike the hostile Amalekites, were ready to recognise in the God of Israel a personality and power above all other gods. Thus in the history of God’s chosen people, and in the development of his kingdom, while some are fast and bitter to fight against his truth, others recognise in it the wisdom and power of the Most High. On the chronological order of this event see note on verse 5.

1. Jethro — See note on Exodus 2:18, and concluding note at the end of that chapter. He was, like Melchizedek, a patriarchal priest, and, as verse 12 shows, was wont to offer burnt offerings and sacrifices unto God. Heard of all that God had done — The marvels of the Exodus sounded out among the heathen far and wide. Compare Joshua 2:10. Such wonders made it conspicuous that no human hand or power, but Jehovah, had brought Israel out of Egypt. Thus was the name of Israel’s God magnified among the nations.

Verse 2. After he had sent her back] Why Zipporah and her two sons returned to Midian, is not certainly known. From the transaction recorded Exodus 4:20, 24, it seems as if she had been alarmed at the danger to which the life of one of her sons had been exposed, and fearing worse evils, left her husband and returned to her father. It is however possible that Moses, foreseeing the troubles to which his wife and children were likely to be exposed had he taken them down to Egypt, sent them back to his father-in-law till it should please God to deliver his people. Jethro, now finding that God had delivered them, and totally discomfited the Egyptians, their enemies, thought it proper to bring Zipporah and her sons to Moses, while he was in the vicinity of Horeb.

2. After he had sent her back — See notes on Exodus 4:24-26. The discrepancies which some interpreters find between this account and Moses’s return into Egypt narrated in Exodus 4:18-26, are creations of their own fancy. Our historian has not given us all the details. The statement of Exodus 4:20, that Moses took his wife and sons, and “returned to the land of Egypt,” is seen from the immediate context to mean that he started with them to return, and that they accompanied him until the incident which occurred by the way (verses 24-26) served as an occasion for her returning with her sons to her father’s house. This simple and natural supposition solves all the difficulties, and is itself suggested by the record here given. The work and exposures of Moses in Egypt made it expedient that his wife and children return and abide in Midian until he should return home from Egypt at the head of his people. Another reasonable hypothesis is, that Moses took his wife and sons to Egypt, and that after the opposition to his mission became formidable, he secretly sent them back from Egypt to the home of Jethro.

V. 3. The name of one was Gershom-A stranger, designing thereby not only a memorial of his own condition, but a memorandum to this son of his, for we are all strangers upon earth.

Verse 3. The name of the one was Gershom] See Clarke’s note on “Exodus 2:22”.

Verse 3. The name of one was Gershom — A stranger, designing thereby not only a memorial of his own condition, but a memorandum to his son of his, for we are all strangers upon earth.

3. Gershom — See on Exodus 2:22.

V. 4. The name of the other was Eliezer-My God a help: it looks back to his deliverance from Pharaoh, when he made his escape after the slaying of the Egyptian; but if this were the son that was circumcised in the inn, I would rather translate it, The Lord is mine help, and will deliver me from the sword of Pharaoh, which he had reason to expect would be drawn against him, when he was going to fetch Israel out of bondage.

Verse 4. The name of the other was Eliezer — My God a help: it looks back to his deliverance from Pharaoh, when he made his escape after the slaying of the Egyptian; but if this were the son that was circumcised in the inn, it would be better to translate it, The Lord is my help, and will deliver me from the sword of Pharaoh, which he had reason to expect would be drawn against him, when he was going to fetch Israel out of bondage.

4. Eliezer — Here for the first time mentioned by name, but both sons are referred to in Exodus 4:20, and it is supposed that this younger son was the one circumcised by the way, (Exodus 4:25.) The name means, my God is a help, and was given either in remembrance of Moses’s past deliverance from the sword of Pharaoh, or as expressing his hope for the future. The fear of execution as one guilty of blood, and the purpose of Pharaoh to slay him, were the cause of his flight from Egypt, (Exodus 2:15.) The same old fear may have arisen at the thought of his returning, and if Eliezer were born about that time there would have been a special appropriateness in the name. We should then render: and he will deliver me, etc.

Verse 5. Jethro-came with his sons] There are several reasons to induce us to believe that the fact related here is out of its due chronological order, and that Jethro did not come to Moses till the beginning of the second year of the exodus, (see Numbers 10:11,) some time after the tabernacle had been erected, and the Hebrew commonwealth established, both in things civil and ecclesiastical. This opinion is founded on the following reasons:—

1. On this verse, where it is said that Jethro came to Moses while he was encamped at the mount of God. Now it appears, from Exodus 19:1, 2, that they were not yet come to Horeb, the mount of God, and that they did not arrive there till the third month after their departure from Egypt; and the transactions with which this account is connected certainly took place in the second month; see Exodus 16:1.

2. Moses, in Deuteronomy 1:6, 9, 10, 12-15, relates that when they were about to depart from Horeb, which was on the 20th day of the second month of the second year from their leaving Egypt, that he then complained that he was not able to bear the burden alone of the government of a people so numerous; and that it was at that time that he established judges and captains over thousands and hundreds and fifties and tens, which appears to be the very transaction recorded in this place; the measure itself being recommended by Jethro, and done in consequence of his advice.

3. From Numbers 10:11, 29, &c., we find that when the cloud was taken up, and the Israelites were about to depart from Horeb, that Moses addressed Hobab, who is supposed to have been the same as Jethro, and who then was about to return to Midian, his own country, entreating him to stay with them as a guide while they travelled through the wilderness. It therefore seems necessary that the transaction recorded in this chapter should be inserted Num. x. between the 10th and 11th verses. Numbers 10:10-11.

4. It has been remarked, that shortly after they had departed from Sinai the dispute took place between Miriam, Aaron, and Moses, concerning the Æthiopian woman Zipporah whom he had married, (see Numbers 12:1, &c.;) and this is supposed to have taken place shortly after she had been brought back by Jethro.

5. In the discourse between Moses and Jethro, mentioned in this chapter, we find that Moses speaks of the statutes and laws of the Lord as things already revealed and acknowledged, which necessarily implies that these laws had already been given, (Exodus 18:16,) which we know did not take place till several months after the transactions mentioned in the preceding chapters.

