Jethro, called the father-in-law of Moses, hearing of the deliverance which God had granted to Israel, 1, took Zipporah and her two sons, Gershom an 1 Eliezer, and brought them to Muses, when he, with the Israelites, were encarapel near Horeb, 2-5. He sends to Moses, announcing his arrival, 6 Moses goes out to meet him, 7, and gives him a history of God's dealings with the Israelites, 8. Jethro greatly rejoices, and makes striking observations on the power and goodness of Gol, 9-11. He offers burnt-offerings and sacrifices to Jehovah, and Aaron and all the elders of Israel feast with him, 12. The next day, Jethro, observing how much Moses was fatigued, by being obliged to sit as judge and hear causes from morning to evening, 13, inquires why he did so? 14. Moses answers, and shows that he is obliged to determine causes between man and man, and to teach them the statutes and laws of Gol, 15, 16. Jethro finds fault, and counsels him to appoint men who fear God, love truth, and hate covetousness, to be judges over thousands, hundreds, fifties, 6 And he said unto Moses, I, thy father-in-law and tens, to judge and determine in all smaller matters, and refer only the greater Jethro, am come unto thee, and thy wife, and her and most important to himself, 17-22; and shows that this plan will be advantageous both to himself and to the people, 23. Moses hearkens to the counsel of Jethro, and appoints proper officers over the people, who enter upon their functions, deter mine all minor causes, and refer only the most difficult to Moses, 21-26. Mores disraisses Jethro, who returns to his own country, 27. A. M. 2514. An. Exod Isr. 2 y HEN Jethro the priest of MiWHEN feard jar or if of all that God had done for Moses, and for Israel his people, and that the LORD had brought Israel out of Egypt; That is, the LORD my banner: See Judges 6. 24-w Or, Because the hand of Amalek is against the throne of the LORD, therefore, &c-x Heb. the hand upon the throne of the LORD.-y Ch. 2. 16. & 3. 1.-z Psa. 44. 1. & 77. 14, 15. & 78. 4. & 105. 5, 43 & 106 2, 8. Rehearse it in the ears of Joshua] Thus showing that Joshua was to succeed Moses, and that this charge should be given to every succeeding governor. I will utterly put out the remembrance of Amalek] This threatening was accomplished by SAUL, 1 Sam. xv. 3, &c. four hundred and twelve years after. Judgment is God's strange work; but it must take place, when the sins which incensed it, are neither repented of nor forsaken. This people, by their continued transgressions, proved themselves totally unworthy of a political existence; and therefore said God to Saul, Go and utterly destroy the SINNERS the Amalekites, 1 Sam. xv. 18. their continuance in sin was the cause of their final destruction. So Verse 15. Jehovah-nissi] Jehovah is my ensign or banner. The hands and rod of Moses were held up as soldiers are wont to hold up their standards in the time of battle; and as these standards bear the arms of the country, the soldiers are said to fight under that banner, i. e. under the direction and in the defence of that government. Thus the Israelites fought under the direction of God, and in the defence of his truth; and therefore the name JEHOVAH became the armorial bearings of the whole congregation. By his direction they fought, and in his name and strength they conquered; each one feeling himself not his own, but the Lord's soldier. Verse 16. The Lord hath sworn, that the Lord will have war with Amalek, &c.] This is no translation of the words no by ʼn ki yad âl kes yah milchamah, which have been variously rendered by different translators and critics: the most rational version of which is the following: Because the hand of Amalek is against the throne of God, therefore will I have war with Amalek from generation to generation. This gives a tolerably consistent sense, yet still there is considerable obscurity in the passage. Houbigant, a most judicious, though bold critic, supposes, that as Jehovah-nissi, om Jehovah my ensign, was spoken of immediately before, that D kes, a throne, in this verse, is an error of some transcriber, for ones, an ensign, which might be readily occasioned by the great similarity between the caph and the nun. He thinks farther, that the two letters yah, which are supposed to be here a contraction of the word Yehovah, are separated, the yod from ones, which should be written nissi, and the he, from non milchamah, which should be written non hamilchama, and then the whole verse will run thus: For the hand shall be upon the ensigns of war unto the Lord, against Amalek for ever, i. e. God makes now a declaration of war against the Amalekites, which shall continue till their final destruction. The conjecture of Mr. Julius Bate, in his Literal Translation of the Pentateuch, deserves attention. He supposes that as a cos signifies a cup, and a cup is emblematically used for wrath, that on one of the stones of the altar, mentioned in the preceding verse, a hand holding a cup was sculptured, this being a memorial, according to the custom of hieroglyphical writing, that the Lord would continue the cup of wrath, portending continual war, against Amalek for ever. I prefer Houbigant's exposition. two sons with her. 7 And Moses & went out to meet his fatherin-law, and did obeisance, and kissed him; and they asked each other of their welfare; and other. 