6 And he said unto Moses, I thy | father-in-law Jethro am come unto thee, and thy wife, and her two sons with her. 7 ¶ And Moses g went out to meet his father-in-law, and did obeisance, and h kissed him: and they asked g Gen. 14. 17. & 18. 2. & 19. 1. 1 Kings 2. 19. h Gen. 29. 13. & 33. 4. first born, rather than upon the second; and as the original will as well, if not better, admit of it, we prefer to render the verb in the future, '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 in his attempt to bring Israel out of bondage. It is a name which is at once indicative of Moses' grateful acknowledgment of God's past mercies and of his faith in his future kindness. In this case, the child thus named was probably not the one which was circumcised by his mother at the place above mentioned. 6. And he said unto Moses. Not personally, but by messengers despatched before him to acquaint Moses with his coming. Thus in like manner by com. paring Mat. 8. 5-8, with Luke 7. 3-6, it appears that what the centurion is represented as saying to Jesus, was said to him by certain persons whom he had sent for the purpose. Accordingly the Gr. version of the present passage reads thus: 'And it was told Moses, saying, Lo, Jethro thy father-in-law cometh.' Vulg. 'He sent word to Moses.' in-law. each other of their welfare; and they came into the tent. 8 And Moses told his father-in-law all that the LORD had done unto Pharaoh, and to the Egyptians for Israel's sake, and all the travail that had come upon them by the way, and how the LORD i delivered them. i Ps. 78. 42. & 81. 7. & 106. 10. & 107. 2. admitted to pay their homage to the 'king in Jeshurun,' he goes forth with alacrity to meet them, and after the usual significant tokens of respect, to conduct them into his tent. However highly the providence of God may have advanced us in rank or authority, yet we are bound to give honor to whom honor is due, and never to look with disdain upon our kinsmen or others in an humbler sphere of life. No dignities conferred by God can exempt us from entertaining the sentiments or evincing the signs of natural affection. They asked each other of their welfare. Lit erally, they asked a man his neighbor of peace.' Of this phraseology see Note on Gen. 29. 6.-37. 5. 'Even the kind 'How-do-you's' that pass between them are taken notice of, as the expressions and improvements of mutual love and friendship.' Henry. 6 8. Moses told his father all, &c. The separation of near and dear friends even for a few days or weeks naturally calls up a thousand little topics of interest when they meet. What then must it have been for two such friends, such a father and such a son, to meet after an 7. Moses went out to meet his father-interval of many months, during which The acquaintance which we have already formed with Moses as sures us before hand of the reception with which he would greet his honored relative. Our anticipations are realized. Though a prophet and a judge in Israel, he does not forget the duties that grow out of his relations as a man. Instead of waiting in state till his visitors are events of such stupendous character had occurred?-events supremely interesting to them, and destined to live in the memory of all coming generations. Were ever two individuals furnished with such a subject of conversation? If the most trifling incidents that befall a brother, a friend, a parent, a child, are full of interest to the parties concerned, 9 And Jethro rejoiced for all the goodness which the LORD had done to Israel, whom he had delivered out of the hand of the Egyptians. 10 And Jethro said, k Blessed be the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, k Gen. 14. 20. 2 Sam. 18. 28. Luke 1. 68. what must have been the emotions of Jethro in listening to the wondrous narrative of Moses? Yet it was for this object, among others, that he came. He wished to learn more fully and particularly the events of which he had heard in a general and indefinite report; and in this conversation we may see a specimen of those themes which are most grateful to a gracious heart. They are well characterised by the Psalmist, Ps. 145, 5-12, 'I will speak of the glorious honor of thy majesty, and of thy wondrous works. And men shall speak of the might of thy terrible acts: and I will declare thy greatness. They shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness. They shall speak of the glory of thy kingdom, and talk of thy power; to make known to the sons of men his mighty acts, and the glorious majesty of his kingdom.'—¶ All the travail that had come upon them. Heb. Dasher metzatham, which had found them. For this sense of the original word, viz., the happening of afflictions to any one, see Note on Gen. 44. 34. 9.-10. And Jethro rejoiced, &c. The emotions excited in Jethro's breast by the narrative of Moses, soon rose above all personal or selfish regards, above the partiality of private friendship, above the tenderness of natural affection. His heart expands at the thought of the wonders wrought by the divine interposition in behalf of Israel. Though a Midianite, yet he is conscious of joy unfeigned in view of the goodness shown who hath delivered the people from under the hand of the Egyptians. 11 Now I know that the LORD is greater than all gods: m for in the thing wherein they dealt a proudly, he was above them. 1 2 Chron. 2. 5. Ps. 95. 3. & 97. 9. & 135. 5. m ch. 1. 10, 16, 22. & 5. 2, 7. & 14. 8, 18. n 1 Sam. 2. 3. Neh. 9. 10, 16, 29. Job. 40. 11, 12. Ps. 31. 23. & 119, 21. Luke 1. 