21 And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted.

22 And it came to pass, that on the sixth day they gathered twice as much bread, two omers for one man and all the rulers of the congregation came and told Moses.

23 And he said unto them, This is that which the LORD hath said, To-morrow is the rest of the holy sabbath unto the LORD: bake that which ye will bake to-day, and seethe that ye will seethe; and that which remaineth over lay up for you, to be kept until the morning.

24 And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein.

25 And Moses said, Eat that to-day, for to-day is a sabbath unto the LORD: to-day ye shall not find it in the field.

26 Six days ye shall gather it; but on the seventh day, which is the sabbath, in it there shall be none.

30 So the people rested on the seventh day. 31 And the house of Israel called the name thereof Manna: and it was like coriander-seed, white; and the taste of it was like wafers made with honey.

32 And Moses said, This is the thing which the LORD commandeth, Fill an omer of it to be kept for your generations; that they may see the bread wherewith I have fed you in the wilderness, when i brought you forth from the land of Egypt.

33 And Moses said unto Aaron, "Take a pot, and put an omer full of manna therein, and lay it up before the LORD, to be kept for your generations. 34 As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept.

35 And the children of Israel did eat manna "forty years, until they came to a land inhabited: they did eat manna, until they came unto the borders of the land of Canaan.

36 Now an omer is the tenth part of an ephah. CHAPTER XVII.

28 And the LORD said unto Moses, How long "refuse ye to keep my commandments and my laws?

29 See, for that the LORD hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days: abide ye every man in his place; let no man go out of his place on the seventh day.

r Gen. 2. 3. c. 20. 8. 31. 15. 35. 3. Lev. 23. 3. & ver. 20. t c. 20.9, 10. u Num. 14. 11. 2 Kings 17. 14. Ps. 78. 10, 22. 106. 13. Jer. 9. 6. Ez. 5. 6. Num. 11. 7, 8. to Heb. 9. 4.

ther, nor such free and plentiful entertainment given. The feast which Ahasuerus made, to show the riches of his kingdom, and the honour of his majesty, was nothing to this, Esth. 1. 4. It is said, (v. 21,) When the sun waxed hot, it melted; as if what was left were drawn up by the heat of the sun into the air to be the seed of the next day's harvest, and so from day to day. [2] Of that constant providence of God, which gives food to all flesh, for his mercy endures for ever, Ps. 136. 25. He is a great Housekeeper that provides for all the creatures. The same wisdom, power, and goodness, that now brought food daily out of the clouds, does, in the constant course of nature, bring food yearly out of the earth, and gives us all things richly to enjoy.

V. 22-31. We have here,

1. A plain intimation of the observing of a seventh-day sabbath, not only before the giving of the law upon Mount Sinai, but before the bringing of Israel out of Egypt, and therefore from the beginning, Gen. 2. 3. If the sabbath had now been first instituted, how could Moses have understood what God said to him, (v. 5,) concerning a double portion to be gathered on the sixth day, without making any express mention of the sabbath? And how could the people so readily take the hint, (v. 22,) even to the surprise of the rulers, before Moses had declared that it was done with a regard to the sabbath, if they had not had some knowledge of the sabbath before? The setting apart of one day in seven for holy work, and, in order to that, for holy rest, was a divine appointment ever since God created man upon the earth, and the most ancient of positive laws. The way of sabbath sanctification is the good old

way.

2. The double provision which God made for the Israelites, and which they were to make for themselves, on the sixth day; God gave them on the sixth day the bread of two days, v. 29. Appointing them to rest on the seventh day, he took care that they should be no losers by it; and none ever will be losers by serving God. On that day, they were to fetch in enough for two days, and to prepare it, v. 23. The law was very strict, that they must bake and seethe the day before, and not on the sabbath day. This does not now make it unlawful for us to dress meat on the Lord's day, but directs us to contrive our family affairs so that they may hinder us as little as possible in the work of the sabbath. Works of recessity, no doubt, are to be done on that day; but it is desirable to have as little as may be to do of things necessary to the life that now is, that we may apply ourselves the more closely to the one thing needful. That which they kept for their food on the sabbath day did not putrefy, v. 24. When they kept it in opposition to a command, (v. 20,) it stank; when they kept it in obedience to a command, it was sweet and good; for every thing is sanctified by the word of God and prayer.

3. The intermission of the manna on the seventh day; God did not send it then, and therefore they must not expect it, nor go out to gather, v. 25, 26. This showed that it was not produced by natural causes, and that it was designed for a confirmation of the divine authority of the law which was to be given by Moses. Thus God took an effectual course to make them

Israel. I. In the wilderness they wanted water, v. 1. 2. In their want, they chid with Moses, v. 2, 3. 3. Moses cried to God, v. 4, 4. God ordered him to amite the rock, and fetch water out of that; Moses did so, v. 5, 6, 5. The place named from it, v. 7. II. The defeating of the host of Amalek. 1. The victory obtained by the prayer of Moses, v. 8-12. 2. By the sword of Joshua, v. 13. 3. A record kept of it, v. 14-16. And these things which happened to them are written for our instruction, in our spiritual journey and warfare.