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 a Ch. 4. 26-b Acts 7. 29-c Ch. 2 2-d That is, a stranger there. That is, my God is a help - Ch. 3. 1, 12-g Gen. 14. 17. & 13. 2 & 19 I. 1 Kings 2. 19.-h Gen. 29. 13. & 33. 4-i Heb. peace. Gen. 43. 27. 2 Sam. 11. 7. 1. THIS first victory of Israel must have inspired them with a considerable measure of confidence in God, and in his servant Moses. Though God alone could give them the victory, yet it was necessary to show them, that it was by the influence of Moses they got it. Moses could not deliver Amalek into their hands; yet, if Moses did not continue to hold up his hands, i. e. to pray, Amalek must prevail. God, therefore, wrought this work in such a way, as to instruct the people, promote his own glory, and secure the true honour of his servant. The Divine Being always performs the greatest number possible of ends by the fewest and simplest means. In every work of God, there is as much of wisdom and economy, as there is of sovereign uncontrolled power. 2. It is not probable, that the people whom Joshua chose out to lead against Amalek, were unarmed; and we have already seen, that it is not at all likely that they came armed out of Egypt. And as the whole circumstances of this case show, that those who fought against the Amalekites were properly equipped for the fight, we may then safely presume that they got their arms from the Egyptians, whose bodies were thrown on the shore, after having been overwhelmed in the Rea sea. Thus, what was a judgment in the one case, was a most gracious providence in the other. Judgment on God's foes, is mercy to his friends. 3. Of the efficacy of prayer we have already had the most striking examples. He who has the spirit of prayer, has the highest interest in the court of Heaven; and the only way to retain it, is to keep it in constant employment. Apostasy begins in the closet: no man ever backslid from the life and power of Christianity, who continued constant and fervent, especially in private prayer. He who prays without ceasing, is likely to rejoice ever more. NOTES ON CHAPTER XVIII. Verse 1. When Jethro, the priest of Midian, &c.] Concerning this person, and his several names, see the notes on ch. ii. 15, 16, and 18. and ch. iii. 1. ch. iv. 20, 24. Jethro was probably the son of Renel, the father-in-law of Moses, and consequently the brother-in-law of Moses; for the word in choten, which we translate father-in-law, in this chapter, means simply a relative by marriage.— See the note on chap. iii. 1. 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 ch. iv. 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. Verse 3. The name of the one was Gershom] See the note on ch. ii. 22. that had come upon them by the way, and how | hath delivered the people from under the hand the LORD delivered them. of the Egyptians. 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, Blessed be the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who k Heb. found them. Gen. 4. 31. Nunb. 20. 14-1 Pa. 78 42 & bl. 7. & 106. 10. & 107. 2-m Gen. 14. 20. 2 Sam. 18. 28. Luke 1. 63- 2 Chron. 2. 5. Psa 95.3 & 97. 9. & 135. 5. 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 Numb. x. 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 ch. xix. 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 ch. xvi. 1. 2. Moses, in Deut. i. 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 Numb. x. 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 Numb. x. between the 10th and 11th verses. 4. It has been remarked, that shortly after they had departed from Sinai, the dispute took place between Miriam, Aaron, and Moses, concerning the Ethiopian woman, Zipporah, whom he had married, (see Numb. xii. 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, (ver. 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 the note on verse 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 i. 16. 1 Chron. xi. 55. 1 Sam. xv. 6. For although the Kenites were some of those people whose lands God had promised to the descendants of Abraham, (see Gen. xv. 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 Amalokites.