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Exodus 18 commentary

Jethro, the priest of Midian and father-in-law of Moses, hears about all that God has done for Moses and Israel in delivering them from Egypt. He comes to visit Moses with Moses' wife and two sons. Jethro rejoices with Moses over God's acts, offers sacrifices to God, and shares a meal with Moses and the elders of Israel. The next day, Jethro observes Moses judging the people alone from morning to evening. Jethro advises Moses to appoint other judges to help carry the load of judging the people, which Moses accepts. Jethro then departs.

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EXODUS 18 COMME TARY EDITED BY GLE PEASE I TRODUCTIO COFFMA , "Introduction Fields' suggestion as a title for this chapter is "Jethro and the Judges"; and this is certainly acceptable in view of the fact that the whole chapter deals with the visit of Jethro to Moses in "the mountain of the Lord," Horeb-Sinai, the royal reception accorded him by Moses, and the ensuing advice from Jethro with reference to the judges. Jethro's arrival with Moses' wife and their two sons (Exodus 18:1-6); his conversation with Moses (Exodus 18:7-11); his worship of the true God (Exodus 18:12); his observance of Moses' work (Exodus 18:13-16); his advice to Moses (Exodus 18:17-23); Moses' acceptance of that advice (Exodus 18:18-26 and Deuteronomy 1:9-18); and Jethro's departure (Exodus 18:27) are subdivisions of the chapter. Keil suggested that Jethro here appears as the first-fruits of the heathen world who would in time seek the kingdom of God and enter religious fellowship with the people of God. Jethro brought with him Moses' wife and two sons who had turned back from the journey to Egypt upon the occasion of the circumcision of Eliezer. He joyfully received the marvelous news of what Jehovah had done in the delivery of Israel from bondage, confessed his faith in Jehovah, offered burnt-offerings and sacrifices, and enjoyed a meal of religious fellowship with the leaders of Israel. Both the Midianites and the Amalekites were descended from Abraham, therefore kinsmen of Israel; and those two peoples in the persons of Jethro and the army of the Amalekites thus demonstrated the two diverse attitudes of the non-Jewish world toward Israel. "They foreshadowed and typified the twofold attitude which the heathen world would assume toward the kingdom of God."[1] Since Jethro is the principal character, except Moses, in this chapter, we shall note here at the outset the often cited problem regarding the names applied to him in the sacred text. In Exodus 4:18 we have "Jethro his father-in-law," an expression found nine other times. In Judges 4:11 (cf. umbers 10:29), we have "Hobab the father-in-law of Moses," and we read in Exodus 2:18 that Moses' wife and sisters-in-law returned to "their father
Reuel." The solution is quite simple: "All three names may refer to the same person."[2] "Reuel may be a tribal, rather than a personal appellation."[3] The father-in-law of Moses in Judges 4:11; and Jethro is called his father-in-law in Exodus 3:1, and here (Exodus 18:1), but as Rawlinson pointed out the Hebrew word rendered `father-in- law' actually means "almost any relationship by marriage."[4] Based on that, Rawlinson understood Jethro to be the brother-in-law of Moses, and a son of Reuel the actual father-in-law. These explanations are more than sufficient, and due to the preponderance in the ASV of the term father-in-law as applied to Jethro, we shall stick with that designation in the notes. Even if Reuel was the actual father-in-law and Jethro was the brother-in-law, it is evident that Jethro was the priest of Midian (having succeeded his father Reuel), and any fuller knowledge of the problem would not affect in any manner the message of the holy text. Jethro Visits Moses 1 ow Jethro, the priest of Midian and father-in- law of Moses, heard of everything God had done for Moses and for his people Israel, and how the Lord had brought Israel out of Egypt. BAR ES, "Jethro was, in all probability, the “brother-in-law” of Moses Exo_3:1. On the parting from Zipporah, see Exo_4:26. CLARKE, "When Jethro, the priest of Midian, etc. - Concerning this person and his several names, See Clarke’s note on Exo_2:15, See Clarke’s note on Exo_2:16, See Clarke’s note on Exo_2:18, See Clarke’s note on Exo_3:1, See Clarke’s note on Exo_ 4:20, See Clarke’s note on Exo_4:24. Jethro was probably the son of Reuel, the father- in-law of Moses, and consequently the brother-in-law of Moses; for the word ‫חתן‬ chothen, which we translate father-in-law, in this chapter means simply a relative by marriage. See Clarke’s note on Exo_3:1. GILL, "When Jethro the priest of Midian, Moses's father-in-law,.... The Targums of Onkelos and Jonathan call him the prince of Midian, and so the word (e) is
rendered in some versions; whose daughter Moses had married, and so was his father- in-law, of which see more in Exo_2:16. heard of all that God had done for Moses, and for Israel his people; the miracles he had wrought for them in Egypt, the dividing of the Red sea to make a way for them, the destruction of the Egyptians, providing them with bread and water in such a miraculous manner in the wilderness, and giving them victory over Amalek, and appearing always at the head of them in a pillar of cloud and fire: and that the Lord had brought Israel out of Egypt: which was the greatest blessing of all, and for the sake of which so many wonderful things had been done to Pharaoh and the Egyptians. And now Midian being near to Egypt, it is not to be wondered at that Jethro should hear of these things, the fame of which went through all the countries round about, see Exo_15:14, though it is not improbable that Moses might send messengers to Midian to acquaint his father-in-law, his wife, and sons, of what the Lord had done for him, and by him. HE RY 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 connection with what is recorded, Num_10:11, Num_10:29, etc. Sacrifices were offered before; in these mentioned here (Exo_18:12) 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 intimate (Exo_18:13) that the occasion of his giving that advice was on the morrow, yet it does not follow but that Moses's settlement of that affair might be some time after, when the law was given, as it is placed, Deu_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 (Exo_18:23), 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 shown 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 (Exo_18:1); and he comes to enquire, and inform himself more fully thereof (see Psa_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 (Exo_4:25); fearing lest they should prove a further hindrance, he sent them home to his father-in-law. 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, Deu_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, Mat_ 19:29. But though there might be 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. You husbands, dwell with your wives, 1Pe_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, Exo_ 18:5, Exo_18:6. 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, 1Ti_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 (Exo_18:3), 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 (Exo_18:4), 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 at the inn as he was going, I would rather translate it so as to look forward, which the original will bear, The Lord is my help, and will deliver me from the sword of Pharaoh, which he had reason to expect would be drawn against him when he was going to fetch Israel out of bondage. Note, When we are undertaking any difficult service for God and our generation, it is good for us to encourage ourselves in God as our help: he that has delivered does and will deliver. JAMISO 1-5, "Exo_18:1-27. Visit of Jethro. Jethro ... came ... unto Moses, etc. — It is thought by many eminent commentators that this episode is inserted out of its chronological order, for it is described as occurring when the Israelites were “encamped at the mount of God.” And yet they did not reach it till the third month after their departure from Egypt (Exo_19:1, Exo_19:2; compare Deu_1:6, Deu_1:9-15). K&D 1-5, "The Amalekites had met Israel with hostility, as the prototype of the heathen who would strive against the people and kingdom of God. But Jethro, the Midianitish priest, appeared immediately after in the camp of Israel, not only as Moses' father-in-law, to bring back his wife and children, but also with a joyful acknowledgement of all that Jehovah had done to the Israelites in delivering them from Egypt, to offer burnt-offerings to the God of Israel, and to celebrate a sacrificial meal with Moses, Aaron, and all the elders of Israel; so that in the person of Jethro the first- fruits of the heathen, who would hereafter seek the living God, entered into religious fellowship with the people of God. As both the Amalekites and Midianites were descended from Abraham, and stood in blood-relationship to Israel, the different attitudes which they assumed towards the Israelites foreshadowed and typified the twofold attitude which the heathen world would assume towards the kingdom of God. (On Jethro, see Exo_2:18; on Moses' wife and sons, see Exo_2:21-22; and on the expression in Exo_18:2, “after he had sent her back,” Exo_4:26.) - Jethro came to Moses “into the wilderness, where he encamped at the mount of God.” The mount of God is Horeb (Exo_3:1); and the place of encampment is Rephidim, at Horeb, i.e., at the spot where the Sheikh valley opens into the plain of er Rahah (Exo_17:1). This part is designated as a wilderness; and according to Robinson (1, pp. 130, 131) the district round this valley and plain is “naked desert,” and “wild and desolate.” The occasion for Jethro the priest to bring back to his son-in-law his wife and children was furnished by
the intelligence which had reached him, that Jehovah had brought Israel out of Egypt (Exo_18:1), and, as we may obviously supply, had led them to Horeb. When Moses sent his wife and sons back to Jethro, he probably stipulated that they were to return to him on the arrival of the Israelites at Horeb. For when God first called Moses at Horeb, He foretold to him that Israel would be brought to this mountain on its deliverance from Egypt (Exo_3:12). (Note: Kurtz (Hist. of O. C. iii. 46, 53) supposes that it was chiefly the report of the glorious result of the battle with Amalek which led Jethro to resolve to bring Moses' family back to him. There is no statement, however, to this effect in the biblical text, but rather the opposite, namely, that what Jethro had heard of all that God had done to Moses and Israel consisted of the fact that Jehovah had brought Israel out of Egypt. Again, there are not sufficient grounds for placing the arrival of Jethro at the camp of Israel, in the desert of Sinai and after the giving of the law, as Ranke has done. For the fact that the mount of God is mentioned as the place of encampment at the time, is an argument in favour of Rephidim, rather than against it, as we have already shown. And we can see no force in the assertion that the circumstances, in which we find the people, point rather to the longer stay at Sinai, than to the passing halt at Rephidim. For how do we know that the stay at Rephidim was such a passing one, that it would not afford time enough for Jethro's visit? It is true that, according to the ordinary assumption, only half a month intervened between the arrival of the Israelites in the desert of Sin and their arrival in the desert of Sinai; but within this space of time everything might have taken place that is said to have occurred on the march from the former to the latter place of encampment. It is not stated in the biblical text that seven days were absorbed in the desert of Sin alone, but only that the Israelites spent a Sabbath there, and had received manna a few days before, so that three or four days (say from Thursday to Saturday inclusive) would amply suffice for all that took place. If the Israelites, therefore, encamped there in the evening of the 15th, they might have moved farther on the morning of the 19th or 20th, and after a two days' journey by Dofkah and Alush have reached Rephidim on the 21st or 22nd. They could then have fought the battle with the Amalekites the following day, so that Jethro might have come to the camp on the 24th or 25th, and held the sacrificial meal with the Israelites the next day. In that case there would still be four or five days left for him to see Moses sitting in judgment a whole day long (Exo_18:13), and for the introduction of the judicial arrangements proposed by Jethro; - amply sufficient time, inasmuch as one whole day would suffice for the sight of the judicial sitting, which is said to have taken place the day after the sacrificial meal (Exo_18:13). And the election of judges on the part of the people, for which Moses gave directions in accordance with Jethro's advice, might easily have been carried out in two days. For, on the one hand, it is most probable that after Jethro had watched this severe and exhausting occupation of Moses for a whole day, he spoke to Moses on the subject the very same evening, and laid his plan before him; and on the other hand, the execution of this plan did not require a very long time, as the people were not scattered over a whole country, but were collected together in one camp. Moreover, Moses carried on all his negotiations with the people through the elders as their representatives; and the judges were not elected in modern fashion by universal suffrage, but were nominated by the people, i.e., by the natural representatives of the nation, from the body of elders, according to their tribes, and then appointed by Moses himself. - Again, it is by no means certain that Israel arrived at the desert of Sinai on the first day of the third month, and that only half a month (15 or 16 days) elapsed between their arrival in the desert of sin and their encamping at Sinai (cf. Exo_19:1). And lastly, though Kurtz still affirms that
Jethro lived on the other side of the Elanitic Gulf, and did not set out till he heard of the defeat of the Amalekites, in which case a whole month might easily intervene between the victory of Israel and the arrival of Jethro, the two premises upon which this conclusion is based, are assumptions without foundation, as we have already shown at Exo_3:1 in relation to the former, and have just shown in relation to the latter.) CALVI , "1.When Jethro, the priest of Midian. This chapter consists of two parts. First of all, the arrival of Jethro in the camp is related, and his congratulation of Moses on account of the prosperity of his enterprise, together with the praise and sacrifice rendered to God. Secondly, his proposed form of government for the people is set forth, in consequence of which judges and rulers were chosen, lest Moses should sink under his heavy task. The greater number of commentators think that Zipporah, having been enraged on account of her son’s circumcision, had turned back on their journey, and gone to live with her father; but to me this does not seem probable. For Moses would never have allowed his sons to be deprived of the redemption of which he was the minister; nor would it have been consistent that they should afterwards be appointed priests, of whom God was not the Redeemer. Besides, if he had deposited his wife and children in safety, and had advanced alone to the contest, he would have been deservedly suspected of deceit, or of excessive cowardice. Wherefore I have no doubt but that he underwent, together with his family, that miserable yoke of bondage by which they were long oppressed, and by this proof evidenced his faithfulness, so that greater authority might attend his vocation. The statement, then, in the second verse, “after he had sent her back,” I apply to Moses, because he had sent back his wife from the wilderness to visit her father, either having yielded to the desire which was natural to her as a woman, or, induced by his own feelings of piety, he had wished to show respect in this way to an old man nearly connected with him. There is something forced and cold in the words, which some would supply, “after he had sent back gifts.” The text runs very well thus, After Moses had sent back his wife, she was brought again by his father- in-law, thus returning and repaying his kindness. BE SO , "Exodus 18:1. Jethro, to congratulate the happiness of Israel, and particularly the honour of Moses his son-in-law, comes to rejoice with them, as one that had a true respect both for them and for their God: and also to bring Moses’s wife and children to him. It seems he had sent them back, probably from the inn where his wife’s unwillingness to have her son circumcised had like to have cost him his life, Exodus 4:25. COFFMA , "Verses 1-4 " ow Jethro, the priest of Midian, Moses' father-in-law, heard of all that God had done for Moses, and for Israel his people, how that Jehovah had brought Israel out of Egypt. And Jethro, Moses' father-in-law, took Zipporah, Moses wife, after he had sent her away, and her two sons, of whom the name of the one was Gershom; for he said, I have been a sojourner in a foreign land: and the name of the other was Eliezer; for he said, The God of my father was my help, and delivered me from the
sword of Pharaoh." The vast importance of this visit was noted by Jones, "It affected for all time the constitutional history of Israel, separating the judicial and legislative functions of the community."[5] Both [~'Elohiym] (God) and [~Yahweh] (Jehovah) are used in these verses for God, furnishing another example of the breakdown of allegations regarding the alleged sources of the Pentateuch, according to Allis.[6] At the time of this interview, there can be little doubt of Jethro's being a priest of the Most High God, the one and only Jehovah, but if as Keil thought, Jethro was a representative of the pagan world, it would have been possible: (1) if Moses had converted Jethro out of paganism; or (2) if Jethro had received the truth handed down through his ancestors, thus having known the true God throughout his life, in which case he would as a "faithful remnant" still have come from the pagan world. It is amazing that critics are so anxious to support their notions regarding "the evolution of monotheism," using every conceivable excuse to credit Midianites, or anyone else, with the introduction of the idea to Moses. Monotheism was known BEFORE paganism. It did not "evolve" at all. It was revealed to all mankind repeatedly throughout all of antiquity. "He had sent her away ..." This does not mean that Moses had divorced Zipporah. Although the word here occasionally can be made to mean that, "Here it merely means that he `let her depart,' as in Exodus 18:27."[7] After God revealed to Moses the resistance that he would encounter in Egypt, and following the circumcision of Eliezer, Moses sent Zipporah and the children back to Jethro until after the exodus. The appearance here of Jethro with Moses' family is a strong proof of the goodwill that existed in the whole family. A Jewish writer assures us that the technical term here translated "sent her away" does not mean that at all, but means "sent her to her father's home."[8] The fact of Eliezer's name being a derivative of [~'Elohiym] has led some critics to allege that Moses knew nothing of Jehovah until after Exodus 6, but, as Fields said, "To assert this is to deny the historical accuracy of all the uses of [~Yahweh] (Jehovah) throughout Genesis."[9] As noted above, Jochebed is a derivative of Yahweh. More and more it is evident that various names used for God may often be for no other reason than for variety. Gershom, Moses' oldest son, was given a name which means "I was a sojourner," and Eliezer means "God is my help." Thus, these names express respectively his despondency that was natural to exile, "and the gratitude of one who has just learned that the term of his banishment has ended."[10] COKE, "When Jethro the priest, &c.— Houbigant and others translate this, When Jethro the prince of Midian, the kinsman or relation of Moses, heard, &c. See note on ch. Exodus 2:18 and Genesis 14:17. Like Melchisedec, he was, most probably, both prince and priest; see Exodus 18:12. Father-in-law, throughout the chapter, should be read kinsman.
CO STABLE, "Verses 1-12 The names of Moses" sons ( Exodus 18:3-4) reflect his personal experiences in the providence of God. However, not all biblical names carry such significance. "It is a very precarious procedure to attempt to analyze the character or disposition of an Old Testament character on the basis of the etymology of his name alone." [ ote: Davis, p187.] Many names were significant (e.g, Abraham, Isaac, Jacob, Israel, etc.), but not all were. The mount of God ( Exodus 18:5) is the mountain where God revealed Himself and His law to Israel, Mt. Sinai. The wilderness was the wilderness near Sinai. "Moses" summary [ Exodus 18:8-10] is a proof-of-Presence summary, a confession of Yahweh"s powerful protection of and provision for Israel." [ ote: Durham, p244.] Jethro acknowledged the sovereignty of God ( Exodus 18:11). This does not prove he was a monotheist, though he could have been. Jethro was a God-fearing Prayer of Manasseh , evidently part of a believing minority in Midian. He gave evidence of his faith by offering a burnt offering and by making sacrifices to Yahweh ( Exodus 18:12). The meal that Moses, Aaron, and the Israelite elders ate with Jethro was the sacrificial meal just mentioned. Eating together in the ancient ear East was a solemn occasion because it constituted the establishment of an alliance between the parties involved. That is undoubtedly what it involved here. The fact that Aaron and all the elders of Israel were also present demonstrated its importance. EXPOSITOR'S BIBLE COMME TARY, "JETHRO. Exodus 18:1-27. The defeat of Amalek is followed by the visit of Jethro; the opposite pole of the relation between Israel and the nations, the coming of the Gentiles to his brightness. And already that is true which repeats itself all through the history of the Church, that much secular wisdom, the art of organisation, the structure and discipline of societies, may be drawn from the experience and wisdom of the world. Moses was under the special guidance of God, as really as any modern enthusiast can claim to be. When he turned for aid or direction to heaven, he was always answered. And yet he did not think scorn of the counsel of his kinsman. And although eighty years had not dimmed the fire of his eyes, nor wasted his strength, he neglected not the warning which taught him to economise his force; not to waste on every paltry dispute the attention and wisdom which could govern the new-born state.
Jethro is the kinsman, and probably the brother-in-law of Moses; for if he were the father-in-law, and the same as Reuel in the second chapter, why should a new name be introduced without any mark of identification? When he hears of the emancipation of Israel from Egypt, he brings back to Moses his two sons and Zipporah, who had been sent away, after the angry scene at the circumcision of the younger, and before he entered Egypt with his life in his hand. ow he was a great personage, the leader of a new nation, and the conqueror of the proudest monarch in the world. With what feelings would the wife and husband meet? We are told nothing of their interview, nor have we any reason to qualify the unfavourable impression produced by the circumstances of their parting, by the schismatic worship founded by their grandchildren, and by the loneliness implied in the very names of Gershom and Eliezer--"A-stranger-there," and "God-a-Help." But the relations between Moses and Jethro are charming, whether we look at the obeisance rendered to the official minister of God by him whom God had honoured so specially, by the prosperous man to the friend of his adversity, or at the interest felt by the priest of Midian in all the details of the great deliverance of which he had heard already, or his joy in a Divine manifestation, probably not in all respects according to the prejudices of his race, or his praise of Jehovah as "greater than all gods, yea, in the thing wherein they dealt proudly against them" (Exodus 18:11, R.V.). The meaning of this phrase is either that the gods were plagued in their own domains, or that Jehovah had finally vanquished the Egyptians by the very element in which they were most oppressive, as when Moses himself had been exposed to drown. There is another expression, in the first verse, which deserves to be remarked. How do the friends of a successful man think of the scenes in which he has borne a memorable part? They chiefly think of them in connection with their own hero. And amid all the story of the Exodus, in which so little honour is given to the human actor, the one trace of personal exultation is where it is most natural and becoming; it is in the heart of his relative: "When Jethro ... heard of all that the Lord had done for Moses and for Israel." We are told, with marked emphasis, that this Midianite, a priest, and accustomed to act as such with Moses in his family, "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." or can we doubt that the writer of the Epistle to the Hebrews, who laid such stress upon the subordination of Abraham to Melchizedek, would have discerned in the relative position of Jethro and Aaron another evidence that the ascendency of the Aaronic priesthood was only temporary. We shall hereafter see that priesthood is a function of redeemed humanity, and that all limitations upon it were for a season, and due to human shortcoming. But for this very reason (if there were no other) the chief priest could only be He Who represents and embodies all humanity, in Whom is neither Jew nor Greek, barbarian, Scythian, bond nor free, because He is all and in all.
In the meantime, here is recognised, in the history of Israel, a Gentile priesthood. And, as at the passover, so now, the sacrifice to God is partaken of by His people, who are conscious of acceptance by Him. Happy was the union of innocent festivity with a sacramental recognition of God. It is the same sentiment which was aimed at by the primitive Christian Church in her feasts of love, genuine meals in the house of God, until licence and appetite spoiled them, and the apostle asked "Have ye not houses to eat and drink in?" (1 Corinthians 11:22). Shall there never come a time when the victorious and pure Church of the latter days shall regain what we have forfeited, when the doctrine of the consecration of what is called "secular life" shall be embodied again in forms like these? It speaks to us meanwhile in a form which is easily ridiculed (as in Lamb's well-known essay), and yet singularly touching and edifying if rightly considered, in the asking for a blessing upon our meals. On the morrow, Jethro saw Moses, all day long, deciding the small matters and great which needed already to be adjudicated for the nation. He who had striven, without a commission, himself to smite the Egyptian and lead out Israel, is the same self-reliant, heroic, not too discreet person still. But the true statesman and administrator is he who employs to the utmost all the capabilities and energies of his subordinates. And Jethro made a deep mark in history when he taught Moses the distinction between the lawgiver and the judge, between him who sought from God and proclaimed to the people the principles of justice and their form, and him who applied the law to each problem as it arose. "It is supposed, and with probability," writes Kalisch (in loco), "that Alfred the Great, who was well versed in the Bible, based his own Saxon constitution of sheriffs in counties, etc., on the example of the Mosaic division (comp. Bacon on English Government, i. 70)." And thus it may be that our own nation owes its free institutions almost directly to the generous interest in the well-being of his relative, felt by an Arabian priest, who cherished, amid the growth of idolatries all around him, the primitive belief in God, and who rightly held that the first qualifications of a capable judge were ability, and the fear of God, truthfulness and hatred of unjust gain. We learn from Deuteronomy (Deuteronomy 1:9-15), that Moses allowed the people themselves to elect these officials, who became not only their judges but their captains. From the whole of this narrative we see clearly that the intervention of God for Israel is no more to be regarded as superseding the exercise of human prudence and common-sense, than as dispensing with valour in the repulse of Amalek, and with patience in journeying through the wilderness. THE TYPICAL BEARI GS OF THE HISTORY. We are now about to pass from history to legislation. And this is a convenient stage
at which to pause, and ask how it comes to pass that all this narrative is also, in some sense, an allegory. It is a discussion full of pitfalls. Countless volumes of arbitrary and fanciful interpretation have done their worst to discredit every attempt, however cautious and sober, at finding more than the primary signification in any narrative.(32) And whoever considers the reckless, violent and inconsistent methods of the mystical commentators may be forgiven if he recoils from occupying the ground which they have wasted, and contents himself with simply drawing the lessons which the story directly suggests. But the ew Testament does not warrant such a surrender. It tells us that leaven answers to malice, and unleavened bread to sincerity; that at the Red Sea the people were baptized; that the tabernacle and the altar, the sacrifice and the priest, the mercy-seat and the manna, were all types and shadows of abiding Christian realities. It is more surprising to find the return of the infant Jesus connected with the words "When Israel was a child then I loved him, and I called My son out of Egypt,"--for it is impossible to doubt that the prophet was here speaking of the Exodus, and had in mind the phrase "Israel is My son, My firstborn: let My son go, that he may serve Me" (Matthew 1:15; Hosea 11:1; Exodus 4:22). How are such passages to be explained? Surely not by finding a superficial resemblance between two things, and thereupon transferring to one of them whatever is true of the other. o thought can attain accuracy except by taking care not to confuse in this way things which superficially resemble each other. But no thought can be fertilising and suggestive which neglects real and deep resemblances, resemblances of principle as well as incident, resemblances which are due to the mind of God or the character of man. In the structure and furniture of the tabernacle, and the order of its services, there are analogies deliberately planned, and such as every one would expect, between religious truth shadowed forth in Judaism, and the same truth spoken in these latter days unto us in the Son. But in the emancipation, the progress, and alas! the sins and chastisements of Israel, there are analogies of another kind, since here it is history which resembles theology, and chiefly secular things which are compared with spiritual. But the analogies are not capricious; they are based upon the obvious fact that the same God Who pitied Israel in bondage sees, with the same tender heart, a worse tyranny. For it is not a figure of speech to say that sin is slavery. Sin does outrage the will, and degrade and spoil the life. The sinner does obey a hard and merciless master. If his true home is in the kingdom of God, he is, like Israel, not only a slave but an exile. Is God the God of the Jew only? for otherwise He must, being immutable, deal with us and our tyrant as He dealt with Israel and Pharaoh. If He did not, by an exertion of omnipotence, transplant them from Egypt to their inheritance at one stroke, but required of them obedience, co-operation, patient discipline, and a
gradual advance, why should we expect the whole work and process of grace to be summed up in the one experience which we call conversion? Yet if He did, promptly and completely, break their chains and consummate their emancipation, then the fact that grace is a progressive and gradual experience does not forbid us to reckon ourselves dead unto sin. If the region through which they were led, during their time of discipline, was very unlike the land of milk and honey which awaited the close of their pilgrimage, it is not unlikely that the same God will educate his later Church by the same means, leading us also by a way that we know not, to humble and prove us, that He may do us good at the latter end. And if He marks, by a solemn institution, the period when we enter into covenant relations with Himself, and renounce the kingdom and tyranny of His foe, is it marvellous that the apostle found an analogy for this in the great event by which God punctuated the emancipation of Israel, leading them out of Egypt through the sea depths and beneath the protecting cloud? If privilege, and adoption, and the Divine good-will, did not shelter them from the consequences of ingratitude and rebellion, if He spared not the natural branches, we should take heed lest He spare not us. Such analogies are really arguments, as solid as those of Bishop Butler. But the same cannot be maintained so easily of some others. When that is quoted of our Lord upon the cross which was written of the paschal lamb, "a bone shall not be broken" (Exodus 12:46, John 19:36), we feel that the citation needs to be justified upon different grounds. But such grounds are available. He was the true Lamb of God. For His sake the avenger passes over all His followers. His flesh is meat indeed. And therefore, although no analogy can be absolutely perfect, and the type has nothing to declare that His blood is drink indeed, yet there is an admirable fitness, worthy of inspired record, in the consummating and fulfilment in Him, and in Him alone of three sufferers, of the precept "A bone of Him shall not be broken." It may not be an express prophecy which is brought to pass, but it is a beautiful and appropriate correspondence, wrought out by Providence, not available for the coercion of sceptics, but good for the edifying of believers. And so it is with the calling of the Son out of Egypt. Unquestionably Hosea spoke of Israel. But unquestionably too the phrase "My Son, My Firstborn" is a startling one. Here is already a suggestive difference between the monotheism of the Old Testament and the austere jealous logical orthodoxy of the Koran, which protests "It is not meet for God to have any Son, God forbid" (Sura 19:36). Jesus argued that such a rigid and lifeless orthodoxy as that of later Judaism, ought to have been scandalised, long before it came to consider His claims, by the ancient and recognised inspiration which gave the name of gods to men who sat in judgment as the representatives of Heaven. He claimed the right to carry still further the same principle--namely, that deity is not selfish and incommunicable, but practically gives itself away, in transferring the exercise of its functions. From such condescension everything may be expected, for God does not halt in the middle of a path He has
begun to tread. But if this argument of Jesus were a valid one (and the more it is examined the more profound it will be seen to be), how significant will then appear the term "My Son," as applied to Israel! In condescending so far, God almost pledged Himself to the Incarnation, being no dealer in half measures, nor likely to assume rhetorically a relation to mankind to which in fact He would not stoop. Every Christian feels, moreover, that it is by virtue of the grand and final condescension that all the preliminary steps are possible. Because Abraham's seed was one, that is Christ, therefore ye (all) if ye are Christ's, are Abraham's seed, heirs according to promise (Galatians 3:16, Galatians 3:29). But when this great harmony comes to be devoutly recognised, a hundred minor and incidental points of contact are invested with a sacred interest. o doctrinal injury would have resulted, if the Child Jesus had never left the Holy Land. o infidel could have served his cause by quoting the words of Hosea. or can we now cite them against infidels as a prophecy fulfilled. But when He does return from Egypt our devotions, not our polemics, hail and rejoice in the coincidence. It reminds us, although it does not demonstrate, that He who is thus called out of Egypt is indeed the Son. The sober historian cannot prove anything, logically and to demonstration, by the reiterated interventions in history of atmospheric phenomena. And yet no devout thinker can fail to recognise that God has reserved the hail against the time of trouble and war. In short, it is absurd and hopeless to bid us limit our contemplation, in a divine narrative, to what can be demonstrated like the propositions of Euclid. We laugh at the French for trying to make colonies and constitutions according to abstract principles, and proposing, as they once did, to reform Europe "after the Chinese manner." Well, religion also is not a theory: it is the true history of the past of humanity, and it is the formative principle in the history of the present and the future. And hence it follows that we may dwell with interest and edification upon analogies, as every great thinker confesses the existence of truths, "which never can be proved." In the meantime it is easy to recognise the much simpler fact, that these things happened unto them by way of example, and they were written for our admonition. PULPIT, "JETHRO'S VISIT TO MOSES. It has been noticed, in the comment on Exodus 4:1-31; that shortly after the circumcision of Eliezer, Moses' second son, he
sent back his wife, Zipporah, to her own kinsfolk, the Midianites, together with her two sons, Eliezer and Gershom. Reuel, Zipporah's father, was then dead (Exodus and had been succeeded in his priesthood and headship of the tribe by Jethro, probably his son, and therefore the brother-in-law, and not the father-in-law, of Moses. (The Hebrew word used, as already observed, has both meanings.) Jethro gave protection to his sister and her children until he heard of the passage of the Red Sea, when he set forth to meet and congratulate his kinsman, and to convey back to him his wife and his sons. The meeting took place "at the mount of God" (verse 5), or in the near vicinity of Sinai, probably in some part of the plain Er- Rahah, which extends for five miles, or more, to the north-west of the Sinaitic mountain-group. Exodus 18:1 Jethro, the priest of Midian, Moses' father-in-law. Rather, "Jethro, priest of Midian, Moses' brother-in-law." See the comment on Exodus 3:1; and note that the Seventy use the ambiguous word γαµβρός, while the Vulgate has cognatus. And that. Rather "in that." The clause is exegetical of the preceding one. PARKER, "Jethro"s Counsel to Moses Exodus 18 The work which Moses attempted in his own strength strongly indicated the character of the man. He undertook to settle the dispute between the Egyptian and the Hebrew, and he did settle it by the destruction of the former. He interposed between the Hebrews who were striving one with another, and would have determined the contest without consultation with any man. He asked no help when he saw the shepherds ill-treating the daughters of Jethro; he took counsel with himself alone, and delivered the maidens from their oppressors. In the case before us we see precisely the same characteristics: Moses was the sovereign of Israel, and as such administered all matters, great and small. He did not foresee the results of the service in which he was so laboriously engaged. It was an older head than his own that saw the consequences of toil so uninterrupted and exhausting. For the time being Moses was borne up by the excitement of the situation, or by his love of the work; but Jethro foresaw that an increase of this kind of exacting labour would wear out the strongest and boldest man in all the hosts of Israel. The worker does not always see the bearing or the issues of the ministry in which he is engaged. Excitement suspends the judicial faculty. The warrior in the midst of the battle is not in a position to judge so completely and certainly as the spectator who observes the scene from a distance. It ought to be the part of a wise and generous friendship to point out to men when they are working too much, and wasting in exaggeration energies which might be beneficently exercised through a longer period of time. Some men live intensely,—their lives are short, but the measure of their service is complete; they do not pause, they have no Sabbath days: with an unwise prodigality they expend their whole force within a brief hour. Such men are not always just to
society. A rich man has no right to give so profusely as to cut off the occasion of liberality in others. The strong man ought not to be at liberty to do so much work with his own hands as to render the labour of others unnecessary. It was upon this principle that Jethro proceeded in the case of Moses. The great leader of Israel, though leading a life of laborious self-sacrifice, was actually falling below the requirements of social justice. He seemed to be acting on the conviction that he only could manage, arrange, and otherwise successfully administer all the affairs of the people. It never occurred to him that he was allowing the talent of others to lie idle. Talent requires to be evoked. It is true indeed that genius asserts itself, and clears for itself space and prominence equal to its measure of supremacy; on the other hand, it is equally true that much sound ability may become dormant, simply because the leaders of society do not call it into responsible exercise. The counsel which Moses received from Jethro inspired Israel with new life. From the moment that it was acted upon, talent rose to the occasion: energy was accounted of some value, and men who had probably been sulking in the background came to be recognised and honoured as wise statesmen and cordial allies. There is more talent in society than we suspect. It needs the sunshine of wise encouragement in order to develop it. There is a lesson in this suggestion for all who lead the lives of men. Specially, perhaps, there is a lesson to pastors of churches. It is a poor church in which there is not more talent than has yet been developed. When Saul saw any strong man and any valiant Prayer of Manasseh , he took him to himself. This is the law of sure progress and massive consolidation in church life. Let us keep our eyes open for men of capacity and good-will, and the more we watch the more shall our vigilance be rewarded. We should try men by imposing responsibilities upon them. There is range enough in church organisation for the trial and strengthening of every gift. Better be a door-keeper in the house of God than a sluggard, and infinitely better sweep the church floor than lounge upon the pew-top, and find fault with the sweeping of other people. Every man in the Church ought to be doing something. If the pattern be taken from the case described in the context, there need be no fear of rivalry or tumult. The arrangement indicated by Jethro was based upon the severest discipline. The position of Moses was supreme and undisputed; every great case was to be referred to his well-tried judgment, and in all cases of contention his voice was to determine the counsels of the camp. There must be a ruling mind in the Church, and all impertinence and other self-exaggeration must be content to bow submissively to the master-will. Very possibly there may be danger in sudden development of mental activity and social influence; but it must be remembered, on the other hand, that there is infinitely deadlier peril in allowing spiritual energy and emotion to fall into disuse. In the former case we may have momentary impertinence, conceit, and coxcombry; but in the latter we shall have paralysis and distortion more revolting than death itself. Jethro counselled Moses "to be for the people Godward, that he might bring the causes unto God." The highest of all vocations is the spiritual. It is greater to pray than to rule. Moses was to set himself at the highest end of the individual, political, and religious life of Israel, and to occupy the position of intercessor. He was to be the living link between the people and their God. Is not this the proper calling of the
preacher? He is not to be a mere politician in the Church, he is not to enter into the detail of organisation with the scrupulous care of a conscientious hireling: he is deeply and lovingly to study the truth as it is in Jesus, that he may be prepared to enrich the minds and stimulate the graces of those who hear him. He is to live so closely with God, that his voice shall be to them as the voice of no other Prayer of Manasseh , a voice from the better world, calling the heart to worship, to trust, and to hope, and through the medium of devotion to prepare men for all the engagements of common life. The preacher is to live apart from the people, in order that he may in spiritual sympathy live the more truly with them. He is not to stand afar off as an unsympathetic priest, but to live in the secret places of the Most High, that he may from time to time most correctly repronounce the will of God to all who wait upon his ministry. When preachers live thus, the pulpit will reclaim its ancient power, and fill all rivalry with confusion and shame. Let the people themselves manage all subordinate affairs; call up all the business talent that is in the Church, and honour all its successful and well-meant experiments; give every man to feel that he has an obligation to answer. When you have done this, go yourself, O man of God, to the temple of the Living One, and acquaint yourself deeply with the wisdom and grace of God, that you may be as an angel from heaven when you come to speak the word of life to men who are worn by the anxieties and weakened by the temptations of a cruel world. Many a man inquires, half in petulance and half in self-justification, "What more can I possibly do than I am already doing?" Let the case of Moses be the answer. The question in his case was not whether he was doing enough, but whether he was not doing too much in one special direction. Some of the talent that is given to business might be more profitably given to devotion. Rule less, and pray more. Spare time from the business meeting that you may have leisure for communion with God. Some persons apparently suppose that time is lost which is not spent in the excitement of social activity. Understand that silence may be better than speech, that prayer is the best preparation for service; and that the duties of magistracy may well be displaced by the higher duties of spiritual devotion. Moses was, undoubtedly, to all human appearance, a much busier man when he did all the business of Israel himself than when he called lieutenants to his assistance; but what was subtracted from his activity was added to the wealth of his heart, and though he made less noise, he exerted a wider influence. Is there not a lesson for the people in the position which Moses occupied at the suggestion of Jethro? Is it nothing to society to have intercessors? Is it nothing that the chief minds of the age should be engaged in the study of truth for the benefit of others? It ought to be the supreme joy of our social life that there are men of capacity, of earnestness, and of high spiritual penetration and sympathy, who devote their whole energy to the stimulus and culture of our best powers. The ministry of any country should be the fountain of its power. Ministers are to study the character of God, to acquaint themselves with all the secrets of truth, and to comprehend as far as possible the necessity and desire of the human heart, and the result of their endeavours will express itself in a luminous and tender ministry. This is work enough for any man. He who is faithful to this vocation will find that he has no energy to spare for the trifles of a moment, or even for the subordinate questions of serious public life. The time which a
minister spends in secrecy may enable him most successfully to teach the deep things of God. It is not enough that he be prepared with matter, he must have time and opportunity to enter into the spirit of his work. His knowledge may be wide and correct, but whatever is wanting in the reality and sensitiveness of his sympathy will be so much subtracted from his spiritual wisdom and strength, PETT, "Introduction Jethro Visits and Advises Moses (Exodus 18:1-27). There is little doubt that under God, Jethro’s visit saved Moses from being on the verge of nervous exhaustion. In return Moses will bring enlightenment to Jethro about the things of God. God often uses the most unexpected sources in order to help His servants. But there is an indication of how necessary Moses training and expertise was for Israel. Verses 1-8 Jethro Visits and Advises Moses (Exodus 18:1-27). There is little doubt that under God, Jethro’s visit saved Moses from being on the verge of nervous exhaustion. In return Moses will bring enlightenment to Jethro about the things of God. God often uses the most unexpected sources in order to help His servants. But there is an indication of how necessary Moses training and expertise was for Israel. Jethro Arrives With Moses’ Wife and Children and Is Warmly Welcomed And Learns of All That Yahweh Has Done (Exodus 18:1-9). As the children of Israel approached Sinai they would come within the vicinity of the Midianite group to which Moses belonged, who would soon learn of their approach. Indeed it must be seen as very probable that Moses sent them notification. a Jethro hears of all that God has done for Moses and for Israel his people, how Yahweh has brought them out of the land of Egypt (Exodus 18:11). b Jethro had taken Moses’ wife and his two sons after he sent her away of whom one was Gershom, meaning ‘a resident alien’ (compare Exodus 2:2) because Moses had been a resident alien in a foreign land, and the other Eliezer, God is my help’ because God had saved him from the hand of Pharaoh (Exodus 18:2-4). c Jethro brings Moses’ wife and children to the camp of Israel at the mount of God (Exodus 18:15). c He sends a message to tell Moses that his father-in-law Jethro, with Moses’ wife and children, has come to meet with him (Exodus 18:16). b Moses goes out to his father-in-law and bowed and kissed him and they asked each other of their welfare and came into Moses’ tent (Exodus 18:17). a Moses told his father-in-law all that Yahweh had done to Pharaoh and the Egyptians for Israel’s sake, and all the trials they had had on the way, and how Yahweh had delivered them from them (Exodus 18:18).
ote in the parallels how in ‘a’ Jethro had heard of all that God had done for Moses and for Israel his people, and how Yahweh had brought them out of the land of Egypt and in the parallel Moses tells Jethro of all that Yahweh had done for Israel’s sake. In ‘b’ we are told of Moses’ trials in his exile and how God had saved him from the hands of Pharaoh, and in the parallel we are told of what Yahweh had done to Pharaoh and how He had delivered Israel from all their trials. In ‘c’ Jethro bring Moses’ wife and children with him to the camp, and in the parallel Moses warmly welcomes Jethro (and all his party) and takes them to his tent. Central to the passage is that Moses’ tribal leader and father-in-law Jethro has come bringing Moses’ wife and children. This central position brings out that Moses did not overlook the coming of his wife, even though it was not important in the ensuing narrative. Exodus 18:1 ‘ ow Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses, and for Israel his people, how that Yahweh had brought Israel out of Egypt.’ The news about what God had done for Moses would have come from Moses himself, who would no doubt have sent a fast messenger with the news of the deliverance. It was incumbent on him to keep his tribal leader informed. ote the change to ‘God’ (Elohim) in the first phrase. It has been noteworthy that up to this point the use of the word Elohim (God) by itself has been notably lacking from the narrative since leaving Egypt. The emphasis has been on Yahweh. In fact Elohim (God) has only been used in the technical term ‘the staff of God’ (Exodus 17:9) and to define Yahweh as ‘your God’ (Exodus 15:26; Exodus 16:12). Thus this opening use of Elohim (God) is very much against the idea that Jethro worshipped Yahweh. Had he done so the sentence would surely have begun with ‘Yahweh’. ote the use in this verse. Jethro hears of ‘all that God has done’. Thus he equates it with the activity of ‘God’ as he knows Him. But then when the deliverance from Egypt is mentioned it is referred to Yahweh. This distinction applies throughout the chapter demonstrating its unity. This distinction is especially observed when we compare how the word Elohim (God) is also used when defining Jethro’s sacrifices (Exodus 18:12) and in general conversation with Jethro (Exodus 18:15), as well as when he gives his advice (Exodus 18:17-23). It is only when speaking of the deliverance from Egypt that the name of Yahweh comes into prominence (Exodus 18:1 b, Exodus 8-11). This also ties in with the fact that Moses’ second son’s name contains El and not Yah. In view of this it would seem clear that Jethro was not a dedicated worshipper of Yahweh, and certainly not a priest of Yahweh, while being willing to acknowledge that Yahweh was God and even greater than all the gods (Exodus 18:11), by which he mainly meant the gods of Egypt of whose defeat he had heard. He quite possibly identified his own god with Yahweh, for Moses had spent forty years with the tribe. But if so the association was secondary for he speaks of him as Elohim.