ND all the congregation of the chilaren of

after their journeys, according to the command

c. 25. 16. Num. 1. 50. 17. 10. 1 Kings 8. 9. y Num. 33. 38. Deut. 8. 2, 3. Neh. 9.21. John 6. 31, 49. z Josh. 5. 12. Neh. 9. 15. a ver. 16, 32, 33. b c. 16. 1. Num. 33. 12, 14.

remember the sabbath day; they could not forget it, nor the day of preparation for it. Some, it seems, went out on the seventh day, expecting to find manna, (v. 27,) but they found none; for those that will find must seek in the appointed time; Seek the Lord while he may be found. God, upon this occasion, said to Moses, How long refuse ye to keep my commandment? v. 28. Why did he say this to Moses? He was not disobedient: No, but he was the ruler of a disobedient people, and God charges it upon him, that he might the more warmly charge it upon them, and might take care that their disobedience should not be through any neglect or default of his. It was for going out to seek for manna on the seventh day that they were thus reproved. Note, (1.) Disobedience, even in a small matter, is very provoking. (2.) God is jealous for the honour of his sabbaths. If walking out on the sabbath to seek for food was thus reproved, walking out on that day purely to find our own pleasure cannot be justified.

V. 32-36. God having provided manna to be his people's food in the wilderness, and to be to them a continual feast, we are here told,

1. How the memory of it was preserved; an omer of this manna was laid up in a golden pot, as we are told, (Heb. 9. 4,) and kept before the Testimony, or the ark, when it was afterward made, v. 32-34.

The preservation of this manna from waste and corruption was a standing miracle, and therefore the more proper memorial of this miraculous food. "Posterity shall see the bread," says God, "wherewith I have fed you in the wilderness;" see what sort of food it was, and how much each man's daily portion of it was, that it may appear they were neither kept to hard fare, nor to short allowance, and then judge between God and Israel, whether they had any cause given them to murmur, and find fault with their provisions, and whether they, and their seed after them, had not a great deal of reason grate fully to own God's goodness to them. Note, Eaten bread must not be forgotten; God's miracles and mercies are to be had in everlasting remembrance, for our encouragement to trust in him at all times.

2. How the mercy of it was continued as long as they had occasion for it. The manna never ceased till they came to the borders of Canaan, where there was bread enough and to spare, v. 35. See how constant the care of Providence is; seedtime and harvest fail not, while the earth remains. Israel was very provoking in the wilderness, yet the manna never failed them: thus still God causes his rain to fall on the just and unjust.

The manna is called spiritual meat, (1 Cor. 10. 3,) because it was typical of spiritual blessings in heavenly things; Christ himself is the true Manna, the Bread of life, of which this was a figure, John 6. 49-51. The word of God is the manna by which our souls are nourished, Matt. 4. 4. The comforts of the Spirit are hidden manna, Rev. 2. 17. These come from heaven, as the manna did, and are the support and comfort of the divine life in the soul, while we are in the wilderness of this world. It is food for Israelites, for those only that follow the pillar of cloud and fire; it is to be gathered, Christ in the word is to be applied to the soul, and the means of grace are to be

ment of the LORD, and pitched in Rephidim: and there was no water for the people to drink.

2 Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD?

3 And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?

4 And Moses cried unto the LORD, saying, What

Num. 20. 3, 4. c Deut. 6. 16. Ps. 78. 18, 41. 95.8, 9. Is. 7. 12. Matt. 4.7. 1 Cor. 10. 9. d 1 Sam. 30. 6. John 8. 59. 10. 31. Acta 7.59.

used; we must every one of us gather for ourselves, and gather in the morning of our days, the morning of our opportunities, which if we let slip, it may be too late to gather. The manna they gathered must not be hoarded up, but eaten; they that have received Christ, must by faith live upon him, and not receive his grace in vain; there was manna enough for all, enough for each, and none had too much; so in Christ there is a complete sufficiency, and no superfluity. But they that did eat manna hungered again, died at last, and with many of them God was not well pleased; whereas they that feed on Christ by faith shall never hunger, and shall die no more, and with them God will be for ever well pleased; the Lord evermore give us this bread!

NOTES TO CHAPTER XVII.

V. 1-7. Here is,

I. The strait that the children of Israel were in, for want of water; once before, they were in the like distress, and now, a second time, v. 1. They journeyed according to the commandment of the Lord, led by the pillar of cloud and fire, and yet they came to a place where there was no water for them to drink. Note, We may be in the way of our duty, and yet may meet with troubles, which Providence brings us into, for the trial of our faith, and that God may be glorified in our relief.