-See Calmet, Locke, &c. 11 Now I know that the LORD is greater than all gods: for in the thing wherein they dealt P proudly he was above them. 12 And Jethro, Moses' father-in-law, 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, before God. o Ch. 1. 10, 16, 22 & 5. 2, 7. & 14. 8, 18-p 1 Sam. 2. 3. Neh. 9. 10, 16, 29. Job 40. 11, 12. Ps. 31. 3. & 119 21. Luke 1. 51. Deut. 12. 7. 1 Chron. 29. 22. 1 Cor. 10. 18, 21, 31. 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 non hinneh, behold, for 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. Verse 7. And did obeisance] inn vayistachu, he bowed himself down, see on Gen. xvii. 3. and Exod. iv. 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 the note on ver. 5. Moses might have thought proper to take his relative first to the house of God, before he brought him to his own tent. 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, verse 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. 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. a by ôlah. Verse 12. Jethro-took a burnt-offering] Though it be true that in the patriarchal times, we read of burnt-offering; see Gen. xxii. 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 the tabernacle. See the note on ver. 5. Sacrifices for God] na 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 the world; and we see that they were continued, and regularly practised, among all the people who had the knowledge of the true God, from that time, until they became a divine legal establishment. Jethro, who was a priest, chap. ii. 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 Rechab iles came, were descended from him, 1 Chron. ii. 55. see also Jerem. xxxv. 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 the notes on Gen. xv. 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. 13 ¶ And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses, from the morning unto the evening. 14 And when Moses' father-in-law saw all that he did to the people, he said, What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee, from morning unto even? 15 And Moses said unto his father-in-law, Because the people come unto me to inquire of God: 16 When they have a matter, they come unto me; and I judge between one and another, and I do "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 will surely wear away, both thou, and this people that is with thee: for this thing r Lev. 24. 12. Numb. 15. 34.- Ch. 23. 7. & 21. 14. Deut. 17. 8. 2 Sam. 15. 3. Job 31. 13. Acts 18. 15. 1 Cor. 6. 1.-t Heb, a man and his fellow.-u Lev. 24. 15. Numb. 15. 35. & 27. 6, &c. & 36. 6-9-v Heb. Fading thou wilt fade-w Numb 11. 14, 17. Deut. 1. 9, 12-x Ch. 3. 12-y Ch. 4. 16. & 20. 19. Deut. 5. 5.-z Numb, 27. 5. See on ver. 5. and see Deut. xii. 5-7. and 1 Chron. xxix. 21, 22. where the same form of speech, before the Lord, is used, and plainly refers to his manifested presence in the tabernacle. 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. a Deut. 4. 1, 5 & 5. 1. & 6. 1, 2. & 7. 11.-b Pa. 143. 8.-e Deut. 1. 18-d Ver. 5. Deut. 1 15, 16. & 16. 18. 2 Chron 19. 5-10. Acts 6. 3-e Gen. 42 18. 2 Sam. 23. 3. 2 Chron. 19. 9.- Ezek. 19. 8.-g Deut. 16. 19.-h Ver. 26.-i Ver. 26. Lev. 21. 11. Numb. 15. 33. & 27. 2. & 36. 1. Deut. 1. 17. & 17. 8. point out to each his particular duty; and what is expected of him in his situation, connexions, &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 salFrom the morning unto the evening] Moses was oblig-vation, by which they are to be justified and finally saved. ed to sit all day; and the people were continually coming And 4. The necessity of showing their faith by their and going. works; not only denying ungodliness and wordly lusts, but living soberly, righteously, and godly in this present world, looking for that blessed hope and the glorious appearance of the great God, and of our Saviour Jesus Christ. 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 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 on ver. 5. Verse 18. Thou wilt surely wear away] an nabal tibol, in wearing away, 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." 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 acknowledgement 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. Verse 20. Thou shalt teach them ordinances] pn chukim, all such precepts as relate to the ceremonies of religion and political economy. And laws, na hutoroth, the instructions relative to the whole system of morality. Thou shalt show them the way] et haderee, 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; y yaasun, they must do it diligently, fervently, effectually, for the paragogic 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 fulfil all its precepts. 