BI 1-6, "I, thy father-in-law, Jethro, am come unto thee. Family gatherings I. That this family gathering was permitted after long absence, and after the occurrence of great events. II. That this family gathering was characterized by courtesy, by a religious spirit, and by devout conversation. III. That this family gathering derived its highest joy from the moral experiences with which it was favoured. IV. That this family gathering was made the occasion of a sacramental offering to God. Lessons: 1. That God can watch over the interests of a separate family. 2. That God unites families in a providential manner. 3. That united families should rejoice in God. 4. That the families of the good will meet in heaven, never more to part. 5. Pray for the completion of the Divine family in the Father’s house. (J. S. Exell, M. A.) Character not deteriorated by honour Nothing tests a man more than his bearing toward his former friends after he has passed through some experiences which have brought him great honour and prosperity; and when, as in the present instance, he comes back with his old frankness and cordiality, and is not ashamed of his old piety, he is a great man indeed. Too often, however, prosperity deteriorates character, and honour freezes the heart. The head swims on the giddy height, and the son returns a comparative stranger even to his father’s house; while the family worship, which used to be so enjoyed, is smiled at as a weakness of the old people’s, and avoided as a weariness to himself. Old companions, too, are passed without recognition; or, if recognized at all, it is with an air of condescension, and with an effort like that which one makes to stoop for something that is far beneath him. The development of character also estranges us from those whom we once knew intimately, and who were once, it may be, the better for our fellowship. But the consolation in all such cases is, that there can be no value in the further friendship of those who can thus forget the past. He is the really good friend—as well as the, truly great man—who, in spite of his deserved eminence, resumes with us at the point at which we separated, and carries us at length with him to the throne of grace, to acknowledge there our obligations to the Lord. There are men whom one meets from time to time with whom he has always to begin anew. They are like a book in which you never get fully interested, and which, whenever you take it up, you must commence to read again at the very preface; until, in absolute disgust, you cast it away from you, and never lift it more. There are others who are like a well-beloved volume, with a bookmark in it, which you can open at any moment, and resume where you broke off; and which, though you may be often interrupted, you contrive to read through to the end. Such a friend was Moses to Jethro, and Jethro to Moses; and though there came a final separation of the one from the other on earth, they would renew their conference in heaven. (W. M. Taylor, D. D.)
Ashamed of parents A fellow student of mine had very poor parents, but they had a great desire to give their son the very best possible education; and if you had looked into that home, you would have seen much pinching and self-denying on the part of those parents to give their boy a university training. Once, when he was away at college, they went up with proud hearts to see him, for was it not with great efforts on their part that he was there? He was walking in the street with a fellow student when he met them, and he tried to avoid them. You ask me, why? Because he was ashamed of them in their simple dress, and he was not going to own them until his friend had gone. That man reached the Presbyterian ministry, but he did not long stay in it, He fell from his position, and the brokenhearted parents followed him step by step. He went down lower and lower until a fellow minister and myself have rescued him again and again from police cells. Oh, the foulness of heart of one who is ashamed to own his mother, however poor. And yet there is still a greater sin; to be ashamed of That self-sacrificing love that nailed to the Cross the Son of God. (J. Carstairs.) 2 After Moses had sent away his wife Zipporah, his father-in-law Jethro received her CLARKE, "After he had sent her back - Why Zipporah and her two sons returned to Midian, is not certainly known. From the transaction recorded Exo_4:20, Exo_4:24, 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. GILL, "Then Jethro, Moses's father-in-law, took Zipporah, Moses's wife,.... When he had heard of the above things, he determined to pay Moses a visit, and congratulate him on that account; and he took his daughter, the wife of Moses, along
with him, to deliver her to her husband, to share with him in his cares and troubles; as to partake with him of his honours and dignity, so to bear part with him in his burdens, so far as she was capable of: after he had sent her back: upon his call and mission to Egypt, he took his wife and children with him; but upon an affair which occurred in the inn by the way, he sent them back again to his father-in-law, where they had remained ever since, see Exo_4:24. Jarchi says this was done at meeting with Aaron his brother, Exo_4:27, and relates a conversation between them upon it. As that Aaron should say to him, who are these? to which he replied, this is my wife, I married her in Midian, and these are my sons: he further said to him, and where art thou carrying them? he replied, to Egypt; says he, by reason of those who are before there, we are in straits, and thou wilt add unto them; upon which he said to his wife, go back to thy father's house, and she took her sons and went thither. Kimchi (f) observes, that some render the words "after her gifts"; whose sense, according to Aben Ezra, is, after she had sent gifts to her husband; but others more probably interpret it of gifts sent by him to her to engage his father-in-law to let her come to him, as well as to prevail upon her to come; perhaps it may be better rendered, "after her messenger"; that is, either after the messenger sent to her by Moses, to acquaint her and her father of what had been done for him, or after the messenger she sent to him, to let him know that she intended shortly to be with him; though perhaps, after all, nearer to our version and others, it may be rendered, "after her dismissions" (g); the dismission or sending away of her and her sons, as before related; for this is by no means to be interpreted of a divorce of her; after which she was brought again to her husband; for there is no reason to believe that ever anything of that kind had passed, as some have thought (h): the plain case seems to be this, that Moses finding his family would be exposed to danger, or would be too great an incumbrance upon him in the discharge of his great work he had to do in Egypt, sent them back to his father-in-law until a fit opportunity should offer of their coming to him, as now did. ELLICOTT, "(2) He does not simply judge—i.e., decide the particular question brought before him; but he takes the opportunity to educate and instruct the people in delivering his judgments—he “makes them know the statutes of God and His laws”—he expounds principles and teaches morality. Both reasons were clearly of great weight, and constituted strong arguments in favour of his practice. WHEDO , "2. After he had sent her back — See notes on Exodus 4:24-26. The discrepancies which some interpreters find between this account and Moses’s return into Egypt narrated in Exodus 4:18-26, are creations of their own fancy. Our historian has not given us all the details. The statement of Exodus 4:20, that Moses took his wife and sons, and “returned to the land of Egypt,” is seen from the immediate context to mean that he started with them to return, and that they accompanied him until the incident which occurred by the way (Exodus 18:24-26) served as an occasion for her returning with her sons to her father’s house. This simple and natural supposition solves all the difficulties, and is itself suggested by the record here given. The work and exposures of Moses in Egypt made it expedient that his wife and children return and abide in Midian until he should return home from Egypt at the head of his people. Another reasonable hypothesis is, that Moses took his wife and sons to Egypt, and that after the opposition to his mission became
formidable, he secretly sent them back from Egypt to the home of Jethro. PETT, "Exodus 18:2-4 ‘And Jethro, Moses’ father-in-law took Zipporah, Moses’ wife, after he had sent her away, and her two sons, the name of one of whom was Gershom, for he said, “I have been a sojourner in a strange land”, and the name of the other was Eliezer, for he said, “The God of my father was my help and delivered me from the sword of Pharaoh”.’ This summary brings us up to date on Moses’ family position. Moses had clearly sent his wife back to the family tribe while he was having his contest with Pharaoh. This was probably in order to ensure her safety and the safety of her two sons and to prevent them from being used by Pharaoh as a bargaining tool. It has ever been the policy of tyrants to get back at or control their enemies by attacking their families. But it may partly have been because a Midianite wife and two foreign sons were causing dissension among certain of the children of Israel (although such racial discrimination was not usual. It was only marriage to Canaanites that was frowned on because of their perverted sexual rites. There is no direct suggestion here or anywhere that Moses’ marriage was frowned on). And Jethro had accepted her and her sons back under his care. He had ‘taken’ her. The details of Moses’ two sons are also given. They were mentioned in Exodus 4:20, and the fact of Gershom’s birth and naming in Exodus 2:22. This is now mentioned again, along with the naming of his second son Eliezer, important here because of its meaning. “Gershom.” ‘Ger’ means a foreigner, a sojourner, a stranger. Moses construed the name here as meaning ‘a stranger there’, the regular play on words common with both tribal and Egyptian names. Moses’ comment suggested how hardly he understandably had felt his exile. “Eliezer.” ‘My God is help.’ Exodus 4:20 suggests that Eliezer was born in Midian before Moses left for Egypt. His name was basically a statement of faith, that God would be Moses’ helper. And Moses especially related this to his escape from execution when he fled from Egypt with God’s help. He now compares it in Exodus 18:8 (see analysis) with their recent deliverance. In fact both sons may well now be grown up. PULPIT, "After he had sent her back. Literally "after her dismissal." It is curious that the fact of the dismissal had not been previously mentioned, yet is here assumed as known. Some commentators (as Knobel) find, in what is said of Zipporah, the trace of two distinct writers who give two contradictory narratives; but the difficulties and obscurities of the history are sufficiently intelligible, if we hear in mind— 1. That Moses was addressing immediately those who knew the facts; and
2. That he was studious of brevity. 3 and her two sons. One son was named Gershom, [a] for Moses said, “I have become a foreigner in a foreign land”; CLARKE, "The name of the one was Gershom - See Clarke’s note on Exo_2:22. GILL, "And her two sons,.... Those also Jethro took along with him and his daughter: of which the name of the one was Gershom; which seems to be his firstborn, Exo_ 2:22, his name signifies a desolate stranger, as some, or, "there I was a stranger": the reason of which name follows agreeably thereunto: for he said, I have been an alien in a strange land; meaning, not the land of Egypt, where he was born, and had lived forty years; but in the land of Midian, where he was when this son of his was born; and which name was given him partly to keep up the memory of his flight to Midian, and partly to instruct his son, that Midian, though his native place, was not his proper country where he was to dwell, but another, even the land of Canaan. CALVI , "3.And her two sons. It was remarked in its proper place, how distinguished a proof not only of faith, but of magnanimity and firmness Moses had manifested in giving these names to his sons. For we cannot doubt, but that he brought on himself the ill-will of his connections, as if he despised the country of his wife, by calling the one (Gershom) “a strange land;” and the name of his son continually cried out, that though he inhabited Midian, yet was he an alien in his heart, and though sojourning for a time, would afterwards seek another habitation. Whence also we may conjecture that he took them with him into Egypt, rather than banish from him these two pledges of his piety on account of the sudden anger and reproaches of his wife; since by their names he was daily reminded that God’s covenant was to be, preferred to all earthly advantages. COKE, "Exodus 18:3. And her two sons— Their names are mentioned, Gershom, a
stranger, and Eliezer, God is my help; expressive of the state of Moses in Midian, and his confidence in God's care of him. ote; We are all strangers upon earth, as our fathers were; but we have a child born unto us, to comfort us, the true Eliezer, even Emmanuel, the incarnate God, our helper. MACLARE , "GERSHOM A D ELIEZER Exodus 18:3 - - Exodus 18:4. In old times parents often used to give expression to their hopes or their emotions in the names of their children. Very clearly that was the case in Moses’ naming of his two sons, who seem to have been the whole of his family. The significance of each name is appended to it in the text. The explanation of the first is, ‘For he said, I have been an alien in a strange land’; and that of the second, ‘For the God of my fathers, said he, was mine help, and delivered me from the sword of Pharaoh.’ These two names give us a pathetic glimpse of the feelings with which Moses began his exile, and of the better thoughts into which these gradually cleared. The first child’s name expresses his father’s discontent, and suggests the bitter contrast between Sinai and Egypt; the court and the sheepfold; the gloomy, verdureless, gaunt peaks of Sinai, blazing in the fierce sunshine, and the cool, luscious vegetation of Goshen, the land for cattle. The exile felt himself all out of joint with his surroundings, and so he called the little child that came to him ‘Gershom,’ which, according to one explanation, means ‘banishment,’ and, according to another {a kind of punning etymology}, means ‘a stranger here’; in the other case expressing the same sense of homelessness and want of harmony with his surroundings. But as the years went on, Moses began to acclimatise himself, and to become more reconciled to his position and to see things more as they really were. So, when the second child is born, all his murmuring has been hushed, and he looks beyond circumstances, and lays his hand upon God. ‘And the name of the second was Eliezer, for, he said, the God of my fathers was my help.’ ow, there are the two main streams of thought that filled these forty years; and it was worth while to put Moses into the desert for all that time, and to break off the purposes and hopes of his life sharp and short, and to condemn him to comparative idleness, or work that was all unfitted to bring out his special powers, for that huge scantling out of his life, one-third of the whole of it, in order that there might be burnt into him, not either of these two thoughts separately, but the two of them in their blessed conjunction; ‘I am a stranger here’; ‘God is my Help.’ And so these are the thoughts which, in like juxtaposition, ought to be ours; and in higher fashion with regard to the former of them than was experienced by Moses. Let me say a word or two about each of these two things. Let us think of the strangers, and of the divine helper that is with the strangers. I. ‘A stranger here.’ ow, that is true, in the deepest sense, about all men; for the one thing that makes the difference between the man and the beast is that the beast is perfectly at home in his surroundings, and gets all that he needs out of them, and finds in them a field for all that he can do, and is fully developed to the very highest point of his capacity by what people nowadays call the ‘environment’ in which he is put. But the very
opposite is the case in regard to us men. ‘Foxes have holes,’ and they are quite comfortable there; ‘and the birds of the air have roosting-places,’ and tuck their heads under their wings and go to sleep without a care and without a consciousness. ‘But the Son of man,’ the ideal Humanity as well as the realised ideal in the person of Jesus Christ, ‘hath not where to lay His head.’ o; because He is so ‘much better than they.’ Their immunity from care is not a prerogative-it is an inferiority. We are plunged into the midst of a scene of things which obviously does not match our capacities. There is a great deal more in every man than can ever find a field of expression, of work, or of satisfaction in anything beneath the stars. And no man that understands, even superficially, his own character, his own requirements, can fail to feel in his sane and quiet moments, when the rush of temptation and the illusions of this fleeting life have lost their grip upon him: ‘This is not the place that can bring out all that is in me, or that can yield me all that I desire.’ Our capacities transcend the present, and the experiences of the present are all unintelligible, unless the true end of every human life is not here at all, but in another region, for which these experiences are fitting us. But, then, the temptations of life, the strong appeals of flesh and sense, the duties which in their proper place are lofty and elevating and refining, and put out of their place, are contemptible and degrading, all come in to make it hard for any of us to keep clearly before us what our consciousness tells us when it is strongly appealed to, that we are strangers and sojourners here and that this is not ‘our rest, because it is polluted.’ Therefore it comes to be the great glory and blessedness of the Christian Revelation that it obviously shifts the centre for us, and makes that future, and not this present, the aim for which, and in the pursuit of which, we are to live. So, Christian people, in a far higher sense than Moses, who only felt himself ‘a stranger there,’ because he did not like Midian as well as Egypt, have to say, ‘We are strangers here’; and the very aim, in one aspect, of our Christian discipline of ourselves is that we shall keep vivid, in the face of all the temptations to forget it, this consciousness of being away from our true home. One means of doing that is to think rather oftener than the most of us do, about our true home. You have heard, I dare say, of half-reclaimed gipsies, who for a while have been coaxed out of the free life of the woods and the moors, and have gone into settled homes. After a while there has come over them a rush of feeling, a remembrance of how blessed it used to be out in the open and away from the squalor and filth where men ‘sit and hear each other groan’ and they have flung off ‘as if they were fetters’ the trappings of ‘civilisation,’ and gone back to liberty. That is what we ought to do-not going back from the higher to the lower, but smitten with what the Germans call the heimweh, the home-sickness, that makes us feel that we must get clearer sight of that land to which we truly belong. Do you think about it, do you feel that where Jesus Christ is, is your home? I have no doubt that most of you have, or have had, dear ones here on earth about whom you could say that, ‘Where my husband, my wife is; where my beloved is, or my children are, that is my home, wherever my abode may be.’ Are you, Christian people, saying the same thing about heaven and Jesus Christ? Do you feel that you are strangers here, not only because you, reflecting upon your character and capacities and on human life, see that all these require another life for their explanation and development, but because your hearts are knit to Him, and ‘where
your treasure is there your heart is also’; and where your heart is there you are? We go home when we come into communion with Jesus Christ. Do you ever, in the course of the rush of your daily work, think about the calm city beyond the sea, and about its King, and that you belong to it? ‘Our citizenship is in heaven’ and here we are strangers. II. ow let me say a word about the other child’s name. ‘God is Helper.’ We do not know what interval of time elapsed between the birth of these two children. There are some indications that the second of them was in years very much the junior. Perhaps the transition from the mood represented in the one name to that represented in the other, was a long and slow process. But be that as it may, note the connection between these two names. You can never say ‘We are strangers here’ without feeling a little prick of pain, unless you say too ‘God is my Helper.’ There is a beautiful variation of the former word which will occur to many of you, I have no doubt, in one of the old psalms: ‘I am a stranger with Thee, and a sojourner, as were all my fathers.’ There is the secret that takes away all the mourning, all the possible discomfort and pain, out of the thought: ‘Here we have no continuing city,’ and makes it all blessed. It does not matter whether we are in a foreign land or no, if we have that Companion with us. His presence will make blessedness in Midian, or in Thebes. It does not matter whether it is Goshen or the wilderness, if the Lord is by our side. So sweetness is breathed into the thought, and bitterness is sucked out of it, when the name of the second child is braided into the name of the first; and we can contemplate quietly all else of tragic and limiting and sad that is involved in the thought that we are sojourners and pilgrims, when we say ‘Yes! we are; but the Lord is my Helper.’ Then, on the other hand, we shall never say and feel ‘the Lord is my Helper,’ as we ought to do, until we have got deep in our hearts, and settled in our consciousness, the other conviction that we are strangers here. It is only when we realise that there is no other permanence for us that we put out our hands and grasp at the Eternal, in order not to be swept away upon the dark waves of the rushing stream of Time. It is only when all other props are stricken from us that we rest our whole weight upon that one strong central pillar, which can never be moved. Learn that God helps, for that makes it possible to say ‘I am a stranger,’ and not to weep. Learn that you are strangers, for that stimulates to take God for out help. Just as when the floods are out, men are driven to the highest ground to save their lives; so when the billows of the waters of time are seen to be rolling over all creatural things, we take our flight to the Rock of Ages. Put the two together, and they fit one another and strengthen us. This second conviction was the illuminating light upon a perplexed and problematic past. Moses, when he fled from Egypt, thought that his life’s work was rent in twain. He had believed that his brethren would have seen that it was God’s purpose to use him as the deliverer. For the sake of being such, he had surrendered the court and its delights. But on his young ambition and innocent enthusiasm there came this douche of cold water, which lasted for forty years, and sent him away into the wilderness, to be a shepherd under an Arab sheikh, with nothing to look forward to. At first he said, ‘This is not what I was meant for; I am out of my element here.’ But before the forty years were over he said, ‘The God of my father was my help, and He delivered me from the sword of Pharaoh.’ What had looked a disaster turned
out to be a deliverance, a manifestation of divine help, and not a hindrance. He had got far enough away from that past to look at it sanely, that is to say gratefully. So we, when we get far enough away from our sorrows, can look back at them, sometimes even here on earth, and say, ‘The mercy of the Lord compassed me about.’ Here is the key that unlocks all the perplexities of providence, ‘The Lord was my Helper.’ And that conviction will steady and uphold a man in a present, however dark. It was no small exercise of his faith and patience that the great lawgiver should for so many years have such unworthy work to do as he had in Midian. But even then he gathered into his heart this confidence, and brought summer about him into the mid-winter of his life, and light into the midst of darkness; ‘for he said’-even then, when there was no work for him to do that seemed much to need a divine help-’the Lord is my Helper.’ And so, however dark may be our present moment, and however obscure or repulsive our own tasks, let us fall back upon that old word, ‘Thou hast been my Help; leave me not, neither forsake me, O God of my salvation.’ When Moses named his boy, his gratitude was allied with faith in favours to come; and when he said ‘was,’ he meant also ‘will be.’ And he was right. He dreamt very little of what was coming, but this confidence that was expressed in his second child’s name was warranted by that great future that lay before him, though he did not know it. When the pinch came his confidence faltered. It was easy to say ‘The Lord is my Helper,’ when there was nothing very special for which God’s help was needed, and nothing harder to do than to look after a few sheep in the wilderness. But when God said to him, ‘Go and stand before Pharaoh,’ Moses for the moment forgot all about God’s being his helper, and was full of all manner of cowardly excuses, which, like the excuses of a great many more of us for not doing our plain duty, took the shape of a very engaging modesty and diffidence as to his capacities. But God said to him, ‘Surely I will be with thee.’ He gave him back ‘Eliezer’ in a little different form. ‘You used to say that I was your helper. What has become of your faith now? Has it all evaporated when the trial comes? Surely I will be with thee.’ If we will set ourselves to our tasks, not doubting God’s help, we shall have occasion in the event to be sure that God did help us. So, brethren, let us cherish these two thoughts, and never keep them apart, and God will be, as our good old hymn has it- ‘Our help while troubles last, And our eternal home.’ PULPIT, "And her two sons. That Zipporah had borne Moses at least two sons before his return to Egypt from Midian, had appeared from Exodus 4:20. The name of the one, Gershom, and the ground of it, had been declared in Exodus 2:22. The repetition here may be accounted for by the present chapter having been originally a distinct and separate composition, written on a distinct roll, and subsequently incorporated by Moses into his great work.
4 and the other was named Eliezer,[b] for he said, “My father’s God was my helper; he saved me from the sword of Pharaoh.” GILL, "And the name of the other was Eliezer,.... Who seems to be his second son, and was that which was circumcised by Zipporah at the inn, and about which there was such a stir, Exo_4:24, and signifies "my God is help", or, his helper: for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh; who, on hearing that Moses had killed an Egyptian, was wroth with him, and sought to slay him; and perhaps drew his sword for that purpose, but was prevented: however, this, in all human probability, would have been the case, that he would have fallen by his sword either in a private or public manner, had it not been for the interposition of divine Providence, and therefore he gave this name to his child, to be a standing memorial of it. BE SO , "Exodus 18:4. The name of the other was Eliezer — My God a help: it looks back to his deliverance from Pharaoh, when he made his escape after the slaying of the Egyptian; but if this were the son that was circumcised in the inn, it would be better to translate it, The Lord is my help, and will deliver me from the sword of Pharaoh, which he had reason to expect would be drawn against him, when he was going to fetch Israel out of bondage. ELLICOTT, "(4) Eliezer.—Eliezer is supposed to have been the boy whom Zipporah circumcised in the wilderness (Exodus 4:25). He grew to manhood, and had a son, Rehabiah (1 Chronicles 23:17), whose descendants were in the time of David very numerous (1 Chronicles 23:17; and comp. 1 Chronicles 26:25-26). It is uncertain whether Moses gave him his name before parting from him, in allusion to his escape from the Pharaoh who “sought to slay him” (Exodus 2:15), or first named him on occasion of receiving him back, in allusion to his recent escape from the host which had been destroyed in the Red Sea. WHEDO ,"4. Eliezer — Here for the first time mentioned by name, but both sons are referred to in Exodus 4:20, and it is supposed that this younger son was the one circumcised by the way, (Exodus 4:25.) The name means, my God is a help, and was given either in remembrance of Moses’s past deliverance from the sword of
Pharaoh, or as expressing his hope for the future. The fear of execution as one guilty of blood, and the purpose of Pharaoh to slay him, were the cause of his flight from Egypt, (Exodus 2:15.) The same old fear may have arisen at the thought of his returning, and if Eliezer were born about that time there would have been a special appropriateness in the name. We should then render: and he will deliver me, etc. PULPIT, "Eliezer. Eliezer had not been previously mentioned by name; but he was probably the son circumcised by Zipporah, as related in Exodus 4:25. We learn from 1 Chronicles 23:15-17, that he grew to manhood, and had an only son, Rehabiah, whose descendants were in the time of Solomon very numerous. For the God of my father, said he, was my help. Eliezer means literally, "My God (is my) help." It would seem that Zipporah, when she circumcised her infant son, omitted to name him; but Moses, before dismissing her, supplied the omission, calling him Eliezer, because God had been his help against the Pharaoh who had sought his life (Exodus 2:15), and of whose death he had recently had intelligence (Exodus 4:19). Thus the names of the two sons expressed respectively, the despondency natural to an exile, and the exultant gratitude of one who had just learned that by God's goodness, the term of his banishment was over. 5 Jethro, Moses’ father-in-law, together with Moses’ sons and wife, came to him in the wilderness, where he was camped near the mountain of God. BAR ES, "The wilderness - i. e., according to the view which seems on the whole most probable, the plain near the northern summit of Horeb, the mountain of God. The valley which opens upon Er Rahah on the left of Horeh is called “Wady Shueib” by the Arabs, i. e. the vale of Hobab. CLARKE, "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 Num_ 10:11), some time after the tabernacle had been erected, and the Hebrew commonwealth established, both in things civil and ecclesiastical. This opinion is founded on the
following reasons: - 1. On this verse, where it is said that Jethro came to Moses while he was encamped at the mount of God. Now it appears, from Exo_19:1, Exo_19:2, 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 Exo_16:1. 2. Moses, in Deu_1:6, Deu_1:9, Deu_1:10, Deu_1:12-15, 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 Num_10:11, Num_10:29, etc., 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 traveled through the wilderness. It therefore seems necessary that the transaction recorded in this chapter should be inserted Numbers 10 between the 10th and 11th verses. Num_10:10-11. 4. It has been remarked, that shortly after they had departed from Sinai the dispute took place between Miriam, Aaron, and Moses, concerning the Ethiopian woman Zipporah whom he had married, (see Num_12:1, etc.); 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, (Exo_18:16), which we know did not take place till several months after the transactions mentioned in the preceding chapters. 6. Jethro offers burnt-offerings and sacrifices to God apparently in that way in which they were commanded in the law. Now the law respecting burnt-offerings was not given till after the transactions mentioned here, unless we refer this chapter to a time posterior to that in which it appears in this place. See Clarke’s note on Exo_ 18:12. From all these reasons, but particularly from the two first and the two last, it seems most likely that this chapter stands out of its due chronological order, and therefore I have adjusted the chronology in the margin to the time in which, from the reasons above alleged, I suppose these transactions to have taken place; but the matter is not of much importance, and the reader is at liberty to follow the common opinion. As Moses had in the preceding chapter related the war with Amalek and the curse under which they were laid, he may be supposed to have introduced here the account concerning Jethro the Midianite, to show that he was free from that curse, although the Midianites and the Kenites, the family of Jethro, were as one people, dwelling with the Amalekites. See Jdg_ 1:16; 1Ch_2:55; 1Sa_15:6. For although the Kenites were some of those people whose lands God had promised to the descendants of Abraham, (see Gen_15:18, Gen_15:19), yet, in consideration of Jethro, the relative of Moses, all of them who submitted to the Hebrews were suffered to live in their own country; the rest are supposed to have taken refuge among the Edomites and Amalekites. See Calmet, Locke, etc.
GILL, "And Jethro, Moses's father in law,.... This is the third time he is so called in the chapter already, and many more times besides after in it; the reason of which seems to be, either to distinguish him from another of the same name, or to do him honour, that he should be in such a relation to so great and distinguished a man as Moses now was: came with his sons and his wife unto Moses into the wilderness; not with his own sons and wife, but with the sons and wife of Moses; Zipporah and her sons, as before related; with those he came into the wilderness of Arabia, where Moses now was, and which was not at a great distance from Midian, since about the same spot Moses, when he dwelt there, had, and fed the flock of his father-in-law, Exo_3:1, that part of the land of Midian where Jethro lived lay somewhere eastward of Mount Sinai, and was probably situated where Sharme now stands; which, according to Dr. Pocock (i), is about a day and a half's journey from Mount Sinai, from whence the monks of Mount Sinai are chiefly supplied with fish (k): it follows: where he encamped at the mount of God: at Horeb, where the Lord had appeared to Moses; and so the Targum of Jonathan adds,"where the glory of the Lord was revealed to Moses at the beginning;''and where, afterwards, the Lord, appeared again, and gave the law, and therefore is called the Mount of God; the one as well as the other being past when Moses wrote this book, and called the mountain by this name: it is matter of question at what time Jethro came hither, whether before or after the giving of the law: it seems, by the order in which this story is here placed, as if it was immediately after the battle with Amalek; and Saadiah Gaon is of opinion it was before the giving of the law; and one would think it most reasonable and natural that Jethro would take the first opportunity of visiting Moses, and that Moses would not long defer sending for his wife and children: but Aben Ezra thinks he did not come till the second year after the tabernacle was set up, since, in the context, mention is made of burnt offerings and sacrifices, and no account is given of a new altar built by Moses; and besides, he says, "I do make them know the statutes of God and his laws", Exo_18:16, and it is certain from hence, that the children of Israel were removed from Rephidim, and were now encamped at the mount of God, at Horeb; but whether they had got to the other side of the mount of Sinai as yet is not so clear; though it looks as if what Moses did, by the advice of Jethro, was after the law was given on Sinai, see Deu_1:6 so that, upon the whole, it seems as if this account, according to the order of time, should be placed after Num_10:28, or, as Dr. Lightfoot (l) thinks, between the tenth and eleventh verses of that chapter, and is put here to show that though Midian was near Amalek, as he observes, yet Jethro was exempt from the curse and destruction threatened to that, see 1Sa_15:6. CALVI , "5.And Jethro, Moses’ father-in-law. It was not so much love for Moses as the fame of the miracles which drew this old man, (195) bowed down with age, from his home into the wilderness; for it will hereafter appear from the context, that he was not induced by ambition; because, after he had offered sacrifice to God, and, in solemn thanksgiving, had testified that he ascribed all the glory to God alone, he returned home again with the same simplicity in which he had come. Moses, too, at the beginning of the chapter, has stated the cause of his coming, for he does not say that he had heard of the arrival of his son-in-law, but how wonderful had been God’s goodness and power in delivering Moses and the people. He desired,
therefore, to be in some measure a spectator of the things whereof he had heard, and not to neglect, by remaining at home, such illustrious instances of God’s bounty. I have already explained why Mount Horeb is distinguished by the name of “the Mount of God.” The vision, indeed, which had been already vouchsafed to Moses there, rendered it worthy of this honorable title; but here, as before, there is reference made rather to the promulgation of the Law, whereby God consecrated the mountain to Himself. COFFMA , "Verses 5-7 "And Jethro, Moses' father-in-law, came with his sons and his wife to Moses into the wilderness where he was encamped, at the mount of God: and he said unto Moses, I, thy father-in-law Jethro, am come unto thee, and thy wife, and her two sons with her. 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." "In the mount of God ..." This has no reference whatever to some ancient pagan shrine located there, but it is merely the designation that Moses gave to the entire area in the vicinity of Horeb-Sinai where God, through Moses, had wrought such wonders and made such world-shaking revelations. Johnson noted the critical objection that questions the sequence of this chapter on the grounds that they did not reach Sinai until the beginning of the next chapter, saying, "Since even at Rephidim they could have been said to be at the mountain of God, there seems to be no real problem in the order of the narrative."[11] In Exodus 18:5, the translation is somewhat ambiguous, since it does not clarify "his sons and his wife" as belonging to Moses. ewer versions correct this. Also, in Exodus 18:6, it sounds as if Jethro is speaking to Moses, but the next clause states that Moses went to meet him. This is clarified by the fact that Jethro "sent this word" to Moses.[12] "And kissed him ..." Jethro was received with all due honors, and we need not be surprised that nothing is said of Moses' kissing his sons and his wife. Jewish customs did not permit the mentioning of such intimate things, and besides, the same inhibitions might also have prevented such a demonstration in public. Fields commented on Moses' enthusiastic and cordial greeting of Jethro thus: "Moses respected Jethro for his wisdom, as well as his age, and for being his father- in-law. Such humility and respect for age is not popular in our times, but it is highly commended in the Scriptures, and needs to be restored."[13] COKE, "Exodus 18:5. At the mount of God— See note on ch. Exodus 3:1. The Israelites were not yet come to this mount of God; but Moses, says Houbigant, being about to relate the departure from Rephidim to the desart of Sinai, where was Horeb, the mountain of GOD, first finishes what was to be related concerning Jethro, and annexes the departure to the mountain of God, mentioned in Exodus 18:1 of the following chapter, to those miracles which were wrought in that mountain, as to the principal event; and not to the visit of Jethro, which was a kind
of episode, and which was not of so great moment as to interrupt the future narration. There is no impropriety therefore in Moses's neglecting the order of time, where the cause appears why he relates those things first which happened afterwards. It is, however, supposed by many, that this event is recorded in its due place. ELLICOTT, "(5) Where he encamped at the mount of God.—It is quite possible that “the mount of God” may be here used, in a broad sense, of the entire Sinaitic mountain-region, as “wilderness” is just before used in the broad sense of the infertile region between Egypt and Palestine. Or the movement described in Exodus 19:1-2 may have taken place before Jethro’s arrival, though not related until after it. We must bear in mind that Exodus was probably composed in detached portions, and arranged afterwards. The present chapter has every appearance of being one such detached portion. WHEDO , "5. Where he encamped at the mount of God — This most naturally means that Jethro’s visit occurred after the Israelites had reached Sinai and encamped before the mountain. o other view, probably, would have been entertained were it not for the statement of Exodus 19:2, which seems to place the arrival at Sinai chronologically subsequent to this visit of Jethro. The mount of God means, in this verse, the same as in Exodus 3:1; but there appears no insuperable objection to understanding by it the whole Sinaitic range or mass of mountains known as Horeb. So far, therefore, as the words here used determine the question, we may admit that Jethro’s visit might have occurred either at the encampment of Rephidim or of Sinai. But the account of what was done during this visit — especially the laborious work of Moses in Exodus 18:13, and the appointment of judges recommended by Jethro, Exodus 18:14-26, implies more time than the halt at Rephidim supposes. A comparison of Exodus 16:1; Exodus 19:1, appears to put all the journeys and events between the arrival at the wilderness of Sin and the arrival at Sinai within about fifteen days. This perhaps was time enough for all that is here recorded, including the visit of Jethro; and yet it is certainly more natural to understand that the adoption of Jethro’s counsel and the appointment of judges occupied more time than such a crowding of events assumes. The adoption of Jethro’s counsel, however, and the choosing of judges described in Exodus 18:24-26 need not be supposed to have occurred until a later time. The writer might have introduced the statement at this point to show that the valuable advice of the aged Midianite priest was observed, without meaning to say that all this occurred during Jethro’s stay. But, on the other hand, it is not probable that such a sitting to judge the people as is described in Exodus 18:13-16 would occur at Rephidim; but, after the more permanent encampment “before the mount,” (Exodus 19:2,) such appointed seasons of judgment became a necessity. We incline, therefore, to the opinion that the events of this chapter belong to a period subsequent to the arrival at Sinai, and are designedly introduced out of their strict chronological order for the purpose of separating them from the more sacred revelation and legislation which proceeded from Jehovah, and which the writer wished to place by themselves. The friendly Midianite, as we have observed, is brought to our attention in immediate
contrast with the hostile Amalekite, and such associations and contrasts are made more prominent by the sacred writer than mere chronological order. PETT, "Exodus 18:5 ‘And Jethro, Moses’ father-in-law, came to Moses with his sons and his wife, into the wilderness where he was encamped at the Mount of God.’ At this nearest point to the Midianite camp Jethro arrived bringing Moses’ wife and his two sons. ote the constant emphasis on his ‘father-in-law’ (Exodus 18:1-2; Exodus 18:5-8; Exodus 18:12; Exodus 18:14-15; Exodus 18:17; Exodus 18:24; Exodus 18:27). This was considered necessary in order to make what happened here acceptable. It was precisely because Jethro was in a position of primacy over Moses as his father-in-law, as one who had taken the place of a father to him (compare Jacob and Laban where Jacob acknowledged the authority of Laban), and as his patriarch, that he was called on to offer sacrifices (Exodus 18:12) and was in a position to give patriarchal advice to Moses. All would recognise his right to do so. “Where he was encamped at the mount of God.” The movement of the whole tribe to Horeb, to the water gushing from the rock, has not been mentioned, but it is assumed (in Exodus 17:1-7 it is only the elders who have been to the rock). Why else was the rock in Horeb revealed? The writer was concerned more with the glory of Yahweh than with the minor details of the doings of the children of Israel. (We can compare, for example, how in Exodus 7:15-18; Exodus 8:1-4; Exodus 8:20-23; Exodus 9:1-5 Moses is told to go to Pharaoh but the going and its consequence is actually not mentioned but assumed. The narrative continues on the basis that it has been done). This movement is hinted at in Exodus 19:2 where we read, ‘when they were departed from Rephidim and were come to the wilderness of Sinai, they pitched in the wilderness, and there Israel camped before the Mount of God.’ This latter is a dating summary, which see. So now they are in Horeb. They will need the plentiful supply of water for their comparatively long stay there. “The mount of God.” This description was probably given to it after the events that follow. It may, however, have been earlier looked on as sacred by the Midianites due to its austere grandeur (compare Exodus 3:1) PULPIT, "The wilderness. This term, which has the article, seems to be here used in that wide sense with which we are familiar from Exodus 3:18; Exodus 4:27; Exodus 5:3; Exodus 7:16; etc. It is not" the wilderness of Sin," or "the wilderness of Sinai," that is intended, but generally the tract between Egypt and Palestine. Jethro, having entered this tract from Midian, had no difficulty in discovering from the inhabitants that Moses was encamped at the mount of God,—i.e; Sinai, and there sought and found him. There is no trace of any previous "engagement" to meet at a particular spot.