II. Their discontent and distrust in this strait: it is said, (v. 3,) They thirsted there for water. If they had no water to drink, they must needs thirst; but this intimates not only that they wanted water, and felt the inconvenience of that want, but that their passions sharpened their appetites, and they were violent and impatient in their desire; their thirst made them outrageous; natural desires, and those that are most craving, have need to be kept under the check and guidance of religion and reason.

See what was the language of this inordinate desire. 1. They challenged Moses to supply them; (v. 2,) Give us water, that we may drink, demanding it as a debt, and strongly suspecting that he was not able to discharge it. Because they were supplied with bread, they insist upon it, that they must be supplied with water too; and indeed to those that by faith and prayer live a life of dependence upon God, one favour is an earnest of another, and may be humbly pleaded: but the unthankful and unbelieving have reason to think that the abuse of former favours is the forfeiture of further favours; Let not them think that they shall receive any thing, (Jam. 1. 7,) yet they are ready to demand every thing.

2. They quarrelled with him for bringing them out of Egypt, as if, instead of delivering them, he designed to murder them, than which nothing could be more base and invidious, v. 3. Many that have not only designed well, but done well, for their generation, have had their best services thus misconstrued, and their patience thereby tried, by unthinking, unthankful people, To such a degree their malice against Moses rose, that they were almost ready to stone him, v. 4. Many good works he had showed them; and for which of these would they stone him? John 10. 32. Ungoverned passions, provoked by the crossing of unbridled appetites, sometimes make men guilty of the greatest absurdities, and act like madmen, that cast firebrands, arrows, and death, among their best friends.

3. They began to question whether God were with thera or not; (v. 7,) They tempted the Lord, saying, "Is the Lord among us, or not? Is Jehovah among us by that name by which he made himself known to us in Egypt?" They question his essential presence, whether there was a God or not; his common providence, whether that God governed the world; and his special promise, whether he would be as good as his word to them. This is called their tempting God, which signifies, not only a distrust of God in general, but a distrust of him after they had received such proofs of his power and goodness, for the confirmation of his promise: they do, in effect, suppose that Moses was an impostor-Aaron a deceiver -the pillar of cloud and fire a mere sham and illusion, which imposed upon their senses-that long series of miracles which had rescued them, served them, and fed them, a chain of cheats and the promise of Canaan a banter upon them; it was all so, if the Lord was not among them. Note, It is a great provocation to God, for us to question his presence, providence, or promise, especially for his Israel to do it, who are so peculiarly bound to trust him.

III. The course that Moses took, when he was thus set upon and insulted. 1. He reproved the murmurers; (v. 2,) Why chide ye with me? Observe how mildly he answered

shall I do unto this people? they be almost ready to dstone me.

5 And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go:

6 Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.

7 And he called the name of the place Massah,* e c. 7. 20. Num. 20. 8-11. f Ps. 105. 41. 114. 8. 1 Cor. 10. 4. • i. e. Temp

tation.

them; it was well that he was a man of extraordinary meekness, else their tumultuous conduct would have made him lose the possession of himself: it folly to answer passion with passion, for that makes bad worse; but soft answers turn away wrath: he showed them whom their murmurings reflected upon, and that the reproaches they cast on him fell on God himself; Ye tempt the Lord, that is, "By distrusting his power, ye try his patience, and so provoke his wrath." 2. He made his complaint to God; (v. 4,) Moses cried unto the Lord: this servant came, and showed his Lord all these things, Luke 14. 21. When men unjustly censure us and quarrel with us, it will be a great ease to us, to go to God, and by prayer lay the case before him, and leave it with him: if men will not hear us, God will; if their bad conduct toward us ruffle our spirits, God's consolations will compose them. Moses begs of God to direct him what he should do, for he was utterly at a loss; he could not of himself either supply their want, or pacify their tumult; God only could do it. He pleads his own peril," They be almost ready to stone me; Lord if thou hast any regard for the life of thy poor servant, interpose now."