3. He must 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 over thousands] 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; 6,000 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. thyself, and they shall bear the burden with 23 If thou shalt do this thing, and God com- 24 So Moses hearkened to the voice of his father-in-law, and did all that he had said. 25 And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 26 And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves. 27 And Moses let his father-in-law depart; and he went his way into his own land. k Numb. 11. 17.-1 Ver. 18-m Gen. 18. 33. & 30 25. Ch. 16. 29. 2 Sam. 19. 39. 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. Verse 27. And Moses let his father-in-law depart] But if this be the same transaction with that, mentioned Numb. x. 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 publie good; but our own families are the first claimants on our care, attention, and time. He who neglects his own household, on the pretence of labouring even for the good of the public, has surely denied the faith, and is worse than an infidel. CHAPTER XIX. The children of Israel having departed from Rephidim, come to the wilderness of Sinai, in the third month, 1, 2. Moses goes up into the inount of God, and receives a message which he is to deliver to the people, 3-6. He returns and delivers it to the people before the elders, 7. The people premise obedience, 8. The Lord promises to meet Moses in the cloud, 9. He commands hic, to sanctify the people, and promises to come down visibly on mount Sinai on the third day, 10, 11. He commands him also to set bounds, to prevent the people or any of the cattle from touching the mount, on pain of being stone, or shot through with a dart, 12, 13. Moses goes down and delivers this message, 14, 15. The third day is ushered in with the appearance of the thick cloud upon the mount, and with thunders, lightning, and the sound of a trumpet: at which the people are greatly terrified, 16. Moses brings forth the people out of the camp to meet with God, 17. Mount Sinai is enveloped with sinoke, and fire, 18. After the trumpet had sounded long and loud, Moses spoke, and God answered him by a voice, 19. God calls Moses up to the mount, and gives him a charge to the people and to the priests, that they do not attempt to come near to the mount, 21, 22 Moses alleging that it was impossible for then to touch it because of the bounds, 23, is sent down to bring up Aaron, and to warn the people again, not to break through the bounds, 24. Moses goes down, and delivers this mes sage, 25 After which, we may suppose that he and Aaron went up to meet God in tain 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 entrusted 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 It is strange, that after this we hear no more of Zippo- itself so fully to be of God, that even the person who might rah! Why is she forgotten? Merely because she was the wish to discredit Moses and his mission, could find no wife of Moses: for he chose to conduct himself so, that to ground of this kind to stand on. The ten plagues of Egypt, the remotest ages, there should be the utmost proofs of his the passage of the Red sea, the destruction of the king of disinterestedness. While multitudes of the families of Israel Egypt and his immense host, the quails, the rock of Horeb, are celebrated and dignified, his own he writes in the dust. the supernatural supply by the forty years' manna, the conHe had no interest but that of God and his people; to pro- tinual miracle of the sabbath, on which the preceding day's inote this, he employed his whole time and his uncommon manna kept good, though, if thus kept, it became putrid on talents. His body, his soul, his whole life were a con- any other day, together with the constantly attending sutinual offering to God. They were always on the divine pernatural cloud, in its threefold office of a guide by day, altar; and God had, from his creature, all the praise, glory, a light by night, and a covering from the ardours of the and honour that a creature could possibly give. Like his sun, all, all invincibly proclaim that God brought out this great antitype, he went about doing good; and God was people from Egypt; that Moses was the man of God with him. The zeal of God's house consumed him; for chosen by him, and fully accredited in his mission; and in that house, in all its concerns, we have the testimony of that the laws and statutes which he gave, were the offGod himself, that he was faithful: Heb. iii. 2. and a high-spring of the wisdom and goodness of Him, who is the er 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 Chron. xxiii. 14. and had no higher employment than that of taking care of the tabernacle and the tent; Numb. iii. 21-26. and merely to serve at the tabernacle, and to carry burthens, Numb. iv. 24-29. 