51. to a foreign people, while many of the Israelites themselves were murmuring under the sense of their privations and hardships. His joyful emotions, how. ever, are not blind to the true source of the blessings which prompt them. He gives the glory to God, and not to Moses or to Israel. He who is the orig. inating fountain of all good to his people is the ultimate object of their joy and their praise. We cannot without treachery to his glory and black ingratitude to his goodness stop short of him in our ascriptions. 11. In the thing wherein they dealt proudly, &c. בדבר אשר זדו .Heb by baddabar asher zadu alëhem, in the thing in which they (the Egyptians) dealt proudly towards or against them (the Israelites), he was still too strong for them; this last clause or something similar being necessary to supply the ellipsis. Compare Neh. 9. 10, which has a reference to this passage. Chal. 'In the thing wherein the Egyptians thought to judge Israel, in that they are judged.' The pronoun 'they' in the original is somewhat indefinite in construction, and may be supposed to include largely not only all the Egypt ian princes and potentates, but also the magicians, the courtiers, and the com. mon people. In spite of all their efforts and machinations, they were baffled, subdued, humbled, and Israel triumph. antly rescued from their grasp. In like manner will he sooner or later show himself above every thing that opposes him or sets itself up in competition with him. 12 And Jethro, Moses' father-inlaw, took a burnt-offering and sacrifices for God: and Aaron came, and all the elders of Israel to eat bread with Moses' father-in-law And it came to pass on the o Deut. 12. 7. 1 Chron. 29, 22. 1 Cor. 10. 18, 21, 31. 12. Took a burnt-offering and sacri- 13. And it came to pass on the morfices for God. The friendly interview row, &c. Due attention having been issues in a solemn religious service, in paid to the rites of hospitality, the dic which Aaron and all the elders of Is-tates of friendship, and the demands of rael are called to assist. By the latter filial duty, Moses re-enters next day term is to be understood sacrifices of upon the discharge of his public funcpeace-offerings, or eucharistic oblations, tions as lawgiver and judge. Although and of these the banquet was exclusive- the presence of his father, and the rely composed; for it was not lawful to cent arrival of his wife and children, eat of the burnt-offerings, which were would seem to have given him a good to be consumed whole as a holocaust. pretence for at least a short respite from Comp. Lev. 7. 15, with Lev. 1. 9. Hav- his judicial labors, yet he resumed his ing had communion with each other task the very next day after their com in joy and thankfulness, they now con- ing, as if acting under the full force of tinue it in a feast and a sacrifice, in the conviction that ceremonious attenwhich it is probable, that Jethro, who tions must give place to necessary busiwas priest of Midian, and a worship-ness. And this, as a general rule, is per of the true God, officiated. What no doubt correct. The time, the talents, could be more decorous or proper than of the minister of God, whether ecclesithat such a friendship as subsisted be-astical or civil, are not his own, they tween these holy men, should be conse- belong to his fellow men; and if the crated by an act of joint-worship? burdens of such stations were duly con¶ To eat bread. The usual term for sidered, they would be much seldomer food. Yet it is reasonably supposed looked at with envy than they now are. that an opportunity was afforded to The honors and emoluments are often Jethro of seeing and tasting that won- wishfully eyed, while the thousand derful bread from heaven by which Is- sacrifices of ease, of inclination, of rael was now sustained.- - Before health, of private attachment, are enGod. That is, before the glory of God tirely overlooked. The anxious days, appearing in the cloud, or perhaps be- the sleepless nights, the painful toils, fore the tabernacle, which we suppose the cause less disaffection, the open odito have been now erected. But we need um, the secret aspersions, which one's not, on this account, exclude the addi- official conduct incurs, are not taken tional sense of eating soberly, thank- into the account. Many would no doubt fully, in the fear and to the glory, of be eager to be Moses, sitting on high God. This they no doubt did, and from and judging the people; but who would the whole incident we gather an example be Moses, oppressed and worn down by well worthy of imitation. Let those who the burden of the multitude thronged enjoy the delight of a happy meeting, around him 'from the morning unto the again to mingle the sympathies of friend- evening'? The narrative makes it plain ship and domestic affection, after a that Moses did not spare himself the season of separation, not fail, while ac- most onerous duties of his station. In knowledging the goodness of God, to so vast an assembly it is easy to conoffer up their united tribute of thanks-ceive that the controversies and matters giving to the Author of all their mercies. of reference would be very numerous, 16 When they have 9 a matter, they come unto me, and I judge between one and another, and I do r make them know the statutes of God, and his laws. 17 And Moses' father-in-law said unto him, The thing that thou doest is not good. 18 Thou wilt surely wear away, both thou, and this people that is with thee: for this thing is too 15 And Moses said unto his father-heavy for thee; thou art not able in-law, Because p the people come to perform it thyself alone. unto me to inquire of God: P P Lev. 24. 12. Numb. 15. 34. q ch. 23. 7. &24, 14 Deut. 17. 8. 2 Sam. 15. 