IV. God's gracious appearance for their relief, v. 5,6. He orders Moses to go on before the people, and venture himself in his post, though they spake of stoning him. He must take his rod with him, not (as God might justly have ordered) to summon some plague or other to chastise them for their distrust and murmuring, but to fetch water for their supply. Oh the wonderful patience and forbearance of God toward provoking sinners! He loads those with benefits, that make him to serve with their sins, maintains those that are at war with him, and reaches out the hand of his bounty to those that lift up the heel against him. Thus he teaches us, if our enemy hunger, to feed him, and if he thirst, as Israel did now, to give him drink, Rom. 12. 20. Matt. 5. 44, 45. Will he fail those that trust him, when he was so liberal even to those that tempted him? If God had only showed Moses a fountain of water in the wilderness, as he did Hagar not far from hence, (Gen. 21. 19,) that had been a great favour; but, that he might show his power as well as his pity, and make it a miracle of mercy, he gave them water out of a rock. He directed Moses whither to go, and appointed him to take of the elders of Israel with him, to be witnesses of what was done, that they might themselves be satisfied, and might satisfy others, of the certainty of God's presence with them; he promised to meet him there in the cloud of glory, (to encourage him,) and ordered him to smite the rock: Moses obeyed, and immediately water came out of the rock in great abundance, which ran throughout the camp in streams and rivers, (Ps. 78. 15, 16,) and followed them wherever they went in that wilderness: it is called a fountain of waters, Ps. 114. 8. God showed the care he took of his people, in giving them water when they wanted it; he showed his power in fetching the water out of a rock; and he put an honour upon Moses, in appointing the water to flow out upon his smiting of the rock. This fair water, that came out of the rock, is called honey and oil, (Deut. 32. 13,) because the people's thirst made it doubly pleasant; coming when they were in extreme want, it was like honey and oil to them. It is probable the people digged canals for the conveyance of it, and pools for the reception of it, in like manner as, long afterward, passing through the valley of Baca, they made it a well, Ps. 84. 6. Num. 21. 18. Let this direct us to live in a dependence, 1. Upon God's providence, even in the greatest straits and difficulties. God can open fountains for our supply, where we least expect them, waters in the wilderness, (Is. 43. 20,) because he makes a way in the wilderness, v. 19. Those who, in this wilderness, keep to God's way, may trust him to provide for them. While we follow the pillar of cloud and fire, surely goodness and mercy shall follow us, like the water out of the rock. 2. Upon Christ's grace; that Rock was Christ, 1 Cor. 10. 4. The graces and comforts of the Spirit are compared to rivers of living water, John 7. 38, 39.-4. 14. These flow from Christ, who is the Rock smitten by the law of Moses, for he was made under the law. Nothing will supply the needs, and satisfy the desires, of a soul, but water out of the rock, this fountain opened. The pleasures of sense are puddle-water; spiritual delights are rock-water, so pure, so clear, so refreshing; rivers of pleasure.

V. A new name was, upon this occasion, given to the place, preserving the remembrance, not of the mercy of their supply, (the water that followed them was sufficient to do that,) but of the sin of their murmuring, Massah, Temptation, be

and Meribah,* because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?

8 Then came Amalek, and fought with Israel in Rephidim.

9 And Moses said unto tJoshua, Choose us out men, and go out, fight with Amalek: to-morrow I will stand on the top of the hill with the rod of God in mine hand.

10 So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill.

11 And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed.

12 But Moses' hands were heavy; and they took

i. e. chiding, or, strife. g Gen. 36. 12. Num. 24. 20. † called Jesus. Acts 7. 45. Heb. 4. 8. Num. 24. 20. Deut. 25. 19. i. e. the Lord my banner. Ps. 60. cause they tempted God, Meribah, Strife, because they chid with Moses, v. 7. There was thus a remembrance kept of sin, both for the disgrace of the sinners themselves, (sin leaves a blot upon the name,) and for warning to their seed to take heed of sinning after the similitude of their transgression. V.8-16. We have here the story of the war with Amalek, which, we may suppose, was the first that was recorded in the book of the wars of the Lord, Num. 21. 14. Amalek was the first of the nations that Israel fought with, Num. 24. 20. Observe,

I. Amalek's attempt; they came out, and fought with Israel, v. 8. The Amalekites were the posterity of Esau, who hated Jacob because of the birthright and blessing, and this was an effort of the hereditary enmity; a malice that ran in the blood, and perhaps was now exasperated, by the working of the promise towards an accomplishment. Consider this, 1. As Israel's atliction; they had been quarrelling with Moses, (v. 2,) and now God sends Amalekites to quarrel with them: wars abroad are the just punishment of strifes and discontents at home. 2. As Amelek's sin; so it is reckoned, Deut. 25. 17, 18. They did not boldly front them, as a generous enemy, but, without any provocation given by Israel, or challenge given to them, basely fell upon their rear, and smote those that were faint and feeble, and could neither make resistance, nor escape; herein they bade defiance to that Power which had so lately ruined the Egyptians; but in vain did they attack a camp guarded and victualled by miracles; verily they knew not what they did.

II. Israel's engagement with Amalek, in their own necessary defence against the aggressors; and there,

a stone, and put it under him, and he sat thereon: and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the

sun.

13 And Joshua discomfited Amalek and his people with the edge of the sword.

14 And the LORD said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.

15 And Moses built an altar, and called the name of it JEHOVAH-nissi:

16 For he said, $Because the "LORD hath sworn that the LORD will have war with Amalek from generation to generation.

4. § or, Because the hand of Amalek is against the throne of the LORD, therefore, &c. the hand upon the throne of the LORD.

our great Intercessor in heaven faints not, nor is he weary, though he attends continually to this very thing.