6 Jethro had sent word to him, “I, your father-in- law Jethro, am coming to you with your wife and her two sons.” BAR ES, "And he said ... - Or according to the Greek Version, “And it was told to Moses, saying, Lo, thy father in law Jether is come.” CLARKE, "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 ‫הנה‬ hinneh, behold, for ‫אני‬ 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, etc. - Kennicott’s Remarks. GILL, "And he said unto Moses,.... By a messenger, as Jarchi: or by a written letter, as Aben Ezra: or, as the Septuagint version, "it was told to Moses, thy father", &c. for as yet he was not come to him, as appears by Moses going forth to meet him: I thy father in law Jethro am come to thee: or, "am coming" (m); for, as yet, he was not in his presence, and they were not personally present face to face: the Targum of Jonathan adds, "to become a proselyte"; but it seems that before, as well as now, he had been a worshipper of the true God, and always speaks like one that had had the fear of God before him continually: and thy wife, and her sons with her; this he thought fit to acquaint him of by messenger or letter, that he might be in expectation of them, and not be surprised at once with their appearance: besides, as some observe, and not amiss, after the late attack of the Amalekites upon their rear, guards or sentinels might be placed in the outer parts of the camp for its safety, and who would not easily, without order, let strangers pass into it, and therefore previous notice was necessary to get admission. K&D 6-11, "When Jethro announced his arrival to Moses (“he said,” sc., through a
messenger), he received his father-in-law with the honour due to his rank; and when he had conducted him to his tent, he related to him all the leading events connected with the departure from Egypt, and all the troubles they had met with on the way, and how Jehovah had delivered them out of them all. Jethro rejoiced at this, and broke out in praise to Jehovah, declaring that Jehovah was greater than all gods, i.e., that He had shown Himself to be exalted above all gods, for God is great in the eyes of men only when He makes known His greatness through the display of His omnipotence. He then gave a practical expression to his praise by a burnt-offering and slain-offering, which he presented to God. The second ‫י‬ ִⅴ in Exo_18:11 is only an emphatic repetition of the first, and ‫ר‬ ֶ‫שׁ‬ ֲ‫א‬ ‫ר‬ ָ‫ב‬ ָ ַ is not dependent upon ‫י‬ ִ ְ‫ע‬ ַ‫ד‬ָ‫,י‬ but upon ‫ּול‬‫ד‬ָ nopu tub, or upon ‫יל‬ ִ ְ‫ג‬ ִ‫ה‬ understood, which is to be supplied in thought after the second ‫י‬ ִⅴ: “That He has proved Himself great by the affair in which they (the Egyptians) dealt proudly against them (the Israelites).” Compare Neh_9:10, from which it is evident, that to refer these words to the destruction of Pharaoh and his army in the Red Sea as a punishment for their attempt to destroy the Israelites in the water (Exo_1:22) is too contracted an interpretation; and that they rather relate to all the measures adopted by the Egyptians for the oppression and detention of the Israelites, and signify that Jehovah had shown Himself great above all gods by all the plagues inflicted upon Egypt down to the destruction of Pharaoh and his army in the Red Sea. COKE, "Exodus 18:6. And he said— The Vulgate renders it, mandavit ad Mosem: he sent persons to tell Moses. The word ‫אמר‬ amar is sometimes used in this sense, which is certainly just in this place; as it appears from the following verse, that Jethro and Moses had not yet met: it should therefore be rendered, and he sent to tell Moses; so the Arabic renders it. The Syriac has it, it was told Moses; and the LXX use the word ανηγγελη, which is of the same import. Some, however, think, that Jethro wrote a letter to Moses, in which number is Sir Isaac ewton; who is further of opinion, that the use of letters was very early among the Midianites; and that Moses, "marrying the daughter of the prince of Midian, and dwelling with him forty years, there learned the art of writing." See his Chronology, p. 210. PETT, "Exodus 18:6-7 ‘And he said to Moses, “I, your father-in-law Jethro, am come to you, and your wife and your two sons with her.” And Moses went out to meet his father-in-law , and bowed to him and kissed him, and they asked each other of their welfare, and they came into the tent.’ Jethro took Moses’ wife and sons to Moses, and they greeted each other warmly and came back to Moses’ tent. “He said.” That is via a messenger. It explains the formality of the message. While friendly it is patriarchal. The leader of his clan is coming to meet him. “Went out --- and bowed to him.” Moses pays him the honour due to him with full
formality, and Jethro responds accordingly, but the detail suggests it is friendly. PULPIT, "And he said. It is suspected that the true reading here is, "and they said,"—i.e; some one said—"to Moses, behold thy father-in-law" (or "brother-in- law"), "Jethro, is come unto thee." So the LXX; and many moderns, as Kennicott, Geddes, Boothroyd, Canon Cook, and others. But the explanation, that Jethro, on arriving in the vicinity of Moses, sent a messenger to him, who spoke in his name (Rosenmuller, Patrick, Pool, Kalisch, Keil, etc.) is at any rate plausible, and removes all necessity of altering the text. 7 So Moses went out to meet his father-in-law and bowed down and kissed him. They greeted each other and then went into the tent. BAR ES, "Asked each other of their welfare - Addressed each other with the customary salutation, “Peace be unto you.” CLARKE, "And did obeisance - ‫וישתחו‬ vaiyishtachu, he bowed himself down, (See Clarke’s note on Gen_17:3, and See Clarke’s note on Exo_4:31); this was the general token of respect. And kissed him; the token of friendship. And they asked each other of their welfare; literally, and they inquired, each man of his neighbor, concerning peace or prosperity; the proof of affectionate intercourse. These three things constitute good breeding and politeness, accompanied with sincerity. And they came into the tent - Some think that the tabernacle is meant, which it is likely had been erected before this time; see Clarke’s note on Exo_18:5. Moses might have thought proper to take his relative first to the house of God, before he brought him to his own tent. GILL, "And Moses went out to meet his father in law,.... Out of the camp, at least out of his tent: the Targum of Jonathan says, from under the cloud of glory; how far he went is not certain, nor material to know: this was an instance of his great humility and modesty, and was doing Jethro a great deal of honour; that one who was in such great dignity, at the head of such a vast body of people, and superior to him both in natural and spiritual abilities, yet condescended to go forth in person to meet him, when
he might have sent a guard of his men to escort him to his camp, which would have been honour sufficient; and it is not said he went out to meet his wife and children; for Aben Ezra says it was not usual for honourable men so to do: and did obeisance: to Jethro, bowed unto him and worshipped him in a civil way, after the manner of the eastern nations, who used to make very low bows to whom they paid civil respect: and kissed him; not to make him a proselyte, as the above Targum, nor in token of subjection, but of affection and friendship; it being usual for relations and friends to kiss each other at meeting or parting: and they asked each other of their welfare; or "peace" (n); of their prosperity and happiness, temporal and spiritual, of their peace, inward and outward, and of the bodily health of them and their families: and they came into the tent; the Targum of Jonathan says,"into the tabernacle of the house of doctrine,''or school room; which is not likely, since Jethro was a man well instructed in divine things, and needed not to be put to school; and if he did, it can hardly be thought that as soon as Moses met him he should set about the instruction of him; but into his tent where he dwelt; that, as Aben Ezra says, which was the known tent of Moses, though it is not expressly said his tent. HE RY 7-8, "Observe here, I. The kind greeting that took place between Moses and his father-in-law, Exo_18:7. 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 homage to him, and kissed him. Religion does not destroy good manners. They asked each other of their welfare. Even the kind How-do-you-do'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, Exo_18:8. 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, Psa_105:2. Compare Psa_145:11, Psa_145:12. Asking and telling news, and discoursing of it, are not only an allowable entertainment of conversation, but are capable of being tuned to a very good account, by taking notice of God's providence, and the operations and tendencies of that providence, in all occurrences. JAMISO , "Moses went out to meet his father-in-law, etc. — Their salutations would be marked by all the warm and social greetings of Oriental friends (see on Exo_4:27) - the one going out to “meet” the other, the “obeisance,” the “kiss” on each side of the head, the silent entrance into the tent for consultation; and their conversation ran in the strain that might have been expected of two pious men, rehearsing and listening to a narrative of the wonderful works and providence of God.
K&D, " CALVI , "7.And Moses went out. In the foregoing verse he had related what happened last, viz., that Jethro said, I am come, and have brought to thee thy wife and children; but this transposition is common in Hebrew. ow, then, he adds, that Moses went to meet him, and to pay him honor; and that they met each other with mutual kindness, and respectively performed the duties of affection. “To ask each other of their peace,” (196) is tantamount to inquiring whether things were well and prospering. But the main point is, that Moses told him how gracious God had been to His people; for this was the drift of the whole of his address, that, when he had left his father-in-law, he had not yielded to the impulse of lightness, but had obeyed the call of God, as had afterwards been proved by His extraordinary aids and by heavenly prodigies. ELLICOTT, "(7) Moses went out . . . And did obeisance.—Oriental etiquette required the going forth to meet an honoured guest (Genesis 18:2; Genesis 19:1, &c). The obeisance was wholly voluntary, and marks the humility of Moses, who, now that he was the prince of his nation, might well have required Jethro to bow down to him. And kissed him.—Kissing is a common form of salutation in the East, even between persons who are in no way related. Herodotus says of the Persians: “When they meet each other in the streets, you may know if the persons meeting are of equal rank by the following token: if they are, instead of speaking they kiss each other on the lips. In the case where one is a little inferior to the other, the kiss is given on the cheek” (Book i. 134). (Comp. 2 Samuel 15:5; 2 Samuel 19:39; 2 Samuel 20:9; Matthew 26:48-49; Acts 20:37, &c.; and for the continuance of the custom to the present day, see the collection of instances given in the article Kiss, in Smith’s Dictionary of the Bible, vol. ii., p. 46.) They asked each other of their welfare.—Heb., wished peace to each other— exchanged, that is, the customary salutation, “Peace be with you.” PULPIT, "Moses went out to meet his father-in-law. Oriental ideas of politeness require such a movement in case of an honoured or even of a welcome visitor (see Genesis 18:2; Genesis 19:1; Genesis 32:6; Genesis 33:1; Luke 15:20; etc.). It was evidently the intention of Moses to receive Jethro with all possible marks of honour and respect. He not only went out to meet him, but did obeisance to him, as to a superior. They asked each other of their welfare. Rather "exchanged salutations;" addressed each other mutually with the customary phrase "Peace he unto you." Came into the tent—i.e; went together into the tent of Moses, which had been already glanced at in the word "encamped" (Exodus 18:5). BI, "They asked each other of their welfare. Friends meeting after separation I. This world is not a scene adapted or intended to afford the pleasure and benefit of
friendship entire. Men cannot collect and keep around them an assemblage of congenial spirits, to constitute, as it were, a bright social fire, ever glowing, ever burning, amidst the winter of this world. They cannot surround themselves with the selectest portion of humanity, so as to keep out of sight and interference the general character of human nature. They are left to be pressed upon by an intimate perception of what a depraved and unhappy world it is. And so they feel themselves strangers and pilgrims upon earth. II. It is contrary to the design of God that the more excellent of this world’s inhabitants should form together little close assemblages and bands, within exclusive circles, detached as much as possible from the general multitude. On the contrary, it is appointed that they should be scattered and diffused hither and thither, to be useful and exemplary in a great number of situations; that there should be no large space without some of them. Thus it is a world that dissociates friends. Nevertheless, friends do sometimes meet; and then it is quite natural to do as Moses and Jethro did—“ask each other of their welfare.” III. In the meeting of genuine friends, after considerable absence, these feelings will be present. 1. Kind affection. 2. Inquiry. 3. Reflective comparison. 4. Gratitude to God for watching over them both. 5. Faithful admonition and serious anticipation. (J. Foster.) Family reunions I. As to the salutations at meeting. 1. Courteousness. This excludes— (1) Excessive familiarity; (2) Rudeness; (3) Pride. 2. A hearty welcome. II. As to the subjects of conversation. 1. On public affairs. 2. On social matters. 3. With recognition of God. 4. Fit for mutual response (Exo_18:10-11). III. As to the mode of festivity. 1. That such festivity may not be confined to the family. 2. That it may be preceded by an act of worship. 3. That it should be with consciousness of the Divine presence.
To eat as before God, will make us— (1) Happy and helpful; (2) Temperate; (3) Regardful of the soul s progress. (D. G. Watt, M. A.) Lessons 1. It is not unbeseeming the highest places or persons in kingdom or Church of Christ to give due respect to relations. 2. Grace doth not unteach men manners and civil carriage respectively unto men. 3. Natural affection and expressions of it to friends beseemeth God’s servants. 4. It is a natural duty for relations to inquire of and wish each other’s peace. 5. Conduct to a tent for rest is suitable for travellers that visit their relations (Exo_ 18:7). (G. Hughes, B. D.) Religious intercourse between parents and children One Sunday night I said, “Ah! you mothers will say that your children are all in bed; never mind, go upstairs and wake them, and talk to them about their souls.” A mother (this I know to be true) went home, and her little girl was in bed and asleep. She woke her and said, “Jane, I have not spoken to you, dear child, about your soul. The pastor has been exhorting us to-night, and saying that even if you were asleep you should be wakened.” Then said Jane, “Mother, I have often wondered that you did not speak to me about Christ, but I have known Him these two years.” The mother stood convicted. She brought her daughter round on Monday and said, “Let this dear girl be baptized and lore the church.” I said to her, “Why did you not tell your mother?” “Well,” said she, “you know, mother never seemed to come up to the subject; she never gave me a chance.” Then the mother said, “Quite right; I have not been to my children what I ought to have been; but, please God, there shall never be another child of mine that shall steal a march on her mother, and find Christ without her mother knowing it.” God graciously rebuked that mother. (C. H. Spurgeon.) Religious conversation Among the means to be used in times of religious interest we may mention conversation. Many neglect it, but none can deny its power for good. Says Dr. Archibald Alexander, in his book on “Religious Experience”: “Religious conversation, in which Christians freely tell of the dealings of God with their souls, has been often a powerful means of quickening the sluggish soul and communicating comfort.” It is, in many cases, a great consolation to the desponding believer to know that his case is not entirely singular; and if a traveller can meet with one who has been over the difficult parts of the road before him, he may surely derive from his experience some salutary counsel and warning. The Scriptures are favourable to such communications. “Come and hear,” says David, “all ye that fear God, and I will declare what He hath done for my soul.” Dr. Watts thought so much of the “talent for parlour teaching,” that he declared that the man who had it could
do more good than the minister by his public discourses. Said one who was under sentence of death: “When the minister spoke to me he seemed like one who was standing far above me; but when Alexander, that good man that everybody knows is the holiest man in the place, came in, he stood like one at my side, and when he classed himself with me, and said, ‘Sinners like me and you,’ I could stand it no longer.” Saurin, the great French preacher, said, in his sermon on Christian conversation: “Are we returning from a sermon? Why not entertain one another with the subjects we have been hearing? Why not endeavour to imprint on one another’s memories the truths that have been proved, and to impress upon one another’s hearts such precepts as have been enforced? Have we been visiting a dying person? Why not make such reflections as naturally occur on such occasions the matter of our conversations? Why not embrace such a fair opportunity of speaking on the vanity of life, the uncertainty of worldly enjoyments, and the happiness of a pious departure to rest? Have you been reading a good book? Why not converse with our companions on the information we have derived from it?” 8 Moses told his father-in-law about everything the Lord had done to Pharaoh and the Egyptians for Israel’s sake and about all the hardships they had met along the way and how the Lord had saved them. GILL, "And Moses told his father in law all that the Lord had done unto Pharaoh,.... After the proper civilities had passed, and Jethro had been refreshed with food and drink, as is highly probable, they entered into a conversation about what had lately passed, which Jethro had had a general report of, and which had brought him hither, and therefore it would be very entertaining to him to have the particulars of it; and Moses begins with what the Lord had done to Pharaoh, how he had inflicted his plagues upon him one after another, and at last slew his firstborn, and destroyed him and his host in the Red sea: and to the Egyptians, for Israel's sake; the several plagues affecting them, especially the last, the slaughter of their firstborn; and who also were spoiled of their riches by the Israelites, and a numerous army of them drowned in the Red sea, and all because of the people of Israel; because they had made their lives bitter in hard bondage, had refused to let them go out of the land, and when they were departed pursued after them to fetch them back or cut them off:
and all the travail that had come upon them by the way; to the Red sea, and at Marah, and Rephidim, and how Amalek fought with them, as the Targum of Jonathan observes; what a fright they were put into, when pursued by Pharaoh and his host behind them, the rocks on each side of them, and the sea before them; their want of water in the wilderness, not being able to drink of the waters at Marah because bitter; their hunger, having no bread nor flesh in the wilderness of Sin, and their violent thirst, and no water to allay it, in the plains of Rephidim, and where also they were attacked by an army of the Amalekites: and how the Lord delivered them; out of all this travail and trouble, and out of the hands of all their enemies, Egyptians and Amalekites. COFFMA , "Verses 8-10 "And Moses told his father-in-law all that Jehovah had done unto Pharaoh and to the Egyptians for Israel's sake, all the travail that had come upon them by the way, and how Jehovah had delivered them. And Jethro rejoiced for all the goodness which Jehovah had done to Israel, in that he had delivered them out of the hand of the Egyptians. And Jethro said, Blessed be Jehovah, who hath delivered you out of the hands of the Egyptians, and out of the hand of Pharaoh; who hath delivered the people from under the hand of the Egyptians." "All the travil that had come upon them ..." Significantly, there is no mention of the repeated murmurings and rebellious unbelief of the people. It was an act of forbearance and generosity that Moses thus shielded the reputation of the people whom he loved. "And Jethro rejoiced ..." The Septuagint (LXX) renders "amazed" instead of "rejoiced," basing it upon such Jewish opinions as that of Rashi who stated that the Hebrew word is related to [~hiddudiym], "denoting prickling with horror."[14] If this is the meaning, or "horrified" as some have translated it, it is paralleled in the .T. instance of Felix being "terrified" at the preaching of the gospel (Acts 24:25). Certainly, we must reject the interpretation that supposes Jethro's reaction as due to his being "stung with grief and horror" because the Egyptians had to be destroyed![15] Our own version here is almost certainly correct, reminding us of those many instances in Acts, where it is stated that converts "went on their way rejoicing." As it stands, this word is strong presumptive proof that Jethro was already a worshipper of Jehovah. WHEDO , "8. Moses told — A thrilling tale! Such wonders as the plagues of Egypt and the miracles of the exodus would have speedily become the subject of national song and history. The presumption, in the absence of any evidence, that Moses would also commit the great events of his time to writing, is far greater than that he would not. By the travail that found them by the way we understand the hunger and thirst and exhaustion which caused the people to murmur; also the war with Amalek. PETT, "Exodus 18:8
‘And Moses told his father-in-law all that Yahweh had done to Pharaoh and to the Egyptians for Israel’s sake, all the travail that had come on them by the way, and how Yahweh had delivered them.’ Moses had, of course, a responsibility to report events back to his tribal leader, from whom he had officially previously sought permission to go to Egypt (Exodus 4:18), but the communication goes beyond that. Moses is concerned that his father-in-law should now see that he is tied to the children of Israel by Yahweh’s activities and demands. Jethro’s rejoicing in the goodness of Yahweh demonstrates that he is gladly willing to accept the situation and to release Moses from his tribal loyalty. He speaks of the wonders performed against Pharaoh and the Egyptians, as well as His powerful provision made in the later difficult period in the wilderness, in which Yahweh had again revealed His glory ‘for Israel’s sake’. These wonders and gracious acts bring glory to Yahweh. PULPIT, "Moses told his father-in-law. Jethro had heard in Midian the general outline of what had happened (Exodus 18:1). Moses now gave him a full and complete narrative (misphar) of the transactions. Compare Genesis 24:66; Joshua 2:23; where the same verb is used. All the travail. Literally, "the weariness." Compare Malachi 1:13, where the same word is used. The Lord delivered them. The Septuagint adds "from the hand of Pharaoh and from the hand of the Egyptians. 9 Jethro was delighted to hear about all the good things the Lord had done for Israel in rescuing them from the hand of the Egyptians. CLARKE, "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 (Exo_18:10) is a striking proof of it; he first blesses God for the preservation of Moses, and next for the deliverance of the people from their bondage.
GILL, "And Jethro rejoiced for all the goodness which the Lord had done to Israel,.... In giving them the manna and the well, as the above Targum, bread to eat when hungry, and water to drink when thirsty; to which Jarchi adds, and the law, for he supposes the meeting of Jethro and Moses was after the law was given on Mount Sinai, though here recorded; but this goodness may be extended to other things, as the saving of their firstborn at the time of the Lord's passover, giving them favour in the sight of the Egyptians, of whom they borrowed or asked things of value, of gold, silver, and jewels, bringing them out of Egypt with an high hand, going before them in a pillar of cloud and fire by day and night, dividing the waters of the sea for them to pass through as on dry land, and doing for them the above things related, and giving them victory over Amalek; and it may be observed that the joy of Jethro was not merely on account of the goodness of God done to Moses, a relation of his, having married his daughter; but because of the great and good things God had done for Israel, his special and peculiar people, the worshippers of the true and living God, for whom Jethro had an affection, because they were so, and therefore rejoiced in their prosperity: whom he had delivered out of the hand of the Egyptians; whom he had wrought upon to give them leave to depart from them, and destroyed them when they pursued after them, first delivered them from their bondage, and then from their rage and wrath. HE RY 9-11, "The impressions this narrative made upon Jethro. 1. He congratulated God's Israel: Jethro rejoiced, Exo_18:9. He not only rejoiced in the honour done to his son-in-law, but in all the goodness done to Israel, Exo_18:9. 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 Mat_8:10. Standers-by were more affected with the favours God had shown to Israel than those were that received them. 2. He gave the glory to Israel's God (Exo_18:10): “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: Now know I that Jehovah is greater than all gods, Exo_18:11. 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 are called gods), and has both an incontestable authority over them and an irresistible power to control and over-rule 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 faith: Now know I; he knew it before, but now he knew it better; his faith great 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.
COKE, "Exodus 18:9. And Jethro rejoiced— The Hebrew word ‫חדה‬ chidah, signifies to be transported with great joy: the LXX, therefore, translate it, very properly, εξεστη, he was in an exstacy. Jethro appears to have been a good man, and a believer: the context seems to prove this, as well as the marriage of Moses into his family; nor can we be of the opinion of those who think that he was now made a proselyte to the Jewish faith. He speaks of Jehovah as a Being well known to him, Exodus 18:10. Jethro said, blessed be Jehovah, who hath delivered you, &c. And when he says, Exodus 18:11 now know I that Jehovah is greater than all gods; he may be well understood to express no more than what any Jew, or true believer, might express; that now, from this miraculous display of power, he had a full and convincing testimony of the omnipotence and all-ruling superiority of Jehovah. See Psalms 135:5; Psalms 95:3; Psalms 97:9 and note on ch. Exodus 15:11. PETT, "Verses 9-12 Jethro Rejoices In Yahweh With The Leaders of Israel (Exodus 18:9-12). a Jethro rejoiced for all the goodness which Yahweh had done to Israel in delivering them from the hands of the Egyptians (Exodus 18:9) b Jethro says, ‘Blessed be Yahweh who has delivered you out of the hands of the Egyptians and out of the hand of Pharaoh, who has delivered the people from the hand of the Egyptians’ (Exodus 18:10). c He declares his new vision of Yahweh. ‘ ow I know that Yahweh is greater than all gods, yes, in the things in which they dealt proudly against them’ (Exodus 18:11). b Jethro takes a whole burnt offering and sacrifices for God, thus offering blessing to God (Exodus 18:12 a). a Aaron and all the elders of Israel come to eat food with Moses’ father-in-law before God (Exodus 18:12 b). ote in ‘a’ how Jethro’s acknowledgement of the goodness of Yahweh and of His doings results in the parallel in Aaron and the elders of Israel coming to eat with him. While in ‘b’ He blesses Yahweh and His declaration of the supremacy of Yahweh results in his offering a whole burnt offering and sacrifices to God, and thus in his ‘blessing’ Him. In ‘c’ He has been caught up with Israel in Israel’s God and acknowledges His overall superiority. Exodus 18:9 ‘And Jethro rejoiced for all the goodness which Yahweh had done to Israel in that he had delivered them out of the hands of the Egyptians.’ Here it is the deliverance that Jethro concentrates on. He had not seen the wonders but he does understand fully the one outstanding fact of the wonderful deliverance out of Egyptian hands. What amazed him was that Yahweh had delivered Israel from the powerful Egyptians, and he could only rejoice in it.
BI 9-12, "Jethro rejoiced for all the goodness. Lessons 1. The Church’s friends rejoice in all the good done for it, and deliverance of it. 2. As Jehovah is the cause of good and deliverance to His Church, so He is the object of their joy (Exo_18:9). 3. Joyful hearts for the Church’s good are thankful hearts to God for the same. 4. Deliverance of special relations, but especially of the Church, from powers of enemies is just matter of thanksgiving (Exo_18:10). 5. Experience of the mighty works of God perfects the knowledge of Himself. 6. The great works of God set Him above all that are so called. 7. The pride of enemies exalts the power of God above them (Exo_18:11). 8. Knowledge of God is best expressed in sacrificing and worship of Him. 9. Holy feasting is consistent with God’s holy worship. 10. God’s glory must terminate all sacrificing and eating among His people. 11. Eminent members of the Church may not disdain communion with true proselytes (Exo_18:12). (G. Hughes, B. D.) 10 He said, “Praise be to the Lord, who rescued you from the hand of the Egyptians and of Pharaoh, and who rescued the people from the hand of the Egyptians. GILL, "And Jethro said,.... Like a truly good man, as one that knew the Lord and feared him, and was desirous of giving him the praise and glory of all the wonderful things he had done: blessed be the Lord, who hath delivered you out of the hand of the Egyptians: and out of the hand of Pharaoh; meaning particularly Moses and Aaron, the messengers of God, as Aben Ezra observes, who went to Pharaoh in the peril of their lives, and whom he sometimes threatened with death; but the Lord delivered
them both out of his hands, and out of the hands of his ministers and people, who, doubtless, must be at times enraged at them for the plagues they brought upon them; for the persons here pointed at are manifestly distinguished from the body of the people of Israel next mentioned: who hath delivered the people from the hand of the Egyptians: the people of Israel, from the hard bondage and cruel slavery they were held under by the Egyptians; which, as it was the Lord's doing, Jethro gives him the glory of it, and blesses him for it, or ascribes to him, on account of it, blessing, honour, glory, and praise. CALVI , "10.And Jethro said, Blessed. Hence it appears that although the worship of God was then everywhere profaned by strange additions, yet Jethro was not so devoted to superstition as not to acknowledge and honor the true God. evertheless, the comparison which he subjoins, that “Jehovah is greater than all gods,” implies that he was not pure and free from all error. For, although the Prophets often so speak, it is with a different import; for sometimes God is exalted above the angels, that His sole eminence may appear, every heavenly dignity being reduced to its due order; sometimes, too, He is improperly called “Greater,” not as if the false gods had any rank, but that the greatness which is falsely and foolishly attributed to them in the world may be brought to naught. But Jethro here imagines, in accordance with the common notion, that a multitude of inferior gods are in subordination to the Most High. Thus, where the pure truth of God does not shine, religion is never uncorrupt and clear, but always has some dregs mixed with it. At the same time, Jethro seems to have made some advance; for in affirming that he now knows the power of God, he implies that he was more rightly informed than before; unless, perhaps, it might be preferred to understand this of the experimental knowledge, which confirms even believers, so that they more willingly submit themselves to God, whom they already knew before. Meanwhile, there is no doubt that by the name of Jehovah he designates the God of Israel; for, although they boasted everywhere that they worshipped the eternal God, yet by asserting the true Deity of the One God, he puts all others beneath Him. At any rate he confesses that, by the history of their deliverance, he was assured of the immense power of God, who had manifested himself in Israel; so as to despise, in comparison with Him, whatever gods were honored elsewhere in the world. The latter clause (197) of verse (11) is unfinished; for it stands thus, “According to the word (or reason) wherein they dealt proudly against them;” thus the principal verb is wanting to express that God repaid the Egyptians the just wages of their cruelty; just as He denounces “judgment without mercy,” upon all who proudly and unmercifully mistreat their neighbors, (James 2:13,) according to the declaration of our Lord Jesus Christ, “With what measure ye mete,” etc. (Matthew 7:2.) The exposition which some give seems too limited, viz., that the Egyptians, who had drowned the infants in the river, were themselves drowned in the Red Sea. I prefer, then, to extend it to every instance of punishment which they received. ELLICOTT, "(10, 11) Jethro said, Blessed be the Lord.—Heb., Jehovah. The Midianites, descendants of Abraham by Keturah, acknowledged the true God, and
the Israelites could rightfully join with them in acts of worship. But it is scarcely likely that they knew God among themselves as “Jehovah.” Jethro, however, understanding Moses to speak of the supreme God under that designation, adopted it from him, blessed His name, and expressed his conviction that Jehovah was exalted above all other gods. The pure monotheism of later times scarcely existed as yet. The gods of the nations were supposed to be spiritual beings, really existent, and possessed of considerable power, though very far from omnipotent. (See Deuteronomy 32:16-17.) WHEDO , "10. Jethro said — Lange regards this utterance of Jethro as lyrical. Exodus 18:10-11 may be thrown into poetic form as follows: — Blessed be Jehovah, Who delivered you from the hand of the Egyptians, And from the hand of Pharaoh. Who delivered the people from under the hand of the Egyptians. ow know I that Jehovah is greater than all the gods; For [he magnified himself] in the thing In which they acted proudly against them. PETT, "Exodus 18:10-11 ‘And Jethro said, “Blessed be Yahweh who has delivered you out of the hands of the Egyptians and out of the hand of Pharaoh, who has delivered his people from under the hand of the Egyptians. ow I know that Yahweh is greater than all the gods, yes in the thing wherein they dealt proudly against them.” Jethro praises Yahweh for what He has done in delivering Israel. The repetition of ‘who has delivered’ emphasises his wonder at what has happened. With Exodus 18:9 the deliverance is emphasised three times. Egypt was notorious as the region’s super-power, ruled by a god and with powerful gods. But this has not prevented Yahweh from setting them at nought. ote the contrast with Exodus 18:8. Here it is ‘delivered --- Egyptians --- Pharaoh.’ There it is ‘Pharaoh --- Egyptians --- delivered.’ The unity of these verses is clear. “ ow I know that Yahweh is greater than all the gods.” Here he means the gods of Egypt, not his own god whom he possibly equates with Moses’ God, Yahweh (compare the situation with El Elyon - Genesis 14:18-22). We cannot, however, see him as directly a worshipper of Yahweh or Exodus 18:12 would say so. Here Jethro speaks of Yahweh and not Elohim (God) because he has been told what Yahweh had done. “Yes in the thing wherein they dealt proudly against them.” ehemiah 9:10 suggests that this means ‘in the things in which the Israelites, through their God Yahweh, dealt proudly (with superiority) against the Egyptians’, but in context here it must include the Egyptians and their gods as having acted proudly against Israel. PULPIT, "Blessed be the Lord. Compare Genesis 14:20; Genesis 24:27. The heathen
blessed God no loss than the Israelites; but Jethro's blessing the Lord (i.e. Jehovah) is unusual As, however, Moses had attributed his own deliverance, and that of Israel, entirely to Jehovah (Genesis 24:8), Jethro, accepting the facts to be as stated, blessed the Lord. Who hath delivered you. Kalisch takes the plural pronoun to refer to Moses and Aaron; but Aaron seems not to nave been present, since he afterwards "came" (Genesis 24:12). It is better to regard Jethro as addressing all those who were in the tent with Moses. From them he goes on in the last clause to "the people." And out of the hand of Pharaoh.—i.e; especially out of the hand of Pharaoh, who had especially sought their destruction (Exodus 14:6, Exodus 14:8, etc.). 11 ow I know that the Lord is greater than all other gods, for he did this to those who had treated Israel arrogantly.” BAR ES, "Greater than all gods - See Exo_15:11. The words simply indicate a conviction of the incomparable might and majesty of Yahweh. For in ... above them - i. e. the greatness of Yahweh was shown in those transactions wherein the Egyptians had thought to deal haughtily and cruelly against the Israelites. Jethro refers especially to the destruction of the Egyptian host in the Red Sea. CLARKE, "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. GILL, "Now I know that the Lord is greater than all gods,.... He knew the Lord before, and that he was the only true God, and greater than all that were so called; but
now he had a fresh instance of it, a clear proof and demonstration of it, and so more plainly and fully knew it, and was assured of it, that he was greater than all the idols of the Gentiles, and particularly than the gods of the Egyptians; since he had saved his people Israel out of their hands, and when they could not protect and defend the Egyptians neither from plagues nor from destruction; nay, could not secure themselves, being all destroyed by the mighty Jehovah, see Exo_12:12, as also that he is greater than all that are called gods, kings, princes, and civil magistrates, than Pharaoh and all his nobles, generals, and captains, who were destroyed by him: for in the thing wherein they dealt proudly, he was above them; the idol gods, the gods of the Egyptians, the evil demons, Satan and his principalities, who influenced them, presuming and boasting by their magicians what they could do; but in those things Jehovah in the wonders he wrought appeared to be above them; they were overcome by him, and obliged to acknowledge the finger of God; and this sense stands best connected with the preceding clause: or else in those things, in which the Egyptians dealt proudly with the Israelites, pursuing after them in the pride and vanity of their minds, and giving out that they should overtake them and divide the spoil, and satisfy their lust upon them, when God blew with his wind upon them, the sea covered them, and they sunk as lead in the mighty waters, see Exo_15:9, and to the drowning of the Egyptians in the Red sea, the Jews commonly apply this: thus the Targum of Jonathan,"wherein the Egyptians dealt wickedly in judging Israel, by the waters, judgment returned upon them that they might be judged by the waters;''and to the same sense Jarchi: they suppose here was a just retaliation, that as the Egyptians drowned the Hebrew infants in the waters of the Nile, they were in righteous judgment drowned in the Red sea; this is the very thing, or is the same way they in their pride and malice dealt with the people of Israel; God dealt with them, and showed himself to be both "against them" (o), as it may be rendered, and above them. BE SO , "Exodus 18:11. ow know I that JEHOVAH is greater than all gods — That the God of Israel is greater than all pretenders — All deities, that usurp divine honours: he silences and subdues them all, and is himself the only living and true God. He is also higher than all princes and potentates, who also are called gods, and has both an incontestible authority over them, and an irresistible power to control them; he manageth them all as he pleaseth, and gets honour upon them, how great soever they are. ow know I — He knew it before, but now he knew it better; his faith grew up to a full assurance, upon this fresh evidence; for wherein they dealt proudly — The magicians or idols of Egypt, or Pharaoh and his grandees, opposing God, and setting themselves up in competition with him; he was above them — The magicians were baffled, Pharaoh humbled, his powers broken, and Israel rescued out of their hands. COFFMA , "Verse 11-12 " ow I know that Jehovah is greater than all gods; yea, in the thing wherein they dealt proudly against them. 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." We should notice here a ridiculous mistranslation of Exodus 18:10,11 in the RSV, as pointed out by Fields:
"The last clause of Exodus 18:10 (who hath delivered the people from under the hand of the Egyptians) is removed and placed in the middle of Exodus 18:11! This is supported neither by the Hebrew text nor the LXX, and is an example of the numerous arbitrary renderings in the RSV that so impair its usefulness."[16] These verses are the highlight of the whole chapter and the focal point of interest. The great question here is, "What kind of a priest was Jethro?" We believe that, like Melchizedek, Jethro stands a great monolithic witness of the true monotheism which continued to be known (though perhaps imperfectly) on earth during that long and rapid descent of the post-diluvian world into the debaucheries of paganism. Certainly oah knew the one true and Almighty God, for the .T. is witness that Jesus Christ was the Spirit that preached in oah (1 Peter 3:20). Melchizedek (Genesis 14) was also a true priest of "the Most High God" and recognized in the .T. as a vivid type of Christ, which no idolatrous priest could have been. Jethro appears to be just such another monotheist as were oah and Melchizedek. othing could be more false, misleading, or actually ridiculous than the misguided passion of certain critics to accredit Israel with having "developed" monotheism. The very purpose of God in the election of a Chosen Race, was not to develop a new conception of God, but to preserve for all the world the true perception of the One and Only God which was already in the world and in danger of being erased by the immoralities of the post-diluvians and the resultant resurgence of paganism. Monotheism was first on earth, not paganism, and the threat against the universal acceptance of that truth has always come about from basic sensualities so dear to human flesh. However, those sensualities cannot be indulged without some kind of psychological justification, and that is exactly what paganism is. Among the scholars there appear three distinct ideas with reference to Jethro. There are those who accept the view that we believe is correct, that Jethro was indeed a priest of the true God. Davies accepted this view: "Yahwism (the worship of Jehovah) had been practiced by Jethro and his people for a long time."[17] Fields has this: "The fact that Aaron and the elders came (Exodus 18:12) stresses the validity of Jethro's priesthood. He was a legitimate priest before God, like Melchizedek."[18] It is impossible for us to believe that Moses, Aaron, and all the elders of Israel would have sat down for a sacrificial meal with anyone who was OT a priest of the true God. "Exodus 18:12 shows that Jethro was recognized as a priest of the true God."[19] Another view is that Moses converted Jethro, making him, as Keil thought, a kind of first-fruits from paganism (cited above). Esses held this view, writing, "In witnessing to his father-in-law, Moses won him to the Lord ... Jethro forsook idolatry, became a proselyte to Judaism, and accepted the living God."[20] Johnson also believed that the narrative here evidences "a conversion experience" on the part of Jethro, thus "invalidating the theory that it was from Jethro and the Midianites that the Israelites learned of Jehovah.[21] Of course, the view in (1) above also invalidates it.
Another very radical view is held by some. Advocates of the `Kenite hypothesis,' "(namely, that the Israelites learned to worship God as Yahweh, `Jehovah,' from the Midianites and Kenites)"[22] brashly declare that, "Jethro imparted to Israel the ritual customs and the rules of the God of Sinai."[23] Such a view contradicts the truth that Jethro was the LEAR ER not the TEACHER on this occasion, and the truth that there was no "God of Sinai" in the sense of a local deity being worshipped there. It is called "the mount of God," not because of some old shrine there, but because of what Jehovah did there. Trying to find the source of the knowledge of God anywhere except in his revelation to Moses and the prophets forces men who are otherwise intelligent into some very foolish and impossible postulations! Rawlinson summed up the view that we believe to be correct as follows: "Moses, Aaron, and the elders partook of the sacrificial meal, regarding the whole rite as one legitimately performed by a duly qualified person, and so as one in which they could properly participate. Jethro, like Melchizedek, was recognized as a priest of the true God."[24] Another element of the very greatest importance appears here in the bringing by Jethro of both burnt-offerings and sacrifices to God. Here is independent proof that the Jewish priesthood did OT invent or originate the system of sacrifices associated with their religion. The principle of offering burnt-offerings and sacrifices to God existed independently of Judaism, as evidenced by Jethro's actions in this passage. Where, exactly, did the principle of sacrifice begin? "Sacrifice was known long before Sinai. In fact, it was instituted from the very fall of the race (Genesis 4:4)."[25] (See my comment on Genesis 4:4 in this series.) In the light of this, it is impossible to suppose that "Jethro was initiating the Israelites into the worship of Jehovah!"[26] Why? Because Jethro had the same information that already belonged to all mankind since the sacrifice made by Abel in the Gates of Paradise, the same information utilized by Abraham, Isaac, Jacob, and all the patriarchs in the sacrifices that they offered. There is absolutely no cultic ceremony in the sacrifices which appear in this chapter. Thus, we must reject the allegation that, "Jethro led in a cultic ceremony."[27] "(They came) to eat bread with Moses' father-in-law before God ..." The last two words of this are sometimes alleged to mean that this sacrificial meal took place at some ancient pagan shrine at a place called "the mount of God" (Exodus 18:6). See comment above under Exodus 18:5-7. The last two words "before God," have no reference whatever to any place, least of all a pagan shrine, but, any sacrifice, no matter where offered would by the very nature of sacrifice be "before God." COKE, "Exodus 18:11. For in the thing wherein they dealt proudly, &c.— Jethro, in the former part of the verse, expresses his belief in the superiority of Jehovah over all false gods: a belief, confirmed by the reason subjoined; and which shews, that the false gods, to which he more particularly alludes, were the idols of Egypt. Or it may refer to the Egyptians themselves, and mean, for in the thing wherein the Egyptians dealt proudly, (designing entirely to enslave or destroy the people of
God,) God proved himself above them, to the salvation of his own people, and to their destruction. And, thus interpreted, all gods must signify false gods in general. The Chaldee paraphrase has it, because in what the Egyptians thought they should judge Israel, in that he hath judged them. The Arabic, Houbigant, &c. interpret in the same manner. Perhaps, however, a better translation may be given, and one more consistent with ehemiah 9:10 where the same expression is used. The Hebrew particle ki, which we render for, for in the thing, &c. signifies very frequently yea, certainly, even, &c. (for proof of which see oldius, 4. 6. 9.) and therefore we might read the verse, even by the very thing in which they dealt proudly against them; i.e. I know that the Lord is above all Gods, especially by his so exerting his superiority, as to cause the destruction which the Egyptians intended to bring upon his people, to fall on their own heads. This appears to be the true meaning of the phrase. ELLICOTT, "(11) For in the thing . . . —Heb., even in the matter in which they dealt proudly against them. Jehovah’s superior power had been shown especially in the matter in which the Egyptians had dealt most proudly—viz., in pursuing the Israelites with an army when they had given them leave to depart, and attempting to re-capture or destroy them. WHEDO , "11. He was above them — The exact sense of the latter half of this verse is uncertain. The English translators understood the ‫עליחם‬ to refer to the false gods, and supplying he was would most naturally make these gods rather than the Egyptians the subject of the verb ‫,זדו‬ acted proudly. But inasmuch as something is to be supplied, it seems better to carry over into this last sentence of the verse the thought expressed in the ‫מן‬ ‫גדול‬ of the preceding line. It seems probable that some word or words have fallen out before ‫,בדבר‬ in the thing, and we take the sentiment to be: Jehovah is greater than all the gods, for he showed this in all the things wherein the Egyptians acted proudly against the Israelites. Comp. ehemiah 9:10. Reference is to the oppression and persecution which Israel received from the Egyptians, and the pursuit which ended at the Red Sea, where Jehovah triumphed gloriously. PULPIT, " ow know I that the Lord is greater than all gods. It would seem that Jethro, like the generality of the heathen, believed in a plurality of gods, and had hitherto regarded the God of the Israelites as merely one among many equals. ow, he renounces this creed, and emphatically declares his belief that Jehovah is above all other gods, greater, higher, more powerful. Compare the confessions of ebuchadnezzar (Daniel 2:47; Daniel 3:26, Daniel 3:27) and Darius the Mede (Daniel 6:26). For in the thing wherein they dealt wickedly he was above them. There is no "he was above them" in the original, nor is the clause a distinct sentence from the preceding one. It is merely a prolongation of that clause, without any new verb; and should be translated, "Even in the very matter that they (the Egyptians) dealt proudly against them "(the Israelites). The superiority of Jehovah to other gods was shown forth even in the very matter of the proud dealing of the Egyptians, which was brought to shame and triumphed over by the might of Jehovah. The allusion is especially to the passage of the Red Sea.