6. Jethro offers burnt-offerings and sacrifices to God apparently in that way in which they were commanded in the law. Now the law respecting burnt-offerings was not given till after the transactions mentioned here, unless we refer this chapter to a time posterior to that in which it appears in this place. See Clarke’s note on “Exodus 18:12”. From all these reasons, but particularly from the two first and the two last, it seems most likely that this chapter stands out of its due chronological order, and therefore I have adjusted the chronology in the margin to the time in which, from the reasons above alleged, I suppose these transactions to have taken place; but the matter is not of much importance, and the reader is at liberty to follow the common opinion. As Moses had in the preceding chapter related the war with Amalek and the curse under which they were laid, he may be supposed to have introduced here the account concerning Jethro the Midianite, to show that he was free from that curse, although the Midianites and the Kenites, the family of Jethro, were as one people, dwelling with the Amalekites. See Judges 1:16; 1 Chronicles 2:55; 1 Samuel 15:6. For although the Kenites were some of those people whose lands God had promised to the descendants of Abraham, (see Genesis 15:18, 19,) yet, in consideration of Jethro, the relative of Moses, all of them who submitted to the Hebrews were suffered to live in their own country; the rest are supposed to have taken refuge among the Edomites and Amalekites. See Calmet, Locke, &c.

Verse 5. Jethro came to Moses at the mount of God. Horeb and Sinai, where God resided in glory, wrought miracles, and published his law. It would seem that Jethro stayed with Moses till the law was promulgated on Mount Sinai; and that Moses inviting Jethro to go with them to Canaan was at the parting, for he adds, I will return, &c. See Numbers 10. But he advised him to appoint judges and military officers, the day after his arrival.

5. Where he encamped at the mount of God — This most naturally means that Jethro’s visit occurred after the Israelites had reached Sinai and encamped before the mountain. No other view, probably, would have been entertained were it not for the statement of Exodus 19:2, which seems to place the arrival at Sinai chronologically subsequent to this visit of Jethro. The mount of God means, in this verse, the same as in Exodus 3:1; but there appears no insuperable objection to understanding by it the whole Sinaitic range or mass of mountains known as Horeb. So far, therefore, as the words here used determine the question, we may admit that Jethro’s visit might have occurred either at the encampment of Rephidim or of Sinai. But the account of what was done during this visit — especially the laborious work of Moses in verse 13, and the appointment of judges recommended by Jethro, verses 14-26, implies more time than the halt at Rephidim supposes. A comparison of Exodus 16:1 and 19:1, appears to put all the journeys and events between the arrival at the wilderness of Sin and the arrival at Sinai within about fifteen days. This perhaps was time enough for all that is here recorded, including the visit of Jethro; and yet it is certainly more natural to understand that the adoption of Jethro’s counsel and the appointment of judges occupied more time than such a crowding of events assumes. The adoption of Jethro’s counsel, however, and the choosing of judges described in verses 24-26 need not be supposed to have occurred until a later time. The writer might have introduced the statement at this point to show that the valuable advice of the aged Midianite priest was observed, without meaning to say that all this occurred during Jethro’s stay. But, on the other hand, it is not probable that such a sitting to judge the people as is described in verses 13-16 would occur at Rephidim; but, after the more permanent encampment “before the mount,” (Exodus 19:2,) such appointed seasons of judgment became a necessity. We incline, therefore, to the opinion that the events of this chapter belong to a period subsequent to the arrival at Sinai, and are designedly introduced out of their strict chronological order for the purpose of separating them from the more sacred revelation and legislation which proceeded from Jehovah, and which the writer wished to place by themselves. The friendly Midianite, as we have observed, is brought to our attention in immediate contrast with the hostile Amalekite, and such associations and contrasts are made more prominent by the sacred writer than mere chronological order.

Verse 6. And he said unto Moses] That is, by a messenger; in consequence of which Moses went out to meet him, as is stated in the next verse, for an interview had not yet taken place. This is supported by reading hnh hinneh, behold, for yna ani, I, which is the reading of the Septuagint and Syriac, and several Samaritan MSS.; instead therefore of I, thy father, we should read, Behold thy father, &c.-Kennicott’s Remarks.

Ver. 6. I—am come to thee. The LXX relieve us of the awkward reading of this verse, in the English and Latin version. “It was told Moses, behold thy father-in-law Jethro is coming to thee, and thy wife, and thy two sons with him.” This occurrence comes in properly here, because Jethro’s flocks grazed near Horeb. How consolatory for Jethro to find Moses conqueror of Pharaoh, and king in Jeshurun!

6. He said unto Moses — That is, as the context shows, and as true Oriental custom required, he said this word to Moses by messengers sent before him to announce his coming. The Vulgate reads: He sent word (mandavit) to Moses, saying. Septuagint: It was told Moses, saying, Behold Jethro, thy father in law, is come to thee.

Verse 7. And did obeisance] wjtvyw vaiyishtachu, he bowed himself down, (See Clarke’s note on “Genesis 17:3”; and “Exodus 4:31”;) this was the general token of respect. And kissed him; the token of friendship. And they asked each other of their welfare; literally, and they inquired, each man of his neighbour, concerning peace or prosperity; the proof of affectionate intercourse. These three things constitute good breeding and politeness, accompanied with sincerity.

And they came into the tent.] Some think that the tabernacle is meant, which it is likely had been erected before this time; see Clarke’s note on “Exodus 18:5”. Moses might have thought proper to take his relative first to the house of God, before he brought him to his own tent.

7. Did obeisance — This brief but vivid description is true to the warmth and emotion of genuine Oriental greeting. The interest of the occasion was greatly enhanced by the reunion of Moses and his wife and children and the wondrous events that had taken place since they were last together.

8. Moses told — A thrilling tale! Such wonders as the plagues of Egypt and the miracles of the exodus would have speedily become the subject of national song and history. The presumption, in the absence of any evidence, that Moses would also commit the great events of his time to writing, is far greater than that he would not. By the travail that found them by the way we understand the hunger and thirst and exhaustion which caused the people to murmur; also the war with Amalek.

Verse 9. And Jethro rejoiced for all the goodness] Every part of Jethro’s conduct proves him to have been a religious man and a true believer. His thanksgiving to Jehovah (Exodus 18:10) is a striking proof of it; he first blesses God for the preservation of Moses, and next for the deliverance of the people from their bondage.

9. Jethro rejoiced — For he was possessed of that high, reverent spirit which gladly accepts the lessons of God’s mighty works. Although outside of the chosen people, he joyfully accepts and profits by their higher revelations.

10. Jethro said — Lange regards this utterance of Jethro as lyrical. Verses 10 and 11 may be thrown into poetic form as follows: — Blessed be Jehovah,

Who delivered you from the hand of the Egyptians, And from the hand of Pharaoh.