[2] What influence the rod of Moses had upon the battle, (v. 11,) When Moses held up his hand in prayer, (so the Chaldee explains it,) Israel prevailed, but when he let down his hand from prayer, Amalek prevailed. To convince Israel that the hand of Moses (with whom they had just now been chiding) contributed more to their safety than their own hands, his rod than their sword, the success rises and falls, as Moses lifts up or lets down his hands. It seems, the scale wavered for some time, before it turned on Israel's side; even the best cause must expect disappointments as an allay to its success; though the battle be the Lord's, Amalek may prevail for a time; the reason was, Moses let down his hands. Note, The church's cause is, commonly, more or less successful, according as the church's friends are more or less strong in faith, and fervent in | prayer.

[3.] The care that was taken for the support of Moses. When he could not stand any longer, he sat down, not in a chair of state, but upon a stone, (v. 12;) when he could not hold up his hands, he would have them held up; Moses, the man of God, is glad of the assistance of Aaron his brother, and Hur, who, some think, was his brother-in-law, the husband of Miriam. We should not be shy, either of asking help from others, or giving help to others, for we are members one of another. Moses's hands, thus stayed, were steady till the going down of the sun; and though it was with much ado that he held out, yet his willing mind was accepted. No doubt, it was a great encouragement to the people to see Joshua before them in the field of battle, and Moses above them upon the top of the hill; Christ is both to us, our Joshua, the who, in the upper world, ever lives, making intercession that our faith fail not.

III. The defeat of Amalek. Victory had hovered a while between the camp; sometimes Israel prevailed, and sometimes Amalek, but Israel carried the day, v. 13. Though Joshua fought with great disadvantages-his soldiers undisciplined, ill armed, long inured to servitude, and apt to murmur; yet by them God wrought a great salvation, and made Amalek pay dear for his insolence. Note, Weapons, formed against God's Israel, cannot prosper long, and shall be broken at last. The cause of God and his Israel will be victorious. Though God gave the victory, yet it is said, Joshua discomfited Amalek, because Joshua was a type of Christ, and of the same name, and in him it is that we are more than conquerors. It was his arm alone that spoiled principalities and powers, and routed all their force.

IV. The trophies of this victory set up.

1. Moses took care that God should have the glory of it, (v. 15;) instead of setting up a triumphal arch, to the honour of Joshua, (though it had been a laudable policy to put marks of honour upon him,) he builds an altar to the honour of God; and we may suppose it was not an altar without sacrifice; but that which is most carefully recorded, is, the inscription upon the altar, Jehovah-nissi―The Lord is my banner; which, probably, refers to the lifting up of the rod of God as a banner in this action. The presence and power of Jehovah were the banner under which they enlisted, by which they were animated and kept together, and therefore which they erected in the day of their triumph. In the name of our God we must always lift up our banners, Ps. 10. 5. It is fit that he who does all the work should have all the praise.

2. God took care that posterity should have the comfort and benefit of it; "Write this for a memorial, not in loose papers, but in a book, write it, and then rehearse it in the ears of Judah, let him be intrusted with this memorial, to transmit it to the generations to come." Moses must now begin to keep a diary or journal of occurrences; it is the first mention of writing that we find in scripture; and perhaps the command was not given till after the writing of the law upon the tables of stone; "Write it in perpetuam rei memoriam-that the event may be had in perpetual remembrance;" that which is written remains. (1.) Write what had been done, what Amalek had done against Israel; write in gall their bitter hatred, write in blood their cruel attempts, let them never be forgotten, nor yet what God

CHAPTER XVIII.

This chapter is concerning Moses himself, and the affairs of his own family. I. entertains his father-in-law with great respect, (v. 7,) with good discourse, (v. 8 -11, with a sacrifice and a feast, v. 12. III. Jethro advises him about the

Jethro his father-in-law brings to him his wife and children, v. 1-6. II. Moses

management of his business, as a judge in Israel, to take inferior judges in to his assistance, (v. 13–23 ;) Moses, after some time, takes his counsel, (v. 24-26,)

and so they part, v. 27.

WHE

HEN Jethro, the priest of Midian, Moses' father-in-law, heard of all that God had done for Moses, and for Israel his people, and that the LORD had brought Israel out of Egypt,