12 Then Jethro, Moses’ father-in-law, brought a burnt offering and other sacrifices to God, and Aaron came with all the elders of Israel to eat a meal with Moses’ father-in-law in the presence of God. BAR ES, "A burnt offering and sacrifices - This verse clearly shows that Jethro was recognized as a priest of the true God, and is of great importance in its bearings upon the relation between the Israelites and their congeners, and upon the state of religion among the descendants of Abraham. CLARKE, "Jethro - took a burnt-offering - ‫עלה‬ olah. Though it be true that in the patriarchal times we read of a burnt-offering, (see Gen_22:2, etc)., 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, etc., had already been given, yet, taken with other circumstances in this account, it is a presumptive evidence that the meeting between Moses and Jethro took place after the erection of tabernacle. See Clarke’s note on Exo_18:5. Sacrifices for God - ‫זבחים‬ zebachim, slain beasts, as the word generally signifies. We have already seen that sacrifices were instituted by God himself as soon as sin entered into our world; and we see that they were continued and regularly practiced among all the people who had the knowledge of the only true God, from that time until they became a legal establishment. Jethro, who was a priest, (Exo_2:16), had a right to offer these sacrifices; nor can there be a doubt of his being a worshipper of the true God, for those Kenites, from whom the Rechabites came, were descended from him; 1Ch_2:55. See also Jeremiah 35. And Aaron came, and all the elders of Israel to eat bread - The burnt-offering was wholly consumed; every part was considered as the Lord’s portion, and therefore it was entirely burnt up. The other sacrifices mentioned here were such that, after the blood had been poured out before God, the officers and assistants might feed on the flesh. Thus, in ancient times, contracts were made and covenants sealed; See Clarke’s
note on Gen_15:13, etc. It is very likely, therefore, that the sacrifices offered on this occasion, were those on the flesh of which Aaron and the elders of Israel feasted with Jethro. Before God - Before the tabernacle, where God dwelt; for it is supposed that the tabernacle was now erected. See Clarke’s note on Exo_18:5; and see Deu_12:5-7, and 1Ch_29:21, 1Ch_29:22, where the same form of speech, before the Lord, is used, and plainly refers to his manifested presence in the tabernacle. GILL, "And Jethro, Moses's father in law, took a burnt offering and sacrifices for God,.... The burnt offering, which was either of the flock or of the herd, was wholly consumed by fire, from whence it had its name; the peace offering for thanksgiving, which seemed to be meant by the sacrifices here, the flesh of them were to be eaten, Lev_7:15 and now a feast was kept, as the latter part of the verse shows: whether Jethro brought cattle along with him for such a purpose, and so "gave" (p) or "offered" them for a burnt offering and sacrifices to God; as the word for took may be rendered, one and the same word signifying both to give and take, see Psa_68:18, compared with Eph_4:8 or whether, with the leave of Moses and the children of Israel, he took them out of their flocks and herds, it matters not, since this is only observed to show Jethro's devotion to God, and the grateful sense he had of the divine goodness to Israel; and since he was a priest of Midian, as he is generally said to be, and a priest of the most high God, as Melchizedek was, he might offer sacrifices; for it does not appear that he delivered them to others to be offered, or that these were slain by Aaron; for, though he is after mentioned, yet not as a sacrificer, but as a guest; and perhaps this might be before he and his sons were separated to the priest's office, or, at least, before they had entered upon it; nor is this mention of a burnt offering and sacrifices any proof of Jethro's meeting Moses after the giving of the law, since, before that, sacrifices were in use, and Jethro being a grandchild of Abraham, might have learnt the use of them from him: and Aaron came, and all the elders of Israel, to eat bread with Moses's father in law, before God; the tents of Moses being on the east side of the tabernacle, as Aben Ezra says, in which was the mercy seat and cherubim, between which the divine Majesty was; but there is no need to suppose that the tabernacle was now built, for this tent of Moses might be placed before or near the pillar of cloud in which Jehovah was; or the sense may only be, that they ate their food in the presence of God, in the fear of the Lord, with gladness and singleness of heart, as good men do; and especially as this was an eucharistic sacrifice unto God they partook of, Aaron and the elders came out of a civil respect to Jethro, to take a meal with him, as well as to join with him in a religious action: the bread they ate was, no doubt, the manna, which Jethro, though a Midianite, yet a descendant of Abraham, and a good man, partook of, and is put for the whole repast, the flesh of the sacrifices and what else were eaten: no mention is made of Moses, nor was there any need of it, as Aben Ezra observes, it being his tent in which they were: the Targum of Jonathan adds,"Moses stood and ministered before them;''and so says Jarchi; which is not very probable, it being not agreeable to the dignity of his station and office. HE RY, " The expressions of their joy and thankfulness. They had communion with each other both in a feast and in a sacrifice, Exo_18:12. 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 was 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 table-talk 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. JAMISO , "Jethro ... took a burnt offering — This friendly interview was terminated by a solemn religious service - the burnt offerings were consumed on the altar, and the sacrifices were peace offerings, used in a feast of joy and gratitude at which Jethro, as priest of the true God, seems to have presided, and to which the chiefs of Israel were invited. This incident is in beautiful keeping with the character of the parties, and is well worthy of the imitation of Christian friends when they meet in the present day. K&D, "The sacrifices, which Jethro offered to God, were applied to a sacrificial meal, in which Moses joined, as well as Aaron and all the elders. Eating bread before God signified the holding of a sacrificial meal, which was eating before God, because it was celebrated in a holy place of sacrifice, where God was supposed to be present. CALVI , "12.And Jethro. Although I do not think that Jethro had previously sacrificed to idols, yet, because he worshipped an unknown God, with but a confused and clouded faith, it appears that this was his first sincere and legitimate sacrifice since the God of Israel had been more clearly known to him. We may gather from hence that it was duly offered, because Moses, and Aaron, and the elders openly professed them. selves his companions, and partook with him; for it is not merely said that they came to eat bread with him, but “before God;” which expression describes a sacred and solemn feast, a part and adjunct of the offering and divine worship. But they never would have willingly polluted themselves with the defilement’s of the Gentiles for the sake of gratifying an unholy man. It follows, then, that this was a token of his piety, since they did not hesitate to become partakers with him. We ought, indeed, to have God before our eyes, as often as we partake of his bounty; but we shall hereafter see, that this expression is peculiarly applied to sacrifices, wherein the faithful put themselves in the presence of God. Yet. do I not admit that Jethro slew the victims in right of the priesthood which he exercised in the land of Midian; but because there was more liberty, as will be explained in its place, before the Law was prescribed by God. It is my decided
opinion that by the word “bread,” the manna is incontestably meant. BE SO , "Exodus 18:12. And Jethro took a burnt-offering for God — And probably offered it himself, for he was a priest in Midian, and a worshipper of the true God, and the priesthood was not yet settled in Israel. And they did eat bread before God — Soberly, thankfully, in the fear of God: and their talk was such as became saints. Thus we must eat and drink to the glory of God, as those that believe God’s eye is upon us. COKE, "Exodus 18:12. Jethro—took a burnt-offering— Hence it plainly appears, that Jethro was a priest of the true God; and that burnt-offerings, which were to be wholly consumed upon the altar, (Leviticus 1:9.) and sacrifices or peace-offerings, of which the people, as well as the priests, partook, (Leviticus 15:33.) were in general use among believers before the giving of the law. See Genesis 4:4. To eat bread, signifies to partake of the sacrifice. Before God means, either before the place where the Shechinah now appeared; or, if this visit was after the erection of the tabernacle, (as some commentators suppose,) it signifies, before the face of God's special presence there; see ch. Exodus 16:33-34. Or, before God may signify, as in Daniel 6:10 before God spiritually considered, in a religious regard to the Divine Presence: Daniel kneeled in his house, and prayed, and gave thanks before his God. The expression, however, ‫לפני‬ ‫האלהים‬ lipeni haelohim, before the face, or faces of Elohim, is, most probably, derived from the Divine appearance in the cloudy pillar, and from thence in the sanctuary. See note on Genesis 3:24. REFLECTIO S.—Moses meets his father with affection and respect; for though he is become great, he is not become proud with it. As his heart is full of God's mercy, he begins immediately, on the first salutation, to recount God's dealings. ote; It is our duty, and should be our delight, to tell of the things God hath done for our souls, for the encouragement and comfort of our brethren. Jethro is happy at the news, and blesses God for it. We must thus ever rejoice in the felicity of God's chosen, and give God the glory due to his name. And hereupon he makes a solemn profession of his faith in Israel's God, convinced of his greatness above all the powers of man, as well as above the enchantments of Egypt and her idols. In token of his faith he offers sacrifice to God, and entertains all the elders of Israel. Though not an Israelite born, yet he was by faith of the Israel of God. ote; It is well when friends meet, not only to welcome them to our board, but to bring them to the altar. Our meetings will be joyful, and our feasts sanctified, when the word of God, and christian conversation, and praise, and prayer, are our employment. ELLICOTT, "(12) Jethro . . . took a burnt offering and sacrifices for God.—Jethro had brought sacrifices with him, and now offered them in token of his thankfulness for God’s mercies towards himself and towards his kinsman. He occupied a position similar to that of Melchizedek (Genesis 14:18), holding a priesthood of the most primitive character, probably as patriarch of his tribe, its head by right of primogeniture. As Abraham acknowledged rightly the priesthood of Melchizedek (Genesis 14:19; Hebrews 7:2-9), so Moses and Aaron rightly acknowledged that of Jethro. They markedly indicated their acceptance of his priestly character by
participation in the sacrificial meal, which, as a matter of course, followed his sacrifice. They “ate bread with Moses’ father in law” (or rather, brother-in-law) “before God.” WHEDO , "12. Burnt offering and sacrifices for God — Jethro, the venerable priest, according to ancient usages of patriarchal worship, presides and officiates at this sacrifice and festival. The Levitical ritual and institutions had not yet been established, and no one but Jethro could, on that occasion, have so appropriately acted as priest. This great patriarch, with an intensified faith in Jehovah as the only true God, (Exodus 18:10-11,) worships in thorough accord with Moses and Aaron and all the elders of Israel. All these probably assisted in some form at this sacrifice. Comp. Genesis 31:46-54. “This passage is of great importance in its bearings upon the relation between the Israelites and their congeners, and upon the state of religion among the descendants of Abraham.” — Speaker’s Commentary. PETT, "Exodus 18:12 ‘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 food with Moses’ father-in-law before God.’ This is in Jethro’s territory and he is Moses’ clan leader and priest of the area, ‘the priest of Midian’ (Exodus 18:1). It was therefore natural that Jethro should offer the sacrifices, both of the whole burnt offering which was presumably (as later) wholly burnt up and of other sacrifices, thank offerings, of which the flesh was available to eat. ote that these are offered to ‘Elohim’ not Yahweh. The Midianites may well have worshipped El under some title, whom they could all equate with Yahweh, as Abraham equated El Elyon with Yahweh (Genesis 14:22). “To eat food with --- before God”. This was an act of worship and acknowledgement of submission to ‘Elohim’ (God). There is no suggestion that Jethro taught them anything. When he did, as his clan leader, seek to guide Moses, we are specifically told so, but it had nothing to do with religion. It was the senior administrator passing on his advice to his son-in-law. Moses who had been with the tribe of Jethro for many years, and seemingly had worshipped with him, clearly saw the God whom Jethro worshipped as equatable with Yahweh. We can compare how Melchizedek, who as king of Salem and its surrounding area would have rights over Abraham, who paid him tithes as a user of his lands, provided the food and wine for a feast on the return of Abraham, he did so as a priest of El Elyon, and Abraham received them in the name of ‘Yahweh, El Elyon’. (Genesis 14:18-24). The situation is somewhat similar. ote how here the text has changed from using ‘Yahweh’ to using ‘God’. A ‘stranger’ is among them. To him Yahweh is not all. Thus while making quite clear to Jethro that it is Yahweh Who has delivered Israel, he condescends to his father- in-law by mainly speaking of ‘God’ throughout the passage.
PULPIT, "Exodus 18:12 Jethro took a burnt offering. Or "brought a burnt offering;" as the same verb is rendered in Exodus 25:2. It is not distinctly related that he offered the victim; but as no other offerer is mentioned, and as he was a priest (Exodus 3:1; Exodus 18:1), we may assume that he did so. Moses, Aaron, and the elders, partook of the sacrificial meal, regarding the whole rite as one legitimately performed by a duly qualified person, and so as one in which they could properly participate. Jethro, like Melchisedek (Genesis 14:18), was recognised as a priest of the true God, though it would seem that the Midianites generally were, a generation later, idolaters ( umbers 25:18; umbers 31:16). To eat bread … before God. This expression designates the feast upon a sacrifice, which was the universal custom of ancient nations, whether Egyptians, Assyrians, Phenicians, Persians, Greeks, or Romans. Except in the case of the "whole burnt offering" ( ὁλοκαύτωµα), parts only of the animals were burnt, the greater portion of the meat being consumed, with bread, at a meal, by the offerer and his friends and relatives 13 The next day Moses took his seat to serve as judge for the people, and they stood around him from morning till evening. BAR ES, "From the morning unto the evening - It may be assumed as at least probable that numerous cases of difficulty arose out of the division of the spoil of the Amalekites Exo_17:13, and causes would have accumulated during the journey from Elim. CLARKE, "To judge the people - To hear and determine controversies between man and man, and to give them instruction in things appertaining to God. From the morning unto the evening - Moses was obliged to sit all day, and the people were continually coming and going. GILL, "And it came to pass on the morrow,.... The above Targum paraphrases it,"on the day after the day of atonement:''and so Jarchi observes the same, out of a book of theirs called Siphri; but rather this was either the day after the entertainment of
Jethro with Aaron and the elders in the tent of Moses, or the day after Jethro's coming, as Aben Ezra: that Moses sat to judge the people; though his father-in-law was come to visit him, yet he did not neglect the care of his people, and the business that lay upon his hands for their good, civil and religious; but, the very day following his coming, closely applied himself to hear and judge causes; and such a vast body of people must find him work enough; and especially if we consider their quarrelsome disposition, for if they were so to one another, as they were to Moses and Aaron, they must be very litigious; however Moses bore with them, and attended to their causes, to do justice and judgment among them, being now made a prince and a judge over them by divine authority, and whom they acknowledged as such: and the people stood by Moses, from the morning unto the evening; not that a single cause was so long a trying, but there being so many of them in one day, that they lasted from the morning tonight; so that when one cause was dispatched and the parties dismissed, another succeeded, and so continued all the day long: Moses he sat as judge, with great majesty, gravity, and sedateness, hearkening with all attention to what was said on both sides, and the people they "stood", both plaintiff and defendant, as became them. HE RY 13-14, "Here is, I. The great zeal and industry of Moses as a magistrate. 1. 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 enquiries, to 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 man, etc., beside the laws of nature, relating both to piety and equity, Exo_18:15. They came to enquire 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 those that consulted him, and made them know the statutes of God and his laws, Exo_18:16. His business was, not to make laws, but to make known God's laws; his place was but that of a servant. (2.) He was to decide controversies, and determine matters in variance, judging between a man and his fellow, Exo_18:16. 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. 2. Such 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 (Exo_18:13), composed and sedate. (2.) With great condescension to the people, who stood by him, Exo_18:14. He was very easy of access; 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 have given him a good pretence for a vacation (he might have adjourned the court for that day, or at least have shortened it), yet he sat, even the next day after his coming, from morning till 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 case 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 it 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 (Exo_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 diminished. Those that wait on the Lord and his service shall renew their strength. JAMISO 13-26, "on the morrow ... Moses sat to judge the people, etc. — We are here presented with a specimen of his daily morning occupations; and among the multifarious duties his divine legation imposed, it must be considered only a small portion of his official employments. He appears in this attitude as a type of Christ in His legislative and judicial characters. the people stood by Moses from the morning unto the evening, etc. — Governors in the East seat themselves at the most public gate of their palace or the city, and there, amid a crowd of applicants, hear causes, receive petitions, redress grievances, and adjust the claims of contending parties. K&D 13-23, "The next day Jethro saw how Moses was occupied from morning till evening in judging the people, who brought all their disputes to him, that he might settle them according to the statutes of God. ‫ל‬ ַ‫ע‬ ‫ד‬ ַ‫מ‬ ָ‫:ע‬ as in Gen_18:8. The people came to Moses “to seek or inquire of God” (Gen_18:15), i.e., to ask for a decision from God: in most cases, this means to inquire through an oracle; here it signifies to desire a divine decision as to questions in dispute. By judging or deciding the cases brought before him, Moses made known to the people the ordinances and laws of God. For every decision was based upon some law, which, like all true justice here on earth, emanated first of all from God. This is the meaning of Gen_18:16, and not, as Knobel supposes, that Moses made use of the questions in dispute, at the time they were decided, as good opportunities for giving laws to the people. Jethro condemned this plan (Gen_18:18.) as exhausting, wearing out (‫ל‬ ֵ‫ב‬ָ‫נ‬ lit., to fade away, Psa_37:2), both for Moses and the people: for the latter, inasmuch as they not only got wearied out through long waiting, but, judging from Gen_18:23, very often began to take the law into their own hands on account of the delay in the judicial decision, and so undermined the well-being of the community at large; and for Moses, inasmuch as the work was necessarily too great for him, and he could not continue for any length of time to sustain such a burden alone (Gen_18:18). The obsolete form of the inf. const. ‫שׂהוּ‬ ֲ‫ע‬ for ‫ּו‬‫ת‬‫שׂ‬ ֲ‫ע‬ is only used here, but is not without analogies in the Pentateuch. Jethro advised him (Gen_18:19.) to appoint judged from the people for all the smaller matters in dispute, so that in future only the more difficult cases, which really needed a superior or divine decision, would be brought to him that he might lay them before God. “I will give thee counsel, and God be with thee (i.e., help thee to carry out this advice): Be thou to the people ‫ים‬ ִ‫ּה‬‫ל‬ ֱ‫א‬ ָ‫ה‬ ‫,מוּל‬ towards
God,” i.e., lay their affairs before God, take the place of God in matters of judgment, or, as Luther expresses it, “take charge of the people before God.” To this end, in the first place, he was to instruct the people in the commandments of God, and their own walk and conduct (‫יר‬ ִ‫ה‬ְ‫ז‬ ִ‫ה‬ with a double accusative, to enlighten, instruct; ְ‫ך‬ ֶ‫דר‬ ֶ‫ש‬ the walk, the whole behaviour; ‫ה‬ ֶ‫שׂ‬ ֲ‫ע‬ ַ‫מ‬ particular actions); secondly, he was to select able men (‫ל‬ִ‫י‬ ַ‫ח‬ ‫י‬ ֵ‫שׁ‬ְ‫נ‬ፍ men of moral strength, 1Ki_1:52) as judges, men who were God-fearing, sincere, and unselfish (gain-hating), and appoint them to administer justice to the people, by deciding the simpler matters themselves, and only referring the more difficult questions to him, and so to lighten his own duties by sharing the burden with these judges. ְ‫יך‬ ֶ‫ל‬ ָ‫ע‬ ֵ‫מ‬ ‫ל‬ ֵ‫ק‬ ָ‫ה‬ (Gen_18:22) “make light of (that which lies) upon thee.” If he would do this, and God would command him, he would be able to stand, and the people would come to their place, i.e., to Canaan, in good condition (‫ּום‬‫ל‬ ָ‫שׁ‬ ְ ). The apodosis cannot begin with ְ‫ך‬ְ‫וּ‬ ִ‫צ‬ְ‫,ו‬ “then God will establish thee,” for ‫ה‬ָ‫וּ‬ ִ‫צ‬ never has this meaning; but the idea is this, “if God should preside over the execution of the plan proposed.” CALVI , "13.And it came to pass. A memorable circumstance, and one well worth knowing, is here introduced. In that form of government over which God presided, and which He honored with extraordinary manifestations of His glory, there was something deserving of reprehension, which Jethro corrected; and again, Moses himself, the mighty Prophet, and with whom alone God was thus familiar, was deservedly reproved for inconsiderately wearing away both himself and the people by excessive labor. It was a proof of his illustrious virtue and mental heroism to undergo so many troubles, to endure so much fatigue, and not to be subdued by weariness from daily exposing himself to new toils. It betrayed also a magnanimity never sufficiently to be praised, that he should occupy himself gratuitously for this perverse and wicked people, and never desist from his purpose, although he experienced an unworthy return for his kind efforts. For we have seen him to have been often assailed by reproaches and contumelies, and assaulted by chidings and threats; so that it is more than marvelous that his patience, so constantly abused, was not altogether worn out. In this, assuredly, many virtues will be discovered worthy of the highest praise; yet Jethro in these very praises finds occasion of fault. Whence we are warned that in all the most excellent acts of men some defect is ever lurking, and that scarcely any exists so perfect in every respect as to be free from any stain. Let all those, then, who are called on to be rulers of mankind know, that however diligently they may exercise their office, something still may be wanting, if the best plan that they adopt be brought to examination. Therefore let all, whether kings or magistrates, or pastors of the Church, know, that whilst they strain every nerve to fulfill their duties, something will always remain which may admit of correction and improvement. Here, too, it is worth while to remark, that no single mortal can be sufficient to do everything, however many and various may be the endowments wherein he excels. For who shall equal Moses, whom we have still seen to be unequal to the burden, when he undertook the whole care of governing the people? Let, then, God’s servants learn to measure carefully their powers, lest they should wear out, by ambitiously embracing too many occupations. For this
propensity to engage in too many things ( πολυπραγµοσύνη) is a very common malady, and numbers are so carried away by it as not to be easily restrained. In order, therefore, that every one should confine himself within his own bounds, let us learn that in the human race God has so arranged our condition, that individuals are only endued with a certain measure of gifts, on which the distribution of offices depends. For as one ray of the sun does not illuminate the world, but all combine their operations as it were in one; so God, that He may retain men by a sacred and indissoluble bond in mutual society and good-will, unites one to another by variously dispensing His gifts, and not raising up any out of measure by his entire perfection. Therefore Augustine (198) truly says that, God humbled His servant by this act; just as Paul reports, that buffetings were inflicted on him by the messenger of Satan, lest the grandeur of his revelations should exalt him too highly. ( 2 Corinthians 12:7.) COFFMA , "Verses 13-16 "And it came to pass on the morrow, that Moses sat to judge the people: and the people stood about Moses from the morning unto the evening. 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 about thee from morning unto even? And Moses said unto his father-in-law, Because the people come unto me to inquire of God: When they have a matter, they come unto me; and I judge between a man and his neighbor, and I make them know the statutes of God and his laws." "I make them know the statutes of God and his laws ..." This has no reference to the Decalogue, which was not yet given, but is a reference to that vast body of rules and regulations that Moses had already communicated to the people upon the commandment of the Lord, for example, the matter of gathering the manna, when, how much, how to use it, etc. There had also, in all probability, been many other things of a similar nature. Also, perhaps all of those great principles laid down in the Decalogue were already known by Moses prior to their formal announcement from Sinai. In his work, such as that witnessed by Jethro, Moses would often have conferred with God to receive the correct basis for his judgments. That was the very thing taking up so much time. We do not believe that Moses was merely formulating rules "on his own" during those days. The point of these remarks is the refutation of the following claim: "The statutes here are those given on the mount (Sinai), this passage being out of place."[28] We find no fault whatever with this narrative. The situation in view in this passage is that of a faithful well-meaning individual trying to take care of all the details himself. Moses appears here as a perfect example of a poor administrator, a preacher, or elder, who tries to do it all by himself. Through this fortunate visit of Jethro, he learned the secret of DELEGATI G authority. COKE,"Verses 13-15 Exodus 18:13-15. Moses sat to judge the people— Rather, which the context clearly proves to be the meaning, to administer justice to the people. The word ‫שׁפט‬ shapat,
says Cocceius, denotes, at large, all regulation and disposal. Moses informs Jethro, that this was the case: he tells him first, Exodus 18:15 that the people come to him to enquire of GOD. GOD, it is to be remembered, had been pleased to constitute himself the King and Lawgiver of the Jews, whose government is therefore called a Theocracy; and he had appointed Moses to be his great vicegerent to the people instead of God. See ch. Exodus 4:16. The people, therefore, came to Moses as to GOD himself, their supreme Judge and Lawgiver, to know his will, and receive his decisions in all cases of property and controversy. Moses explains this fully in the following verse: the people, says he, come to me to enquire and know the will of their great Legislator. CO STABLE, "Verses 13-23 Moses experienced a crisis of overwork (cf. Acts 6:1-7). Previously he had had to cope with a lack of food and a lack of water. This section explains how he overcame the present crisis. It also explains the beginning of Israel"s legal system. Here we see how the requirements and instructions of the Mosaic Covenant became accessible to the ordinary Israelite and applicable to the problems that arose as the Israelites oriented their lives to that code. [ ote: Ibid, p248.] Clearly Israel already at this time had a body of revealed law ( Exodus 18:16; cf. Exodus 15:26). I shall say more about older ancient ear Eastern law codes in my comments on Exodus 21:1 to Exodus 23:19. God greatly expanded this with the giving of the Mosaic Covenant. Evidently the people were becoming unruly because Moses was not dispensing justice quickly ( Exodus 18:23). Jethro"s counsel was wise and practical, and he presented it subject to the will of God ( Exodus 18:23). Moses may not have realized the seriousness of the problem he faced. He seems to have been a gifted administrator who would not have consciously let Israel"s social welfare deteriorate. However, his efficiency expert father-in-law pointed out how he could manage his time better. otice the importance of modeling integrity in Exodus 18:21. Integrity means matching walk with talk, practicing what one preaches. This has always been an important qualification for leaders. "Mr. [Dwight L.] Moody said shrewdly: It is better to set a hundred men to work, than do the work of a hundred men. You do a service to a man when you evoke his latent faculty. It is no kindness to others or service to God to do more than your share in the sacred duties of Church life." [ ote: Meyer, p210.] ELLICOTT, "(13) On the morrow.—The day following Jethro’s arrival. Moses sat to judge the people.—The office of prince, or ruler, was in early times regarded as including within it that of judge. Rulers in these ages were sometimes even called “judges,” as were those of Israel from Joshua to Samuel, and those of Carthage at a later date (suffetes). Ability to judge was thought to mark out a
person as qualified for the kingly office (Herod. i. 97). Moses, it would seem, had, from the time that he became chief of his nation, undertaken the hearing of all complaints and the decision of all causes. He held court days from time to time, when the host was stationary, and judged all the cases that were brought before him. o causes were decided by any one else. Either it had not occurred to him that the duty might be discharged by deputy, or he had seen reasons against the adoption of such an arrangement. Perhaps he had thought his countrymen unfit as yet for the difficult task. At any rate, he had acted as sole judge, and had, no doubt, to discharge the duty pretty frequently. Knowing that there was much business on hand, he did not allow the visit of his near connection to interfere with his usual habits, but held his court just as if Jethro had not been there. The people stood by Moses from the morning unto the evening.—So great was the number of causes, or so difficult were they of decision, that Moses was occupied the whole day in deciding them. Following the usual Oriental practice, he began early in the morning, and found himself compelled to continue until nightfall. It is not clear whether his “sessions” were always of this length, or whether on this occasion the ordinary time was exceeded. Some have suggested that the division of the Amalekite spoil would naturally have led to disputes, and so to complaints. WHEDO , "13. On the morrow — After the sacrificial feast described in Exodus 18:12. The duties of friendship, love, and hospitality must give place to those of public responsibility and care. The very next day after the joyful feast the great lawgiver and judge resumes his arduous work. It has been suggested that difficulties arising out of the division of the spoil of the Amalekites occasioned the disputes which Moses sat all day to decide. This, however, is a pure supposition, and we have no evidence that the Israelites captured any considerable amount of spoil from the defeated Amalekites. Various causes of dispute and strife would naturally arise from time to time among the thousands of Israel, and nothing can be determined from this fact as to the date of Jethro’s visit. PETT, "Verses 13-26 Jethro Advises Moses On How To Judge The People And Moses Acts on His Advice (Exodus 18:13-26). a On the next day Moses acts as judge for Israel and the people stand around him from morning until evening (Exodus 18:13). b Jethro asks him why he does this to the people, and why he sits alone, and all the people stand around him from morning until evening (Exodus 18:14). c Moses replies, ‘Because the people come to me to enquire of God’. When they come to him he judges between a man and his neighbour and makes known to them the statutes of God and His laws (Exodus 18:15-16). b Jethro takes a whole burnt offering and sacrifices for God, thus offering blessing to God (Exodus 18:12 a). a Aaron and all the elders of Israel come to eat food with Moses’ father-in-law before God (Exodus 18:12 b). d Moses’ father-in-law tells him that it is not good, for he will wear himself
away and also his people who have to wait around. e He just cannot expect to bear this burden just by himself alone (Exodus 18:17-18). . f ‘Listen to my voice.’ He will now give his counsel, and may God be with Moses. Moses should be for the people Godward, and bring their causes to God, and teach them the statutes and laws, and show them they way in which they should walk, and the work that they must do (Exodus 18:19-20). e If he does this, and God commands him so, then he will be able to survive intact and all his people will go to their place in peace (Exodus 18:23). d Moses listened to his father-in-law and did what he had said (Exodus 18:24). c Moses chose out able men from all Israel and made them heads over the people, rulers of tribes, sub-tribes, clans and households (thousands, hundreds, fifties and tens). And they judged the people at all seasons (Exodus 18:25-26 a). b The hard causes they brought to Moses, the easier cases they judged themselves (Exodus 18:26 b). a And Moses let his father-in-law depart and he went to his own land (Exodus 18:27). ote that in ‘a’ the situation is described concerning Moses’ judging of the people, and in the parallel having, sorted out the situation Jethro returns to his own land. In ‘b’ Jethro asks him why he does this to the people, and why he sits alone, and all the people stand around him from morning until evening, in the parallel the task is now shared. In ‘c’ Moses replies, ‘Because the people come to me to enquire of God’. When they come to him he judges between a man and his neighbour and makes known to them the statutes of God and His laws’ and in the parallel he chooses out able men to assist him in the task. In ‘d’ Moses’ father-in-law tells him that it is not good, for he will wear himself away and also his people who have to wait around and in the parallel Moses listens and does what he has suggested. In ‘e’ he is told he cannot expect to bear this burden just by himself alone, and in the parallel he is told that if he does what Jethro suggests, and God commands him so, then he will be able to survive intact and all his people will go to their place in peace. In ‘f’ he is advised that he should be for the people Godward, and bring their causes to God, and teach them the statutes and laws, and show them they way in which they should walk, and the work that they must do, and in the parallel it is explained that the new judges must judge the people at all seasons. Every great matter shall be brought to Moses but every smaller matter they will judge. Thus will it be easier for Moses and they will share his burden with him In ‘g’ the system is laid out. He must provide out of all the people able men of the type who fear God, men of truth hating unjust gain, and place them over the people to be rulers of sub-tribes (thousands), clans (hundreds), wider families (fifties) and households (tens). We see also what we have noted before that in the second part of the chiasmus there is a repetition, ‘rulers of sub-tribes (thousands), clans (hundreds), wider families (fifties) and households (tens), they (let them) judge the people at all seasons’ (compare Exodus 18:21-22 a with Exodus 18:25-26 a). For a similar patteern of a chiasmus containing a repetition in the second part see umbers 18:4 with Exodus 18:7; Exodus 18:23 with Exodus 18:24; and
Deuteronomy 2:21 with Exodus 18:22. PETT, "Exodus 18:13-14 ‘And it happened on the morrow that Moses sat to judge the people, and the people stood before Moses from morning until evening. And when Moses’ father-in-law saw all that he did to the people, he said, “What is this thing that you do for the people? Why do you yourself sit alone, and all the people stand around you from morning until evening?” Moses set aside days in which he would judge individual cases of complaint. It would seem that the people stood around while the cases came before him and then he would pass judgment on them. This amazed the experienced priest of Midian who recognised that it would finally prove too much for Moses. He asks why he does it. Is this the way he does things all the time? PULPIT, "JETHRO'S ADVICE TO MOSES, A D ITS ADOPTIO . The office of ruler in ancient times, whether exercised by a king, a prince, or a mere chieftain, was always understood to include within it the office of judge. In the Greek ideal of the origin of kingly government (Herod. 1.96), the able discharge of judicial functions marks the individual out for sovereignty. The successors of Moses, like the chief rulers of Carthage, bore the title of "Judges" (shophetim, suffetes). Moses, it appears, had from the time when he was accepted as leader by the people (Exodus 4:29-31), regarded himself as bound to hear and decide all the causes and complaints which arose among the entire Israelite people. He had net delegated his authority to any one. This can scarcely have been because the idea had not occurred to him, for the Egyptian kings ordinarily decided causes by judges nominated ad hoc. Perhaps he had distrusted the ability of his countrymen—so recently slaves—to discharge such delicate functions. At any rate, he had reserved the duty wholly to himself (verse 18). This course appeared to Jethro unwise. o man could, he thought, in the case of so great a nation, singly discharge such an office with satisfaction to himself and others. Moses would "wear himself away" with the fatigue; and he would exhaust the patience of the people through inability to keep pace with the number of cases that necessarily arose. Jethro therefore recommended the appointment of subordinate judges, and the reservation by Moses of nothing but the right to decide such cases as these judges should, on account of their difficulty, refer to him (verse 22) On reflection, Moses accepted this course as the best open to him under the circumstances, and established a multiplicity of judges, under a system which will be discussed in the comment on verse 25. Exodus 18:13 On the morrow. The day after Jethro's arrival. Moses sat to judge the people. Moses, i.e; took his seat in an accustomed place, probably at the door of his tent, and. was understood to be ready to hear and decide causes. The people stood by Moses. A crowd of complainants soon collected, and kept Moses employed incessantly from the morning, when he had taken his seat, until the evening, i.e; until nightfall. It is conjectured that many complaints may have arisen out of the
division of the spoil of the Amalekites. BI 13-16, "Moses sat to Judge the people. Lessons 1. God’s providence joins work to sacrifice, and His servants do unite them. 2. The morrow brings its own work from God unto His servants, not every day the same. 3. God’s substitutes are careful as to worship Him, so to do judgment to God’s people. 4. Good rulers sit close to deal judgment to their people. 5. Providence puts hard work upon God’s ministers sometimes, from morning to evening. 6. It is just to be unwearied in giving and receiving judgment when God calleth (Exo_18:13). (G. Hughes, B. D.) Lessons 1. The greatest and best rulers disdain not to give an account of their judgment to reasonable inquisitors. 2. The access of souls unto rulers to inquire of God, is a just ground for them to attend the work. 3. The appeal of souls to man’s bar in matters, is and should be inquiring after God (Exo_18:15). 4. Duties of people and rulers are correlate, they come with matters, and these must judge. 5. God’s laws and statutes axe the best rule to order judgment between men. 6. It is duty to rulers to make people know the statutes and laws of God. (G. Hughes, B. D.) Consulting with God My heavenly Father is my “other partner” in my business. I consult with Him. It is remarkable how I am relieved from the worry and anxiety so common to business men. Frequently, when I desire to “think over a matter,” it is really to consult with Him, after which my way is clear. And unto Him I render one-tenth. I often think this order should be reversed, and I take the tenth. (William A. Lay.)
14 When his father-in-law saw all that Moses was doing for the people, he said, “What is this you are doing for the people? Why do you alone sit as judge, while all these people stand around you from morning till evening?” GILL, "And when Moses's father in law saw all that he did to the people,.... Or for them (q); for their information and instruction in the laws of God, and for the decision of cases brought before him, according to them; and what a deal of business was on his hands, and he went through for the good of the people: he said, what is this thing that thou doest to the people? this question he put, not as being ignorant what he did, he saw what he did, and understood it full well, but this he said to lead on to some conversation upon this head: why sittest thou thyself alone? no other judge upon the bench with him to assist him, to take it by turns, and to relieve and ease him: and all the people stand by thee from morning unto even? not being able to get their causes heard and tried, there being so many of them; and therefore some were obliged to wait all day long, before they could have their business done, which was both fatiguing to him and them. HE RY 14-22, " 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, Exo_18:14, Exo_18:17, Exo_18:18. 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 well- doing, 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 (Exo_18:19): Be thou for them to God-ward; that was an honour in which it was not fit any other should share with him, Num_12:6-8. Also whatever concerned the whole congregation in general must pass through his hand, Exo_18:20. 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, 1Pe_2:13, 1Pe_2:14. 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: Every great matter they shall bring unto thee, Exo_18:22. 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, whom therefore they should not despise. The head has need of the hands and feet, 1Co_12:21. Great men should not only study to be useful themselves, but contrive how to make others useful, according as their capacity is. Such is Jethro's advice, by which it appears that though Moses excelled him in prophecy he excelled Moses in politics; yet, WHEDO , "14. Why sittest thou thyself alone? — A question which might well be put to others besides Moses, who never appear to reflect that much important work is often better done by many than by one. He who assumes to do all the judging and counselling in the Church and congregation of the Lord is likely both to injure himself and to hinder others from entering fields of useful labour. PULPIT, "Why sittest thou thyself alone etc. A perverse ingenuity has discovered that the emphatic words in this passage are "sittest" and "stand," Jethro having blamed Moses for humiliating the people by requiring them to stand up while he himself sat! But the context makes it abundantly clear that what Jethro really blames, is Moses sitting alone and judging the whole people single-handed. 15 Moses answered him, “Because the people come to me to seek God’s will. BAR ES, "To enquire of God - The decisions of Moses were doubtless accepted by the people as oracles. The internal prompting of the Spirit was a sufficient guidance for
him, and a sufficient authority for the people. CLARKE, "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. GILL, "And Moses said unto his father in law,.... In answer to his question; and there were two things, as Aben Ezra observes, he did to the people, and for which they came to him; the one is observed in this verse, and the other in the next: because the people come unto me to inquire of God; of his mind and will in certain cases, and of his statutes and laws, as the following verse shows; what they should observe, and according to which they should conduct themselves: they came to inquire what God would have them to do; and, in doubtful cases, what was his will and pleasure, and to desire Moses to inform them; and if the things were of such a nature that he could not easily and readily do it, then to inquire of God for them, which in later times was done by Urim and Thummim. CALVI , "15.And Moses said unto his father-in-law. Moses replies ingenuously, as if on a very praiseworthy matter, like one unconscious of any fault; for he declared himself to be the minister of God, and the organ of His Spirit. or, indeed, could his faithfulness and integrity be called in question. He only erred in overwhelming himself with too much labor, and not considering himself privately, nor all the rest publicly. Yet a useful lesson may be gathered from his words. He says that disputants come “to inquire of God,” and that he makes them to know the statutes of God and His laws. Hence it follows that this is the object of political government, that God’s tribunal should be erected on earth, wherein He may exercise the judge’s office, to the end that judges and magistrates should not arrogate to themselves a power uncontrolled by any laws, nor allow themselves to decide anything arbitrarily or wantonly, nor, in a word, assume to themselves what belongs to God. Then, and then only, will magistrates acquit themselves properly:. when they remember that they are the representatives (vicarios) of God. An obligation is here also imposed upon all private individuals, that they should not rashly appeal to the authority or assistance of judges, but should approach them with pure hearts, as if inquiring of God; for whosoever desires anything else except to learn from the mouth of the magistrate what is right and just, boldly and sacrilegiously violates the place which is dedicated to God. BE SO , "Exodus 18:15. The people came to inquire of God — And happy was it for them that they had such an oracle to consult. Moses was faithful both to him that appointed him, and to them that consulted him, and made them know the statutes of God, and his laws — His business was not to make laws, but to make known God’s laws: his place was but that of a servant.