Who delivered the people from under the hand of the Egyptians. Now know I that Jehovah is greater than all the gods; For [he magnified himself] in the thing

In which they acted proudly against them.

V. 11. Now know I that JEHOVAH is greater than all gods-That the God of Israel is greater than all pretenders; all deities, that usurp divine honours: he silenceth them, subdues them all, and is himself the only living and true God. He is also higher than all princes and potentates, who also are called gods, and has both an incontestable authority over them, and an irresistible power to control them; he manages them all as he pleaseth, and gets honour upon them how great soever they are. Now know I: he knew it before, but now he knew it better; his faith grew up to a full assurance, upon this fresh evidence; for wherein they dealt proudly-The magicians or idols of Egypt, or Pharaoh and his grandees, opposing God, and setting up in competition with him, he was above them. The magicians were baffled, Pharaoh humbled, his powers broken, and Israel rescued out of their hands.

Verse 11. Now I know that the Lord is greater than all gods] Some think that Jethro was now converted to the true God; but it is very probable that he enjoyed this blessing before he knew any thing of Moses, for it is not likely that Moses would have entered into an alliance with this family had they been heathens. Jethro no doubt had the true patriarchal religion. Wherein they dealt proudly] Acting as tyrants over the people of God; enslaving them in the most unprincipled manner, and still purposing more tyrannical acts. He was above them-he showed himself to be infinitely superior to all their gods, by the miracles which he wrought. Various translations have been given of this clause; the above I believe to be the sense.

Verse 11. Now know I that JEHOVAH is greater than all gods — That the God of Israel is greater than all pretenders — All deities, that usurp divine honours: he silences and subdues them all, and is himself the only living and true God. He is also higher than all princes and potentates, who also are called gods, and has both an incontestible authority over them, and an irresistible power to control them; he manageth them all as he pleaseth, and gets honour upon them, how great soever they are. Now know I — He knew it before, but now he knew it better; his faith grew up to a full assurance, upon this fresh evidence; for wherein they dealt proudly — The magicians or idols of Egypt, or Pharaoh and his grandees, opposing God, and setting themselves up in competition with him; he was above them — The magicians were baffled, Pharaoh humbled, his powers broken, and Israel rescued out of their hands.

Ver. 11. The Lord is greater than all gods. To compare the Lord with idols, or with princes, is shocking. The translator was not aware that the Hebrews form their comparative degree by prefixing ˆm or m min or mem, sometimes to the adjective, and sometimes to the substantive; lkm michcol, great above all gods. The translators of 2 Chronicles 2:5, and of Psalm 95:3, have given us the true reading: “The Lord is a great King above all gods.”

11. He was above them — The exact sense of the latter half of this verse is uncertain. The English translators understood the µjyl[ to refer to the false gods, and supplying he was would most naturally make these gods rather than the Egyptians the subject of the verb wdz, acted proudly. But inasmuch as something is to be supplied, it seems better to carry over into this last sentence of the verse the thought expressed in the ˆm lwdg of the preceding line. It seems probable that some word or words have fallen out before rbdb, in the thing, and we take the sentiment to be: Jehovah is greater than all the gods, for he showed this in all the things wherein the Egyptians acted proudly against the Israelites. Comp. Nehemiah 9:10. Reference is to the oppression and persecution which Israel received from the Egyptians, and the pursuit which ended at the Red Sea, where Jehovah triumphed gloriously.

V. 12. And Jethro took a burnt offering for God-And probably offered it himself, for he was a priest in Midian, and a worshipper of the true God, and the priesthood was not yet settled in Israel. And they did eat bread before God-Soberly, thankfully, in the fear of God; and their talk such as became saints. Thus we must eat and drink to the glory of God; as those that believe God’s eye is upon us.

Verse 12. Jethro-took a burnt-offering] hl[ olah. Though it be true that in the patriarchal times we read of a burnt-offering, (see Genesis 22:2, &c.,) yet we only read of one in the case of Isaac, and therefore, though this offering made by Jethro is not a decisive proof that the law relative to burnt-offerings, &c., had already been given, yet, taken with other circumstances in this account, it is a presumptive evidence that the meeting between Moses and Jethro took place after the erection of tabernacle. See Clarke’s note on “Exodus 18:5”.

Sacrifices for God] זבחים zebachim, slain beasts, as the word generally signifies. We have already seen that sacrifices were instituted by God himself as soon as sin entered into our world; and we see that they were continued and regularly practised among all the people who had the knowledge of the only true God, from that time until they became a legal establishment. Jethro, who was a priest, (Exodus 2:16,) had a right to offer these sacrifices; nor can there be a doubt of his being a worshipper of the true God, for those Kenites, from whom the Rechabites came, were descended from him; 1 Chronicles 2:55. See also Jeremiah 35:1-19.

And Aaron came, and all the elders of Israel to eat bread] The burnt-offering was wholly consumed; every part was considered as the Lord’s portion, and therefore it was entirely burnt up. The other sacrifices mentioned here were such that, after the blood had been poured out before God, the officers and assistants might feed on the flesh. Thus, in ancient times, contracts were made and covenants sealed; See Clarke note on “Genesis 15:13”, &c. It is very likely, therefore, that the sacrifices offered on this occasion, were those on the flesh of which Aaron and the elders of Israel feasted with Jethro.

Before God.] Before the tabernacle, where God dwelt; for it is supposed that the tabernacle was now erected. See Clarke’s note on “Exodus 18:5”; and see Deuteronomy 12:5-7, and 1 Chronicles 29:21, 22, where the same form of speech, before the Lord, is used, and plainly refers to his manifested presence in the tabernacle.

Verse 12. And Jethro took a burnt-offering for God — And probably offered it himself, for he was a priest in Midian, and a worshipper of the true God, and the priesthood was not yet settled in Israel. And they did eat bread before God — Soberly, thankfully, in the fear of God: and their talk was such as became saints. Thus we must eat and drink to the glory of God, as those that believe God’s eye is upon us.

12. Burnt offering and sacrifices for God — Jethro, the venerable priest, according to ancient usages of patriarchal worship, presides and officiates at this sacrifice and festival. The Levitical ritual and institutions had not yet been established, and no one but Jethro could, on that occasion, have so appropriately acted as priest. This great patriarch, with an intensified faith in Jehovah as the only true God, (verses 10, 11,) worships in thorough accord with Moses and Aaron and all the elders of Israel. All these probably assisted in some form at this sacrifice. Comp. Genesis 31:46-54. “This passage is of great importance in its bearings upon the relation between the Israelites and their congeners, and upon the state of religion among the descendants of Abraham.” — Speaker’s Commentary.