2 Then Jethro, Moses' father-in-law, took Zipporah, Moses' wife, after he had sent her back, 3 And her two sons; of which the name of the one was "Gershom; for he said, I have been an alien in a strange land:

a c. 2. 16. i. e, a stranger there. fi.e. my GOD is an help. had done for Israel, in saving them from Amalek. Let ages to come know that God fights for his people, and he that touches them, touches the apple of his eye. (2.) Write what should be done. [1] That in process of time Amalek should be totally ruined and rooted out, (v. 14,) that he should be remembered only in history. Amalek would have cut off the name of Israel, that it might be no more in remembrance, (Ps. 83. 4, 7,) and therefore God not only disappoints him in that, but cuts off his name. Write it for the encouragement of Israel, whenever the Amalekites are an annoyance to them, that Israel will at last undoubtedly triumph in the fall of Amalek. This sentence was executed in part by Saul, (1 Sam. 15.) and completely by David, (ch. 30. 2 Sam. 1. 1.-8. 12;) after his time, we never read so much as of the name of Amalek. [2.] That in the mean time God would have a continual controversy with him, (v. 16;) Because his hand is upon the throne of the Lord, that is, against the camp of Israel, in which the Lord ruled, which was the place of his sanctuary, and is therefore called a glorious high throne from the beginning, (Jer. 17. 12,) therefore the Lord will have war with Amalek from generation to generation. This was written for direction to Israel, never to make any league with the Amalekites, but to look upon them as irreconcilable enemies, doomed to ruin. Amalek's destruction was typical of the destruction of all the enemies of Christ and his kingdom. Whoever make war with the Lamb, the Lamb will overcome them.

NOTES TO CHAPTER XVIII.

V. 1-6. This incident may very well be allowed to have happened, as it is placed here, before the giving of the law, and not, as some place it, in connexion with what is recorded, Num. 10. 11, 29, &c. Sacrifices were offered before; in these mentioned here, (r. 12,) it is observable that Jethro is said to take them, not Aaron. And as to Jethro's advising Moses to constitute judges under him, though it is intimated, (v. 13,) that the occasion of his giving that advice was on the morrow, yet it does not follow but that Moses's settling of that affair might be some time after, when the law was given, as it is placed, Deut. 1. 9. It is plain that Jethro himself would not have him make this alteration in the government till he had received instructions from God about it, (v. 23,) which he did not, till some time after. Jethro comes,

I. To congratulate the happiness of Israel, and particularly the honour of Moses, his son-in-law; and now Jethro thinks himself well paid for all the kindness he had showed to Moses in his distress, and his daughter better matched than he could have expected. Jethro could not but hear what all the country rang of, the glorious appearances of God for his people Israel, (v. 1) and he comes to inquire, and inform himself more fully thereof, (see Ps. 111. 2,) and to rejoice with them, as one that had a true respect both for them and for their God. Though he, as a Midianite, was not to share with them in the promised land, yet he shared with them in the joy of their deliverance. We may thus make the comforts of others our own, by taking pleasure, as God does, in the prosperity of the righteous.

II. To bring Moses's wife and children to him. It seems, he had sent them back, probably from the inn where his wife's aversion to the circumcision of her son had like to have cost him his life, (ch. 4. 25 :) he sent them home to his father-in-law, fearing lest they should prove a further hinderance; he foresaw what discouragements he was likely to meet with in the court of Pharaoh, and therefore would not take any with him in his own family. He was of that tribe that said to his father, I have not known him, when service was to be done for God, Deut. 33. 9. Thus Christ's disciples, when they were to go upon an expedition, not much unlike that of Moses, were to forsake wife and children, Matt. 19. 29. But though there might be a reason for the separation that was between Moses and his wife for a time, yet they must come together again, as soon as ever they could with any convenience. It is the law of the relation, Ye husbands, dwell with your wives, 1 Pet. 3. 7. Jethro, we may suppose, was glad of his daughter's company, and fond of her children, yet he would not keep her from her husband, nor them from their father, v. 5, 6. Moses must have his family with him, that, while he ruled the church of God, he might set a good example of prudence in family government,

4 And the name of the other was 'Eliezer; For the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh.

5 And Jethro, Moses' father-in-law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the 'mount of God:

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 went out to meet his father-in-law, and did obeisance, and kissed him: and they asked 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 b c. 3. 1, 12. c Gen. 29. 13. 33. 4. peace. § found them. 1 Tim. 3. 5. Moses had now a great deal both of honour and care put upon him, and it was fit that his wife should be with him, to share with him in both.

Notice is taken of the significant names of his two sons. 1. The eldest was called Gershom, (v. 3,) a stranger; Moses designing thereby, not only a memorial of his own condition, but a memorandum to his son of his condition also; for we are all strangers upon earth, as all our fathers were. Moses had a great uncle almost of the same name, Gershon, a stranger; for though he was born in Canaan, (Gen. 46. 11,) yet even there the patriarchs confessed themselves strangers. 2. The other he called Eliezer, (v. 4,) My God a help, as we translate it; it looks back to his deliverance from Pharaoh, when he made his escape, after the slaying of the Egyptian; but, if this was (as some think) the son that was circumcised in the inn as he was going, I would rather translate it, so as to look forward, which the original will bear, 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, Note, When we are undertaking any difficult service for God in our generation, it is good for us to encourage ourselves in God as our Help: he that has delivered, does, and will.