WHEDO , "15. The people come unto me to inquire of God — They recognised Moses as their divinely chosen lawgiver and judge, and his decision in any given case would be of the nature of a divine oracle. If we understand that this event occurred soon after the first Sinaitic legislation, it has a force not otherwise so apparent. See especially note on next verse. PETT, "Exodus 18:15-16 ‘And Moses said to his father-in-law, “Because the people come to me to enquire of God. When they have a matter they come to me, and I judge between a man and his neighbour, and I make them know the statutes of God and his laws.” Moses replies that it is to enable the people to settle disagreements in such a way that they are satisfied that they have obtained justice before God. (Moses courteously uses the term for God that Jethro will recognise and accept in his jurisdiction). And they gather round so that all may come to understand the requirements of God as Moses adds his comments to the decisions. In Exodus 15:25 b Moses spent some time in making for the people ‘a statute and an ordinance.’ It is probable that those represented various laws, both legal and ritual, which were put down in writing and read out to the people. They were probably part of ‘the Testimony’ of Exodus 16:34. The people were then promised that obedience to them would prevent God’s judgment and ensure good health (Exodus 15:26 compare Exodus 16:28). And by these regular scenes of the dispensing of justice those laws were brought home to the people and expanded by the decisions made, possibly with amendment to the written record when necessary, when new decisions had been made about things that were not yet provided for. So was Moses preparing for his great work of writing the Torah (the foundation work of the Pentateuch). PULPIT, "And Moses said … Because the people come unto me, to inquire of God. To inquire of God is certainly not a mere "juridical phrase," meaning to consult a judge (Kalisch), nor, on the other hand, is it necessarily "to consult God through an oracle." It cannot, however, mean less than to seek a decision from some one regarded as entitled to speak for God; and it is certainly assigned by Moses as the reason why he judged all the causes himself, and did not devolve the duty upon others. They could not be supposed to know the mind of God as he knew it. Jethro, however, points out, that it is one thing to lay down principles, and another to apply them. Moses might reserve the legislative function—the inculcation of principles—to himself, and so still, "be for the people to Godward" (Exodus 18:19); but he might find "able men" among the congregation, quite capable of applying the principles, and delegate to them the judicial function (Exodus 18:21, Exodus 18:22).
16 Whenever they have a dispute, it is brought to me, and I decide between the parties and inform them of God’s decrees and instructions.” CLARKE, "I do make them know the statutes of God, and his laws - These words are so very particular that they leave little room for doubt that the law had been given. Such words would scarcely have been used had not the statutes and laws been then in existence. And this is one of the proofs that the transaction mentioned here stands out of its due chronological order; See Clarke’s note on Exo_18:5. GILL, "When they have a matter, they come unto me,.... This is the other thing he did for them, as the above writer observes; which being last mentioned, he speaks of first, as follows, meaning that when there was a matter in difference between two persons or more, and they could not agree upon it among themselves, then they brought it to him to be heard and decided: and I judge between one and another; hear what they have to say on both sides, and then judge which is in the right and which is in the wrong, and determine what is to be done, according to the laws of God or according to the rules of justice and equity: and I do make them know the statutes of God and his laws; this relates to the first thing, their coming to him to inquire of God, what is his mind and will, or what he would have them do; and in order to this, and in answer to their request, he instructed them in the laws of God, both civil and religious: this is made use of by some, to prove that Jethro's coming to Moses was after the law was given: but this does not necessarily follow, because Moses, by a divine impulse, might be directed immediately to make known to the people what was the will and mind of God, with respect to any particular case they inquired about; and rather this seems to furnish out an argument to the contrary, since, if the laws and statutes of God had yet been given on Mount Sinai, the people could not have been ignorant of them, and so needed not such daily information and instruction from Moses. COKE, "Exodus 18:16. When they have a matter, [ ‫דבר‬ dabar, any subject of business or litigation] I judge between man and man; and, being in the place of God, and instructed by him, inform them of the statutes and laws by which he would have them governed. From hence it does not follow that the law was or was not given, since Moses had constant access to, and received answers from the Divine Oracle in doubtful cases; see umbers 33:35; umbers 25:4; umbers 25:18 and in ordinary
cases, no doubt, he was instructed by the eternal law of reason and equity; that candle of the Lord, by which he enlighteneth every man that cometh into the world. See Deuteronomy 1:17. WHEDO , "16. A matter — A matter of controversy requiring the intervention of a judge. I do make them know the statutes of God, and his laws — The statutes and laws (torahs) are not naturally understood of such enactments and “judgments” as Moses is commanded, in Exodus 21:1, to set before the people. As matters of dispute arose, the judgments sought of Moses afforded him a most fitting opportunity to communicate to the people such statutes and laws as many of those recorded in chaps. 21 and 22. The people observed that Jehovah talked from heaven with their great leader, (Exodus 20:18-22,) and would thenceforth accept his word as a God- given oracle. Compare Exodus 18:15. The way in which Moses in this verse speaks of his judging the people, and making them know the laws, implies something that had already become habitual with him — a thing hardly supposable before their arrival at Sinai. This passage also suggests how Moses may have orally set forth many statutes and ordinances both before and after he had written them in a book. PULPIT, "I judge … and I do make them know the statutes of God. As the Israelites were, up to this time, without any code of written laws, Moses took the opportunity furnished by such cases as came before him, to lay down principles of law, and enjoin them upon the people; thus making them to know the statutes of God and his eternal unwritten laws. Such a practice would not have been necessary after the giving of the law on Mount Sinai; and its existence at the time of Jethro's visit helps to fix that visit as occurring before the giving of the law. 17 Moses’ father-in-law replied, “What you are doing is not good. GILL, "And Moses's father in law said unto him,.... Having observed what he did, and heard his answer to the question he put to him:
the thing that thou doest is not good; not meaning that it was not morally good, or that it was morally evil; for it was certainly a good thing to inquire of the mind and will of God for the people, and to hear and decide matters in controversy between them, and do justice to both parties; but it was not good for the health of Moses; it was not commodious and convenient for him; it was not for his bodily welfare; it was too much for him, as he explains himself in the next verse. HE RY 17-18, " 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, Exo_18:14, Exo_18:17, Exo_18:18. 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 well- doing, 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. JAMISO , "Moses’ father-in-law said unto him, The thing ... is not good — not good either for Moses himself, for the maintenance of justice, or for the satisfaction and interests of the people. Jethro gave a prudent counsel as to the division of labor [Exo_18:21, Exo_18:22], and universal experience in the Church and State has attested the soundness and advantages of the principle. CALVI , "17.And Moses’ father-in-law said. He does not absolutely condemn the whole system which Moses had before adopted, after the manner of morose, or froward, or ambitious men who, by carping at some trifle, obscure the noble deeds of others; but by seeking only to correct a part of it, he detracts not from the just praise of Moses, and leaves the power which God had conferred upon him untouched. Herein his moderation is worth observing, for he does not abuse this pretext of a particular error, so as to upset the due order of things; but only advises Moses how he may usefully execute the office which God had conferred upon him. COFFMA , "Verses 17-20 "And Moses' father-in-law said unto him, The thing that thou doest is not good. Thou wilt wear away, both thou, and this people that is with thee: for the thing is too heavy for thee; thou art not able to perform it thyself alone. Hearken now unto my voice, I will give thee counsel, and God be with thee; be thou for the people to Godward, and bring thou the causes unto God: and thou shalt teach them the statutes and the laws, and shalt show them the way wherein they must walk, and the work that they must do." The advice that Jethro gave did not in any manner encroach upon Moses' authority nor erode his position as Leader and Lawgiver for the people, but it merely opened up some ways by which Moses would be able to conserve his energies and strength for more important matters, while, at the same time delegating numerous and less important things to others. In the next paragraph, Jethro suggested some
qualifications for such men as Jethro would recommend for appointment to the delegated places of authority Jethro had suggested. ELLICOTT, "(17) The thing that thou doest is not good.—Weighty as the arguments were, they failed to convince Jethro. He brought forward counter- arguments. By continuing to act as hitherto, Moses would, in the first place, exhaust his own strength, and, secondly exhaust the patience of the people. His practice was un advisable, both on his own account and on theirs. To keep suitors waiting all day, and perhaps finally dismiss then without their turn having come, was not fair upon them. ISBET, "TOO HEAVY A BURDE ‘And Moses’ father in law said unto him, The thing that thou doest is not good. Thou wilt surely wear away, both thou, and this people that is with thee: for this thing is too heavy for thee,’ etc. Exodus 18:17-18 Various lessons may be gathered from the fact that Moses was wearing himself away by undue application to the duties of his office, and that by adopting Jethro’s suggestion and dividing the labour he was able to spare himself and nevertheless equally secure the administration of justice. I. We see the goodness of God in His dealings with our race in the fact that labour may be so divided that man’s strength shall not be overpassed, but cannot be so divided that man’s strength shall be dispensed with. II. It is a principle sufficiently evident in the infirmity of man that he cannot give himself incessantly to labour, whether bodily or mental, but must have seasons of repose. We shrink from the thought and the mention of suicide, but there are other modes of self-destruction than that of laying hands on one’s own person. There is the suicide of intemperance; there is also the suicide of overlabour. It is as much our duty to relax when we feel our strength overpassed, as to persevere while that strength is sufficient. III. God has, with tender consideration, provided intervals of repose, and so made it a man’s own fault if he sink beneath excessive labour. What a beautiful ordinance is that of day and night! What a gracious appointment is that of Sunday! When the Sabbath is spent in the duties that belong to it, its influence gives fresh edge to the blunted human powers. IV. Each one of us is apt to be engrossed with worldly things.—It is well that some Jethro, some rough man from the wilderness, perhaps some startling calamity, should approach us with the message, ‘The thing that thou doest is not good; thou wilt surely wear away.’ V. At last we must all wear away, but our comfort is that, though the outer man perish, the inner man shall be renewed day by day.
—Canon H. Melvill. Illustration ‘It is far better to set a thousand people to work than to do the work of a thousand people. The mistake of so many is that they love to engross all the work, thus depriving others of the privilege and blessedness of Christian activity. But after all the truest recipe to preserve us from wearing away is to acquire the art of casting our burdens on the Lord, and to believe that for every burden which He puts on us, there is grace sufficient and to spare in Himself, only waiting to be appropriated by a loving faith. Let us not seek our burden-bearers amongst men, how-ever good and wise; but in Him who daily beareth our burdens, and not them only, but ourselves.’ PETT, "Exodus 18:17-18 ‘And Moses’ father-in-law said to him, “What you do is not good. You will surely wear away both you yourself and this people who are with you. For the thing is too much of a burden for you. You are not able to do it yourself alone.” ’ Once again we notice that Jethro uses Elohim (God) and not Yahweh. Jethro spots immediately the problem with Moses approach. Moses is dealing with even the smallest and simplest cases. This means that he is overloaded. It also means that the people are having to listen to cases from which they can learn nothing. Thus both he and the people will eventually be worn down, and unable, or unwilling, to cope. BI 17-22, "Thou wilt surely wear away. Undue application to laborious duties Various lessons may be gathered from the fact that Moses was wearing himself away by undue application to the duties of his office, and that by adopting Jethro’s suggestion and dividing the labour he was able to spare himself and nevertheless equally secure the administration of justice. I. We see the goodness of God in His dealings with our race in the fact that labour may be so divided that man’s strength shall not be overpassed, but cannot be so divided that man’s strength shall be dispensed with. II. It is a principle sufficiently evident in the infirmity of man that he cannot give himself incessantly to labour, whether bodily or mental, but must have seasons of repose. We shrink from the thought and the mention of suicide, but there are other modes of self- destruction than that of laying hands on one’s own person. There is the suicide of intemperance; there is also the suicide of overlabour. It is as much our duty to relax when we feel our strength overpassed, as to persevere while that strength is sufficient. III. God has, with tender consideration, provided intervals of repose, and so made it man’s own fault if he sink beneath excessive labour. What a beautiful ordinance is that of day and night! What a gracious appointment is that of Sunday! When the Sabbath is spent in the duties that belong to it, its influence gives fresh edge to the blunted human powers. IV. Each one of us is apt to be engrossed with worldly things. It is well that some Jethro, some rough man from the wilderness, perhaps some startling calamity, should approach
us with the message, “The thing that thou doest is not good; thou wilt surely wear away.” V. At last we must all wear away, but our comfort is that, though the outer man perish, the inner man shall be renewed day by day. (H. Melvill, B. D.) Jethro’s advice to Moses; or, a word to ministers of the gospel I. The power which ministers of the gospel should have. “Be thou for the people to God- ward.” II. The work which ministers of the gospel should do. 1. Conduct Divine worship and establish suitable rules for the government of their people. 2. Give the right impetus to the moral and religious life of their people. 3. Explain to their people the duties devolving upon them. III. The helps which ministers of the gospel have (Exo_18:21-22). IV. The qualifications which ministers of the gospel should possess. 1. Devout piety. 2. Truthfulness. 3. Disinterestedness. 4. Freedom. (W. Edwards.) Lessons 1. God may use men of mean, calling, and endowments to help for prudentials, for government in His Church. 2. The most morally good government may not be good in natural or civil respects (Exo_18:17). 3. Imprudential over-acting in doing judgment may consume rulers and people. 4. Good and righteous work may be too heavy for the best and strongest shoulders. 5. Solitariness in dealing judgment may carry great weakness in it. 6. It is good prudence to undertake burdens proportionable for strength and no more (Exo_18:18). (G. Hughes, B. D.) Lessons 1. Supreme governors had need of subordinate to carry on the burden of government. 2. Men entrusted with government should be eminently qualified with wisdom, knowledge, courage, etc. Each endowment may give a special observation. 3. Variety of bounds for power are requisite to the various capacities of rulers (Exo_
18:21). 4. Men so designed to rule ought all times reasonably to attend on judgment. 5. Matters of greatest moment have a just way of appeal from lesser to superior judges. 6. Smaller matters are reasonably to be concluded by lesser hands. 7. Such distribution of work in government maketh the burden more easy (Exo_ 18:22). 8. Supreme rulers managing their affairs by others according to God’s command, walk safely. 9. Prosperity to prince and people may be well expected by keeping God’s commands (Exo_18:23). (G. Hughes, B. D.) The folly of solitary rulership I. It causes an undue strain upon the solitary individual. Wicked men sometimes kill themselves by excess of pleasure. Good men should not kill themselves by excess of work even in the service of God. Many great lives are lost to the Church through excessive toils. The Divine Judge can never grow weary in His administration of the universe. II. It interferes with the execution of the higher part of the judicial office. How often are ministers engaged with the technical and local when they might be engaged in the spiritual and universal. Justice needs more than administrative power; it needs spiritual discernment and those qualities of moral character which are the outcome of moral nearness to God; hence it requires men to be for the people God ward. Jesus Christ is now for the people God-ward, the one Mediator between God and man. III. It leaves unutilized a vast number of able men quite equal to the ordinary requirements of justice. Ministers should not do all the work of the Church; they should call out latent talent for it. Society has many unrecognized judges. IV. That this folly is evident to wise old men who see solitary judgeships in operation. Others can form a more correct estimate of our work than we can. We are too near it to take the perspective of it. We are too much interested in it to form unprejudiced judgments concerning it. Let us be open to the voice of wise old men who often speak to young men as in the fear of God. Lessons:— 1. That positions of trust should not be monopolized by the few. 2. That the common crowds of men have unsuspected abilities. 3. That good men should not be prodigal of their physical and mental energy to the shortening of their lives. (J. S. Exell, M. A.) Lessons on Exo_18:17 I. Others view our acts. II. Others can often see faults where we cannot. III. Others reproving us may lead to a better course of action.
Or— I. Men should interest themselves in the acts of their relatives. II. Men should be faithful in giving reproof and advice. Or— I. The wisest have some defects in their conduct. II. The wisest may be benefited by the advice of others. (J. S. Exell, M. A.) Jethro’s justice of peace Here is the archetype or first draught of magistracy. Scripture is the best man of counsel for the greatest statesman in the world. 1. It first gives order for the care and circumspection in the choice. “Provide.” 2. Secondly, it directs the choice by four essential characters of magistrates:— (1) Men of ability. (2) Fearing God. (3) Men of truth. (4) Hating covetousness. 3. Thirdly, it applies these four to magistrates of all degrees, in aa exact distribution of them, by way of gradation, descending step by step, from the highest to the lowest. “And place such over them to be rulers”— (1) Of thousands; (2) of hundreds; (3) of fifties; (4) of tens. 4. Fourthly, it prescribes to the magistrates, thus qualified and chosen, their offices, viz., to judge the people in the smaller causes, etc., and their assiduity and industry therein. “And let them judge the people at all seasons, etc. And it shall be that they shall bring every great matter to thee, but every small matter they shall judge.” 5. Lastly, it propounds the blessed fruit and emolument that will necessarily ensue thereupon. (1) To Moses himself, “So shall it be easier for thyself, and they shall bear the burden with thee, and thou shalt be able to endure.” (2) To the people, “And all this people shall go to their place in peace.” (T. Brooks.) Need of a heroic spirit in judges What heroical spirit had he need have, that must encounter the Hydra of sin, oppose the current of the times, and the torrent of vice, that must turn the wheel over the wicked; especially such roaring monsters, and rebellious Korahs, such lawless sons of Belial,
wherewith our times swarm, who stick not to oppose with crest and breast, whosoever stand in the way of their burnouts and lusts! Surely if Jethro called for courage in those modest primitive times, and among a people newly tamed with Egyptian yokes, what do our audacious and fore-headless swaggerers require? Our lees and dregs of time, not unlike to those wherein God was fain to raise up extraordinary judges to smite hip and thigh, etc. What Atlas shall support the state of the ruinous and tottering world, in these perilous ends of time? For all these fore-named purposes, how unapt is a man of soft, timorous, and flexible nature I for whom it is as possible to steer a right course, without swerving to the left hand or right, for fear or favour, as it is for a cock-boat to keep head against wind and tide, without help of oars or sails: experience ever making this good, that cowards are slaves to their superiors, fellow-fools to their equals, tyrants to their inferiors, and windmills to popular breath, not being able to any of these to say so much as No! (T. Brooks.) Divine ordinances of labour How valuable is a little common-sense—and how scarce! Here was Moses, a man trained in kings’ palaces, deeply skilled in all the wisdom of Egypt, and yet he has to wait till Jethro comes—a mere man of the desert, before to a self-evident evil he can apply a self- evident remedy. Labour is good; but if we labour unwisely, so as to overtask and enervate our faculties, the labour which in itself is good becomes, through our perversity, an evil. I. Labour is an ordinance of God. There is work for all, and need for every man’s work, of whatever sort it may be—from thinking the thoughts or pursuing the scientific discoveries which clear the road along which the world is to advance, down to working a loom or digging a field; from managing a large estate so as to develop all its manifold capabilities of service, down to trimming its hedges or hauling its coal. II. The division of labour is an ordinance of God. It is the wise division and distribution of labour to which we owe all the services and comforts of civilized life; and the wiser the distribution, the higher the civilization. It is this division of labour which multiplies the products of labour, and not only sets men free to invent improved methods of labour, but also puts them in the way of inventing them. If, for instance, one man could make a tent in ten days, ten men, each of whom was trained to make his separate part, would turn out not ten, but fifty or a hundred tents in the same time; and each of the ten, always handling the same tools and working on the same substance—canvas, or wood for poles and pegs, or palm fibre or hemp for ropes—would naturally improve his tools to save his pains, and discover qualities and capabilities in the substance which only long familiarity could detect. From such simple beginnings as these has risen that division of the whole civilized community into separate trades and professions, and these trades and professions again into many component elements and specialities, which multiplies its productive power to an almost infinite extent, and keeps the discovery of our means and appliances of labour up to the level of our growing numbers and wants. III. The intromission of labour is an ordinance of God. Not only has He given us an inward monitor which warns us when mental or vital powers are overtasked, to seek out holiday mirth and recreative sports, to change the air we breathe and the scenes on which we look if perchance we may thus change the wearing current of our thoughts; He has also fixed the bounds to our labour beyond which we cannot or ought not to pass. Seven times a week the day draws to to an end, and the night comes on in which most of us, at least, are compelled to rest. Once every week, too, there returns the Day of Rest, on
which we cease from our toils, and withdraw our minds from the noisy labours and corroding anxieties of traffic. And when we are over eager in our labours for present good, or what we think good, God sends some rugged Jethro—some warning sickness or calamitous loss, some sorrow that, passing through all our defences, smites and cleaves our very heart. Not because He grudges our prosperity, or would abate our happiness, but because He would have us rise to that sacred rest and satisfying peace which even adversity cannot take away, He often sends a chastening whose message, if we will hear it, is, “The thing thou doest is not good. Thou wilt surely wear thyself away, and wastefully expend thy life on things which perish as you handle them. Turn ye at My reproof; for why should ye die?” (S. Cox, D. D.) Jethro’s advice I. The giver of this advice. Jethro. 1. An old man. The father-in-law of Moses, who was now fully eighty years of age. Age has had experience of life. Time for observation. Old men have seen and noted causes of success and failure. Less likely than the young to give bad advice. Are less moved by passion. Taught by memory. Are near to eternity. 2. Thoughtful. His advice shows his thoughtfulness. Thought founded on observation. He saw the labour of Moses and the extent of the camp. 3. Affectionate. He was a relative of Moses. Looked kindly also on this great host of fugitives. Near relatives, amongst those who are most anxious for our welfare. 4. Disinterested. He had nothing to gain personally by giving it, save the satisfaction of his own mind and conscience. 5. Pious. Priest of Midian. Had a respect for the God of Israel. “Rejoiced for all the goodness which the Lord had done to Israel” (Act_11:22-24). The advice of men that fear God, who are men of prayer, and love the Bible, not to be slighted; it will be agreeable to the mind of God. II. The receiver of this advice. Moses. He did not slight Jethro’s advice, although— 1. He was in direct communication with God. And we should respect the words of good men, although we have also the Word of God. We have need to be reminded of words, precepts, and promises, that we may overlook; or of laws, etc., that we may not understand. 2. He had been eminently successful. Such a man, if not humble, might have been very self-reliant; and have spurned the advice of another. Success makes some unmanageable and proud. 3. He was himself an aged man. Might have thought himself too old to be taught. As competent to give advice as Jethro. Inexperienced youth often puffed up by a little knowledge. The more one really knows the more one feels his ignorance. 4. He doubtless laid the advice he received before the Lord. Jethro made this a condition (Exo_18:23). Are we willing that the advice we give should be tested by the Word of God? Do we so test the advice we receive? 5. He acted upon it, and benefited by doing so. Much good advice is lost in this world. Evaded, though good, because of trouble, or indifference, or pride. The character of the adviser, or his opinion on other matters, made an excuse for
neglecting his words. Will God excuse the neglecter? Learn— 1. To do good by word and deed, as we have opportunity, unto all men. 2. To get good, from all men, as opportunity offers. (J. C. Gray.) Exhausting labour Dr. Holland, after Mr. Bowles’s death, wrote as follows: “As I think of my old associate and the earnest, exhausting work he was doing when I was with him, he seems to me like a great golden vessel, rich in colour and roughly embossed, filled with the elixir of life, which he poured out without the slightest stint for the consumption of this people. We did not know when we tasted it, and found it so charged with zest, that we were tasting heart’s blood, but that was the priceless element that commended it to our appetites. A pale man, weary and nervous, crept home at midnight, or at one, two, or three o’clock in the morning, and while all nature was fresh and the birds were singing, and the eyes of thousands were bending eagerly over the results of his night’s labour, he was tossing and trying to sleep. Yet this work, so terrible in its exactions and its consequences, was the joy of this man’s life—it was his life.” (H. O. Mackey.) A proposal for the public good After Marcus Valerius had gained two great victories over the Sabines, in one of which he did not lose a single soldier, he was rewarded with a triumph, and a house was built for him upon Mount Palatine. The doors of the Roman houses generally opened inwards, but this was built to open outwards, to show that he who dwelt there was ready to listen to any proposal made to him for the public good. God-fearing men for responsible positions One of Stonewall Jackson’s peculiarities was to select for his chief of staff, not a military man, but a Presbyterian clergyman, a professor in a theological seminary, and to clothe him with the power of carrying out his mysterious orders when he was temporarily absent. In this he acted as did the greatest of all English commanders—Oliver Cromwell; who always surrounded himself with men of prayer. ( H. O. Mackey.) Setting others to work One of the best qualifications of a minister is the ability to set the membership at work. It is said that Mr. Spurgeon asks every person seeking admission to membership in his church. “Well, if you are received, what individual work are you going to take up and carry on for the Lord?” As a result, he has now enrolled in his church register, 5,756 communicants, who represent just so many willing workers under his leadership. He saves his own strength by doing nothing that his hearers can do equally well. And every minister who tries can carry the same rule into practice with a membership of one hundred as well as five thousand. Many ministers fritter away valuable time in doing what the laity might do as well, and sometimes better, for them. (Christian Age.) Justice to be done in small matters
In one of the police courts up town in New York, one morning not long since, a very small boy in knickerbockers appeared. He had a dilapidated cap in one hand, and a green cotton bag in the other. Behind him came a big policeman, with a grin on his face. “Please, sir, are you the judge?” he asked in a voice that had a queer little quiver in it. “I am, my boy. What can I do for you?” asked the justice, as he looked wonderingly down at the mite before him. “If you please, sir, I’m Johnny Moore. I’m seven years old, and I live in One Hundred and Twenty-third street, near the avenue; and the only good place to play miggles on is in the front of a lot near our house, where the ground is smooth. But a butcher on the corner, that hasn’t any more right to the place than we have, keeps his waggon standing there; and this morning we were playing at miggles there, and he drove us away, and took six of mine, and threw them away off over the fence into the lot. And I went to the police-station; and they laughed at me and told me to come here and tell you about it.” The big policeman and the spectators began to laugh, and the complainant at the bar trembled so violently with mingled indignation and fright that the marbles in his little green bag rattled together. The justice, however, rapped sharply on the desk, and quickly brought everybody to dead silence. “You did perfectly right, my boy,” said he, gravely, “to come here and tell me about it. You have as much right to your six marbles as the richest man in this city has to his bank account. If every American citizen had as much regard for his rights as you show, there would be far less crime. And you, sir,” he added, turning to the big policeman, “you go with this little man to that butcher and make him pay for those marbles, or else arrest him and bring him here.” You see this boy knew that his rights had been interfered with, and he went to the one having authority to redress his wrongs. He did not throw stones or say naughty words, but in a manly, dignified way demanded his rights. (S. S. Chronicle.) Freedom of resort It is an honourable memorial that James the Fifth, King of Scots, hath left behind him, that he was called the poor man’s king; and it is said of Radolphus Hapsburgius, that seeing some of his guard repulsing divers poor persons that made towards him for relief, was very much displeased, and charged them to suffer the poorest to have access unto him, saying, that he was called to the empire not to be shut up in a chest, as reserved for some few, but to be where all might have freedom of resort unto him. (J. Spencer.) Spiritual vocation the highest Jethro counselled Moses to be “for the people God-ward, that he might bring the causes unto God.” The highest of all vocations is the spiritual. It is greater to pray than to rule. Moses was to set himself at the highest end of the individual, political, and religious life of Israel, and to occupy the position of intercessor. He was to be the living link between the people and their God. Is not this the proper calling of the preacher? He is not to be a mere politician in the Church, he is not to enter into the detail of organization with the scrupulous care of a conscientious hireling: he is deeply and lovingly to study the truth as it is in Jesus, that he may be prepared to enrich the minds and stimulate the graces of those who hear him. He is to live so closely with God, that his voice shall be to them as the voice of no other man, a voice from the better world, calling the heart to worship, to trust, and to hope, and through the medium of devotion to prepare men for all the engagements of common life. The preacher is to live apart from the people, in order that he may in spiritual sympathy live the more truly with them. He is not to stand afar off as
an unsympathetic priest, but to live in the secret places of the Most High, that he may from time to time most correctly repronounce the will of God to all who wait upon his ministry. When preachers live thus, the pulpit will reclaim its ancient power, and fill all rivalry with confusion and shame. Let the people themselves manage all subordinate affairs; call up all the business talent that is in the Church, and honour all its successful and well-meant experiments; give every man to feel that he has an obligation to answer. When you have done this, go yourself, O man of God, to the temple of the Living One, and acquaint yourself deeply with the wisdom and grace of God, that you may be as an angel from heaven when you come to speak the word of life to men who are worn by the anxieties and weakened by the temptations of a cruel world. Many a man inquires, half in petulance and half in self-justification, “What more can I possibly do than I am already doing?” Let the case of Moses be the answer. The question in his case was not whether he was doing enough, but whether he was not doing too much in one special direction. Some of the talent that is given to business might be more profitably given to devotion, Rule less, and pray more. Spare time from the business meeting that you may have leisure for communion with God. (J. Parker, D. D.) How to receive counsel He might have thought: “what presumption in this Midianite to dictate to the ambassador of Jehovah!” But Moses was a man of a very different spirit. In Montreal, some years ago, a certain English nobleman who had been recently converted, and was preaching the gospel to large multitudes who gathered to hear him, unfortunately had his heart lifted up within him, and began to speak bitterly and scornfully of the Churches of Christ in the city. An excellent and revered Presbyterian elder approached the young nobleman in the kindest way, spoke with great appreciation of the value of his work in preaching the gospel, but suggested that it would be better for the cause if he would cease abusing Christians and Christian Churches, and confine himself to the preaching of Christ. In reply he curled his lip in scorn, and said, “I take my counsel from the Lord!” What a contrast between the grand nobleman of the olden time, and the small one of yesterday. Moses might with some reason have claimed a monopoly of Divine counsel. God had chosen him out from all other men to make known His will to him; but when Jethro, though an outsider, and one who had only good common sense on his side, makes his suggestion, Moses does not scorn to listen to his advice, and take it too. And the event showed that the Lord fully approved His servant’s course. (J. M. Gibson, D. D.) Division of labour We recognize the value of the principle of division of labour in manufactures, because there it cheapens the manufactured article, but we fail to see its importance in our own work, because there, in the first instance, it involves additional outlay. We cannot get a man competent to be the head of a department without paying him a handsome salary; for responsibility means character, and character always commands its price. So, to divide our work into so many departments, and to put over each a thoroughly capable man whom we will hold to a rigid account, requires the immediate expenditure of a large amount of money, and we say we cannot afford it. But all this is a shortsighted policy, for, in the long run, the greater amount of business done will more than reimburse the original outlay; and, in addition, you can go home, not to fret and worry over trifles, but to be the companion of your wife and the guide and director of your children. Moreover,
instead of breaking down hopelessly under the strain of carrying everything on your own shoulders, and requiring to go abroad for years, or, it may be, to leave business altogether, your strength remains unimpaired—nay, perhaps it even increases; and you have the satisfaction of seeing your home happy, and your children growing up to follow in your footsteps, and to declare that their God is dearer to them because He is the God of their father.. . . One said to me, when I began my ministry, “Never do yourself what you can get another to do for you as well as you can do it yourself”; and though I confess that I have not acted on the maxim as much as I ought to have done, I see the wisdom of it more clearly, the longer I live. “Divide et impera,” was the maxim of the old Roman general—divide and conquer; and by dividing our labour into many sections, and holding some one responsible for each, we shall do more, we shall do it better, and we shall work longer than would be otherwise possible. (W. M. Taylor, D. D.). 18 You and these people who come to you will only wear yourselves out. The work is too heavy for you; you cannot handle it alone. BAR ES, "Thou wilt surely wear away - From decay and exhaustion. CLARKE, "Thou wilt surely wear away - ‫תבל‬ ‫נבל‬ nabol tibbol, in wearing way, thou wilt wear away - by being thus continually employed, thou wilt soon become finally exhausted. And this people that is with thee; as if he had said, “Many of them are obliged to wait so long for the determination of their suit that their patience must be soon necessarily worn out, as there is no one to hear every cause but thyself.” GILL, "Thou wilt surely wear away,.... His natural strength and animal spirits, and so his flesh; he feared his constant application and attendance to business would impair his health, break his constitution, and bring him into a consumption. Moses was naturally of a strong and vigorous constitution; for, forty years after this, even to the time of his death, his natural force was not abated; or "fading thou wilt fade", or, "falling thou wilt fall" (r); in allusion to the leaves of trees in autumn, which fade, and wither, and fall:
both thou and this people that is with thee; it was tiresome to the people, as well as fatiguing to Moses, who, because of the multitude of cases, were obliged to wait a long time, some of them from morning to night, and yet could not get their suit to come and so were obliged to attend next day, and perhaps day after day. The Targum of Jonathan is,"even thou also, Aaron and his sons, and the elders that are with them;''and so Jarchi; but these do not seem to have been assisting to him at all, as appears by what follows: for this thing is too heavy for thee: it was too great a burden upon his shoulders, what his strength was not equal to; for though his internal abilities were exceeding great, and he had a good will to the work, to serve God and his people, yet it was more, humanly speaking, than his bodily strength would admit of, or any mortal man could go through: thou art not able to perform it thyself alone; and this Moses was sensible of himself afterwards, and says the same thing, Deu_1:9. WHEDO ,"18. Wear away — Hebrews, fading thou wilt fade. That is, as a leaf that withers and decays. Excessive labour and anxiety will send the strongest and holiest man into decline. And this people — The people as well as the judge would necessarily become weary and restless by long waiting and delay of judgment, and some, perhaps, would be tempted to go away and take the judgment into their own hands. PULPIT, "Thou wilt surely wear away. Literally, "Wasting thou wilt waste away," Thy strength, i.e; will not long hold out, if thou continuest this practice. Both thou, and this people. The people's strength and patience will also fail, if, owing to the number of the complaints, they have—some of them—to wait all day at the tribunal before they can obtain a decision. 19 Listen now to me and I will give you some advice, and may God be with you. You must be the people’s representative before God and bring their disputes to him.
BAR ES, "Counsel - Jethro draws the distinction between the functions of the legislator and the judge. To God-ward - Literally, “before God,” standing between them and God, both as His minister or representative and also as the representative of the people, their agent, so to speak, or deputy before God. CLARKE, "I will give thee counsel, and God shall be with thee - Jethro seems to have been a man of great understanding and prudence. His advice to Moses was most appropriate and excellent; and it was probably given under the immediate inspiration of God, for after such sacrificial rites, and public acknowledgment of God, the prophetic spirit might be well expected to descend and rest upon him. God could have showed Moses the propriety and necessity of adopting such measures before, but he chose in this case to help man by man, and in the present instance a permanent basis was laid to consolidate the union of the two families, and prevent all future misunderstandings. GILL, "Hearken now unto my voice, I will give thee counsel,.... Jethro being the elder man, and of some character and figure, being either a priest or prince of Midian, or both, might, without incurring a censure, take upon him to give advice to Moses, a younger man, and his son-in-law, though he was superior to him in office and in parts; and especially since his advice proceeded from a sincere and cordial regard for his health and welfare: and God shall be with thee: and succeed the advice he gave, which he persuaded himself would be agreeable to the will of God, and attending to it he would prosper, and find that the method taken would be blessed of God, and issue in his own good and the good of the people; or it may be taken prayerwise, as by some, "may God be with thee" (s); to direct thee to what thou shouldest do, either to take the advice, or reject it; and be it as it will, he wished him well, and that he might have his health, and that as his day was, his strength might be: be thou for the people to God-ward; or on the part of God, as Aben Ezra interprets it; that part of his work he advised him to retain by all means, which lay more immediately between God and the people; to be a mediator between them; to transact affairs for them with God; to inquire his mind and will in matters difficult and doubtful; to be, as Jarchi expresses it, a messenger and interpreter between them, and an inquirer of judgments of him, or what statutes and judgments he would have observed by them: that thou mayest bring the causes unto God; concerning which, as yet, he had given no directions as a rule to go by. HE RY 18-22, "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 (Exo_18:19): Be thou for them to God-ward; that was an honour in which it was not fit any other should share with him, Num_12:6-8. Also whatever concerned the whole congregation in general must pass through his hand, Exo_18:20. 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, 1Pe_2:13, 1Pe_2:14. 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: Every great matter they shall bring unto thee, Exo_18:22. 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, whom therefore they should not despise. The head has need of the hands and feet, 1Co_12:21. Great men should not only study to be useful themselves, but contrive how to make others useful, according as their capacity is. Such is Jethro's advice, by which it appears that though Moses excelled him in prophecy he excelled Moses in politics; yet, CALVI , "19.I will give thee counsel. Jethro dares, indeed, to promise success, if Moses will obey his counsel; yet does he not proudly boast that this will be the fruit of his own prudence, but ascribes it to God’s blessing and grace, if he prospers even when nothing is established but on the best system. For this is the import of the expression, that a counsel occurs to him, which if Moses follows, God shall bless him. or yet does he reprove Moses, as if God had not been thus far with his pious zeal and industry, but rather hints that God is the author of this counsel, which He will follow up with His grace. In sum, he does not state it to be his Object to diminish in the smallest degree the grace which Moses had already experienced; but to point out a plan, of which God will, by its result, show His approbation. Then follows the other point to which I have alluded, viz., that he does not rob Moses of his authority, so as to overturn his call from God, but rather by exhorting him to proceed, desires that what God has once ordained should be firm and inviolable. It is well also for us diligently to consider that counsel be taken according to circumstances and expediency, so that there be no departure from the ordinance of God; because it is sinful to entertain the question whether we should obey God or not. Accursed, then, are the deliberations wherein it is proposed to alter anything in God’s Word, or to withdraw ourselves from the bounds of our calling. We have said that the burden whereby Moses was weighed down was not of God’s imposing; but only had he been set over the people as their leader, as far as his ability permitted. Jethro leaves this unaffected, and thus confirms by subscribing, as it were, to the decree of heaven. Because he was chosen to be as an interpreter, and God familiarly admitted him as the mediator between Him and His people, Jethro enjoins him to continue in the discharge of these duties. But because the possession of the supreme government did not interfere with the duty of a Prophet, he desired also the greater matters to be referred to him; for I so interpret the expressions, that Moses was to be “to God-ward,” for the delivery of the rule of piety, and for the performance of the prophetical office, whilst the weightier causes were to be referred by the rulers to him, that every one might have justice done him. BE SO , "Exodus 18:19-23. Be thou for them to God-ward — That was an honour in which it was not fit any other should share with him. Also whatever concerned the whole congregation must pass through his hand, Exodus 18:20. But he
appointed judges in the several tribes and families, which should try causes between man and man, and determine them, which would be done with less noise and more despatch than in the general assembly. Those whose gifts and stations are most eminent may yet be greatly furthered in their work by the assistance of those that are every way their inferiors. This is Jethro’s advice; but he adds two qualifications to his counsel. First, That great care should be taken in the choice of the persons who should be admitted into this trust; it was requisite that they should be men of the best character. 1st, For judgment and resolution, able men — Men of good sense, that understood business; and bold men, that would not be daunted by frowns or clamours. 2d, For piety, such as fear God — Who believe there is a God above them, that his eye is upon them, and that they are accountable to him, and who therefore stand in awe of his judgment. Conscientious men, that will not do a wrong thing, though they could do it never so secretly and securely. 3d, For honesty, men of truth — Whose word one may take, and whose fidelity one may rely upon. 4th, For a generous contempt of worldly wealth; hating covetousness — ot only not seeking bribes, or aiming to enrich themselves, but abhorring the thought of it. Secondly, That he should attend to God’s direction in the case, verse 23. If thou shalt do this thing, and God command thee so — Jethro knew that Moses had a better counsellor than he was, and to his counsel he refers him. COKE, "Exodus 18:19-20.— Be thou for the people to God-ward] i.e. "Do thou continue still as the mediator between God and the people, going between them: bringing the causes of the people, or their affairs of consequence, before GOD, and receiving from him those statutes and ordinances, those declarations and decisions, which he shall make known to thee; and which thou, in consequence, shalt notify to them, shewing them the way wherein they must walk, and the work which they must do." For the rest, leaving the decision of smaller matters, as is advised in the next verse. ELLICOTT, "(19) God shall be with thee.—Rather, may Go be with thee. May He give thee wisdom to direct the course aright. Be thou for the people to God-ward.—Be the person, i.e., to bring before God whatever needs to be brought before Him. Continue both to act as representative of the people towards God, and as representative of God towards the people. Take all difficult causes to Him, and pronounce to the people His decision upon them. Be also the expounder to the people of God’s laws and ordinances; be their moral instructor, and the guide of their individual actions (Exodus 18:20). All this is quite compatible with the change which I am about to recommend to thee. WHEDO ,"19. I will give thee counsel — Like Melchizedek, “priest of the Most High God,” (Genesis 14:18,) who blessed Abram, the father of the faithful, Jethro, another priest of like rank, assumes to counsel Moses the man of God. Conscious of holding an approved relationship toward God, he put forth his advice as one having a measure of authority over his son-in-law.