V. 13. Moses sat to judge the people-To answer enquiries; to acquaint them with the will of God in doubtful cases, and to explain the laws of God that were already given.

Verse 13. To judge the people] To hear and determine controversies between man and man, and to give them instruction in things appertaining to God.

From the morning unto the evening.] Moses was obliged to sit all day, and the people were continually coming and going.

Verse 13. Moses sat to judge the people — To answer inquiries; to acquaint them with the will of God in doubtful cases, and to explain the laws of God that were already given.

13. On the morrow — After the sacrificial feast described in verse 12. The duties of friendship, love, and hospitality must give place to those of public responsibility and care. The very next day after the joyful feast the great lawgiver and judge resumes his arduous work. It has been suggested that difficulties arising out of the division of the spoil of the Amalekites occasioned the disputes which Moses sat all day to decide. This, however, is a pure supposition, and we have no evidence that the Israelites captured any considerable amount of spoil from the defeated Amalekites. Various causes of dispute and strife would naturally arise from time to time among the thousands of Israel, and nothing can be determined from this fact as to the date of Jethro’s visit.

14. Why sittest thou thyself alone? — A question which might well be put to others besides Moses, who never appear to reflect that much important work is often better done by many than by one. He who assumes to do all the judging and counselling in the Church and congregation of the Lord is likely both to injure himself and to hinder others from entering fields of useful labour.

V. 15. The people came to enquire of God-And happy was it for them that they had such an oracle to consult. Moses was faithful both to him that appointed him, and to them that consulted him, and made them know the statutes of God, and his laws-His business was not to make laws, but to make known God’s laws: his place was but that of a servant.

Verse 15. The people come unto me to inquire of God] To know the mind and will of God on the subject of their inquiries. Moses was the mediator between God and the people; and as they believed that all justice and judgment must come from him, therefore they came to Moses to know what God had spoken.

Verse 15. The people came to inquire of God — And happy was it for them that they had such an oracle to consult. Moses was faithful both to him that appointed him, and to them that consulted him, and made them know the statutes of God, and his laws — His business was not to make laws, but to make known God’s laws: his place was but that of a servant.

15. The people come unto me to inquire of God — They recognised Moses as their divinely chosen lawgiver and judge, and his decision in any given case would be of the nature of a divine oracle. If we understand that this event occurred soon after the first Sinaitic legislation, it has a force not otherwise so apparent. See especially note on next verse.

V. 16. I judge between one and another-And if the people were as quarrelsome one with another as they were with God, he had many causes brought before him, and the more because their trials put them to no expence.

Verse 16. I do make them know the statutes of God, and his laws.] These words are so very particular that they leave little room for doubt that the law had been given. Such words would scarcely have been used had not the statutes and laws been then in existence. And this is one of the proofs that the transaction mentioned here stands out of its due chronological order; See Clarke’s note on “Exodus 18:5”.

Verses 16, 17. I judge between one another — And if the people were as quarrelsome one with another as they were with God, he had many causes brought before him, and the more because their trials put them to no expense. Not good — Not convenient either for thee or them.

16. A matter — A matter of controversy requiring the intervention of a judge. I do make them know the statutes of God, and his laws — The statutes and laws (torahs) are not naturally understood of such enactments and “judgments” as Moses is commanded, in Exodus 21:1, to set before the people. As matters of dispute arose, the judgments sought of Moses afforded him a most fitting opportunity to communicate to the people such statutes and laws as many of those recorded in chaps. 21 and

22. The people observed that Jehovah talked from heaven with their great leader, (Exodus 20:18-22,) and would thenceforth accept his word as a God-given oracle. Compare verse 15. The way in which Moses in this verse speaks of his judging the people, and making them know the laws, implies something that had already become habitual with him — a thing hardly supposable before their arrival at Sinai. This passage also suggests how Moses may have orally set forth many statutes and ordinances both before and after he had written them in a book.

V. 17. Not good-Not convenient either for thee or them.

Verses 16, 17. I judge between one another — And if the people were as quarrelsome one with another as they were with God, he had many causes brought before him, and the more because their trials put them to no expense. Not good — Not convenient either for thee or them.

JETHRO’S VISIT TO MOSES, 1-27.

It is interesting to note that the hostile conflict with Amalek is immediately followed in this record by the friendly visit of Jethro, the Midianite. “Of all the characters that come across us in this stage of their history, he is the purest type of the Arabian chief. In the sight of his numerous flocks feeding round the well in Midian, in his courtesy to the stranger who became at once his slave and his son-in-law, we seem to be carried back to the days of Jacob and Laban. And now the old chief, attracted from far by the tidings of his kinsman’s fame, finds him out in the heart of the mountains of Sinai, encamped by the mount of God.… He listens, and with his own priestly sanctity acknowledges the greatness of his kinsman’s God; he officiates (if one may so say) like a second Melchizedek, the high priest of the desert.… He is the first friend, the first counsellor, the first guide, that they have met since they cut themselves off from the wisdom of Egypt, and they hang upon his lips like children.” — Stanley. This narrative stands, therefore, in its contrast with the battle with Amalek as a typical portraiture of those other non-Israelitish peoples who, unlike the hostile Amalekites, were ready to recognise in the God of Israel a personality and power above all other gods. Thus in the history of God’s chosen people, and in the development of his kingdom, while some are fast and bitter to fight against his truth, others recognise in it the wisdom and power of the Most High. On the chronological order of this event see note on verse 5.

1. Jethro — See note on Exodus 2:18, and concluding note at the end of that chapter. He was, like Melchizedek, a patriarchal priest, and, as verse 12 shows, was wont to offer burnt offerings and sacrifices unto God. Heard of all that God had done — The marvels of the Exodus sounded out among the heathen far and wide. Compare Joshua 2:10. Such wonders made it conspicuous that no human hand or power, but Jehovah, had brought Israel out of Egypt. Thus was the name of Israel’s God magnified among the nations.

Verse 18. Thou wilt surely wear away] lbt lbm nabol tibbol, in wearing way, thou wilt wear away-by being thus continually employed, thou wilt soon become finally exhausted. And this people that is with thee; as if he had said, “Many of them are obliged to wait so long for the determination of their suit that their patience must be soon necessarily worn out, as there is no one to hear every cause but thyself.”

18. Wear away — Hebrews, fading thou wilt fade. That is, as a leaf that withers and decays. Excessive labour and anxiety will send the strongest and holiest man into decline. And this people — The people as well as the judge would necessarily become weary and restless by long waiting and delay of judgment, and some, perhaps, would be tempted to go away and take the judgment into their own hands.