V. 7-12. Observe here,

I. The kind greeting that was between Moses and his fatherin-law, v. 7. Though Moses was a prophet of the Lord, a great prophet, and king in Jeshurun, yet he showed a very humble respect to his father-in-law. However God in his providence is pleased to advance us, we must make conscience of giving honour to whom honour is due, and never look with disdain upon our poor relations. Those that stand high in the favour of God, are not thereby discharged from the duty they owe to men, nor will that justify them in a stately, haughty carriage. Moses went out to meet Jethro, did obeisance to him, and kissed him. Religion does not destroy good manners. They asked each other of their welfare. Even the kind howdo-you's that pass between them are taken notice of, as the expressions and improvements of mutual love and friendship. II. The narrative that Moses gave his father-in-law of the great things God had done for Israel, v. 8. This was one thing Jethro came for, to know more fully and particularly what he had heard the general report of. Note, Conversation concerning God's wondrous works is profitable conversation; it is good, and to the use of edifying, Ps. 105. 2. Compare Ps. 145. 11, 12. Asking and telling news, and discoursing of it, are not only an allowable entertainment of conversation, but are capable of being turned to a very good account, by taking notice of God's providence, and its operations and tendencies in all occurrences. III. The impressions this narrative made upon Jethro. 1. He congratulated God's Israel; (v. 9,) Jethro rejoiced. He not only rejoiced in the honour done to his son-in-law, but in all the goodness done to Israel, v, 9. Note, Public blessings are the joy of public spirits. While the Israelites were themselves murmuring, notwithstanding all God's goodness to them, here was a Midianite rejoicing. This was not the only time that the faith of the Gentiles shamed the unbelief of the Jews; see Matt. 8. 10. Standers-by were more affected with the favours God had shown to Israel, than they were who received them. 2. He gave the glory to Israel's God; (v. 10,) "Blessed be Jehovah," (for by that name he is now known,) "who hath delivered you, Moses and Aaron, out of the hand of Pharaoh, so that, though he designed your death, he could not effect it, and by your ministry has delivered the people." Note, Whatever we have the joy of, God must have the praise of. 3. His faith was hereby confirmed, and he took this occasion to make a solemn profession of it: (v. 11,) Now know I that Jehovah is greater than all gods. Observe, (1.) The matter of his faith: That the God of Israel is greater than all pretenders, all false and counterfeit deities, that usurp divine honours; he silences them, subdues them, and is too hard for them all, and therefore 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 and overrule them; he manages them all as he pleases, and gets honour upon them, how great soever they are. (2.) The confirmation and improvement of his

upon them by the way, and how the LORD ddelivered them.

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 hath delivered the people from under the hand of the Egyptians.

11 Now I know that the LORD is greater than all gods for in the thing wherein they dealt 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.

d Ps. 106, 43. 107, 2. e Rom. 12. 15. f 2 Sam. 18. 28. Luke 1.68. g Ps. 95. 3.

97.9. h Job 40. 11. Dan. 4. 37.

faith; 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. Those obstinately shut their eyes against the clearest light, who do not know that the Lord is greater than all gods. (3.) The ground and reason upon which he built it; for wherein they dealt proudly, the magicians, and the idols which the Egyptians worshipped, or Pharaoh and his grandees, (they both opposed God, and set up in competition with him,) he was above them. The magicians were baffled, the idols shaken, Pharaoh humbled, his powers broken, and, in spite of all their confederacies, God's Israel was rescued out of their hands. Note, Sooner or later, God will show himself above those that by their proud dealings contest with him. He that exalts himself against God shall be abased.

IV. The expressions of their joy and thankfulness; they had communion with each other, both in a feast and in a sacrifice, v. 12. Jethro, being hearty in Israel's interests, was cheerfully admitted, though a Midianite, into fellowship with Moses and the elders of Israel, forasmuch as he also is a son of Abraham, though of a younger house.

1. They joined in a sacrifice of thanksgiving; Jethro took burnt-offerings for God, and, probably, offered them himself, for he was a priest in Midian, and a worshipper of the true God, and the priesthood was not yet settled in Israel. Note, Mutual friendship is sanctified by joint worship. It is a very good thing for relations and friends, when they come together, to join in the spiritual sacrifice of prayer and praise, as those that meet in Christ, the Centre of unity.

2. They joined in a feast of rejoicing, a feast upon the sacrifice. Moses, upon this occasion, invited his relations and friends to an entertainment in his own tent, a laudable usage among friends, and which Christ himself not only warranted, but recommended, by his acceptance of such invitations. This was a temperate feast, They did eat bread; this bread, we may suppose, was manna. Jethro must see and taste that bread from heaven, and, though a Gentile, is as welcome to it as any Israelite; the Gentiles still are so to Christ, the Bread of life. It was a feast kept after a godly sort; they did eat bread before God, soberly, thankfully, in the fear of God; and their tabletalk was such as became saints. Thus we must eat and drink, to the glory of God, behaving ourselves at our tables as those who believe that God's eye is upon us.