Be thou for the people to God-ward — That is, be thou the representative and spokesman of the people before God, as the next sentence further explains. That thou mayest bring the causes ( ‫,הדברים‬ matters of controversy, comp. Exodus 18:16 ) unto God — Matters of great moment, on which divine counsel was to be sought, should be intrusted to Moses; but affairs of less importance might be left to inferior judges. Exodus 18:22. PETT, "Exodus 18:19-20 “Listen to what I say (to my voice), I will give you advice, and God be with you. You be for the people towards God, and you bring the causes to God. And you will teach them the statutes and the laws, and will show them the way in which they must walk and the work that they must do.” So what he advises is that Moses only take on the more complicated cases, especially the cases where God’s guidance is needed. For these the people will gather to hear the cases and the judgments. He will also deal with God on behalf of the people, and will be responsible for teaching God’s laws and statutes. He will be responsible for guiding their behaviour. But the straightforward smaller cases will be dealt with by others using the guidelines laid down by Moses. While later the sacred lot (the Urim and Thummim - see on Exodus 28:30) would be the basis of such judgments as Moses has to make, there is no suggestion of that here. As we discover later, Moses’ connection with God is unique, like that of a man talking with his friend (Exodus 33:11). This guidance from Jethro, based on common sense and experience, is good advice but it is not a command that Moses must obey. Jethro is not exercising jurisdiction over Moses, he is simply trying to help him. While Moses may have been his clansman he knows that he himself has no authority over the children of Israel. To suggest otherwise is to avoid the clear meaning of the passage. But a deeper significance may lie behind it. This may well be the moment that Jethro finally recognises that he must let Moses go. He is now ruler over his own people. “God be with you.” He recognises the guidance Moses needs from God. But continually the name of Yahweh is avoided. Jethro speaks as one who usually worships Elohim (God) not Yahweh. “The statutes and laws”. These will mainly be based on the customs of Israel as passed on by the fathers, and the revelations given to them, but in the end divine assistance will be needed in detailing and finalising them. There can really be little doubt that the basis of these was already in writing (Exodus 15:25). A number of law codes such as the codes of Lipit-Ishtar, the laws of Eshnunna, the laws of Hammurabi, Hittite laws and so on have been discovered. These contained details of many laws and customs. But they were probably simply a guide and not a statement of laws strictly to be used to dispense justice. They seem to often represent case law, examples of how cases have been decided. However, Moses was in a unique
situation. He was trying to bind together a number of conglomerate peoples. In his case a written law would be invaluable so that the people could learn from them as they were read out to them, and so that they could be pointed to in case of dispute. PULPIT, "I will give thee counsel, and God shall be with thee. Rather—"And may God be with thee!" May God incline thine heart to accept my counsel and act upon it. Be thou for the people to God-ward, etc. "Continue," i.e; as at present, to be the intermediary between God and the people—still be the whole and sole source of legislative power (Exodus 18:20), and still be the fount and origin of judicial authority; but commit the actual decision of the lighter causes to others chosen by thyself for the office (Exodus 18:21, Exodus 18:22). The separation of the legislative and judicial functions was well known in Egypt, where the kings alone made new laws, but causes were ordinarily determined by a body of judges. Bring the causes unto God. In difficult cases, Moses actually laid the cause before God, and obtained directions from God as to the manner in which he was to decide it. See umbers 27:5-11. 20 Teach them his decrees and instructions, and show them the way they are to live and how they are to behave. BAR ES, "Teach them - The Hebrew word is emphatic, and signifies “enlightenment.” The text gives four distinct points: (a) the “ordinances,” or specific enactments, (b) “the laws,” or general regulations, (c) “the way,” the general course of duty, (d) “the works,” each specific act. CLARKE, "Thou shalt teach them ordinances - ‫חקים‬ chukkim, all such precepts as relate to the ceremonies of religion and political economy. And laws, ‫התורת‬ hattoroth, the instructions relative to the whole system of morality. And shalt show them the way - ‫הדרך‬ ‫אה‬ eth hadderech, That very Way, that only way, which God himself has revealed, and in which they should walk in order to please
him, and get their souls everlastingly saved. And the work that they must do - For it was not sufficient that they should know their duty both to God and man, but they must Do it too; ‫יעשון‬ 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 fulfill all its precepts. 3. He must point out to each his particular duty, and what is expected of him in his situation, connections, etc. And, 4. He must set them all their work, and see that they do it. On such a plan as this he will have full opportunity to show the people, 1. Their sin, ignorance, and folly; 2. The pure and holy law which they have broken, and by which they are condemned; 3. The grace of God that bringeth salvation, by which they are to be justified and finally saved; and, 4. The necessity of showing their faith by their works; not only denying ungodliness and worldly lusts, but living soberly, righteously, and godly in this present world, looking for that blessed hope, and the glorious appearing of the great God and our Savior, Jesus Christ. GILL, "And thou shalt teach them ordinances and laws,.... Both with respect to things civil and religious, which he should receive from God: and shalt show them the way wherein they must walk; the path of faith and duty, the way of truth, holiness, and righteousness: and the work that they must do; both with respect to God, and one another, the various duties and exercises of religion, everything relating to their moral, religious, and civil conduct. HE RY, " JAMISO , " K&D, " WHEDO , "20. Teach them ordinances and laws — Equivalent to making “them know the statutes and laws” in Exodus 18:16. The word rendered teach (Hiphil of ‫זהר‬ ) means to shed light upon. Moses was to exercise the twofold office of appearing in behalf of the people before God and of revealing God’s truth to the people. Thus he was an honoured mediator, being intercessor, advocate, lawgiver, and judge. The way… the work — Two important and comprehensive phases of godliness, equivalent to life and action. PULPIT, "Thou shalt teach them ordinances and laws. Or, "statutes and laws," as in Exodus 18:16. It is not quite clear how these differ. Some regard "statutes" as connected with religion, and laws as regulations with respect to civil and social matters. Others explain the first as "specific" and the second as "general enactments." The way wherein they must walk. The general line of conduct which all are bound to pursue. The work that they must do. The special task which each has to perform individually.
21 But select capable men from all the people— men who fear God, trustworthy men who hate dishonest gain—and appoint them as officials over thousands, hundreds, fifties and tens. BAR ES, "Able men - The qualifications are remarkably complete, ability, piety, truthfulness, and unselfishness. From Deu_1:13, it appears that Moses left the selection of the persons to the people, an example followed by the Apostles; see Act_6:3. Rulers of thousands ... - The numbers appear to be conventional, corresponding nearly, but not exactly, to the military, or civil divisions of the people: the largest division (1,000) is used as an equivalent of a gens under one head, Num_1:16; Num_ 10:4; Jos_22:14. The word “rulers,” sometimes rendered “princes,” is general, including all ranks of officials placed in command. The same word is used regularly on Egyptian monuments of the time of Moses. CLARKE, "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; laboring to promote the general good; never perverting judgment, or suppressing the testimonies of God, for the love of money or through a base, man-pleasing spirit, but expecting their reward from the mercy of God in the resurrection of the just. Rulers of thousands, etc. - Millenaries, centurions, quinquagenaries, and decurions; each of these, in all probability, dependent on that officer immediately above himself. So the decurion, or ruler over ten, if he found a matter too hard for him, brought it to the quinquagenary, or ruler of fifty; if, in the course of the exercise of his functions, he found a cause too complicated for him to decide on, he brought it to the centurion, or ruler over a hundred. In like manner the centurion brought his difficult case to the millenary, or ruler over a thousand; the case that was too hard for him to judge, he brought to Moses; and the case that was too hard for Moses, he brought immediately to God. It is likely that each of these classes had a court composed of its
own members, in which causes were heard and tried. Some of the rabbins have supposed that there were 600 rulers of thousands, 6000 rulers of hundreds, 12,000 rulers of fifties and 60,000 rulers of tens; making in the whole 78,600 officers. But Josephus says (Antiq., lib. iii., chap. 4) that Moses, by the advice of Jethro, appointed rulers over myriads, and then over thousands; these he divided into five hundreds, and again into hundreds, and into fifties; and appointed rulers over each of these, who divided them into thirties, and at last into twenties and tens; that each of these companies had a chief, who took his name from the number of persons who were under his direction and government. Allowing what Josephus states to be correct, some have supposed that there could not have been less than 129,860 officers in the Israelitish camp. But such computations are either fanciful or absurd. That the people were divided into thousands, hundreds, fifties and tens, we know, for the text states it, but we cannot tell precisely how many of such divisions there were, nor, consequently, the number of officers. GILL, "Moreover, thou shalt provide out of all the people,.... Or look out (t) from among them; see Act_6:3, able men; or "men of power" (u); meaning not so much men of strong and robust constitutions, who, as Aben Ezra says, are able to bear labour; but men that have strength of heart, as Ben Gersom expresses it, men of spirit and courage, and are not afraid to do justice, to repress vice, and countenance virtue; or, as Maimonides says (w), have a strong heart, or courage and boldness to deliver the oppressed from the hands of the oppressor. Jarchi interprets it of rich men, of men of substance, who have no need to flatter, or play the hypocrite, and to know the faces of men: such as fear God; who have the fear of God before their eyes, and on their hearts, in all they do, and therefore cannot do those things that others do, who are destitute of it; cannot give a cause the wrong way wilfully, or pervert judgment, and are the reverse of the character of the unjust judge, that neither feared God nor regarded man, Luk_18:2, men of truth; true men, sincere, upright, and faithful men, that love truth and hate lies and falsehood, and will take some pains to get at the truth of a cause, to inquire where it lies, and pursue and encourage it where it is found, and discourage to the uttermost falsehood, lies, and perjury: hating covetousness; in themselves and others, filthy lucre, dishonest gain, mammon of unrighteousness, and so not to be bribed and corrupted, and execute wrong judgment for the sake of money: and place such over them to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens; meaning not courts of judicature, consisting of such a number of judges, for such a court was never known to have a thousand judges upon the bench at once; the highest court of judicature that ever was among the Jews, which was long after this time, consisted but of seventy or seventy one: but the sense is, that each of these should have such a number of persons, or rather families, under their care, who, when they applied unto them for justice, should faithfully administer it to them; See Gill on Exo_18:25. HE RY, " 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 (Exo_18:21); they must be able men, etc. It was requisite that they should be men of the very best
character, [1.] For judgment and resolution - able men, men of good sense, that understood business, and bold men, that would not be daunted by frowns or clamours. Clear heads and stout hearts make good judges. [2.] For piety and religion - such as fear God, as believe there is a God above them, whose eye is upon them, to whom they are accountable, and of whose judgment they stand in awe. Conscientious men, that dare not do a base thing, though they could do it ever so secretly and securely. The fear of God is that principle which will best fortify a man against all temptations to injustice, Neh_ 5:15; Gen_42:18. [3.] For integrity and honesty - men of truth, whose word one may take, and whose fidelity one may rely upon, who would not for a world tell a lie, betray a trust, or act an insidious part. [4.] For noble and generous contempt of worldly wealth - hating covetousness, not only not seeking bribes nor aiming to enrich themselves, but abhorring the thought of it; he is fit to be a magistrate, and he alone, who despiseth the gain of oppressions, and shaketh his hands from the holding of bribes, Isa_33:15. (2.) That he should attend God's direction in the case (Exo_18:23): If thou shalt do this thing, and God command thee so. Jethro knew that Moses had a better counsellor than he was, and to his counsel he refers him. Note, Advice must be given with a humble submission to the word and providence of God, which must always overrule. CALVI , "21.Moreover, thou shalt (199) provide out of all the people Literally so, “thou shalt provide;” meaning, thou shalt choose out, and take the most worthy, so that such an office be not entrusted rashly to any one that offers. But this was most reasonable, among a free people, that the judges should not be chosen for their wealth or rank, but for their superiority in virtue. Yet although it be right that regard should be chiefly had to virtue, so that if any one of the lower orders be found more suitable than others, he should be preferred to the noble or the rich; still should any one choose to, lay this down as a perpetual and necessary rule, he will be justly accounted contentious. Jethro enumerates four qualifications which must be principally regarded in the appointment of judges, viz., ability in business, the fear of God, integrity, and the contempt, of riches, not to exclude others whereof, as we shall soon see, mention is made in the first chapter of Deuteronomy, but to signify that all are not qualified, nay, that extraordinary virtues are required which, by synecdoche, he embraces in these four. The words which we translate “brave men,” (200) (viros fortes,) are, in the Hebrew, “men of bravery,” (viros fortitudinis;) by which title some think that strong and laborious men are described. But in my opinion, Moses rather designates strenuous and courageous persons, whom he opposes not only to the inactive, but to the timid and cowardly also. But because vigor of mind as well as of body is but frail without the fear of God, he adds piety in the second place, in that they should exercise their office as having an account to render to God. “Truth” is opposed not only to deception and gross falsehoods, but to popularity-hunting, flattering promises, and other crooked arts, which tend to corrupt justice. Lastly, hatred of covetousness is demanded; because nothing is more antagonistic to justice than eagerness for gain; and since snares are so constantly set for judges by the offers of pecuniary advantage, they would not be duly fortified against this mode of corruption, unless they earnestly detested avarice. COFFMA , "Verses 21-23 "Moreover thou shalt provide out of all the people able men, such as fear God, men
of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens: and let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge themselves: so shall it be easier for thyself, and they shall bear the burden with thee. If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people also shall go to their place in peace." The tact and graciousness of Jethro are visible here. ote that he did not suggest that Moses take any of his advice, except upon the proviso that God would approve of it and command it. Moses, of course, would personally handle all the "Big Decisions!" It was only the "small things" that would be delegated to others. ote also the qualifications for the judges. It would be difficult, even today, to draw up a list of qualifications needed in such positions which would in any manner rival these for applicability and importance. Able men. Incompetent persons should never be trusted with authority. Even a wicked man who is competent makes a better governor than a righteous incompetent. The .T. examples of Felix and Festus illustrate this perfectly. Felix was notoriously wicked, and Festus was hailed as "the best" man of a generation in the post of governor, but his incompetence, vacillation, blindness to realities, and other elements of incompetence would have resulted in the murder of the apostle Paul had it not been for Paul's appeal to Caesar. Such men as fear God. What an important quality this is! Profane and irreligious persons are always unsuitable in any place of authority, especially in the judiciary. Men of truth. Truth is the cornerstone of trust and justice. Lying judges were the "evening wolves" referred to in the prophets. Hating unjust gain. In other words, men who could not be bribed! In fact, some of the versions render this, "Choose men ... who hate a bribe." "Bribery is common in the courts of many countries, and the Bible condemns both those who take bribes and those who offer them (Psalms 26:10; Job 15:34)."[29] For Christians it is significant to remember that the apostle remained in prison for two years after the governor (Felix) had declared him to be innocent, and the only thing it would have taken to get Paul's freedom would have been for the Christians to have satiated Felix's lust to receive a bribe. When the judiciary of a state has been corrupted through the appointment of immoral, dishonest, greedy and unjust judges, such a nation cannot long endure. The corruption of the judiciary soon communicates the rottenness of a society to the entire corpus of it, hastening the destruction of it. The minor prophets poured out the wrath of God against unjust judges, and by Jesus' use of a parable concerning an "unjust judge," he demonstrated that such a character was universally known to the people of his times. The Lord spoke of an unjust judge who "feared not God, and regarded not man" (Luke 18:2). In about forty years, that whole nation which
supplied Jesus with such a subject perished from the face of the earth. Jethro promised great benefits provided Moses agreed (with God's approval) to put Jethro's advice in operation. He said: "If you do this, all this people shall go to their own place in peace" (Exodus 18:23). This is almost always recognized as meaning "the land of Canaan" as "their own place." This recognition on Jethro's part that Canaan was the rightful place of Israel indicates his knowledge of the promises of God to the patriarchs. Jethro himself being a descendant of Abraham, and all of this adds weight to the identification of Jethro as a legitimate priest of the one true God. COKE, "Exodus 18:21. Moreover thou shalt provide, &c.— Jethro, advising Moses to retain his high office of mediator between God and the people, and to preserve to himself the supreme legislative power under God, (see Exodus 18:22.) exhorts him, very prudently, to establish subordinate rulers of thousands, of hundreds, of fifties, and of tens; who were, at all seasons, to administer justice, according to the commission with which they were each entrusted. And, as nothing can be of greater consequence than that justice be truly and impartially administered, Jethro advises to select men of such qualifications as might render them fit for the office. He counsels, first, that they be able men, men of ( ‫חיל‬ chil) persevering strength, firmness of body or mind, fortitude; a necessary qualification of judges, who, neither through fear nor favour, should be turned aside from the path of justice and integrity: the word also may include that patience and assiduity in hearing, weighing, &c. which is so requisite to just and impartial judgment. Secondly, That they be such as fear God, and, consequently, would bear in mind, that they also have a Judge in heaven. Thirdly, Men of truth; men whose veracity may be depended upon, who may be absolutely confided in and trusted, and, consequently, will never deviate from the paths of justice: indeed, truth and justice are so nearly allied, that the absence of the one from any tribunal must include the absence of the other. When Isaiah tells us, that judgment is turned away backward, and justice standeth afar off; it is because truth is fallen in the street, and equity cannot enter, Isaiah 59:14. Fourthly, Hating covetousness: this corresponds with fearing God, and is, indeed, the necessary consequence of it; for they who fear God must hate covetousness, which is idolatry, and consequently the grossest contradiction to a sincere regard for the Deity. The word is strong here, HATI G covetousness; holding it in the utmost detestation and abhorrence; it being a vice, of all others, most improper for a judge: whose eyes the love of money would fatally blind, and cause him sadly to pervert judgment. See Deuteronomy 16:19. 1 Samuel 8:3. Happy people they whose judges and magistrates are endued with these qualifications! ELLICOTT, "(21) Provide out of all the people able men.—This was the gist of Jethro’s advice. It seems somewhat surprising that it should have been needed. In Egypt, as in all other settled governments, while the king was the fountain of justice, it was customary for him to delegate the duty of hearing causes to officials of different ranks, who decided in this or that class of complaints. In Arabia a similar practice no doubt prevailed. Jethro himself had his subordinates, the head men of the various clans or families, who discharged judicial functions in “small matters,” and thereby greatly lightened the burthen which would otherwise have rested upon
his shoulders. His advice to Moses was simply that he should adopt this generally established system—one which belongs to a very early period in the history of nations. Jethro’s definition of “able men”—men, i.e., fitted to exercise the judicial office—is interesting. He requires them to be (1) God-fearing, (2) truthful, and (3) men of integrity. The second and third requirements would approve themselves to men of all times and countries. The first would generally be deemed superfluous. But it really lies at the root of all excellence of character, and is the point of greatest importance. Rulers of thousands, and rulers of hundreds.—An organisation of the entire people on a decimal system is implied in the arrangement suggested. Such an organisation may not improbably have existed at the same in connection with the march and the encamping. See the Comment on Exodus 13:18.) Jethro thought that it might be utilised for judicial purposes. One an out of ten might be competent to judge in “small matters.” If either party were dissatisfied, there might be an appeal to the “ruler of fifty”—from him the “ruler of an hundred,” and then to the “ruler Of a thousand.” In all ordinary disputes this would suffice, and the contest would not require to be carried further. WHEDO , "21. Able men — Men of strong, commanding character, and manifestly competent for the work to be done. Four distinguishing qualities of the ideal judge are here expressed: able, (competent, capable,) God-fearing, truth-loving, and bribery-hating. Without these qualities no man is fit to occupy a judgment seat. ‫,בצע‬ here rendered covetousness, means unrighteous gain, obtained by way of extortion. The righteous ruler “despiseth the gain of oppressions, shaking his hands from holding bribes.” Isaiah 33:15 . To be rulers — Chiefs or princes. Thousands,… hundreds,… fifties,… tens — “This minute classification of the people is thoroughly in accordance with the Semitic character, and was retained in after ages. The numbers appear to be conventional, corresponding nearly, but not exactly, to the military or civil divisions of the people.” — Speaker’s Com. Comp. umbers 1:16; umbers 10:4; Joshua 22:14. EXPOSITOR'S DICTIO ARY, "Exodus 18:21 Our Bishops in St. George"s Company will be constituted in order founded on that appointed by the first Bishop of Israel, namely, that their Primate, or Supreme Watchman, shall appoint under him "out of all the people able men, such as fear God, men of truth, hating covetousness, and place such over them to be rulers (or, at the least, observers) of thousands, rulers of hundreds, rulers of fifties, and rulers of tens".... Of course for such work, I must be able to find what Jethro of Midian assumes could be found at once in Israel, these "men of truth, hating covetousness,"
and all my friends laugh me to scorn for thinking to find any such. aturally, in a Christian country, it will be difficult enough; but I know there are still that kind of people among Midianites, Caffres, Red Indians, and the destitute afflicted, and tormented, in dens and caves of the earth, where God has kept them safe from missionaries:—and, as I above said, even out of the rotten mob of money-begotten traitors calling itself a "people" in England, I do believe I shall be able to extricate, by slow degrees, some faithful and true persons, hating covetousness, and fearing God. And you will please to observe that this hate and fear are flat opposites one to the other; so that if a man fear or reverence God, he must hate covetousness; and if he fear or reverence covetousness, he must hate God; and there is no intermediate way whatsoever. —Ruskin, Fors Clavigera, Letter lxii. "Able men, such as fear God." The Italians have an ungracious proverb: Tanto buon che val niente: so good that he is good for nothing. And one of the Doctors of Italy, icholas Macchiavel, had the confidence to put in writing, almost in plaine Termes: that the Christian Faith had given up Good Men in prey to those that are tyrannical and unjust. Which he spake because indeed there never was Law or Sect or Opinion did so much magnifie Goodnesse as the Christian religion doth. Therefore to avoid the Scandall and the Danger both, it is good to take knowledge of the Errours of a Habit so excellent. Seeke the good of other men, but be not in bondage to their Faces or Fancies; for that is but Facilitie or Softnesse; which taketh our honest Minde Prisoner. —Bacon, Essays ("of Goodnesse"). One has nothing to fear from those who fear God. —Eugénie de Guérin. PETT, "Exodus 18:21 “Moreover you shall provide out of the people able men such as fear God, men of truth, hating unjust gain, and place such over them to be rulers of thousands, rulers of hundreds, rulers of fifties and rulers of tens. And let them judge the people at all seasons, and it will be that every great matter they will bring to you, but every small matter they will judge themselves. So will it be easier for you and they will bear the burden with you.” This suggestion must not be distorted. These are not civil judges as such, they are delegates of Moses. They are as much involved in religious judgment as Moses is but not to the same level. Moses will still be the chief judge and will deal with all major or complicated cases where God’s specific judgment is required. What will differ is that minor cases will not be brought to him. They can be decided on the basis of
God’s revelation as revealed in the statutes already laid down by Moses. These are already God’s judgments and His guidance does not need to be sought again. It is laid down in the statutes. If they cannot be so decided they will be brought to him. The point is that Moses has been dealing with every single dispute, however small. ow it is suggested that these could be dealt with by someone who knows the parties better because they have closer connections with them. We must remember that Moses is to some extent learning as he goes. A system does not just fall down from heaven. He had had experience in Egyptian administration but that was very different from here. As a prince he would not have been involved in judging a people. At first he was not aware of the capabilities of the elders of Israel. He has, however, by now become aware of what capabilities the elders of Israel had, and the judges will be made up mainly of these. They will already have had some experience in judging. Thus he has up to this point been feeling his way. But now he knows more about the capabilities of the elders, and more, from experience, of what matters could be dealt with by others. Thus this suggestion came at a very timely moment. Later an even more developed system will be set up where more ‘senior’ judges will be appointed who themselves are guided by the Spirit of God ( umbers 11:16-17; umbers 11:23-29). But that is not yet. “Able men who fear God, are men of truth and hate unjust gain.” Moses has to assess the possibilities and take character and ability into account. The three requirements are important. To fear the higher Judge of all, to be men of truth and not to be open to bribery. There could be no better recommendation. “Rulers of thousands (or sub-clans), rulers of hundreds (or family units), rulers of fifties (smaller family units) and rulers of tens (individual families).” Depending on the importance of the case and the likelihood of appeal would be who was responsible for judging. The numbers are not to be taken literally. The point is that there are to be layers of ‘judges’ at different levels so that appeals can be taken to higher levels, and more serious cases can be dealt with at a higher level. It is not only the judgment that will matter but the willingness of those being judged to accept the authority of the judge. o doubt this was the system used among the Midianites. But the Midianites were more split up and widespread so for Israel the system would later require modification. This system would, of course, take some time to set up, but it is only the basis of the idea that has to be decided on. Its full implementation could take time. But it would take a huge burden from Moses’ shoulders and lay it on others. It is noteworthy that in Arabic ‘a ten’ can mean a family. MACLARE , "THE IDEAL STATESMA 1 Exodus 18:21. You will have anticipated my purpose in selecting this text. I should be doing
violence to your feelings and mine if I made no reference to the event which has united the Empire and the world in one sentiment. The great tree has fallen, and the crash has for the moment silenced all the sounds of the forest. Wars abroad and controversies at home are hushed. All men, of all schools of opinion, creeds, and parties, see now, in the calm face of the dead, ‘the likeness to the great of old’; and it says something, with all our faults, for the soundness of the heart of English opinion, that all sorts and conditions of men have brought their sad wreaths to lay them on that coffin. But, whilst much has been said, far more eloquently and authoritatively than I can say it, about the many aspects of that many-sided life, surely it becomes us, as Christian people, to look at it from the distinctively Christian point of view, and to gather some of the lessons which, so regarded, it teaches us. My text is part of the sagacious advice which Jethro, the father-in-law of Moses, gave him about the sort of men that he should pick out to be his lieutenants in civic government. Its old-fashioned, simple phraseology may hide from some of us the elevation and comprehensiveness of the ideal that it sets forth. But it is a grand ideal; and amongst the great names of Englishmen who have guided the destinies of this land, none have approached more nearly to it than he whose death has taken away the most striking personality from our public life. So let me ask you to look with me, first, at the ideal of a politician that is set forth here. The free life of the desert, far away from the oppressions of surrounding military despotisms, that remarkable and antique constitution of the clan, with all its beautiful loyalty, had given this Arab sheikh a far loftier conception of what a ruler of men was than he could have found exemplified at Pharaoh’s court; or than, alas! has been common in many so-called Christian countries. The field upon which he intended that these great qualities should be exercised was a very limited one, to manage the little affairs of a handful of fugitives in the desert. But the scale on which we work has nothing to do with the principles by which we work, and the laws of perspective and colouring are the same, whether you paint the minutest miniature or a gigantic fresco. So what was needed for managing the little concerns of Moses’ wanderers in the wilderness is the ideal of what is needed for the men who direct the public affairs of world-wide empires. Let me run over the details. They must be ‘able men,’ or, as the original has it, ‘men of strength.’ There is the intellectual basis, and especially the basis of firm, brave, strongly-set will which will grasp convictions, and, whatever comes, will follow them to their conclusions. The statesman is not one that puts his ear down to the ground to hear the tramp of some advancing host, and then makes up his mind to follow in their paths; he is not sensitive to the varying winds of public opinion, nor does he trim his sails to suit them, but he comes to his convictions by first-hand approach to, and meditation on, the great principles that are to guide, and then holds to them with a strength that nothing can weaken, and a courage that nothing can daunt. ‘Men of strength’ is what democracies like ours do most need in their leaders; a ‘strong man, in a blatant land,’ who knows his own mind, and is faithful to it for ever. That is a great demand. ‘Such as fear God’-there is the secret of strength, not merely in reference to the
intellectual powers which are not dependent for their origin, though they may be for the health and vigour of their work, upon any religious sentiment, but in regard to all true power. He that would govern others must first be lord of himself, and he only is lord of himself who is consciously and habitually the servant of God. So that whatever natural endowment we start with, it must be heightened, purified, deepened, enlarged, by the presence in our lives of a deep and vital religious conviction. That is true about all men, leaders and led, large and small. That is the bottom-heat in the greenhouse, as it were, that will make riper and sweeter all the fruits which are the natural result of natural capacities. That is the amulet and the charm which will keep a man from the temptations incident to his position and the weaknesses incident to his character. The fear of God underlies the noblest lives. That is not to-day’s theory. We are familiar with the fact, and familiar with the doctrine formulated out of it, that there may be men of strong and noble lives and great leaders in many a department of human activity without any reference to the Unseen. Yes, there may be, but they are all fragments, and the complete man comes only when the fear of the Lord is guide, leader, impulse, polestar, regulator, corrector, and inspirer of all that he is and all that he does. ‘Men of truth’-that, of course, glances at the crooked ways which belong not only to Eastern statesmanship, but it does more than that. He that is to lead men must himself be led by an eager haste to follow after, and to apprehend, the very truth of things. And there must be in him clear transparent willingness to render his utmost allegiance, at any sacrifice, to the dawning convictions that may grow upon him. It is only fools that do not change. Freshness of enthusiasm, and fidelity to new convictions opening upon a man, to the end of his life, are not the least important of the requirements in him who would persuade and guide individuals or a nation. ‘Hating covetousness’; or, as it might be rendered, ‘unjust gain.’ That reference to the ‘oiling of the palms’ of Eastern judges may be taken in a loftier signification. If a man is to stand forth as the leader of a people, he must be clear, as old Samuel said that he was, from all suspicion of having been following out his career for any form of personal advantage. ‘Clean hands,’ and that not only from the vulgar filth of wealth, but from the more subtle advantages which may accrue from a lofty position, are demanded of the leader of men. Such is the ideal. The requirements are stern and high, and they exclude the vermin that infest ‘politics,’ as they are called, and cause them to stink in many nostrils. The self-seeking schemer, the one-eyed partisan, the cynic who disbelieves in ideals of any sort, the charlatan who assumes virtues that he does not possess, and mouths noble sentiments that go no deeper than his teeth, are all shut out by them. The doctrine that a man may do in his public capacity things which would be disgraceful in private life, and yet retain his personal honour untarnished, is blown to atoms by this ideal. It is much to be regretted, and in some senses to be censured, that so many of our wisest, best, and most influential men stand apart from public life. Much of that is due to personal bias, much more of it is due to the pressure of more congenial duties, and not a little of it is due to the disregard of Jethro’s ideal, and to the degradation of public life which has ensued thereby. But there have been great men in our history whose lives have helped to lift up the ideal of a statesman, who have made such a sketch as Jethro outlined, though they may not have used his words, their polestar; and amongst the highest of these has been the man whose loss
we to-day lament. Let me try to vindicate that expression of opinion in a word or two. I cannot hope to vie in literary grace, or in completeness, with the eulogies that have been abundantly poured out; and I should not have thought it right to divert this hour of worship from its ordinary themes, if I had had no more to say than has been far better said a thousand times in these last days. But I cannot help noticing that, though there has been a consensus of admiration of, and a practically unanimous pointing to, character as after all the secret of the spell which Mr. Gladstone has exercised for two generations, there has not been, as it seems to me, equal and due prominence given to what was, and what he himself would have said was, the real root of his character and the productive cause of his achievements. And so I venture now to say a word or two about the religion of the man that to his own consciousness underlay all the rest of him. It is not for me to speak, and there is no need to speak, about the marvellous natural endowments and the equally marvellous, many-sided equipment of attainment which enriched the rich, natural soil. Intermeddling as he did with all knowledge, he must necessarily have been but an amateur in many of the subjects into which he rushed with such generous eagerness. But none the less is the example of all but omnivorous acquisitiveness of everything that was to be known, a protest, very needful in these days, against the possible evils of an excessive specialising which the very progress of knowledge in all departments seems to make inevitable. I do not need to speak, either, of the flow, and sometimes the torrent, of eloquence ever at his command, nor of the lithe and sinewy force of his extraordinarily nimble, as well as massive, mind; nor need I say more than one word about the remarkable combination of qualities so generally held and seen to be incompatible, which put into one personality a genius for dry arithmetical figures and a genius for enthusiasm and sympathy with all the oppressed. All these things have been said far better than I can say them, and I do not repeat them. But I desire to hammer this one conviction into your hearts and my own, that the inmost secret of that noble life, of all that wealth of capacity, all that load of learning, which he bore lightly like a flower, was the fact that the man was, to the very depths of his nature, a devout Christian. He would have been as capable, as eloquent, and all the rest of it, if he had been an unbeliever. But he would never have been nor done what he was and did, and he would never have left the dint of an impressive and lofty personality upon a whole nation and a world, if beneath the intellect there had not been character, and beneath character Christianity. He was far removed, in ecclesiastical connections, from us onconformists, and he held opinions in regard to some very important ecclesiastical questions which cut straight across some of our deepest convictions. We never had to look for much favour from his hands, because his intellectual atmosphere removed him far from sympathy with many of the truths which are dearest to the members of the Free Evangelical Churches. But none the less we recognise in him a brother in Jesus Christ, and rejoice that there, on the high places of a careless and sceptical generation, there stood a Christian man. In this connection I cannot but, though I have no right to do so, express how profoundly thankful I, for one, was to the present Prime Minister of England that in his brief eulogium on, I was going to say, his great rival, he ended all by the
emphatic declaration that Mr. Gladstone was, first and foremost, a great Christian man. Yes; and there was the secret, as I have already said, not of his merely political eminence, but of the universal reverence which a nation expresses to-day. All detraction is silenced, and all calumnies have dropped away, as filth from the white wings of a swan as it soars, and with one voice the Empire and the world confess that he was a great and a good man. I need not dwell in detail on the thoughts of how, by reason of this deep underlying fear of God, the other qualifications which are sketched in our ideal found their realisation in him; how those who, all through his career, smiled most at the successive enthusiasms which monopolised his mind, and sometimes at the contrasts between these, are now ready to admit that, whether the enthusiasms were right or wrong, there is something noble in the spectacle of a man ever keeping his mind, even when its windows were beginning to be dimmed by the frosts of age, open to the beams of new truth. And the greatest, as some people think, of his political blunders, as we are beginning, all of us, to recognise, now that party strife is hushed, was the direct consequence of that ever fresh and youthful enthusiasm for new thoughts and new lines of action. Innovators aged eighty are not too numerous. or need I say more than one word about the other part of the ideal, ‘hating covetousness.’ The giver of peerages by the bushel died a commoner. The man that had everything at his command made no money, nor anything else, out of his long years of office, except the satisfaction of having been permitted to render what he believed to be the highest of service to the nation that he loved so well. Like our whilom neighbour, the other great commoner, John Bright, he lived among his own people; and like Samuel, of whom I have already spoken, he could stretch out his old hands and say, ‘They are clean.’ One scarcely feels as if, to such a life, a State funeral in Westminster Abbey was congruous. One had rather have seen him laid among the humble villagers who were his friends and companions, and in the quiet churchyard which his steps had so often traversed. But at all events the ideal was realised, and we all know what it was. Might I say one word more? As this great figure passes out of men’s sight to nobler work, be sure, on widened horizons corresponding to his tutored and exercised powers, does he leave no lessons behind for us? He leaves one very plain, homely one, and that is, ‘Work while it is called to-day.’ o opulence of endowment tempted this man to indolence, and no poverty of endowment will excuse us for sloth. Work is the law of our lives; and the more highly we are gifted, the more are we bound to serve. He leaves us another lesson. Follow convictions as they open before you, and never think that you have done growing, or have reached your final stage. He leaves another lesson. Do not suppose that the Gospel of Jesus Christ cannot satisfy the keenest intellect, nor dominate the strongest will. It has come to be a mark of narrowness and fossilhood to be a devout believer in Christ and His Cross. Some of you young men make an easy reputation for cleverness and advanced thought by the short and simple process of disbelieving what your mother taught you. Here is a man, probably as great as you are, with as keen an intellect, and he clung to the Cross of Christ, and had for his favourite hymn- ‘Rock of Ages, cleft for me, Let me hide myself in Thee.’
He leaves another lesson. If you desire to make your characters all that it is in them to be made, you must, like him, go to Jesus Christ, and get your teaching and your inspiration from that great Lord. We cannot all be great men. ever mind. It is character that tells; we can all be good men, and we can all be Christian men. And whether we build cottages or palaces, if we build on one foundation, and only if we do, they will stand. Moses leaves another lesson, as he glides into the past. ‘This man, having served his generation by the will of God, fell on sleep, and was gathered to his fathers, and saw corruption’; but He ‘whom God hath raised up saw no corruption.’ The lamps are quenched, the sun shines. Moses dies, ‘The prophets, do they live for ever?’ but when Moses and Elias faded from the Mount of Transfiguration ‘the apostles saw no man any more, save Jesus only,’ and the voice said, ‘This is My beloved Son; hear ye Him.’ 1 Preached on occasion of Mr. Gladstone’s death. PULPIT, "Able men. Literally, "men of might"—i.e; of capacity or ability—men competent for the office of judge; who are further defined to be, such as possess the three qualities of piety, veracity, and strict honesty, or incorruptness. Jethro's conception of the true judicial character leaves little to be desired. If among every ten Israelites there was one such person, the moral condition of the nation cannot have been so much depressed by the Egyptian servitude as is sometimes represented. Place such over them to be rulers of thousands, etc. A decimal organisation naturally presents itself to men's minds as the simplest in a simple state of society, and was probably already in use among the Arab tribes with whom Jethro was familiar. The graduated series—rulers of tens, of fifties, of hundreds, and of thousands, implies a power of three-fold appeal, from the "ruler of ten" to the "ruler of fifty"—from him to the "ruler of a hundred"—and from him to the "ruler of a thousand." Whether there was an appeal from the last-named to Moses, is doubtful. Probably there was not; Moses deciding those cases only which the "rulers of thousands" reserved for him as being specially difficult or important. 22 Have them serve as judges for the people at all times, but have them bring every difficult case to you; the simple cases they can decide themselves. That will make your load lighter, because they will share it with you.