V. 19. Be thou for them to God-ward-That was an honour which it was not fit any other should share with him in. Also whatever concerned the whole congregation must pass through his hand, Exodus 18:20. But, he appointed judges in the several tribes and families, which should try causes between man and man, and determine them, which would be done with less noise, and more dispatch than in the general assembly. Those whose gifts and stations are most eminent may yet be greatly furthered in their work by the assistance of those that are every way their inferiors. This is Jethro’s advice; but he adds two qualifications to his counsel. (1.) That great care should be taken in the choice of the persons who should be admitted into this trust; it was requisite that they should be men of the best character. 1. For judgment and resolution, able men: men of good sense, that understood business; and bold men, that would not be daunted by frowns or clamours. Clear heads and stout hearts make good judges. 2. For piety, such as fear God, who believe there is a God above them, whose eye is upon them, to whom they are accountable, and whose judgment they stand in awe of. Conscientious men, that dare not do an ill thing, though they could do it never so secretly and securely. 3. For honesty, men of truth, whose word one may take, and whose fidelity one may rely upon. 4. For a generous contempt of worldly wealth, hating covetousness, not only not seeking bribes, or aiming to enrich themselves, but abhorring the thought of it. (2.) That he should attend God’s direction in the case, Exodus 18:23. If thou shalt do this thing, and God command thee so-Jethro knew that Moses had a better counsellor than he was, and to his counsel he refers him.

Verse 19. I will give thee counsel, and God shall be with thee] Jethro seems to have been a man of great understanding and prudence. His advice to Moses was most appropriate and excellent; and it was probably given under the immediate inspiration of God, for after such sacrificial rites, and public acknowledgment of God, the prophetic spirit might be well expected to descend and rest upon him. God could have showed Moses the propriety and necessity of adopting such measures before, but he chose in this case to help man by man, and in the present instance a permanent basis was laid to consolidate the union of the two families, and prevent all future misunderstandings.

Verses 19-23. Be thou for them to God-ward — That was an honour in which it was not fit any other should share with him. Also whatever concerned the whole congregation must pass through his hand, verse 20. But he appointed judges in the several tribes and families, which should try causes between man and man, and determine them, which would be done with less noise and more despatch than in the general assembly. Those whose gifts and stations are most eminent may yet be greatly furthered in their work by the assistance of those that are every way their inferiors. This is Jethro’s advice; but he adds two qualifications to his counsel. First, That great care should be taken in the choice of the persons who should be admitted into this trust; it was requisite that they should be men of the best character. 1st, For judgment and resolution, able men — Men of good sense, that understood business; and bold men, that would not be daunted by frowns or clamours. 2d, For piety, such as fear God — Who believe there is a God above them, that his eye is upon them, and that they are accountable to him, and who therefore stand in awe of his judgment. Conscientious men, that will not do a wrong thing, though they could do it never so secretly and securely. 3d, For honesty, men of truth — Whose word one may take, and whose fidelity one may rely upon. 4th, For a generous contempt of worldly wealth; hating covetousness — Not only not seeking bribes, or aiming to enrich themselves, but abhorring the thought of it. Secondly, That he should attend to God’s direction in the case, verse

23. If thou shalt do this thing, and God command thee so — Jethro knew that Moses had a better counsellor than he was, and to his counsel he refers him.

19. I will give thee counsel — Like Melchizedek, “priest of the Most High God,” (Genesis 14:18,) who blessed Abram, the father of the faithful, Jethro, another priest of like rank, assumes to counsel Moses the man of God. Conscious of holding an approved relationship toward God, he put forth his advice as one having a measure of authority over his son-in-law. Be thou for the people to God-ward — That is, be thou the representative and spokesman of the people before God, as the next sentence further explains. That thou mayest bring the causes (µyrbdh, matters of controversy, comp. verse 16) unto God — Matters of great moment, on which divine counsel was to be sought, should be intrusted to Moses; but affairs of less importance might be left to inferior judges. Verse 22.

Verse 20. Thou shalt teach them ordinances] µyqj chukkim, all such precepts as relate to the ceremonies of religion and political economy. And laws, trwth hattoroth, the instructions relative to the whole system of morality.

And shalt show them the way] Ërdh ha eth hadderech, THAT very WAY, that only way, which God himself has revealed, and in which they should walk in order to please him, and get their souls everlastingly saved. And the work that they must do.] For it was not sufficient that they should know their duty both to God and man, but they must DO it too; ˆwc[y yaasun, they must do it diligently, fervently, effectually; for the paragogic ˆ nun deepens and extends the meaning of the verb. What a very comprehensive form of a preacher’s duty does this verse exhibit! 1. He must instruct the people in the nature, use, and importance of the ordinances of religion. 2. He must lay before them the whole moral law, and their obligations to fulfill all its precepts. 3. He must point out to each his particular duty, and what is expected of him in his situation, connections, &c. And, 4. He must set them all their work, and see that they do it. On such a plan as this he will have full opportunity to show the people, 1. Their sin, ignorance, and folly; 2. The pure and holy law which they have broken, and by which they are condemned; 3. The grace of God that bringeth salvation, by which they are to be justified and finally saved; and, 4. The necessity of showing their faith by their works; not only denying ungodliness and worldly lusts, but living soberly, righteously, and godly in this present world, looking for that blessed hope, and the glorious appearing of the great God and our Saviour, Jesus Christ.

Verses 19-23. Be thou for them to God-ward — That was an honour in which it was not fit any other should share with him. Also whatever concerned the whole congregation must pass through his hand, verse 20. But he appointed judges in the several tribes and families, which should try causes between man and man, and determine them, which would be done with less noise and more despatch than in the general assembly. Those whose gifts and stations are most eminent may yet be greatly furthered in their work by the assistance of those that are every way their inferiors. This is Jethro’s advice; but he adds two qualifications to his counsel. First, That great care should be taken in the choice of the persons who should be admitted into this trust; it was requisite that they should be men of the best character. 1st, For judgment and resolution, able men — Men of good sense, that understood business; and bold men, that would not be daunted by frowns or clamours. 2d, For piety, such as fear God — Who believe there is a God above them, that his eye is upon them, and that they are accountable to him, and who therefore stand in awe of his judgment. Conscientious men, that will not do a wrong thing, though they could do it never so secretly and securely. 3d, For honesty, men of truth — Whose word one may take, and whose fidelity one may rely upon. 4th, For a generous contempt of worldly wealth; hating covetousness — Not only not seeking bribes, or aiming to enrich themselves, but abhorring the thought of it. Secondly, That he should attend to God’s direction in the case, verse

23. If thou shalt do this thing, and God command thee so — Jethro knew that Moses had a better counsellor than he was, and to his counsel he refers him.