V. 13-27. Here is,

I. The great zeal and industry of Moses as a magistrate. Having been employed to redeem Israel out of the house of bondage, herein he is a further type of Christ, that he is employed as a lawgiver and a judge among them.

1. He was to answer inquiries, and acquaint them with the will of God in doubtful cases, and to explain the laws of God that were already given them, concerning the sabbath, the manna, &c. beside the laws of nature, relating both to piety and equity, v. 15, They came to inquire of God; and happy it was for them that they had such an oracle to consult: we are ready to wish, many a time, that we had some such certain way of knowing God's mind, when we are at a loss what to do. 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, v. 16. His business was, not to make laws, but to make known God's laws; his place was but that of a ser

vant.

2. He was to decide controversies, and determine matters in variance, judging between a man and his fellow, v. 16. And if the people were as quarrelsome one with another, as they were with God, no doubt he had a great many causes brought before him; and the more, because their trials put them to no expense, nor was the law costly to them. When a quarrel happened in Egypt, and Moses would have reconciled the contenders, they asked, Who made thee a prince and a judge? But now it was past dispute that God had made him one; and they humbly attend him whom they had then proudly rejected. This was the business Moses was called to, and it appears that he did it, (1.) With great consideration, which, some think, is intimated in his posture; he sat to judge, (v. 13,) composed and sedate. (2.) With great condescension to the people, who stood by him, v. 14. He was very easy of access,

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 wilt surely wear away, both thou, and

i Deut. 12. 7. 1 Chr. 29. 22. 1 Cor. 10. 21. k Num. 15.34. 27. 5. Deut. 17, 8, 9. ⚫ a man and his fellow. fading thou wilt fade.

the meanest Israelite was welcome himself to bring his cause before him. (3.) With great constancy and closeness of application. [1] Though Jethro, his father-in-law, was with him, which might give him a good pretence for a vacation, (he might have adjourned the court for that day, or, at least, have shortened it,) yet he sits, even the next day after his coming, from the morning unto the evening. Note, Necessary business must always take place of ceremonious attentions. It is too great a compliment to our friends, to prefer the enjoyment of their company before our duty to God, which ought to be done, while yet the other is not left undone. [2.] Though Moses was advanced to great honour, yet he did not therefore take his ease, and throw upon others the burden of care and business; no, he thought his preferment, instead of discharging him from service, made it more obligatory upon him. Those think of themselves above what is meet, who think below them to do good. It is the honour even of angels themselves to be serviceable. [3.] Though the people had been provoking to him, and were ready to stone him, (ch. 17. 4,) yet still he made himself the servant of all. Note, Though others fail in their duty to us, yet we must not therefore neglect ours to them. [4.] Though he was an old man, yet he kept to his business from morning to night, and made it his meat and drink to do it. God had given him great strength both of body and mind, which enabled him to go through a great deal of work with ease and pleasure; and, for the encouragement of others to spend and be spent in the service of God, it proved, that, after all his labours, his natural force was not abated. They that wait on the Lord and his service, shall renew their strength.

II. The great prudence and consideration of Jethro, as a friend. 1. He disliked the method that Moses took, and was so free with him as to tell him so, v. 14, 17, 18. He thought it was too much business for Moses to undertake alone, that it would be a prejudice to his health, and too great a fatigue to him; and also that it would make the administration of justice tiresome to the people. And therefore he tells him plainly, It is not good. Note, There may be over-doing even in welldoing, and therefore our zeal must always be governed by discretion, that our good may not be evil spoken of. Wisdom is profitable to direct, that we may neither content ourselves with less than our duty, nor over-task ourselves with that which is beyond our strength. 2. He advised him to such a model of government as would better answer the intention, which was, (1.) That he should reserve to himself all applications to God; (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, Num. 12. 6-8. Also, whatever concerned the whole congregation in general must pass through his hand, v. 20. But, (2.) That he should appoint judges in the several tribes and families, who 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 wherein Moses himself presided. Thus they must be governed as a nation by a king as supreme, and inferior magistrates sent and commissioned by him, 1 Pet. 11. 13, 14. Thus many hands would make light work, causes would be sooner heard, and the people eased by having justice thus brought to their tent-doors. Yet, (3.) An appeal might lie, if there were just cause for it, from these inferior courts to Moses himself; at least, if the judges were themselves at a loss; (v. 22,) Every great matter they shall bring unto thee. Thus, that great man would be the more serviceable by being employed only in great matters. Note, 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, which therefore they should not despise. The head has need of the hands and feet, 1 Cor. 12. 21. Great men should not only study to be useful themselves, but contrive how to make others useful, according as their capacity is.

This is Jethro's advice, by which it appears, that though Moses excelled him in prophecy, he excelled Moses in politics. Yet 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; (v. 21,) they must be able men, &c. It was requisite that they should be men of the best character, First, For judgment and resolution;