GILL, "And let them judge the people at all times,.... In their several districts, whenever a matter of difference between man and man arises, and the case is brought before them, let them judge impartially between them, and determine what is right and wrong, and execute judgment and justice truly; which would take off a great deal of business from the hands of Moses: and it shall be that every great matter they shall bring to thee; any affair of great importance, and difficult of determination, and about which the judges may have some doubt in their minds, and they are not clear as to the decision of it; this, they the judges, not the people, were to bring to Moses: but every small matter; which is of no great importance, or is easy of decision, where the right and the wrong clearly appear, and there is no difficulty in the determination of it: so shall it be easier for thyself; to go through the business that would be necessarily devolved upon him, as the chief ruler and governor, supreme judge, lawgiver, leader, and commander: and they shall bear the burden with thee; of ruling and judging the people; they taking a share of it, it would sit the lighter and easier upon him; and the whole seems to be wise and prudent counsel. COKE, "Exodus 18:23. If thou shalt do this thing, and God command thee, &c.— The humility of Jethro is as apparent as his wisdom. He was not so vain as to think that Moses should follow his counsel without the immediate approbation of GOD and therefore he says, if GOD shall command thee to do what I advise, and approve that counsel which I have given, then mayest thou safely follow it, and reap the advantages of it. So that though Jethro gave the advice, Moses followed it not without the immediate consent of God; and we do not see what possible objection can lie against Moses for receiving from wise and good men hints for improvement in legislation, while he put not those hints in execution without the approbation of the Sovereign Lawgiver. ELLICOTT, "(22) At all seasons.— ot on occasional court days, as had been the custom of Moses, but day by day continually. Every great matter they shall bring unto thee.—It must have been left to the judges themselves to decide what were “great” and what were “small matters.” Under ordinary circumstances, courts would be inclined to extend their jurisdiction, and take enlarged views of their competency; but the difficulties of desert life were such as to counteract this inclination, and induce men to contract, rather than widen, their responsibilities. When the wilderness life was ended, the judicial system of Jethro came to an end also, and a system at once simpler and more elastic was
adopted. PULPIT, "Exodus 18:22 Let them judge the people at all seasons. Instead of occasional court-days, on which Moses sat from morning to evening hearing causes, judgments were to be given continually by the rulers of tens, fifties, etc; the accumulation of untried causes being thus avoided, and punishment following promptly on the committal of an offence. The elaborately minute organisation was only suited for the period of the wanderings, and was of a semi-military character, such as might have suited an army on the march When the Israelites became settled dwellers in Palestine, such a multiplicity of judges was unnecessary, and was discontinued. So shall it be easier. Literally, "So make it easier." Compare Exodus 18:18. 23 If you do this and God so commands, you will be able to stand the strain, and all these people will go home satisfied.” BAR ES, "To their place - i. e. to Canaan, which is thus recognized by Jethro as the appointed and true home of Israel. Compare Num_10:29-30. CLARKE, "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. GILL, "If thou shall do this thing,.... Hearken to the advice given, and put it in execution, by choosing out of the people, and placing over them, judges qualified, as
directed: and God command thee so; for he did not desire him to follow his advice any further than it appeared to be according to the will of God, which he doubted not he would inquire about; and if he found it was agreeable to it, and should pursue it: then thou shall be able to endure; to continue in his office and post, and hold on for years to come, God granting him life and health; whereas otherwise, in all human probability, he must waste and wear away apace: and all this people shall also go to their place in peace; having had their cases heard and tried, and their differences adjusted to satisfaction; and quick dispatch being made, they would return to their tents or places of abode in much peace of mind, and sit down contented with the determination made, and pleased that the lawsuit was not protracted to any unreasonable length of time. Jarchi interprets all this people, of Aaron, Nadab, and Abihu, and the seventy elders that came with him, as if they by this means would be eased, and so pleased with it. JAMISO , "If thou shalt do this thing, etc. — Jethro’s counsel was given merely in the form of a suggestion; it was not to be adopted without the express sanction and approval of a better and higher Counsellor; and although we are not informed of it, there can be no doubt that Moses, before appointing subordinate magistrates, would ask the mind of God, as it is the duty and privilege of every Christian in like manner to supplicate the divine direction in all his ways. CALVI , "23.If thou shalt do this thing. What immediately follows, “and God command thee so,” may be taken in connection with the beginning of the verse, as if, in self-correction, Jethro made the limitation, that he did not wish his counsel to be obeyed, unless God should approve of it. Others extend it more widely, that if Moses followed God’s commands in all things, this moderation of his duties would be useful. However you take it, Jethro declares that he would have nothing conceded to him, which should derogate from God’s supreme authority; but that there was nothing to prevent Moses from following, as he had done, God as his leader, and still adopting the proposed plan. Yet he signifies that this was to be but temporary, when he adds, that the people should go in peace or prosperously into the land of Canaan. Jethro, then, had no wish to establish a law for posterity; but points out a remedy for present inconveniences, and a provisional arrangement, (201) until the people should obtain a peaceful resting-place. ELLICOTT, "(23) If thou shalt do this thing, and God command thee so.—A reference of the entire matter to God, before any final decision was made, is plainly indicated. Moses must have already had some mode of consulting God on any point which required to be settled, and obtaining an answer. Was it by the “Urim and Thummim”? Thou shalt be able to endure.—Comp. Exodus 18:18, where the inability of Moses to endure, unless he made some change, was strongly asserted. And all this people shall also go to their place in peace.—The people, i.e., will go on their way to Canaan peacefully and contentedly, without suffering the
inconvenience to which they are now subject. WHEDO , "23. To their place — Some think that Jethro here refers to Canaan as the promised home or place of Israel. But the more simple reference is to the common place of abode, the tent or home, to which the people, having had their matters of controversy adjusted, could speedily return. PETT, "Exodus 18:23 “If you will do this thing, and God command you so, then you will be able to endure and all this people also will go to their place in peace.” Jethro tactfully agreed that what Moses decided to do must be subject to the judgment and guidance of God. (Had he been the priest of Yahweh he himself could have given that guidance). This was important for the people must know that the arrangement had the sanction of Yahweh. But he pointed out the advantages. Moses would not be worn out as he was being now (it was probably obvious to an experienced leader how much Moses was suffering from his efforts). And the people also would not be overburdened with watching petty judgments (he had probably detected their boredom). It is the outsider who often sees most when it comes to such things. “They shall go to their house in peace.” Because they have not been required to stand there for such a long, and often boring, time connected with cases easily decided and involving people unknown to them. PULPIT, "Exodus 18:23 And God command thee so. Jethro does not suppose that Moses will take his advice without further consultation. He assumes that the matter will be laid by Moses before God, and God's will learnt concerning it. The entire narrative supposes that there was some established means by which the Israelite leader could refer a matter to Jehovah and obtain a decision upon it. This can scarcely have been as yet the Urim and Thummim. Probably Moses held frequent communication with Jehovah by means of waking visions. Thou shalt be able to endure—i.e; "the work will not be too much for thee—thou wilt be able to bear it." This people shall also go to their place in peace. The "place" intended would seem to be Palestine. Keil supposes that the word "peace" is to be taken literally, and concludes from it that breaches of the peace had previously been frequent, the people having "often taken the law into their own hands on account of the delay in the judicial decision;" but this is to extract from the words more than they naturally signify. "In peace" means "cheerfully, contentedly." If the changes which he recommends are carried out, Jethro thinks that the people will make the rest of the journey to Canaan quietly and contentedly, without complaint or dissatisfaction.
24 Moses listened to his father-in-law and did everything he said. BAR ES, "Hearkened - Nothing can be more characteristic of Moses, who combines on all occasions distrust of himself and singular openness to impressions, with the wisdom and sound judgment which chooses the best course when pointed out. GILL, "So Moses hearkened to the voice of his father in law,.... Considered what he said, weighed it well in his mind, and judged it good advice, and determined to follow it: and did all that he had said; by choosing such men as he directed to, and committing the judgment of the people to them, as follows: HE RY, "Now Moses did not despise this advice because it came from one not acquainted, as he was, with the words of God and the visions of the Almighty; but he hearkened to the voice of his father-in-law, Exo_18:24. When he came to consider the thing, he saw the reasonableness of what his father-in-law proposed and resolved to put it in practice, which he did soon afterwards, when he had received directions from God in the matter. Note, Those are not so wise as they would be thought to be who think themselves too wise to be counselled; for a wise man (one who is truly so) will hear, and will increase learning, and not slight good counsel, though given by an inferior. Moses did not leave the election of the magistrates to the people, who had already done enough to prove themselves unfit for such a trust; but he chose them, and appointed them, some for greater, others for less division, the less probably subordinate to the greater. We have reason to value government as a very great mercy, and to thank God for laws and magistrates, so that we are not like the fishes of the sea, where the greater devour the less. K&D, "Moses followed this sage advice, and, as he himself explains in Deu_1:12-18, directed the people to nominate wise, intelligent, and well-known men from the heads of the tribes, whom he appointed as judges, instructing them to administer justice with impartiality and without respect of persons. CALVI , "24.So Moses hearkened. Here is a. remarkable instance of modesty, that Moses is not indisposed to submit himself to the counsel of his father-in-law. For although Jethro was his superior in age and in degree of affinity, in other respects he was far inferior to him. This yielding, then, of Moses to his authority, lays down a rule for all the greatest and most excellent Doctors, that they should not refuse lo receive the admonitions of those whom they admit to teach rightly, although they
are not of such high dignity. For Cyprian (202) truly declares that none is a good doctor who is not also docile. It is probable that the old man immediately returned home, not in contempt, or from his dislike to labor or fatigue, but (203) on account of his age; but we shall hereafter see in its proper place that his son remained in the camp. BE SO , "Exodus 18:24. So Moses hearkened unto the voice of his father-in-law — When he came to consider the thing, he saw the reasonableness of it, and resolved to put it in practice, which he did soon after, when he had received directions from God. Those are not so wise as they would be thought to be, who think themselves too wise to be counselled; for “a wise man will hear and will increase learning,” and not slight good counsel, though given by an inferior. COFFMA , "Verses 24-27 "So Moses hearkened to the voice of his father-in-law, and did all that he had said. 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. And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves. And Moses let his father-in-law depart; and he went his way into his own land." Moses followed the excellent advice of the Priest of Midian, his father-in-law, although it is a mistake to think that he did it the same week Jethro was visiting him. The implementation of such an extensive system as that suggested by Jethro was not a task to be undertaken hastily. Moses' statement in this chapter to the effect that he did what Jethro suggested is included here with the narrative, where it belongs, but the actual appointment of the judges came later in Deuteronomy 1:12- 18, where it appears that Moses also added a refinement of his own. He charged the people with the responsibility of picking out their judges, much in the same way as the apostles instructed the people to choose The Seven (Acts 6:3f). The last verse of the chapter tells of the departure of Jethro. A moment's reflection will emphasize what an important and significant visit he had made: (1) He restored Moses' family to him, after their having been separated about one year; (2) as a legitimate priest of the Highest One, Jethro no doubt encouraged Moses, mentioning their peaceful entry into Canaan; (3) through his timely suggestion of a system of judges, he made a significant contribution to all subsequent history of Israel; (4) by the same device, he also greatly alleviated the heavy burden of administration which until then had rested upon Moses; and (5) he also offered burnt-offerings and sacrifices to the true God and enjoyed a wonderful meal of religious fellowship with the leaders of God's Chosen People. A Jewish writer complained of the blunt translation, "he let him depart," stating that this rendition "misses the idiom, the meaning being that, `Moses bade his father-in-law farewell,' as at Genesis 26:31."[30] Based on that, Rawlinson understood Jethro to be the brother-in-law of Moses. Surely, after such a glorious period of time together, the departure of Jethro must have been marked with all of the honors and courtesies that had welcomed him upon the occasion of his arrival.
All Israel must have deeply appreciated Jethro, because when the division of the land of Canaan was made among the tribes of Israel, Jethro (perhaps in the person of his descendants) received a portion (Josephus, op. cit., p. 151). CO STABLE, "Verses 24-27 Moses allowed the people to nominate wise, respected men from their tribes whom he appointed as judges ( Exodus 18:25; cf. Deuteronomy 1:12-18). These men handled the routine disputes of the Israelites, and this kept Moses free to resolve the major problems. Jethro returned to his native land ( Exodus 18:27), but he visited Moses and his daughter and grandchildren again (cf. umbers 10:29), perhaps often during the following40 years. "In times of great crises God always provided men to lead the way to deliverance. Moses is an eloquent example of this very fact. The hand of God providentially prepared this man for this very moment. He was cognizant of Egyptian manners and was therefore able to articulate demands before the King of Egypt. Moses had been trained in military matters and was therefore capable of organizing this large mass of people for movement across the deserts. His training in Egypt had given him the ability to write and therefore provided a means by which these accounts would be recorded for eternity. Forty years of desert experience had given Moses the know-how of travel in these areas as well as the kind of preparation that would be needed to survive the desert heat. All of this a mere accident of history? o indeed. The history before us is a supreme example of God"s sovereign ability to accomplish His purposes for His people. Those who belong to Him have every reason to be confident that that which God has promised He will perform." [ ote: Davis, pp189- 90.] "The present narrative has many parallels with the accounts in Genesis 14 , 15. Just as Melchizedek the priest of Salem (salem) met Abraham bearing gifts as he returned from the battle with Amraphel ( Genesis 14:18-20), so Jethro the Midianite priest came out with Moses" wife and sons to offer peace (salom, Exodus 18:7; IV "they greeted each other") as he returned from the battle with the Amalekites.... The purpose of these parallels appears to be to cast Jethro as another Melchizedek, the paradigm of the righteous Gentile. It is important that Jethro have such credentials because he plays a major role in this chapter, instructing Moses, the lawgiver himself, how to carry out the administration of God"s Law to Israel. Thus, just as Abraham was met by Melchizedek the priest ( Genesis 14) before God made a covenant with him in Genesis 15 , so Moses is met by Jethro the priest ( Exodus 18) before God makes a covenant with him at Sinai ( Exodus 19)." [ ote: Sailhamer, The Pentateuch . . ., pp280-81.] ELLICOTT, "(24, 25) Moses hearkened.—The appointment of judges, according to Jethro’s advice, was not made until after the giving of the Law and the setting up of
the Tabernacle. (See Deuteronomy 1:9-15.) In one particular Moses departed from the counsel given to him. Instead of directly choosing the “able men” himself, he left the selection to the people (Deuteronomy 1:13). And contented himself with investing the men chosen with their authority. Comp. the course taken by the apostolic college with respect to the first deacons (Acts 6:3-6). PETT, "Exodus 18:24 ‘So Moses listened to the voice of his father-in-law and did all that he had said. 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. And they judged the people at all seasons. The hard cases they brought to Moses, but every small matter they judged themselves.” This is basically telling us that Moses acted fully on the suggestions of his father-in- law. It did not, of course, mean that it was fully implemented next day. It would take time to set up. But the beginnings could be put in place immediately. In a patriarchal society there would already be authoritative people in charge at different levels of tribal life, men to whom the people looked up and whose authority they accepted. Some could be appointed immediately. Probably the most difficult were the middle levels, and the absorbing fully into the system of the mixed multitude. These undoubtedly would take more time. The methods he used are outlined in Deuteronomy 1:13-17. Wisely he left much of the choosing to the people. They would be more likely to honour men of their own choosing. “Did all that he had said.” This would happen over time, but the basis would be established immediately. PETT, "Verse 27 ‘And Moses let his father-in-law depart, and he went his way into his own land.’ Having brought Moses his family, and having shared worship and hospitality with the children of Israel, Jethro returned home amicably, recognising that Moses now has in front of him his own destiny. The Egyptian plucked from the desert and given a welcome has become the ruler and guide of Yahweh’s people. It is probable that originally this was the end of a scroll or tablet. Exodus 19:1-2 bears all the marks of being an introduction to a new tablet, summarising the final part of this previous one. ote for Christians. The prime lesson from this passage is that of using wisdom in doing the work of God. We must be ready to learn wisdom from anyone, once we are satisfied that it really is wisdom. Moses might have bristled with pride against his father-in-law and pointed out that he was only the leader of a small wandering tribe, while he had this great mass of people to deal with. But the only loser would have been Moses. It is also an indication of the importance of putting in a word at the right time, and of doing it gently and tactfully.
25 He chose capable men from all Israel and made them leaders of the people, officials over thousands, hundreds, fifties and tens. GILL, "And Moses chose able men out of all Israel,.... He looked among them, and selected the best of them, such as most answered to the qualifications it was requisite they should have; and though only one of them is here mentioned, which is the first Jethro gave, yet no doubt they were all attended to, though not expressed: and made them heads over the people; rulers, governors, judges, and officers; this is a general word, comprehending their several particular offices they sustained; which seem to be chiefly distinguished by the different numbers of people, or families, under them, otherwise their work and office were much the same: rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens; just as Jethro advised, Exo_18:21. According to the Targum of Jonathan, the rulers of thousands were six hundred, rulers of hundreds 6000, rulers of fifties 12,000, and the rulers of tens 60,000; and so Jarchi; and the like account is given in both the Talmuds (x), where the whole is summed up, amounting to 78,600; which account Aben Ezra disapproves of, and thinks not credible: it is built upon the number of Israel at this time, when they came out of Egypt, being 600,000 men; and so if there was a ruler to every thousand men, there must be six hundred of them, and so on; but these thousands may intend not individual persons, but families, that these were appointed over, as the families of Israel and Judah are called their thousands, Mic_5:2 and this will serve greatly to reduce the number of these judges and officers. K&D 25-27, "The judges chosen were arranged as chiefs (‫ים‬ ִ‫ר‬ ָ‫)שׂ‬ over thousands, hundreds, fifties, and tens, after the analogy of the military organization of the people on their march (Num_31:14), in such a manner, however, that this arrangement was linked on to the natural division of the people into tribes, families, etc. (see my Archäologie, § 140). For it is evident that the decimal division was not made in an arbitrary manner according to the number of heads, from the fact that, on the one hand, the judges were chosen from the heads of their tribes and according to their tribes (Deu_1:13); and on the other hand, the larger divisions of the tribes, viz., the families (mishpachoth), were also called thousands (Num_1:15; Num_10:4; Jos_22:14, etc.), just because the number of their heads of families would generally average about a thousand; so that in all probability the hundreds, fifties, and tens denote smaller divisions of the nation, in
which there were about this number of fathers. Thus in Arabic, for example, “the ten” is a term used to signify a family (cf. Hengstenberg, Dissertations v. ii. 343, and my Arch. § 149). The difference between the harder or greater matters and the smaller matters consisted in this: questions which there was not definite law to decide were great or hard; whereas, on the other hand, those which could easily be decided from existing laws or general principles of equity were simple or small. (Vide Joh. Selden de Synedriis i. c. 16, in my Arch. §149, Not. 3, where the different views are discussed respecting the relative positions and competency of the various judges, about which there is no precise information given in the law.) So far as the total number of judges is concerned, all that can be affirmed with certainty is, that the estimated number of 600 judges over thousands, 6000 over hundreds, 12,000 over fifties, and 60,000 over tens, in all 78,600 judges, which is given by Grotius and in the Talmud, and according to which there must have been a judge for every seven adults, is altogether erroneous (cf. J. Selden l.c. pp. 339ff.). For if the thousands answered to the families (Mishpachoth), there cannot have been a thousand males in every one; and in the same way the hundreds, etc., are not to be understood as consisting of precisely that number of persons, but as larger or smaller family groups, the numerical strength of which we do not know. And even if we did know it, or were able to estimate it, this would furnish no criterion by which to calculate the number of the judges, for the text does not affirm that every one of these larger or smaller family groups had a judge of its own; in fact, the contrary may rather be inferred, from the fact that, according to Deu_1:15, the judges were chosen out of the heads of the tribes, so that the number of judges must have been smaller than that of the heads, and can hardly therefore have amounted to many hundreds, to say nothing of many thousands. COKE, "Exodus 18:25. And Moses chose able men— It is thought by some, that this constitution continued only during their peregrination in the wilderness; and so is different from the institution of those seventy elders ( umbers 11:16.) who were of God's own nomination, and continued to have their name, title, and authority through all the changes of the Jewish state: but, this tribunal of the seventy being a peculiar jurisdiction, I do not see why the subordinate rule here established might not have continued, in a great measure, the same when the people were settled in Canaan. It is certain that the Hebrew was a kind of military government. (See Lowman on the Civil Government of the Hebrews, p. 78, &c.) What we render rulers of thousands, is, properly, princes or commanders. Possibly our old Saxon constitution of sheriffs in counties, hundredors or centgraves in hundreds, and deciners in decenaries, was formed upon the model here proposed; and as these were subordinate each to the other, so was it, most probably, with the Hebrews. Those causes, which could not be decided by the judge of ten, were brought before the judge of fifty, and so on; and those which were too hard for the first subordinate ruler, the ruler of thousands, were brought to Moses: the hard causes they brought unto Moses, Exodus 18:26. We shall have occasion to speak more fully on the civil government of the Hebrews hereafter. PULPIT, "Moses chose able men. It appears from Deuteronomy 1:13, that instead of selecting the men himself, which would have been an invidious task, Moses directed their nomination by the people, and only reserved to himself the investing
them wit h their authority. Heads over the people. From the time of their appointment, the "rulers" were not merely judges, but "heads" of their respective companies, with authority over them on the march, and command in the battle-field ( umbers 31:14). Thus the organisation was at once civil and military. 26 They served as judges for the people at all times. The difficult cases they brought to Moses, but the simple ones they decided themselves. GILL, "And they judged the people at all seasons,.... Any day in the week, or any time in the day, whenever there was any occasion for them, and cases were brought before them: the hard cases they brought unto Moses; that is, the judges brought them to Moses when such came before them which were too hard for them, it was difficult to them to determine rightly about them, then they brought them to be heard and decided by him; for the judges, and not the people, best knew when a case was hard or easy to determine: but every small matter they judged themselves; and gave it as they saw was most agreeable to justice and equity, and did not trouble Moses with it; by which means he was eased of a great deal of business and fatigue, which was Jethro's view in giving the advice he did. PULPIT, "At all seasons. See the comment on Exodus 18:22. The hard causes they brought unto Moses. It must have been left to the discretion of the judges to determine whether a cause was hard or easy, a great or a little matter. Probably only those causes which seemed "hard" to the "rulers of thousands" were brought before Moses for decision.
27 Then Moses sent his father-in-law on his way, and Jethro returned to his own country. CLARKE, "And Moses let his father-in-law depart - But if this be the same transaction with that mentioned Num_10:29, etc., 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 labor for the public good, but our own families are the first claimants on our care, attention, and time. He who neglects his own household on pretense of laboring even for the good of the public, has surely denied the faith, and is worse than an infidel. It is strange that after this we hear no more of Zipporah! Why is she forgotten? Merely because she was the wife of Moses; for he chose to conduct himself so that to the remotest ages there should be the utmost proofs of his disinterestedness. While multitudes or the families of Israel are celebrated and dignified, his own he writes in the dust. He had no interest but that of God and his people; to promote this, he employed his whole time and his uncommon talents. His body, his soul, his whole life, were a continual offering to God. They were always on the Divine altar; and God had from his creature all the praise, glory, and honor that a creature could possibly give. Like his great antitype, he went about doing good; and God was with him. The zeal of God’s house consumed him, for in that house, in all its concerns, we have the testimony of God himself that he was faithful, Heb_3:2; and a higher character was never given, nor can be given of any governor, sacred or civil. He made no provision even for his own sons, Gershom and Eliezer; they and their families were incorporated with the Levites, 1Ch_ 23:14; and had no higher employment than that of taking care of the tabernacle and the tent, Num_3:21-26, and merely to serve at the tabernacle and to carry burdens, Num_ 4:24-28. No history, sacred or profane, has been able to produce a complete parallel to the disinterestedness of Moses. This one consideration is sufficient to refute every charge of imposture brought against him and his laws. There never was an imposture in the world (says Dr. Prideaux, Letter to the Deists) that had not the following characters: - 1. It must always have for its end some carnal interest. 2. It can have none but wicked men for its authors. 3. Both of these must necessarily appear in the very contexture of the imposture itself.
4. That it can never be so framed, that it will not contain some palpable falsities, which will discover the falsity of all the rest. 5. That wherever it is first propagated, it must be done by craft and fraud. 6. That when 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 honor, has ever been laid to his charge. 2. His life was unspotted, and all his actions the offspring of the purest benevolence. 3. As his own hands were pure, so were the hands of those whom he associated with himself in the work. 4. No palpable falsity has ever been detected in his writings, though they have for their subject the most complicate, abstruse, and difficult topics that ever came under the pen of man. 5. No craft, no fraud, not even what one of his own countrymen thought he might lawfully use, innocent guile, because he had to do with a people greatly degraded and grossly stupid, can be laid to his charge. His conduct was as open as the day; and though continually watched by a people who were ever ready to murmur and rebel, and industrious to find an excuse for their repeated seditious conduct, yet none could be found either in his spirit, private life, or public conduct. 6. None ever came after to say, “We have joined with Moses in a plot, we have feigned a Divine authority and mission, we have succeeded in our innocent imposture, and now the mask may be laid aside.” The whole work proved itself so fully to be of God that even the person who might wish to discredit Moses and his mission, could find no ground of this kind to stand on. The ten plagues of Egypt, the passage of the Red Sea, the destruction of the king of Egypt and his immense host, the quails, the rock of Horeb, the supernatural supply by the forty years’ manna, the continual miracle of the Sabbath, on which the preceding day’s manna kept good, though, if thus kept, it became putrid on any other day, together with the constantly attending supernatural cloud, in its threefold office of a guide by day, a light by night, and a covering from the ardours of the sun, all invincibly proclaim that God brought out this people from Egypt; that Moses was the man of God, chosen by him, and fully accredited in his mission; and that the laws and statutes which he gave were the offspring of the wisdom and goodness of Him who is the Father of Lights, the fountain of truth and justice, and the continual and unbounded benefactor of the human race. GILL, "And Moses let his father in law depart,.... After he had been with him some time, and desired leave to go into his own country, which was granted; or he "dismissed" (y) him in an honourable way: and as he went out to meet him when he came, if he did not attend him, when he went, some way in person, yet sent a guard along with him, both for honour and for safety: and he went his way into his own land; the land of Midian: the Targum of Jonathan,"he went to proselyte all the children of his own country;''or, as Jarchi
expresses it, the children of his family; and it is plain that the Kenites and Rechabites descended from him, who in later times lived among the Jews, and were proselytes to their religion, Jdg_1:16. HE RY, " Jethro's return to his own land, Exo_18:27. No doubt he took home with him the improvements he had made in the knowledge of God, and communicated them to his neighbours for their instruction. It is supposed that the Kenites (mentioned in 1Sa_15:6) were the posterity of Jethro (compare Jdg_1:16), and they are there taken under special protection, for the kindness their ancestor here showed to Israel. The good-will shown to God's people, even in the smallest instances, shall in no wise lose its reward, but shall be recompensed, at furthest, in the resurrection. BE SO , "Exodus 18:27. He went into his own land — It is supposed the Kenites, mentioned 1 Samuel 15:6, were the posterity of Jethro, (compare 1:16,) and they were taken under special protection, for the kindness their ancestor showed to Israel. COKE, "Exodus 18:27. Moses let his father-in-law depart— See umbers 10:29; umbers 10:36 from whence it appears, that Moses had the highest opinion of Jethro, and an earnest desire to have retained him, observing, in very strong terms, that he might be to them instead of eyes; and, indeed, from this specimen, one cannot fail to entertain a very great idea of Jethro's worth and wisdom. It is observed that the Rechabites, whose piety and virtue Jeremiah (ch. 35:) so much commends, came from the country of Jethro, (see 1 Chronicles 2:55.) who being, as we have remarked, a true believer before, was, no doubt, more zealous to support and propagate the right faith from the knowledge which he now acquired of God's miraculous interposition for Israel. What became of Zipporah and her children we have no further account. The disinterestedness of Moses is manifest throughout his history: intent upon the interests of the people of Israel, he never appears to have the aggrandizing of his own family in view. REFLECTIO S.—Moses was their lawgiver and judge, as well as their deliverer; and faithful was he in the trust committed to him. 1. Observe how he is employed to decide in all matters of controversy, and to inform them in all doubtful cases concerning the will of God; easy of access, diligent and laborious in his office, and never diverted from the calls of business by any avocations. The greater a man is, the more useful he should labour to be. The servant of the public must not seek his own pleasure, but the good of the people. 2. Jethro's observation hereupon. It was inconvenient for the people, and too much for himself. The excess of business was attended with delay, and the greatness of the fatigue would shortly kill him. ote; (1.) A zealous minister is apt sometimes to forget that his bones are not brass, or his sinews iron, and even in well-doing may detroy himself; but this is neither for God's glory, nor the people's good. The continuance of his life and ministry is more desirable; and God is too great a master to need, and too good a master to require us to labour above our strength.
3. Jethro's advice, and Moses's approbation of it. Judges are accordingly appointed in several divisions, and in subordination one to another. ote; As we have reason to be thankful for the administration of justice, it is a farther privilege that we have a right of appeal to higher courts, where wrong determinations may be reversed, and equity soften the rigour of the letter of the law. 4. Jethro's return. It is pleasing to be with our friends: but we have calls at home which demand our presence, and we may then part with comfort, when, like Moses and Jethro, we have profited by each other's conversation.' ELLICOTT, "(27) Moses let his father in law depart.—Heb. Moses dismissed his connection. The supposed identity of Hobab ( umbers 10:29; Judges 4:11) with Jethro seems precluded by this statement, for Hobab clearly remained with Moses till the close of the stay at Sinai, and Moses, instead of “dismissing” him, was most unwilling that he should depart. PULPIT, "DEPARTURE OF JETHRO. The time of Jethro's departure, and indeed of his entire visit, has been matter of controversy. Kurtz is of opinion that Jethro waited till the news of Israel's victory over Amalek reached him, before setting out from his own country. Hence he concludes, that "a whole month or more may easily have intervened between the victory over Amalek and the arrival of Jethro," whose arrival in that case "would not even fall into the very earliest period of the sojourn at Sinai, but after the promulgation of the first Sinaitic law." Those who identify Hobab with Jethro find in umbers 10:29-32 a proof that at any rate Jethro prolonged his visit until after the law was given, and did not "depart to his own land" before the removal of the people from the wilderness of Sinai to that of Paran, "in the 20th day of the second month of the second year" (ib, umbers 10:11). The position, however, of umbers 18:1-32; together with its contents—beth what it says and what it omits—are conclusive against this view. Jethro started on his journey when he heard "that the Lord had brought Israel out of Egypt" ( umbers 18:1), not when he heard that Israel had been victorious over Amalek. His conversation with Moses ( umbers 18:7-11) ranged over the entire series of deliverances from the night of the departure out of Egypt to the Amalekite defeat, but contained no allusion to the giving of the law. The occupation of Moses on the day after his arrival ( umbers 18:13) is suitable to the quiet period which followed the Amalekite defeat, but not to the exciting time of the Sinaitic manifestations. It may be added that the practice of inculcating general principles on occasion of his particular judgments, of which Moses speaks ( umbers 18:16), is suitable to the period anterior to the promulgation of the law, but not to that following it. The argument from umbers 10:29-32 fails altogether, so soon as it is seen that Jethro and Hobab are distinct persons, probably brothers, sons of Reuel (or Raguel), and brothers- in- law of Moses. Exodus 18:27 Moses let his father-in-law depart. Literally, "dismissed him," "sent him away."
This single expression is quite enough to prove that the Hobab, whom Moses made strenuous efforts to keep with him after Sinai was left, is not the Jethro whom he was quite content to let go. He went his way into his own land. He returned to Midian, probably crossing the Elanitic gulf, which divided Midian from the Sinaitic region. The exact time of the departure is uncertain; but it was probably before the main events related in Exodus 19:1-25.

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Exodus 18 commentary

  • 1.
    EXODUS 18 COMMETARY EDITED BY GLE PEASE I TRODUCTIO COFFMA , "Introduction Fields' suggestion as a title for this chapter is "Jethro and the Judges"; and this is certainly acceptable in view of the fact that the whole chapter deals with the visit of Jethro to Moses in "the mountain of the Lord," Horeb-Sinai, the royal reception accorded him by Moses, and the ensuing advice from Jethro with reference to the judges. Jethro's arrival with Moses' wife and their two sons (Exodus 18:1-6); his conversation with Moses (Exodus 18:7-11); his worship of the true God (Exodus 18:12); his observance of Moses' work (Exodus 18:13-16); his advice to Moses (Exodus 18:17-23); Moses' acceptance of that advice (Exodus 18:18-26 and Deuteronomy 1:9-18); and Jethro's departure (Exodus 18:27) are subdivisions of the chapter. Keil suggested that Jethro here appears as the first-fruits of the heathen world who would in time seek the kingdom of God and enter religious fellowship with the people of God. Jethro brought with him Moses' wife and two sons who had turned back from the journey to Egypt upon the occasion of the circumcision of Eliezer. He joyfully received the marvelous news of what Jehovah had done in the delivery of Israel from bondage, confessed his faith in Jehovah, offered burnt-offerings and sacrifices, and enjoyed a meal of religious fellowship with the leaders of Israel. Both the Midianites and the Amalekites were descended from Abraham, therefore kinsmen of Israel; and those two peoples in the persons of Jethro and the army of the Amalekites thus demonstrated the two diverse attitudes of the non-Jewish world toward Israel. "They foreshadowed and typified the twofold attitude which the heathen world would assume toward the kingdom of God."[1] Since Jethro is the principal character, except Moses, in this chapter, we shall note here at the outset the often cited problem regarding the names applied to him in the sacred text. In Exodus 4:18 we have "Jethro his father-in-law," an expression found nine other times. In Judges 4:11 (cf. umbers 10:29), we have "Hobab the father-in-law of Moses," and we read in Exodus 2:18 that Moses' wife and sisters-in-law returned to "their father
  • 2.
    Reuel." The solution isquite simple: "All three names may refer to the same person."[2] "Reuel may be a tribal, rather than a personal appellation."[3] The father-in-law of Moses in Judges 4:11; and Jethro is called his father-in-law in Exodus 3:1, and here (Exodus 18:1), but as Rawlinson pointed out the Hebrew word rendered `father-in- law' actually means "almost any relationship by marriage."[4] Based on that, Rawlinson understood Jethro to be the brother-in-law of Moses, and a son of Reuel the actual father-in-law. These explanations are more than sufficient, and due to the preponderance in the ASV of the term father-in-law as applied to Jethro, we shall stick with that designation in the notes. Even if Reuel was the actual father-in-law and Jethro was the brother-in-law, it is evident that Jethro was the priest of Midian (having succeeded his father Reuel), and any fuller knowledge of the problem would not affect in any manner the message of the holy text. Jethro Visits Moses 1 ow Jethro, the priest of Midian and father-in- law of Moses, heard of everything God had done for Moses and for his people Israel, and how the Lord had brought Israel out of Egypt. BAR ES, "Jethro was, in all probability, the “brother-in-law” of Moses Exo_3:1. On the parting from Zipporah, see Exo_4:26. CLARKE, "When Jethro, the priest of Midian, etc. - Concerning this person and his several names, See Clarke’s note on Exo_2:15, See Clarke’s note on Exo_2:16, See Clarke’s note on Exo_2:18, See Clarke’s note on Exo_3:1, See Clarke’s note on Exo_ 4:20, See Clarke’s note on Exo_4:24. Jethro was probably the son of Reuel, the father- in-law of Moses, and consequently the brother-in-law of Moses; for the word ‫חתן‬ chothen, which we translate father-in-law, in this chapter means simply a relative by marriage. See Clarke’s note on Exo_3:1. GILL, "When Jethro the priest of Midian, Moses's father-in-law,.... The Targums of Onkelos and Jonathan call him the prince of Midian, and so the word (e) is
  • 3.
    rendered in someversions; whose daughter Moses had married, and so was his father- in-law, of which see more in Exo_2:16. heard of all that God had done for Moses, and for Israel his people; the miracles he had wrought for them in Egypt, the dividing of the Red sea to make a way for them, the destruction of the Egyptians, providing them with bread and water in such a miraculous manner in the wilderness, and giving them victory over Amalek, and appearing always at the head of them in a pillar of cloud and fire: and that the Lord had brought Israel out of Egypt: which was the greatest blessing of all, and for the sake of which so many wonderful things had been done to Pharaoh and the Egyptians. And now Midian being near to Egypt, it is not to be wondered at that Jethro should hear of these things, the fame of which went through all the countries round about, see Exo_15:14, though it is not improbable that Moses might send messengers to Midian to acquaint his father-in-law, his wife, and sons, of what the Lord had done for him, and by him. HE RY 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 connection with what is recorded, Num_10:11, Num_10:29, etc. Sacrifices were offered before; in these mentioned here (Exo_18:12) 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 intimate (Exo_18:13) that the occasion of his giving that advice was on the morrow, yet it does not follow but that Moses's settlement of that affair might be some time after, when the law was given, as it is placed, Deu_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 (Exo_18:23), 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 shown 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 (Exo_18:1); and he comes to enquire, and inform himself more fully thereof (see Psa_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 (Exo_4:25); fearing lest they should prove a further hindrance, he sent them home to his father-in-law. 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, Deu_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, Mat_ 19:29. But though there might be 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. You husbands, dwell with your wives, 1Pe_3:7. Jethro, we may suppose, was glad of his daughter's company, and fond of her
  • 4.
    children, yet hewould not keep her from her husband, nor them from their father, Exo_ 18:5, Exo_18:6. 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, 1Ti_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 (Exo_18:3), 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 (Exo_18:4), 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 at the inn as he was going, I would rather translate it so as to look forward, which the original will bear, The Lord is my help, and will deliver me from the sword of Pharaoh, which he had reason to expect would be drawn against him when he was going to fetch Israel out of bondage. Note, When we are undertaking any difficult service for God and our generation, it is good for us to encourage ourselves in God as our help: he that has delivered does and will deliver. JAMISO 1-5, "Exo_18:1-27. Visit of Jethro. Jethro ... came ... unto Moses, etc. — It is thought by many eminent commentators that this episode is inserted out of its chronological order, for it is described as occurring when the Israelites were “encamped at the mount of God.” And yet they did not reach it till the third month after their departure from Egypt (Exo_19:1, Exo_19:2; compare Deu_1:6, Deu_1:9-15). K&D 1-5, "The Amalekites had met Israel with hostility, as the prototype of the heathen who would strive against the people and kingdom of God. But Jethro, the Midianitish priest, appeared immediately after in the camp of Israel, not only as Moses' father-in-law, to bring back his wife and children, but also with a joyful acknowledgement of all that Jehovah had done to the Israelites in delivering them from Egypt, to offer burnt-offerings to the God of Israel, and to celebrate a sacrificial meal with Moses, Aaron, and all the elders of Israel; so that in the person of Jethro the first- fruits of the heathen, who would hereafter seek the living God, entered into religious fellowship with the people of God. As both the Amalekites and Midianites were descended from Abraham, and stood in blood-relationship to Israel, the different attitudes which they assumed towards the Israelites foreshadowed and typified the twofold attitude which the heathen world would assume towards the kingdom of God. (On Jethro, see Exo_2:18; on Moses' wife and sons, see Exo_2:21-22; and on the expression in Exo_18:2, “after he had sent her back,” Exo_4:26.) - Jethro came to Moses “into the wilderness, where he encamped at the mount of God.” The mount of God is Horeb (Exo_3:1); and the place of encampment is Rephidim, at Horeb, i.e., at the spot where the Sheikh valley opens into the plain of er Rahah (Exo_17:1). This part is designated as a wilderness; and according to Robinson (1, pp. 130, 131) the district round this valley and plain is “naked desert,” and “wild and desolate.” The occasion for Jethro the priest to bring back to his son-in-law his wife and children was furnished by
  • 5.
    the intelligence whichhad reached him, that Jehovah had brought Israel out of Egypt (Exo_18:1), and, as we may obviously supply, had led them to Horeb. When Moses sent his wife and sons back to Jethro, he probably stipulated that they were to return to him on the arrival of the Israelites at Horeb. For when God first called Moses at Horeb, He foretold to him that Israel would be brought to this mountain on its deliverance from Egypt (Exo_3:12). (Note: Kurtz (Hist. of O. C. iii. 46, 53) supposes that it was chiefly the report of the glorious result of the battle with Amalek which led Jethro to resolve to bring Moses' family back to him. There is no statement, however, to this effect in the biblical text, but rather the opposite, namely, that what Jethro had heard of all that God had done to Moses and Israel consisted of the fact that Jehovah had brought Israel out of Egypt. Again, there are not sufficient grounds for placing the arrival of Jethro at the camp of Israel, in the desert of Sinai and after the giving of the law, as Ranke has done. For the fact that the mount of God is mentioned as the place of encampment at the time, is an argument in favour of Rephidim, rather than against it, as we have already shown. And we can see no force in the assertion that the circumstances, in which we find the people, point rather to the longer stay at Sinai, than to the passing halt at Rephidim. For how do we know that the stay at Rephidim was such a passing one, that it would not afford time enough for Jethro's visit? It is true that, according to the ordinary assumption, only half a month intervened between the arrival of the Israelites in the desert of Sin and their arrival in the desert of Sinai; but within this space of time everything might have taken place that is said to have occurred on the march from the former to the latter place of encampment. It is not stated in the biblical text that seven days were absorbed in the desert of Sin alone, but only that the Israelites spent a Sabbath there, and had received manna a few days before, so that three or four days (say from Thursday to Saturday inclusive) would amply suffice for all that took place. If the Israelites, therefore, encamped there in the evening of the 15th, they might have moved farther on the morning of the 19th or 20th, and after a two days' journey by Dofkah and Alush have reached Rephidim on the 21st or 22nd. They could then have fought the battle with the Amalekites the following day, so that Jethro might have come to the camp on the 24th or 25th, and held the sacrificial meal with the Israelites the next day. In that case there would still be four or five days left for him to see Moses sitting in judgment a whole day long (Exo_18:13), and for the introduction of the judicial arrangements proposed by Jethro; - amply sufficient time, inasmuch as one whole day would suffice for the sight of the judicial sitting, which is said to have taken place the day after the sacrificial meal (Exo_18:13). And the election of judges on the part of the people, for which Moses gave directions in accordance with Jethro's advice, might easily have been carried out in two days. For, on the one hand, it is most probable that after Jethro had watched this severe and exhausting occupation of Moses for a whole day, he spoke to Moses on the subject the very same evening, and laid his plan before him; and on the other hand, the execution of this plan did not require a very long time, as the people were not scattered over a whole country, but were collected together in one camp. Moreover, Moses carried on all his negotiations with the people through the elders as their representatives; and the judges were not elected in modern fashion by universal suffrage, but were nominated by the people, i.e., by the natural representatives of the nation, from the body of elders, according to their tribes, and then appointed by Moses himself. - Again, it is by no means certain that Israel arrived at the desert of Sinai on the first day of the third month, and that only half a month (15 or 16 days) elapsed between their arrival in the desert of sin and their encamping at Sinai (cf. Exo_19:1). And lastly, though Kurtz still affirms that
  • 6.
