him to do. He had fled from a land where the strong oppressed the wen.k nnd come into another land where he found the same thing prevailing, and in one df its most offensive forms; for the tyranny was that of man over woman. '!'he people of Midian had a priest who seems to have been himself a hospitable man and a judicious and prudent one (eh. xviii.); but there was so little reality of religion among the people 80 little respect for the priest's office, that these shepherds drove his daughters o.way from the well-whom rather they should have gladly helped. It was not an occasional misad- venture to the daughters, but a regular experience (ver. 18). None of these shepherds perhaps had ever killed a man, but for all that they were a pack of savage boors. Moses, on the other hand, eYen though he has slain a man, is not a mere bravo one who puts little value on human life. One might have said of him as Chaucer says of one of his pilgrims in the 'Canterbury Tales,' "He was a veray parfit gentil knight." Then, when Moses had helped the women, his difficulties and doubts were soon brought to an end. He had helped them, though they were utter strangers, because he felt it his duty so to do. He was not looking t-0 them for a release from his difficulties f~r bow c_ould a few weak women help him, those who had just been the objects of h1S own pity? But as women had been the means of protectin"' him in infancy so they were the means of providing for him now. He did not seek Reuel • Reuel sought him. He needed no certificate of character; these daughters thems~lves were an epistle of commendation to their father. He might safely tell all his story now, for ev~n the darkest chapter of it would be viewed in the light of his recent generous act10n.-Y. Ver. 15.-Sitting by the will: a suggestive comparison. The very expression, "He sat down by a well," inevitably suggests that conversation beside the well at Sychar, in which Jesus took so important a part. Note the following points of resemblance, and then say if they can be considered as purely accidental. .Are they not rather involved in the profound designs of him who presided over the construction of the Scriptures? 1. As we see Moses fleeing from the face of Pharaoh, so we see Jesus making a prudent departure from Juda.ea into Galilee, on account of the Pharisees. 2. Both Moses and Jesus are found sitting by a well. 3. As Moses comes in contact with seven women of a different nation, so Jesus with the woman of Samaria. And just as the daughters of Reuel made the difference seem greater still by calling Moses an Egyptian, which though a name partly appropriate, was yet particu- larly inappropria.te at a time when he was the object of Pharaoh's bitterest hatred-so the woman of Samaria laid emphasis on the fact that Jesus was a Jew, being altogether tgnorant how small a part was that of the truth concerning him. 4. 'fhe very .lliference in number is significant. Moses could help a number in the service that he rendered, because it was a mere external service. But Jesus needed to have the woman :if Samaria alone, that he might deal effectually with her peculiar, individual need. i'here is a great difference in respect of the things to be said and done, according as we dl'e dealing with one person or more than one. 5. The meeting of Moses with tho laughters of Reuel led on to his becoming acquainted with Reuel himself; gaining his confidence and becoming his helper. So Jesus serving the woman of Samaria was led :,n to serve, not one only, but many of those connected with her. 6. Moses soon entered into a nearer relation still with Reuel, and Jesus in the course of his conversa- tion with the woman asserted principles which were to break down the barriers between Jew and Samaritan, and every wall of partition separating those who should be united. Lastly, he who helped these women became a shepherd; and his dying thought was of a shepherd's work, as he prayed God to give him a successor who should be a true shepherd to Israel. And as t-0 Jesus, we all know how he delighted to set himself before his disciples as the Good Shepherd, deeply ooncerned for the nourishment and security of his flock, and concerned most of all to seek and t-0 save that which was lost (Matt. xviii 11-13; Luke xv. 4; xix. 10).-Y. Ver. 22.-IA/e and its 'fTW<Jds. "He called hie name Gershom," etc. (Ex. ii. 22), eompared with-" And the name of the other was Eliezer," etc. (Ex. xviii. 4). llJI, II, 23-25.: 'fHE IlOOK OF EXODUS. 51
Noto tho ir.ofotion and misery of the earlier time, and the mercy of tho later-each hcgotting its own tono and mood of mind; and further, the desirability of living above tho mood of tho passing day. Rev. C. Kingsley snys (' Life,' i. 82): "Let us watcli ngainst tones. Thoy are unsafe things. The tone of a man or woman's mind ought to be that of thoughtful reverence and love; but neither joy or sorrow, or activity or passiveness, or nny other animal tone, ougM to be habitual," etc.-R.