3. Job. 31. 13. Acts 18. 15. 1 Cor. 6. 1. r Lev. 24. 15. Numb. 15. 35. & 27. 6, &c. & 36. 6, 7, 8, 9. s Numb. 11. 14. 17. Deut. 1. 9, 12. our translation to inquire of.' Gr. enrnoaι крiσiv тара тоν Oɛov, to seek judgment of God. Chal. 'To seek doctrine from the face of the Lord.' and as the appeal was directly to Moses, as the organ of God, it would be inevitable that the load of responsibility and toil should be almost too great for human endurance. Jethro accordingly, 16. When they have a matter. Heb. observing the weighty and fatiguing "ki yihyeh lahem da cares which thus devolved upon his son- bar, when there is to them a word. On in-law, was convinced that his physical this phraseology see Note on Gen. 15. 1. powers would soon sink under such a Gr. avridoyia, a controversy, as also in burden, and ventured to expostulate Ex. 24. 14. Deut. 1. 12.- -¶ Between with him in regard to it. The reply of one and another. Heb. 177 178 173 Moses shows how anxious he was to do bën ish u-bën reähu, between a his duty, and make himself the servant man and between his fellow; a frequent of all, notwithstanding the unworthy Hebrew idiom. I do make them returns which he often met with at their know. Heb. hodati. Gr. ovphands. He tells him that he found it Biẞage avтovs, I instruct them; a version necessary to perform this arduous ser- confirmed by comparing 1 Cor. 2. 16, vice, because the people wished, through 'Who hath known the mind of the Lord, him, to ascertain the will of God, as the that he may instruct (ovμßißarɛı) him,' supreme authority in their concerns.- with Is. 40. 13, 'Who hath directed the Come unto me to inquire of God. Spirit of the Lord, or being his counHeb. 3 lidrosh Elohim, to sellor hath taught him (Heb. 7397777 seek God. That is, to inquire of me yodiënu, hath made him know. what is the mind and will of God, in cvpßißa avrov, instructeth him. whose name and authority I both speak 18. Thou wilt surely wear away. Heb. and act. The original implies, how-33 nabol tibbol; a similitude drawn ever, more than a bare 'seeking.' It is applied to an anxious, studious, careful quest, as in consulting an oracle. It is to seek any thing, or apply to any per son with earnest and affectionate interest; and therefore is not improperly, though still inadequately rendered in Gr. 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 powers; as Moses himself in effect afterward acknow. ledges, Deut. 1. 9, 12. The advice given 19 Hearken now unto my voice, I will give thee counsel, and t God shall be with thee: Be thou u for the people to God-ward, that thou mayest bring the causes unto God: 20 And thou shalt y teach them ordinances and laws, and shalt shew them the way wherein they must walk, and a the work that they must do. 21 Moreover, thou shalt provide out of all the people, bable men, t ch. 3. 12. u ch.4. 16. & 20. 19. Deut. 5. 5. * Numb. 27. 5. y Deut. 4. 1, 5. & 5. 1. & 6. 1, 2. & 7. 11. z Ps. 143. 8. a Deut. 1. 18. b ver. 25. Deut. 1. 15. 16. & 16. 18. 2 Chron. 19. 5.-10. Acts 3. 6. by Jethro, in its whole tenor, and the manner of it, is a fine illustration of his character. It shows him to have been a very intelligent, wise, conscientious, and modest man; one of sound discretion, yet not disposed to dictate; and especially careful to have the will of God ascertained, even if it should be found to run counter to his judgment. 19. I will give thee counsel, and God shall be with thee. That is, by following my counsel you may anticipate the divine blessing. Chal. 'The Word of the Lord shall be for thy help.'. such as fear God, men of truth, hating covetousness; and place such over them to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens: 22 And let them judge the people fat all seasons: g and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and h they shall bear the burden with thee. c Gen. 42. 18. 2 Sam. 23. 3. 2 Chron. 19. 9. d Ezek. 18.8. e Deut. 16. 19. f ver. 26.' ver. 26. Lev. 24. 11. Numb. 15. 33. & 27. 2. & 36, 1. Deut. 1. 17. & 17. 8. h Numb. 11. 17. Gen. 47. 6, where it is rendered 'men of activity," while in 1 Chron. 26. 6, it is rendered 'mighty men of valor.' The leading sense is that of men of strong character, active, efficient men, possessing the qualities which in modern times we assign to those who are emphatically termed good business men. This was the first requisite. The second was that they should be men fearing God; that is, conscientious, pious, religious men; men deeply impressed with the conviction that there is a God above them, whose eye is upon them, to whom Be thou for the people to God-ward. they are accountable, and by whose Chal. 'Be thou inquiring doctrine from judgment their own will finally be tribefore the Lord.' That thou may-ed; men who dare not do a base, mean, est bring the causes unto God. Act thou as mediator and interpreter with God, bringing the causes of the people before him, and in turn also reporting the ordinances and laws' which constitute his decisions in the matters referred to him. The two verses, 19, 20, declare the two-fold office which he was to sustain, viz. that of advocate in behalf of the people, and interpreter on the part of God. or unjust thing, whatever the temptation, or however secretly it might be done, because they are controlled by a holy awe of heaven. The next qualifi cation insisted on is, that they should be men of truth; men whose word could be implicitly relied upon, men of approved fidelity, who would on no account utter a falsehood, or betray a trust. This is 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.' Finally, they were to be men hating covet |