20. Teach them ordinances and laws — Equivalent to making “them know the statutes and laws” in verse 16. The word rendered teach (Hiphil of rhz) means to shed light upon. Moses was to exercise the twofold office of appearing in behalf of the people before God and of revealing God’s truth to the people. Thus he was an honoured mediator, being intercessor, advocate, lawgiver, and judge. The way… the work — Two important and comprehensive phases of godliness, equivalent to life and action.

Verse 21. Able men] Persons of wisdom, discernment, judgment, prudence, and fortitude; for who can be a ruler without these qualifications?

Such as fear God] Who are truly religious, without which they will feel little concerned either for the bodies or souls of the people. Men of truth] Honest and true in their own hearts and lives; speaking the truth, and judging according to the truth.

Hating covetousness] Doing all for God’s sake, and love to man; labouring to promote the general good; never perverting judgment, or suppressing the testimonies of God, for the love of money or through a base, man-pleasing spirit, but expecting their reward from the mercy of God in the resurrection of the just.

Rulers of thousands, &c.] Millenaries, centurions, quinquagenaries, and decurions; each of these, in all probability, dependent on that officer immediately above himself. So the decurion, or ruler over ten, if he found a matter too hard for him, brought it to the quinquagenary, or ruler of fifty; if, in the course of the exercise of his functions, he found a cause too complicated for him to decide on, he brought it to the centurion, or ruler over a hundred. In like manner the centurion brought his difficult case to the millenary, or ruler over a thousand; the case that was too hard for him to judge, he brought to Moses; and the case that was too hard for Moses, he brought immediately to GOD. It is likely that each of these classes had a court composed of its own members, in which causes were heard and tried. Some of the rabbins have supposed that there were 600 rulers of thousands, 6000 rulers of hundreds, 12,000 rulers of fifties and 60,000 rulers of tens; making in the whole 78,600 officers. But Josephus says (Antiq., lib. iii., chap. 4) that Moses, by the advice of Jethro, appointed rulers over myriads, and then over thousands; these he divided into five hundreds, and again into hundreds, and into fifties; and appointed rulers over each of these, who divided them into thirties, and at last into twenties and tens; that each of these companies had a chief, who took his name from the number of persons who were under his direction and government. Allowing what Josephus states to be correct, some have supposed that there could not have been less than 129,860 officers in the Israelitish camp. But such computations are either fanciful or absurd. That the people were divided into thousands, hundreds, fifties and tens, we know, for the text states it, but we cannot tell precisely how many of such divisions there were, nor, consequently, the number of officers.

Verses 19-23. Be thou for them to God-ward — That was an honour in which it was not fit any other should share with him. Also whatever concerned the whole congregation must pass through his hand, verse 20. But he appointed judges in the several tribes and families, which should try causes between man and man, and determine them, which would be done with less noise and more despatch than in the general assembly. Those whose gifts and stations are most eminent may yet be greatly furthered in their work by the assistance of those that are every way their inferiors. This is Jethro’s advice; but he adds two qualifications to his counsel. First, That great care should be taken in the choice of the persons who should be admitted into this trust; it was requisite that they should be men of the best character. 1st, For judgment and resolution, able men — Men of good sense, that understood business; and bold men, that would not be daunted by frowns or clamours. 2d, For piety, such as fear God — Who believe there is a God above them, that his eye is upon them, and that they are accountable to him, and who therefore stand in awe of his judgment. Conscientious men, that will not do a wrong thing, though they could do it never so secretly and securely. 3d, For honesty, men of truth — Whose word one may take, and whose fidelity one may rely upon. 4th, For a generous contempt of worldly wealth; hating covetousness — Not only not seeking bribes, or aiming to enrich themselves, but abhorring the thought of it. Secondly, That he should attend to God’s direction in the case, verse

23. If thou shalt do this thing, and God command thee so — Jethro knew that Moses had a better counsellor than he was, and to his counsel he refers him.

21. Able men — Men of strong, commanding character, and manifestly competent for the work to be done. Four distinguishing qualities of the ideal judge are here expressed: able, (competent, capable,) God-fearing, truth-loving, and bribery-hating. Without these qualities no man is fit to occupy a judgment seat. [xb, here rendered covetousness, means unrighteous gain, obtained by way of extortion. The righteous ruler “despiseth the gain of oppressions, shaking his hands from holding bribes.” Isaiah 33:15. To be rulers — Chiefs or princes. Thousands,… hundreds,… fifties,… tens — “This minute classification of the people is thoroughly in accordance with the Semitic character, and was retained in after ages. The numbers appear to be conventional, corresponding nearly, but not exactly, to the military or civil divisions of the people.” — Speaker’s Com. Comp. Numbers 1:16; 10:4; Joshua 22:14.

Verses 19-23. Be thou for them to God-ward — That was an honour in which it was not fit any other should share with him. Also whatever concerned the whole congregation must pass through his hand, verse 20. But he appointed judges in the several tribes and families, which should try causes between man and man, and determine them, which would be done with less noise and more despatch than in the general assembly. Those whose gifts and stations are most eminent may yet be greatly furthered in their work by the assistance of those that are every way their inferiors. This is Jethro’s advice; but he adds two qualifications to his counsel. First, That great care should be taken in the choice of the persons who should be admitted into this trust; it was requisite that they should be men of the best character. 1st, For judgment and resolution, able men — Men of good sense, that understood business; and bold men, that would not be daunted by frowns or clamours. 2d, For piety, such as fear God — Who believe there is a God above them, that his eye is upon them, and that they are accountable to him, and who therefore stand in awe of his judgment. Conscientious men, that will not do a wrong thing, though they could do it never so secretly and securely. 3d, For honesty, men of truth — Whose word one may take, and whose fidelity one may rely upon. 4th, For a generous contempt of worldly wealth; hating covetousness — Not only not seeking bribes, or aiming to enrich themselves, but abhorring the thought of it. Secondly, That he should attend to God’s direction in the case, verse

23. If thou shalt do this thing, and God command thee so — Jethro knew that Moses had a better counsellor than he was, and to his counsel he refers him.