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 con Father of Lights, the Fountain of truth and justice, and the continual and unbounded Benefactor of the human race. NOTES ON CHAPTER XIX. Verse 1. In the third month] This was called Sivan, and answers to our May. The same day] There are three opinions concerning the meaning of this place, which are supported by respectable arguments. 1. The same day means the same day of the third month with that, viz. the 15th, on which the Israelites had left Egypt. 2. The same day signifies, here, a day of the same number with the month to which it is applied, viz. the third day of the third month. 3. By the same day, the first day of the month is intended. The Jews celebrate the feast of Pentecost fifty days after the pass-over: from the departure out of Egypt to the coming to Sinai, were forty-five days; for they came out the fifteenth day of the first month, from which day, to the first of the third month, forty-five days are numbered. B Ch. 17. 1, 8.-t Ch. 3. 1, 12-u Ch. 20. 21. Acts 7. 38. Ch. 3. 4.-w Deut. 29. 2. x Deut. 32. 11. Isai. 63. 9. Rev. 12. 14.-y Dent. 5. 2-z Deut. 4. 20. & 7. 6. & 14. 2, 21. & 23. 13. & 32. 5, 9. 1 Kings 8. 53. Psa. 135. 4. Cant. 8. 12 Isai. 41. 8. & 43. 1. Jer. 10. 16. Mal. 3. 17. Tit. 2. 14.-a Ch. 9. 29. Deut. 10. 14. Job 41. 11. Psa. 24. 1. On the 2d day of this third month, Moses went up into the mountain, when three days were given to the people to purify themselves: this gives the fourth day of the third month, or the forty-ninth from the departure out of Egypt. On the next day, which was the fiftieth from the celebration of the passover, the glory of God appeared on the mount; in commemoration of which the Jews celebrate the feast of Pentecost. This is the opinion of St. Augustin and of several moderns; and is defended at large by Houbigant. As the word wan chodesh, month, is put for new moon, which is with the Jews the first day of the month, this may be considered an additional confirmation of the above opinion. The wilderness of Sinai] Mount Sinai is called by the Arabs Jibel Mousa, or the mount of Moses; or, by way of eminence, El Tor, THE Mount. It is one hill, with two peaks or summits: one is called Horeb, the other Sinai. Horeb was probably its most ancient name, and might designate the whole mountain. But as the Lord had appeared to Moses on this mountain in a bush, sench, chap. iii. 2. from this circumstance it might have received the name of Sinai, or har Sinai, the mount of the bush, or the mount of bushes; for it is possible, that it was not in a single bush, but in a thicket of bushes, that the Angel of God made his appearance. Verse 3. Moses went up unto God] It is likely that the cloud which had conducted the Israelitish camp, had now removed to the top of Sinai, and as this was the symbol of the divine presence, Moses went up to the place, there to meet the Lord. The Lord called unto him] This, according to St. Stephen, was the Angel of the Lord, Acts vii. 39. And from several scriptures, we have seen, that the Lord Jesus was the person intended; see the notes on Gen. xvi. 7. xviii. 13. Exod. iii. 2. Verse 4. How I bare you on eagles' wings] Mr. Bruce contends, that the word neser, does not mean the bird we term eagle; but a bird which the Arabs, from its kind and merciful disposition, call rachama, which is noted for its care of its young, and its carrying them upon its back. See his Travels, vol. vii. p. 33. It is not unlikely, that from this part of the sacred history, the heathens borrowed their fable of the cagle being a bird sacred to Jupiter, and which was employed to carry the souls of departed heroes, kings, &c. into the celestial regions. The Romans have struck several medals with this device, which may be seen in different cabinets, among which are the following: one of Faustina, daughter of Antoninus Pius, on the reverse of which she is represented ascending to heaven on the back of an eagle; and another of Salonia, daughter of the emperor Galienus, on the reverse of which she is represented on the back of an eagle, with a sceptre in her hand, ascending to heaven. Jupiter himself is sometimes represented on the back of an eagle also, with his thunder in his hand, as on a medal of Licinus. This brings us nearer to the letter of the text, where it appears, that the heathens confounded the figure made use of by the sacred penman, I bore you on eagles' wings, with the manifestation of God in thunder and lightning on mount Sinai. And it might be in reference to all this, that the Romans took the eagle for their ensign. See Scheuchzer, Musellius, &c. Brought you unto myself] In this, and the two following verses, we see the design of God in selecting a people for himself. 