22. Great matter… small matter — See note on verse 19.

Verse 23. If thou shalt do this thing, and God command thee] Though the measure was obviously of the utmost importance, and plainly recommended itself by its expediency and necessity; yet Jethro very modestly leaves it to the wisdom of Moses to choose or reject it; and, knowing that in all things his relative was now acting under the immediate direction of God, intimates that no measure can be safely adopted without a positive injunction from God himself. As the counsel was doubtless inspired by the Divine Spirit, we find that it was sanctioned by the same, for Moses acted in every respect according to the advice he had received.

Verses 19-23. Be thou for them to God-ward — That was an honour in which it was not fit any other should share with him. Also whatever concerned the whole congregation must pass through his hand, verse 20. But he appointed judges in the several tribes and families, which should try causes between man and man, and determine them, which would be done with less noise and more despatch than in the general assembly. Those whose gifts and stations are most eminent may yet be greatly furthered in their work by the assistance of those that are every way their inferiors. This is Jethro’s advice; but he adds two qualifications to his counsel. First, That great care should be taken in the choice of the persons who should be admitted into this trust; it was requisite that they should be men of the best character. 1st, For judgment and resolution, able men — Men of good sense, that understood business; and bold men, that would not be daunted by frowns or clamours. 2d, For piety, such as fear God — Who believe there is a God above them, that his eye is upon them, and that they are accountable to him, and who therefore stand in awe of his judgment. Conscientious men, that will not do a wrong thing, though they could do it never so secretly and securely. 3d, For honesty, men of truth — Whose word one may take, and whose fidelity one may rely upon. 4th, For a generous contempt of worldly wealth; hating covetousness — Not only not seeking bribes, or aiming to enrich themselves, but abhorring the thought of it. Secondly, That he should attend to God’s direction in the case, verse

23. If thou shalt do this thing, and God command thee so — Jethro knew that Moses had a better counsellor than he was, and to his counsel he refers him.

23. To their place — Some think that Jethro here refers to Canaan as the promised home or place of Israel. But the more simple reference is to the common place of abode, the tent or home, to which the people, having had their matters of controversy adjusted, could speedily return.

V. 24. So Moses hearkened unto the voice of his father-in-law. When he came to consider the thing, he saw the reasonableness of it, and resolved to put it in practice, which he did soon after, when he had received directions from God. Those are not so wise as they would be thought to be, who think themselves too wise to be counselled; for a wise man will hear, and will increase learning, and not slight good counsel, though given by an inferior.

Verse 24. So Moses hearkened unto the voice of his father-in-law — When he came to consider the thing, he saw the reasonableness of it, and resolved to put it in practice, which he did soon after, when he had received directions from God. Those are not so wise as they would be thought to be, who think themselves too wise to be counselled; for “a wise man will hear and will increase learning,” and not slight good counsel, though given by an inferior.

24. Moses hearkened — He was meek, deferential, and prompt to profit by the counsel of the venerable priest.

JETHRO’S VISIT TO MOSES, 1-27.

It is interesting to note that the hostile conflict with Amalek is immediately followed in this record by the friendly visit of Jethro, the Midianite. “Of all the characters that come across us in this stage of their history, he is the purest type of the Arabian chief. In the sight of his numerous flocks feeding round the well in Midian, in his courtesy to the stranger who became at once his slave and his son-in-law, we seem to be carried back to the days of Jacob and Laban. And now the old chief, attracted from far by the tidings of his kinsman’s fame, finds him out in the heart of the mountains of Sinai, encamped by the mount of God.… He listens, and with his own priestly sanctity acknowledges the greatness of his kinsman’s God; he officiates (if one may so say) like a second Melchizedek, the high priest of the desert.… He is the first friend, the first counsellor, the first guide, that they have met since they cut themselves off from the wisdom of Egypt, and they hang upon his lips like children.” — Stanley. This narrative stands, therefore, in its contrast with the battle with Amalek as a typical portraiture of those other non-Israelitish peoples who, unlike the hostile Amalekites, were ready to recognise in the God of Israel a personality and power above all other gods. Thus in the history of God’s chosen people, and in the development of his kingdom, while some are fast and bitter to fight against his truth, others recognise in it the wisdom and power of the Most High. On the chronological order of this event see note on verse 5.

1. Jethro — See note on Exodus 2:18, and concluding note at the end of that chapter. He was, like Melchizedek, a patriarchal priest, and, as verse 12 shows, was wont to offer burnt offerings and sacrifices unto God. Heard of all that God had done — The marvels of the Exodus sounded out among the heathen far and wide. Compare Joshua 2:10. Such wonders made it conspicuous that no human hand or power, but Jehovah, had brought Israel out of Egypt. Thus was the name of Israel’s God magnified among the nations.

JETHRO’S VISIT TO MOSES, 1-27.

It is interesting to note that the hostile conflict with Amalek is immediately followed in this record by the friendly visit of Jethro, the Midianite. “Of all the characters that come across us in this stage of their history, he is the purest type of the Arabian chief. In the sight of his numerous flocks feeding round the well in Midian, in his courtesy to the stranger who became at once his slave and his son-in-law, we seem to be carried back to the days of Jacob and Laban. And now the old chief, attracted from far by the tidings of his kinsman’s fame, finds him out in the heart of the mountains of Sinai, encamped by the mount of God.… He listens, and with his own priestly sanctity acknowledges the greatness of his kinsman’s God; he officiates (if one may so say) like a second Melchizedek, the high priest of the desert.… He is the first friend, the first counsellor, the first guide, that they have met since they cut themselves off from the wisdom of Egypt, and they hang upon his lips like children.” — Stanley. This narrative stands, therefore, in its contrast with the battle with Amalek as a typical portraiture of those other non-Israelitish peoples who, unlike the hostile Amalekites, were ready to recognise in the God of Israel a personality and power above all other gods. Thus in the history of God’s chosen people, and in the development of his kingdom, while some are fast and bitter to fight against his truth, others recognise in it the wisdom and power of the Most High. On the chronological order of this event see note on verse 5.

1. Jethro — See note on Exodus 2:18, and concluding note at the end of that chapter. He was, like Melchizedek, a patriarchal priest, and, as verse 12 shows, was wont to offer burnt offerings and sacrifices unto God. Heard of all that God had done — The marvels of the Exodus sounded out among the heathen far and wide. Compare Joshua 2:10. Such wonders made it conspicuous that no human hand or power, but Jehovah, had brought Israel out of Egypt. Thus was the name of Israel’s God magnified among the nations.

V. 27. He went into his own land-It is supposed the Kenites mentioned 1 Samuel 15:6, were the posterity of Jethro, (compare Judges 1:16,) and they are taken under special protection, for the kindness their ancestor shewed to Israel.

Verse 27. And Moses let his father-in-law depart] But if this be the same transaction with that mentioned Numbers 10:29, &c., we find that it was with great reluctance that Moses permitted so able a counsellor to leave him; for, having the highest opinion of his judgment, experience, and discretion, he pressed him to stay with them, that he might be instead of eyes to them in the desert. But Jethro chose rather to return to his own country, where probably his family were so settled and circumstanced that they could not be conveniently removed, and it was more his duty to stay with them, to assist them with his counsel and advice, than to travel with the Israelites. Many others might be found that could be eyes to the Hebrews in the desert, but no man could be found capable of being a father to his family, but himself. It is well to labour for the public good, but our own families are the first claimants on our care, attention, and time. He who neglects his own household on pretence of labouring even for the good of the public, has surely denied the faith, and is worse than an infidel. IT is strange that after this we hear no more of Zipporah! Why is she forgotten? Merely because she was the wife of Moses; for he chose to conduct himself so that to the remotest ages there should be the utmost proofs of his disinterestedness. While multitudes or the families of Israel are celebrated and dignified, his own he writes in the dust. He had no interest but that of God and his people; to promote this, he employed his whole time and his uncommon talents. His body, his soul, his whole life, were a continual offering to God. They were always on the Divine altar; and God had from his creature all the praise, glory, and honour that a creature could possibly give. Like his great antitype, he went about doing good; and God was with him. The zeal of God’s house consumed him, for in that house, in all its concerns, we have the testimony of God himself that he was faithful, Hebrews 3:2; and a higher character was never given, nor can be given of any governor, sacred or civil. He made no provision even for his own sons, Gershom and Eliezer; they and their families were incorporated with the Levites, 1 Chronicles 23:14; and had no higher employment than that of taking care of the tabernacle and the tent, Numbers 3:21-26, and merely to serve at the tabernacle and to carry burdens, Numbers 4:24-28. No history, sacred or profane, has been able to produce a complete parallel to the disinterestedness of Moses. This one consideration is sufficient to refute every charge of imposture brought against him and his laws. There never was an imposture in the world (says Dr. PRIDEAUX, Letter to the Deists) that had not the following characters:—

1. It must always have for its end some carnal interest.

2. It can have none but wicked men for its authors.

3. Both of these must necessarily appear in the very contexture of the imposture itself.

4. That it can never be so framed, that it will not contain some palpable falsities, which will discover the falsity of all the rest.

5. That wherever it is first propagated, it must be done by craft and fraud.

6. That when intrusted to many persons, it cannot be long concealed.

1. The keenest-eyed adversary of Moses has never been able to fix on him any carnal interest. No gratification of sensual passions, no accumulation of wealth, no aggrandizement of his family or relatives, no pursuit of worldly honour, has ever been laid to his charge.

2. His life was unspotted, and all his actions the offspring of the purest benevolence.

3. As his own hands were pure, so were the hands of those whom he associated with himself in the work.

4. No palpable falsity has ever been detected in his writings, though they have for their subject the most complicate, abstruse, and difficult topics that ever came under the pen of man.

5. No craft, no fraud, not even what one of his own countrymen thought he might lawfully use, innocent guile, because he had to do with a people greatly degraded and grossly stupid, can be laid to his charge. His conduct was as open as the day; and though continually watched by a people who were ever ready to murmur and rebel, and industrious to find an excuse for their repeated seditious conduct, yet none could be found either in his spirit, private life, or public conduct.

6. None ever came after to say, “We have joined with Moses in a plot, we have feigned a Divine authority and mission, we have succeeded in our innocent imposture, and now the mask may be laid aside.” The whole work proved itself so fully to be of God that even the person who might wish to discredit Moses and his mission, could find no ground of this kind to stand on. The ten plagues of Egypt, the passage of the Red Sea, the destruction of the king of Egypt and his immense host, the quails, the rock of Horeb, the supernatural supply by the forty years’ manna, the continual miracle of the Sabbath, on which the preceding day’s manna kept good, though, if thus kept, it became putrid on any other day, together with the constantly attending supernatural cloud, in its threefold office of a guide by day, a light by night, and a covering from the ardours of the sun, all invincibly proclaim that God brought out this people from Egypt; that Moses was the man of God, chosen by him, and fully accredited in his mission; and that the laws and statutes which he gave were the offspring of the wisdom and goodness of Him who is the Father of Lights, the fountain of truth and justice, and the continual and unbounded benefactor of the human race. EXODUS

Verse 27. He went into his own land — It is supposed the Kenites, mentioned 1 Samuel 15:6, were the posterity of Jethro, (compare Judges 1:16,) and they were taken under special protection, for the kindness their ancestor showed to Israel.

JETHRO’S VISIT TO MOSES, 1-27.

It is interesting to note that the hostile conflict with Amalek is immediately followed in this record by the friendly visit of Jethro, the Midianite. “Of all the characters that come across us in this stage of their history, he is the purest type of the Arabian chief. In the sight of his numerous flocks feeding round the well in Midian, in his courtesy to the stranger who became at once his slave and his son-in-law, we seem to be carried back to the days of Jacob and Laban. And now the old chief, attracted from far by the tidings of his kinsman’s fame, finds him out in the heart of the mountains of Sinai, encamped by the mount of God.… He listens, and with his own priestly sanctity acknowledges the greatness of his kinsman’s God; he officiates (if one may so say) like a second Melchizedek, the high priest of the desert.… He is the first friend, the first counsellor, the first guide, that they have met since they cut themselves off from the wisdom of Egypt, and they hang upon his lips like children.” — Stanley. This narrative stands, therefore, in its contrast with the battle with Amalek as a typical portraiture of those other non-Israelitish peoples who, unlike the hostile Amalekites, were ready to recognise in the God of Israel a personality and power above all other gods. Thus in the history of God’s chosen people, and in the development of his kingdom, while some are fast and bitter to fight against his truth, others recognise in it the wisdom and power of the Most High. On the chronological order of this event see note on verse 5.

1. Jethro — See note on Exodus 2:18, and concluding note at the end of that chapter. He was, like Melchizedek, a patriarchal priest, and, as verse 12 shows, was wont to offer burnt offerings and sacrifices unto God. Heard of all that God had done — The marvels of the Exodus sounded out among the heathen far and wide. Compare Joshua 2:10. Such wonders made it conspicuous that no human hand or power, but Jehovah, had brought Israel out of Egypt. Thus was the name of Israel’s God magnified among the nations.