1. They were to obey his voice, ver. 5. to receive a revelation from him, and to act according to that revelation, and not according to their reason or fancy, in opposition to his declarations. 2. They were to obey his voice indeed, yown you shimoâ tishmêu, in hearing b 6 And ye shall be unto me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel. 7 And Moses came and called for the elders of the people, and laid before their faces all these words which the LORD commanded him. 8 And all the people answered together, and said, All that the LORD hath spoken we will do. And Moses returned the words of the people unto the LORD. 9 And the LORD said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever. And Moses told the words of the people unto the LORD. & 50. 12. 1 Cor. 10. 26, 28.-b Deut. 33. 24. 1 Pet. 2. 5, 9. Rev. 1. & & 5. 10. & 20. 6. c Lev. 20. 24, 26. Deut. 7. 6. & 26, 19. & 28. 9. Isai. 62. 12. 1 Cor. 3. 17. 1 Thess. 5. 27. d Ch. 21. 3,7. Deut. 5. 27. & 26. 17.-e Ver. 16. Ch. 20. 21. & 24, 15, 16. Dent. 4. 11. Psa. 18. 11, 12. & 97. 2. Matt. 17. 5.-f Deut. 4. 12, 36. John 12. 29, 30.-g Ch.14. 31. they should hear; they should consult his testimonies, hear them whenever read or proclaimed, and obey them as soon as heard, affectionately and steadily. 3. They must keep this covenant-Not only copy in their lives the ten commandments, but they must receive and preserve the grand agreement made between God and man by sacrifice, in reference to the incarnation and death of Christ; for, from the foundation of the world, the covenant of God, ratified by sacrifices, referred to this; and now the sacrificial system was to be more fully opened, by the giving of the law. 4. They should then be God's peculiar treasure, segullah, his own patrimony, a people in whom he should have all right, and over whom he should have exclusive authority above all the people of the earth; for though all the inhabitants of the world were his, by his right of creation and providence, yet these should be peculiarly his, as receiving his revelation, and entering into his covenant. 5. They should be a kingdom of priests, ver. 6. Their state should be a theocracy, and as God should be the sole Governor, being King in Jeshurun, so all his subjects should be priests, all worshippers, all sacrificers, every individual offering up the victim for himself. A beautiful representation of the Gospel dispensation, to which the apostles Peter and John apply it, Î Pet. ii. 5. 9. Rev. i. 6. v. 10. and xx. 6. Under which dispensation, every believing soul offers up for himself, that Lamb of God which was slain for, and which takes away the sin of the world; and through which alone a man can have access to God. Verse 6. And a holy nation] They should be a nation, one people; firmly united among themselves, living under their own laws; and powerful, because united, and acting under the direction and blessing of God. They should be a holy nation, saved from their sins, righteous in their conduct, holy in their hearts; every external rite being not only a significant ceremony, but also a means of conveying light and life, grace and peace to every person who conscientiously used it. Thus they should be both a kingdom, having God for their Governor; and a nation, a multitude of peoples connected together; not a scattered, disordered, and disorganized people, but a royal nation, using their own rites, living under their own laws, subject, in religious matters, only to God; and in things civil, to every ordinance of man, for God's sake. This was the spirit and design of this wonderful institution, which could not receive its perfection but under the Gospel; and has its full accomplishment in every member of the mystical body of Christ." Verse 7. The elders of the people] The head of each tribe, and the chief of each family, by whose ministry this gracious purpose of God was speedily communicated to the whole camp. Verse 8. And all the people answered, &c.] The people having such gracious advantages laid before them, most cheerfully consented to take God for their portion; as he had graciously promised to take them for his people. Thus a covenant was made; the parties being mutually bound to each other. Moses returned the words] When the people had, on their part, consented to the covenant, Moses appears to have gone immediately up to the mountain, and related to God the success of his mission; for he was now on the mount, as appears from ver. 14. Verse 9. A thick cloud] This is interpreted by ver. 18. And mount Sinai was altogether on a SMOKE-and the SMOKE thereof ascended as the SMOKE of a furnace; his usual appearance was in the cloudy pillar; which, we may suppose, was generally clear and luminous. That the people may hear] See the note on chap. v. 9. |