    Jethro lived onthe other side of the Elanitic Gulf, and did not set out till he heard of the defeat of the Amalekites, in which case a whole month might easily intervene between the victory of Israel and the arrival of Jethro, the two premises upon which this conclusion is based, are assumptions without foundation, as we have already shown at Exo_3:1 in relation to the former, and have just shown in relation to the latter.) CALVI , "1.When Jethro, the priest of Midian. This chapter consists of two parts. First of all, the arrival of Jethro in the camp is related, and his congratulation of Moses on account of the prosperity of his enterprise, together with the praise and sacrifice rendered to God. Secondly, his proposed form of government for the people is set forth, in consequence of which judges and rulers were chosen, lest Moses should sink under his heavy task. The greater number of commentators think that Zipporah, having been enraged on account of her son’s circumcision, had turned back on their journey, and gone to live with her father; but to me this does not seem probable. For Moses would never have allowed his sons to be deprived of the redemption of which he was the minister; nor would it have been consistent that they should afterwards be appointed priests, of whom God was not the Redeemer. Besides, if he had deposited his wife and children in safety, and had advanced alone to the contest, he would have been deservedly suspected of deceit, or of excessive cowardice. Wherefore I have no doubt but that he underwent, together with his family, that miserable yoke of bondage by which they were long oppressed, and by this proof evidenced his faithfulness, so that greater authority might attend his vocation. The statement, then, in the second verse, “after he had sent her back,” I apply to Moses, because he had sent back his wife from the wilderness to visit her father, either having yielded to the desire which was natural to her as a woman, or, induced by his own feelings of piety, he had wished to show respect in this way to an old man nearly connected with him. There is something forced and cold in the words, which some would supply, “after he had sent back gifts.” The text runs very well thus, After Moses had sent back his wife, she was brought again by his father- in-law, thus returning and repaying his kindness. BE SO , "Exodus 18:1. Jethro, to congratulate the happiness of Israel, and particularly the honour of Moses his son-in-law, comes to rejoice with them, as one that had a true respect both for them and for their God: and also to bring Moses’s wife and children to him. It seems he had sent them back, probably from the inn where his wife’s unwillingness to have her son circumcised had like to have cost him his life, Exodus 4:25. COFFMA , "Verses 1-4 " ow Jethro, the priest of Midian, Moses' father-in-law, heard of all that God had done for Moses, and for Israel his people, how that Jehovah had brought Israel out of Egypt. And Jethro, Moses' father-in-law, took Zipporah, Moses wife, after he had sent her away, and her two sons, of whom the name of the one was Gershom; for he said, I have been a sojourner in a foreign land: and the name of the other was Eliezer; for he said, The God of my father was my help, and delivered me from the
  • 7.
    sword of Pharaoh." Thevast importance of this visit was noted by Jones, "It affected for all time the constitutional history of Israel, separating the judicial and legislative functions of the community."[5] Both [~'Elohiym] (God) and [~Yahweh] (Jehovah) are used in these verses for God, furnishing another example of the breakdown of allegations regarding the alleged sources of the Pentateuch, according to Allis.[6] At the time of this interview, there can be little doubt of Jethro's being a priest of the Most High God, the one and only Jehovah, but if as Keil thought, Jethro was a representative of the pagan world, it would have been possible: (1) if Moses had converted Jethro out of paganism; or (2) if Jethro had received the truth handed down through his ancestors, thus having known the true God throughout his life, in which case he would as a "faithful remnant" still have come from the pagan world. It is amazing that critics are so anxious to support their notions regarding "the evolution of monotheism," using every conceivable excuse to credit Midianites, or anyone else, with the introduction of the idea to Moses. Monotheism was known BEFORE paganism. It did not "evolve" at all. It was revealed to all mankind repeatedly throughout all of antiquity. "He had sent her away ..." This does not mean that Moses had divorced Zipporah. Although the word here occasionally can be made to mean that, "Here it merely means that he `let her depart,' as in Exodus 18:27."[7] After God revealed to Moses the resistance that he would encounter in Egypt, and following the circumcision of Eliezer, Moses sent Zipporah and the children back to Jethro until after the exodus. The appearance here of Jethro with Moses' family is a strong proof of the goodwill that existed in the whole family. A Jewish writer assures us that the technical term here translated "sent her away" does not mean that at all, but means "sent her to her father's home."[8] The fact of Eliezer's name being a derivative of [~'Elohiym] has led some critics to allege that Moses knew nothing of Jehovah until after Exodus 6, but, as Fields said, "To assert this is to deny the historical accuracy of all the uses of [~Yahweh] (Jehovah) throughout Genesis."[9] As noted above, Jochebed is a derivative of Yahweh. More and more it is evident that various names used for God may often be for no other reason than for variety. Gershom, Moses' oldest son, was given a name which means "I was a sojourner," and Eliezer means "God is my help." Thus, these names express respectively his despondency that was natural to exile, "and the gratitude of one who has just learned that the term of his banishment has ended."[10] COKE, "When Jethro the priest, &c.— Houbigant and others translate this, When Jethro the prince of Midian, the kinsman or relation of Moses, heard, &c. See note on ch. Exodus 2:18 and Genesis 14:17. Like Melchisedec, he was, most probably, both prince and priest; see Exodus 18:12. Father-in-law, throughout the chapter, should be read kinsman.
  • 8.
    CO STABLE, "Verses1-12 The names of Moses" sons ( Exodus 18:3-4) reflect his personal experiences in the providence of God. However, not all biblical names carry such significance. "It is a very precarious procedure to attempt to analyze the character or disposition of an Old Testament character on the basis of the etymology of his name alone." [ ote: Davis, p187.] Many names were significant (e.g, Abraham, Isaac, Jacob, Israel, etc.), but not all were. The mount of God ( Exodus 18:5) is the mountain where God revealed Himself and His law to Israel, Mt. Sinai. The wilderness was the wilderness near Sinai. "Moses" summary [ Exodus 18:8-10] is a proof-of-Presence summary, a confession of Yahweh"s powerful protection of and provision for Israel." [ ote: Durham, p244.] Jethro acknowledged the sovereignty of God ( Exodus 18:11). This does not prove he was a monotheist, though he could have been. Jethro was a God-fearing Prayer of Manasseh , evidently part of a believing minority in Midian. He gave evidence of his faith by offering a burnt offering and by making sacrifices to Yahweh ( Exodus 18:12). The meal that Moses, Aaron, and the Israelite elders ate with Jethro was the sacrificial meal just mentioned. Eating together in the ancient ear East was a solemn occasion because it constituted the establishment of an alliance between the parties involved. That is undoubtedly what it involved here. The fact that Aaron and all the elders of Israel were also present demonstrated its importance. EXPOSITOR'S BIBLE COMME TARY, "JETHRO. Exodus 18:1-27. The defeat of Amalek is followed by the visit of Jethro; the opposite pole of the relation between Israel and the nations, the coming of the Gentiles to his brightness. And already that is true which repeats itself all through the history of the Church, that much secular wisdom, the art of organisation, the structure and discipline of societies, may be drawn from the experience and wisdom of the world. Moses was under the special guidance of God, as really as any modern enthusiast can claim to be. When he turned for aid or direction to heaven, he was always answered. And yet he did not think scorn of the counsel of his kinsman. And although eighty years had not dimmed the fire of his eyes, nor wasted his strength, he neglected not the warning which taught him to economise his force; not to waste on every paltry dispute the attention and wisdom which could govern the new-born state.
  • 9.
    Jethro is thekinsman, and probably the brother-in-law of Moses; for if he were the father-in-law, and the same as Reuel in the second chapter, why should a new name be introduced without any mark of identification? When he hears of the emancipation of Israel from Egypt, he brings back to Moses his two sons and Zipporah, who had been sent away, after the angry scene at the circumcision of the younger, and before he entered Egypt with his life in his hand. ow he was a great personage, the leader of a new nation, and the conqueror of the proudest monarch in the world. With what feelings would the wife and husband meet? We are told nothing of their interview, nor have we any reason to qualify the unfavourable impression produced by the circumstances of their parting, by the schismatic worship founded by their grandchildren, and by the loneliness implied in the very names of Gershom and Eliezer--"A-stranger-there," and "God-a-Help." But the relations between Moses and Jethro are charming, whether we look at the obeisance rendered to the official minister of God by him whom God had honoured so specially, by the prosperous man to the friend of his adversity, or at the interest felt by the priest of Midian in all the details of the great deliverance of which he had heard already, or his joy in a Divine manifestation, probably not in all respects according to the prejudices of his race, or his praise of Jehovah as "greater than all gods, yea, in the thing wherein they dealt proudly against them" (Exodus 18:11, R.V.). The meaning of this phrase is either that the gods were plagued in their own domains, or that Jehovah had finally vanquished the Egyptians by the very element in which they were most oppressive, as when Moses himself had been exposed to drown. There is another expression, in the first verse, which deserves to be remarked. How do the friends of a successful man think of the scenes in which he has borne a memorable part? They chiefly think of them in connection with their own hero. And amid all the story of the Exodus, in which so little honour is given to the human actor, the one trace of personal exultation is where it is most natural and becoming; it is in the heart of his relative: "When Jethro ... heard of all that the Lord had done for Moses and for Israel." We are told, with marked emphasis, that this Midianite, a priest, and accustomed to act as such with Moses in his family, "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." or can we doubt that the writer of the Epistle to the Hebrews, who laid such stress upon the subordination of Abraham to Melchizedek, would have discerned in the relative position of Jethro and Aaron another evidence that the ascendency of the Aaronic priesthood was only temporary. We shall hereafter see that priesthood is a function of redeemed humanity, and that all limitations upon it were for a season, and due to human shortcoming. But for this very reason (if there were no other) the chief priest could only be He Who represents and embodies all humanity, in Whom is neither Jew nor Greek, barbarian, Scythian, bond nor free, because He is all and in all.
  • 10.
    In the meantime,here is recognised, in the history of Israel, a Gentile priesthood. And, as at the passover, so now, the sacrifice to God is partaken of by His people, who are conscious of acceptance by Him. Happy was the union of innocent festivity with a sacramental recognition of God. It is the same sentiment which was aimed at by the primitive Christian Church in her feasts of love, genuine meals in the house of God, until licence and appetite spoiled them, and the apostle asked "Have ye not houses to eat and drink in?" (1 Corinthians 11:22). Shall there never come a time when the victorious and pure Church of the latter days shall regain what we have forfeited, when the doctrine of the consecration of what is called "secular life" shall be embodied again in forms like these? It speaks to us meanwhile in a form which is easily ridiculed (as in Lamb's well-known essay), and yet singularly touching and edifying if rightly considered, in the asking for a blessing upon our meals. On the morrow, Jethro saw Moses, all day long, deciding the small matters and great which needed already to be adjudicated for the nation. He who had striven, without a commission, himself to smite the Egyptian and lead out Israel, is the same self-reliant, heroic, not too discreet person still. But the true statesman and administrator is he who employs to the utmost all the capabilities and energies of his subordinates. And Jethro made a deep mark in history when he taught Moses the distinction between the lawgiver and the judge, between him who sought from God and proclaimed to the people the principles of justice and their form, and him who applied the law to each problem as it arose. "It is supposed, and with probability," writes Kalisch (in loco), "that Alfred the Great, who was well versed in the Bible, based his own Saxon constitution of sheriffs in counties, etc., on the example of the Mosaic division (comp. Bacon on English Government, i. 70)." And thus it may be that our own nation owes its free institutions almost directly to the generous interest in the well-being of his relative, felt by an Arabian priest, who cherished, amid the growth of idolatries all around him, the primitive belief in God, and who rightly held that the first qualifications of a capable judge were ability, and the fear of God, truthfulness and hatred of unjust gain. We learn from Deuteronomy (Deuteronomy 1:9-15), that Moses allowed the people themselves to elect these officials, who became not only their judges but their captains. From the whole of this narrative we see clearly that the intervention of God for Israel is no more to be regarded as superseding the exercise of human prudence and common-sense, than as dispensing with valour in the repulse of Amalek, and with patience in journeying through the wilderness. THE TYPICAL BEARI GS OF THE HISTORY. We are now about to pass from history to legislation. And this is a convenient stage
  • 11.
    at which topause, and ask how it comes to pass that all this narrative is also, in some sense, an allegory. It is a discussion full of pitfalls. Countless volumes of arbitrary and fanciful interpretation have done their worst to discredit every attempt, however cautious and sober, at finding more than the primary signification in any narrative.(32) And whoever considers the reckless, violent and inconsistent methods of the mystical commentators may be forgiven if he recoils from occupying the ground which they have wasted, and contents himself with simply drawing the lessons which the story directly suggests. But the ew Testament does not warrant such a surrender. It tells us that leaven answers to malice, and unleavened bread to sincerity; that at the Red Sea the people were baptized; that the tabernacle and the altar, the sacrifice and the priest, the mercy-seat and the manna, were all types and shadows of abiding Christian realities. It is more surprising to find the return of the infant Jesus connected with the words "When Israel was a child then I loved him, and I called My son out of Egypt,"--for it is impossible to doubt that the prophet was here speaking of the Exodus, and had in mind the phrase "Israel is My son, My firstborn: let My son go, that he may serve Me" (Matthew 1:15; Hosea 11:1; Exodus 4:22). How are such passages to be explained? Surely not by finding a superficial resemblance between two things, and thereupon transferring to one of them whatever is true of the other. o thought can attain accuracy except by taking care not to confuse in this way things which superficially resemble each other. But no thought can be fertilising and suggestive which neglects real and deep resemblances, resemblances of principle as well as incident, resemblances which are due to the mind of God or the character of man. In the structure and furniture of the tabernacle, and the order of its services, there are analogies deliberately planned, and such as every one would expect, between religious truth shadowed forth in Judaism, and the same truth spoken in these latter days unto us in the Son. But in the emancipation, the progress, and alas! the sins and chastisements of Israel, there are analogies of another kind, since here it is history which resembles theology, and chiefly secular things which are compared with spiritual. But the analogies are not capricious; they are based upon the obvious fact that the same God Who pitied Israel in bondage sees, with the same tender heart, a worse tyranny. For it is not a figure of speech to say that sin is slavery. Sin does outrage the will, and degrade and spoil the life. The sinner does obey a hard and merciless master. If his true home is in the kingdom of God, he is, like Israel, not only a slave but an exile. Is God the God of the Jew only? for otherwise He must, being immutable, deal with us and our tyrant as He dealt with Israel and Pharaoh. If He did not, by an exertion of omnipotence, transplant them from Egypt to their inheritance at one stroke, but required of them obedience, co-operation, patient discipline, and a
  • 12.
    gradual advance, whyshould we expect the whole work and process of grace to be summed up in the one experience which we call conversion? Yet if He did, promptly and completely, break their chains and consummate their emancipation, then the fact that grace is a progressive and gradual experience does not forbid us to reckon ourselves dead unto sin. If the region through which they were led, during their time of discipline, was very unlike the land of milk and honey which awaited the close of their pilgrimage, it is not unlikely that the same God will educate his later Church by the same means, leading us also by a way that we know not, to humble and prove us, that He may do us good at the latter end. And if He marks, by a solemn institution, the period when we enter into covenant relations with Himself, and renounce the kingdom and tyranny of His foe, is it marvellous that the apostle found an analogy for this in the great event by which God punctuated the emancipation of Israel, leading them out of Egypt through the sea depths and beneath the protecting cloud? If privilege, and adoption, and the Divine good-will, did not shelter them from the consequences of ingratitude and rebellion, if He spared not the natural branches, we should take heed lest He spare not us. Such analogies are really arguments, as solid as those of Bishop Butler. But the same cannot be maintained so easily of some others. When that is quoted of our Lord upon the cross which was written of the paschal lamb, "a bone shall not be broken" (Exodus 12:46, John 19:36), we feel that the citation needs to be justified upon different grounds. But such grounds are available. He was the true Lamb of God. For His sake the avenger passes over all His followers. His flesh is meat indeed. And therefore, although no analogy can be absolutely perfect, and the type has nothing to declare that His blood is drink indeed, yet there is an admirable fitness, worthy of inspired record, in the consummating and fulfilment in Him, and in Him alone of three sufferers, of the precept "A bone of Him shall not be broken." It may not be an express prophecy which is brought to pass, but it is a beautiful and appropriate correspondence, wrought out by Providence, not available for the coercion of sceptics, but good for the edifying of believers. And so it is with the calling of the Son out of Egypt. Unquestionably Hosea spoke of Israel. But unquestionably too the phrase "My Son, My Firstborn" is a startling one. Here is already a suggestive difference between the monotheism of the Old Testament and the austere jealous logical orthodoxy of the Koran, which protests "It is not meet for God to have any Son, God forbid" (Sura 19:36). Jesus argued that such a rigid and lifeless orthodoxy as that of later Judaism, ought to have been scandalised, long before it came to consider His claims, by the ancient and recognised inspiration which gave the name of gods to men who sat in judgment as the representatives of Heaven. He claimed the right to carry still further the same principle--namely, that deity is not selfish and incommunicable, but practically gives itself away, in transferring the exercise of its functions. From such condescension everything may be expected, for God does not halt in the middle of a path He has
  • 13.
    begun to tread. Butif this argument of Jesus were a valid one (and the more it is examined the more profound it will be seen to be), how significant will then appear the term "My Son," as applied to Israel! In condescending so far, God almost pledged Himself to the Incarnation, being no dealer in half measures, nor likely to assume rhetorically a relation to mankind to which in fact He would not stoop. Every Christian feels, moreover, that it is by virtue of the grand and final condescension that all the preliminary steps are possible. Because Abraham's seed was one, that is Christ, therefore ye (all) if ye are Christ's, are Abraham's seed, heirs according to promise (Galatians 3:16, Galatians 3:29). But when this great harmony comes to be devoutly recognised, a hundred minor and incidental points of contact are invested with a sacred interest. o doctrinal injury would have resulted, if the Child Jesus had never left the Holy Land. o infidel could have served his cause by quoting the words of Hosea. or can we now cite them against infidels as a prophecy fulfilled. But when He does return from Egypt our devotions, not our polemics, hail and rejoice in the coincidence. It reminds us, although it does not demonstrate, that He who is thus called out of Egypt is indeed the Son. The sober historian cannot prove anything, logically and to demonstration, by the reiterated interventions in history of atmospheric phenomena. And yet no devout thinker can fail to recognise that God has reserved the hail against the time of trouble and war. In short, it is absurd and hopeless to bid us limit our contemplation, in a divine narrative, to what can be demonstrated like the propositions of Euclid. We laugh at the French for trying to make colonies and constitutions according to abstract principles, and proposing, as they once did, to reform Europe "after the Chinese manner." Well, religion also is not a theory: it is the true history of the past of humanity, and it is the formative principle in the history of the present and the future. And hence it follows that we may dwell with interest and edification upon analogies, as every great thinker confesses the existence of truths, "which never can be proved." In the meantime it is easy to recognise the much simpler fact, that these things happened unto them by way of example, and they were written for our admonition. PULPIT, "JETHRO'S VISIT TO MOSES. It has been noticed, in the comment on Exodus 4:1-31; that shortly after the circumcision of Eliezer, Moses' second son, he
  • 14.
    sent back hiswife, Zipporah, to her own kinsfolk, the Midianites, together with her two sons, Eliezer and Gershom. Reuel, Zipporah's father, was then dead (Exodus and had been succeeded in his priesthood and headship of the tribe by Jethro, probably his son, and therefore the brother-in-law, and not the father-in-law, of Moses. (The Hebrew word used, as already observed, has both meanings.) Jethro gave protection to his sister and her children until he heard of the passage of the Red Sea, when he set forth to meet and congratulate his kinsman, and to convey back to him his wife and his sons. The meeting took place "at the mount of God" (verse 5), or in the near vicinity of Sinai, probably in some part of the plain Er- Rahah, which extends for five miles, or more, to the north-west of the Sinaitic mountain-group. Exodus 18:1 Jethro, the priest of Midian, Moses' father-in-law. Rather, "Jethro, priest of Midian, Moses' brother-in-law." See the comment on Exodus 3:1; and note that the Seventy use the ambiguous word γαµβρός, while the Vulgate has cognatus. And that. Rather "in that." The clause is exegetical of the preceding one. PARKER, "Jethro"s Counsel to Moses Exodus 18 The work which Moses attempted in his own strength strongly indicated the character of the man. He undertook to settle the dispute between the Egyptian and the Hebrew, and he did settle it by the destruction of the former. He interposed between the Hebrews who were striving one with another, and would have determined the contest without consultation with any man. He asked no help when he saw the shepherds ill-treating the daughters of Jethro; he took counsel with himself alone, and delivered the maidens from their oppressors. In the case before us we see precisely the same characteristics: Moses was the sovereign of Israel, and as such administered all matters, great and small. He did not foresee the results of the service in which he was so laboriously engaged. It was an older head than his own that saw the consequences of toil so uninterrupted and exhausting. For the time being Moses was borne up by the excitement of the situation, or by his love of the work; but Jethro foresaw that an increase of this kind of exacting labour would wear out the strongest and boldest man in all the hosts of Israel. The worker does not always see the bearing or the issues of the ministry in which he is engaged. Excitement suspends the judicial faculty. The warrior in the midst of the battle is not in a position to judge so completely and certainly as the spectator who observes the scene from a distance. It ought to be the part of a wise and generous friendship to point out to men when they are working too much, and wasting in exaggeration energies which might be beneficently exercised through a longer period of time. Some men live intensely,—their lives are short, but the measure of their service is complete; they do not pause, they have no Sabbath days: with an unwise prodigality they expend their whole force within a brief hour. Such men are not always just to
  • 15.
    society. A richman has no right to give so profusely as to cut off the occasion of liberality in others. The strong man ought not to be at liberty to do so much work with his own hands as to render the labour of others unnecessary. It was upon this principle that Jethro proceeded in the case of Moses. The great leader of Israel, though leading a life of laborious self-sacrifice, was actually falling below the requirements of social justice. He seemed to be acting on the conviction that he only could manage, arrange, and otherwise successfully administer all the affairs of the people. It never occurred to him that he was allowing the talent of others to lie idle. Talent requires to be evoked. It is true indeed that genius asserts itself, and clears for itself space and prominence equal to its measure of supremacy; on the other hand, it is equally true that much sound ability may become dormant, simply because the leaders of society do not call it into responsible exercise. The counsel which Moses received from Jethro inspired Israel with new life. From the moment that it was acted upon, talent rose to the occasion: energy was accounted of some value, and men who had probably been sulking in the background came to be recognised and honoured as wise statesmen and cordial allies. There is more talent in society than we suspect. It needs the sunshine of wise encouragement in order to develop it. There is a lesson in this suggestion for all who lead the lives of men. Specially, perhaps, there is a lesson to pastors of churches. It is a poor church in which there is not more talent than has yet been developed. When Saul saw any strong man and any valiant Prayer of Manasseh , he took him to himself. This is the law of sure progress and massive consolidation in church life. Let us keep our eyes open for men of capacity and good-will, and the more we watch the more shall our vigilance be rewarded. We should try men by imposing responsibilities upon them. There is range enough in church organisation for the trial and strengthening of every gift. Better be a door-keeper in the house of God than a sluggard, and infinitely better sweep the church floor than lounge upon the pew-top, and find fault with the sweeping of other people. Every man in the Church ought to be doing something. If the pattern be taken from the case described in the context, there need be no fear of rivalry or tumult. The arrangement indicated by Jethro was based upon the severest discipline. The position of Moses was supreme and undisputed; every great case was to be referred to his well-tried judgment, and in all cases of contention his voice was to determine the counsels of the camp. There must be a ruling mind in the Church, and all impertinence and other self-exaggeration must be content to bow submissively to the master-will. Very possibly there may be danger in sudden development of mental activity and social influence; but it must be remembered, on the other hand, that there is infinitely deadlier peril in allowing spiritual energy and emotion to fall into disuse. In the former case we may have momentary impertinence, conceit, and coxcombry; but in the latter we shall have paralysis and distortion more revolting than death itself. Jethro counselled Moses "to be for the people Godward, that he might bring the causes unto God." The highest of all vocations is the spiritual. It is greater to pray than to rule. Moses was to set himself at the highest end of the individual, political, and religious life of Israel, and to occupy the position of intercessor. He was to be the living link between the people and their God. Is not this the proper calling of the
  • 16.
    preacher? He isnot to be a mere politician in the Church, he is not to enter into the detail of organisation with the scrupulous care of a conscientious hireling: he is deeply and lovingly to study the truth as it is in Jesus, that he may be prepared to enrich the minds and stimulate the graces of those who hear him. He is to live so closely with God, that his voice shall be to them as the voice of no other Prayer of Manasseh , a voice from the better world, calling the heart to worship, to trust, and to hope, and through the medium of devotion to prepare men for all the engagements of common life. The preacher is to live apart from the people, in order that he may in spiritual sympathy live the more truly with them. He is not to stand afar off as an unsympathetic priest, but to live in the secret places of the Most High, that he may from time to time most correctly repronounce the will of God to all who wait upon his ministry. When preachers live thus, the pulpit will reclaim its ancient power, and fill all rivalry with confusion and shame. Let the people themselves manage all subordinate affairs; call up all the business talent that is in the Church, and honour all its successful and well-meant experiments; give every man to feel that he has an obligation to answer. When you have done this, go yourself, O man of God, to the temple of the Living One, and acquaint yourself deeply with the wisdom and grace of God, that you may be as an angel from heaven when you come to speak the word of life to men who are worn by the anxieties and weakened by the temptations of a cruel world. Many a man inquires, half in petulance and half in self-justification, "What more can I possibly do than I am already doing?" Let the case of Moses be the answer. The question in his case was not whether he was doing enough, but whether he was not doing too much in one special direction. Some of the talent that is given to business might be more profitably given to devotion. Rule less, and pray more. Spare time from the business meeting that you may have leisure for communion with God. Some persons apparently suppose that time is lost which is not spent in the excitement of social activity. Understand that silence may be better than speech, that prayer is the best preparation for service; and that the duties of magistracy may well be displaced by the higher duties of spiritual devotion. Moses was, undoubtedly, to all human appearance, a much busier man when he did all the business of Israel himself than when he called lieutenants to his assistance; but what was subtracted from his activity was added to the wealth of his heart, and though he made less noise, he exerted a wider influence. Is there not a lesson for the people in the position which Moses occupied at the suggestion of Jethro? Is it nothing to society to have intercessors? Is it nothing that the chief minds of the age should be engaged in the study of truth for the benefit of others? It ought to be the supreme joy of our social life that there are men of capacity, of earnestness, and of high spiritual penetration and sympathy, who devote their whole energy to the stimulus and culture of our best powers. The ministry of any country should be the fountain of its power. Ministers are to study the character of God, to acquaint themselves with all the secrets of truth, and to comprehend as far as possible the necessity and desire of the human heart, and the result of their endeavours will express itself in a luminous and tender ministry. This is work enough for any man. He who is faithful to this vocation will find that he has no energy to spare for the trifles of a moment, or even for the subordinate questions of serious public life. The time which a
  • 17.
    minister spends insecrecy may enable him most successfully to teach the deep things of God. It is not enough that he be prepared with matter, he must have time and opportunity to enter into the spirit of his work. His knowledge may be wide and correct, but whatever is wanting in the reality and sensitiveness of his sympathy will be so much subtracted from his spiritual wisdom and strength, PETT, "Introduction Jethro Visits and Advises Moses (Exodus 18:1-27). There is little doubt that under God, Jethro’s visit saved Moses from being on the verge of nervous exhaustion. In return Moses will bring enlightenment to Jethro about the things of God. God often uses the most unexpected sources in order to help His servants. But there is an indication of how necessary Moses training and expertise was for Israel. Verses 1-8 Jethro Visits and Advises Moses (Exodus 18:1-27). There is little doubt that under God, Jethro’s visit saved Moses from being on the verge of nervous exhaustion. In return Moses will bring enlightenment to Jethro about the things of God. God often uses the most unexpected sources in order to help His servants. But there is an indication of how necessary Moses training and expertise was for Israel. Jethro Arrives With Moses’ Wife and Children and Is Warmly Welcomed And Learns of All That Yahweh Has Done (Exodus 18:1-9). As the children of Israel approached Sinai they would come within the vicinity of the Midianite group to which Moses belonged, who would soon learn of their approach. Indeed it must be seen as very probable that Moses sent them notification. a Jethro hears of all that God has done for Moses and for Israel his people, how Yahweh has brought them out of the land of Egypt (Exodus 18:11). b Jethro had taken Moses’ wife and his two sons after he sent her away of whom one was Gershom, meaning ‘a resident alien’ (compare Exodus 2:2) because Moses had been a resident alien in a foreign land, and the other Eliezer, God is my help’ because God had saved him from the hand of Pharaoh (Exodus 18:2-4). c Jethro brings Moses’ wife and children to the camp of Israel at the mount of God (Exodus 18:15). c He sends a message to tell Moses that his father-in-law Jethro, with Moses’ wife and children, has come to meet with him (Exodus 18:16). b Moses goes out to his father-in-law and bowed and kissed him and they asked each other of their welfare and came into Moses’ tent (Exodus 18:17). a Moses told his father-in-law all that Yahweh had done to Pharaoh and the Egyptians for Israel’s sake, and all the trials they had had on the way, and how Yahweh had delivered them from them (Exodus 18:18).
  • 18.
    ote in theparallels how in ‘a’ Jethro had heard of all that God had done for Moses and for Israel his people, and how Yahweh had brought them out of the land of Egypt and in the parallel Moses tells Jethro of all that Yahweh had done for Israel’s sake. In ‘b’ we are told of Moses’ trials in his exile and how God had saved him from the hands of Pharaoh, and in the parallel we are told of what Yahweh had done to Pharaoh and how He had delivered Israel from all their trials. In ‘c’ Jethro bring Moses’ wife and children with him to the camp, and in the parallel Moses warmly welcomes Jethro (and all his party) and takes them to his tent. Central to the passage is that Moses’ tribal leader and father-in-law Jethro has come bringing Moses’ wife and children. This central position brings out that Moses did not overlook the coming of his wife, even though it was not important in the ensuing narrative. Exodus 18:1 ‘ ow Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses, and for Israel his people, how that Yahweh had brought Israel out of Egypt.’ The news about what God had done for Moses would have come from Moses himself, who would no doubt have sent a fast messenger with the news of the deliverance. It was incumbent on him to keep his tribal leader informed. ote the change to ‘God’ (Elohim) in the first phrase. It has been noteworthy that up to this point the use of the word Elohim (God) by itself has been notably lacking from the narrative since leaving Egypt. The emphasis has been on Yahweh. In fact Elohim (God) has only been used in the technical term ‘the staff of God’ (Exodus 17:9) and to define Yahweh as ‘your God’ (Exodus 15:26; Exodus 16:12). Thus this opening use of Elohim (God) is very much against the idea that Jethro worshipped Yahweh. Had he done so the sentence would surely have begun with ‘Yahweh’. ote the use in this verse. Jethro hears of ‘all that God has done’. Thus he equates it with the activity of ‘God’ as he knows Him. But then when the deliverance from Egypt is mentioned it is referred to Yahweh. This distinction applies throughout the chapter demonstrating its unity. This distinction is especially observed when we compare how the word Elohim (God) is also used when defining Jethro’s sacrifices (Exodus 18:12) and in general conversation with Jethro (Exodus 18:15), as well as when he gives his advice (Exodus 18:17-23). It is only when speaking of the deliverance from Egypt that the name of Yahweh comes into prominence (Exodus 18:1 b, Exodus 8-11). This also ties in with the fact that Moses’ second son’s name contains El and not Yah. In view of this it would seem clear that Jethro was not a dedicated worshipper of Yahweh, and certainly not a priest of Yahweh, while being willing to acknowledge that Yahweh was God and even greater than all the gods (Exodus 18:11), by which he mainly meant the gods of Egypt of whose defeat he had heard. He quite possibly identified his own god with Yahweh, for Moses had spent forty years with the tribe. But if so the association was secondary for he speaks of him as Elohim.
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    BI 1-6, "I,thy father-in-law, Jethro, am come unto thee. Family gatherings I. That this family gathering was permitted after long absence, and after the occurrence of great events. II. That this family gathering was characterized by courtesy, by a religious spirit, and by devout conversation. III. That this family gathering derived its highest joy from the moral experiences with which it was favoured. IV. That this family gathering was made the occasion of a sacramental offering to God. Lessons: 1. That God can watch over the interests of a separate family. 2. That God unites families in a providential manner. 3. That united families should rejoice in God. 4. That the families of the good will meet in heaven, never more to part. 5. Pray for the completion of the Divine family in the Father’s house. (J. S. Exell, M. A.) Character not deteriorated by honour Nothing tests a man more than his bearing toward his former friends after he has passed through some experiences which have brought him great honour and prosperity; and when, as in the present instance, he comes back with his old frankness and cordiality, and is not ashamed of his old piety, he is a great man indeed. Too often, however, prosperity deteriorates character, and honour freezes the heart. The head swims on the giddy height, and the son returns a comparative stranger even to his father’s house; while the family worship, which used to be so enjoyed, is smiled at as a weakness of the old people’s, and avoided as a weariness to himself. Old companions, too, are passed without recognition; or, if recognized at all, it is with an air of condescension, and with an effort like that which one makes to stoop for something that is far beneath him. The development of character also estranges us from those whom we once knew intimately, and who were once, it may be, the better for our fellowship. But the consolation in all such cases is, that there can be no value in the further friendship of those who can thus forget the past. He is the really good friend—as well as the, truly great man—who, in spite of his deserved eminence, resumes with us at the point at which we separated, and carries us at length with him to the throne of grace, to acknowledge there our obligations to the Lord. There are men whom one meets from time to time with whom he has always to begin anew. They are like a book in which you never get fully interested, and which, whenever you take it up, you must commence to read again at the very preface; until, in absolute disgust, you cast it away from you, and never lift it more. There are others who are like a well-beloved volume, with a bookmark in it, which you can open at any moment, and resume where you broke off; and which, though you may be often interrupted, you contrive to read through to the end. Such a friend was Moses to Jethro, and Jethro to Moses; and though there came a final separation of the one from the other on earth, they would renew their conference in heaven. (W. M. Taylor, D. D.)
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    Ashamed of parents Afellow student of mine had very poor parents, but they had a great desire to give their son the very best possible education; and if you had looked into that home, you would have seen much pinching and self-denying on the part of those parents to give their boy a university training. Once, when he was away at college, they went up with proud hearts to see him, for was it not with great efforts on their part that he was there? He was walking in the street with a fellow student when he met them, and he tried to avoid them. You ask me, why? Because he was ashamed of them in their simple dress, and he was not going to own them until his friend had gone. That man reached the Presbyterian ministry, but he did not long stay in it, He fell from his position, and the brokenhearted parents followed him step by step. He went down lower and lower until a fellow minister and myself have rescued him again and again from police cells. Oh, the foulness of heart of one who is ashamed to own his mother, however poor. And yet there is still a greater sin; to be ashamed of That self-sacrificing love that nailed to the Cross the Son of God. (J. Carstairs.) 2 After Moses had sent away his wife Zipporah, his father-in-law Jethro received her CLARKE, "After he had sent her back - Why Zipporah and her two sons returned to Midian, is not certainly known. From the transaction recorded Exo_4:20, Exo_4:24, 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. GILL, "Then Jethro, Moses's father-in-law, took Zipporah, Moses's wife,.... When he had heard of the above things, he determined to pay Moses a visit, and congratulate him on that account; and he took his daughter, the wife of Moses, along
  • 21.
    with him, todeliver her to her husband, to share with him in his cares and troubles; as to partake with him of his honours and dignity, so to bear part with him in his burdens, so far as she was capable of: after he had sent her back: upon his call and mission to Egypt, he took his wife and children with him; but upon an affair which occurred in the inn by the way, he sent them back again to his father-in-law, where they had remained ever since, see Exo_4:24. Jarchi says this was done at meeting with Aaron his brother, Exo_4:27, and relates a conversation between them upon it. As that Aaron should say to him, who are these? to which he replied, this is my wife, I married her in Midian, and these are my sons: he further said to him, and where art thou carrying them? he replied, to Egypt; says he, by reason of those who are before there, we are in straits, and thou wilt add unto them; upon which he said to his wife, go back to thy father's house, and she took her sons and went thither. Kimchi (f) observes, that some render the words "after her gifts"; whose sense, according to Aben Ezra, is, after she had sent gifts to her husband; but others more probably interpret it of gifts sent by him to her to engage his father-in-law to let her come to him, as well as to prevail upon her to come; perhaps it may be better rendered, "after her messenger"; that is, either after the messenger sent to her by Moses, to acquaint her and her father of what had been done for him, or after the messenger she sent to him, to let him know that she intended shortly to be with him; though perhaps, after all, nearer to our version and others, it may be rendered, "after her dismissions" (g); the dismission or sending away of her and her sons, as before related; for this is by no means to be interpreted of a divorce of her; after which she was brought again to her husband; for there is no reason to believe that ever anything of that kind had passed, as some have thought (h): the plain case seems to be this, that Moses finding his family would be exposed to danger, or would be too great an incumbrance upon him in the discharge of his great work he had to do in Egypt, sent them back to his father-in-law until a fit opportunity should offer of their coming to him, as now did. ELLICOTT, "(2) He does not simply judge—i.e., decide the particular question brought before him; but he takes the opportunity to educate and instruct the people in delivering his judgments—he “makes them know the statutes of God and His laws”—he expounds principles and teaches morality. Both reasons were clearly of great weight, and constituted strong arguments in favour of his practice. WHEDO , "2. After he had sent her back — See notes on Exodus 4:24-26. The discrepancies which some interpreters find between this account and Moses’s return into Egypt narrated in Exodus 4:18-26, are creations of their own fancy. Our historian has not given us all the details. The statement of Exodus 4:20, that Moses took his wife and sons, and “returned to the land of Egypt,” is seen from the immediate context to mean that he started with them to return, and that they accompanied him until the incident which occurred by the way (Exodus 18:24-26) served as an occasion for her returning with her sons to her father’s house. This simple and natural supposition solves all the difficulties, and is itself suggested by the record here given. The work and exposures of Moses in Egypt made it expedient that his wife and children return and abide in Midian until he should return home from Egypt at the head of his people. Another reasonable hypothesis is, that Moses took his wife and sons to Egypt, and that after the opposition to his mission became
  • 22.
    formidable, he secretlysent them back from Egypt to the home of Jethro. PETT, "Exodus 18:2-4 ‘And Jethro, Moses’ father-in-law took Zipporah, Moses’ wife, after he had sent her away, and her two sons, the name of one of whom was Gershom, for he said, “I have been a sojourner in a strange land”, and the name of the other was Eliezer, for he said, “The God of my father was my help and delivered me from the sword of Pharaoh”.’ This summary brings us up to date on Moses’ family position. Moses had clearly sent his wife back to the family tribe while he was having his contest with Pharaoh. This was probably in order to ensure her safety and the safety of her two sons and to prevent them from being used by Pharaoh as a bargaining tool. It has ever been the policy of tyrants to get back at or control their enemies by attacking their families. But it may partly have been because a Midianite wife and two foreign sons were causing dissension among certain of the children of Israel (although such racial discrimination was not usual. It was only marriage to Canaanites that was frowned on because of their perverted sexual rites. There is no direct suggestion here or anywhere that Moses’ marriage was frowned on). And Jethro had accepted her and her sons back under his care. He had ‘taken’ her. The details of Moses’ two sons are also given. They were mentioned in Exodus 4:20, and the fact of Gershom’s birth and naming in Exodus 2:22. This is now mentioned again, along with the naming of his second son Eliezer, important here because of its meaning. “Gershom.” ‘Ger’ means a foreigner, a sojourner, a stranger. Moses construed the name here as meaning ‘a stranger there’, the regular play on words common with both tribal and Egyptian names. Moses’ comment suggested how hardly he understandably had felt his exile. “Eliezer.” ‘My God is help.’ Exodus 4:20 suggests that Eliezer was born in Midian before Moses left for Egypt. His name was basically a statement of faith, that God would be Moses’ helper. And Moses especially related this to his escape from execution when he fled from Egypt with God’s help. He now compares it in Exodus 18:8 (see analysis) with their recent deliverance. In fact both sons may well now be grown up. PULPIT, "After he had sent her back. Literally "after her dismissal." It is curious that the fact of the dismissal had not been previously mentioned, yet is here assumed as known. Some commentators (as Knobel) find, in what is said of Zipporah, the trace of two distinct writers who give two contradictory narratives; but the difficulties and obscurities of the history are sufficiently intelligible, if we hear in mind— 1. That Moses was addressing immediately those who knew the facts; and
  • 23.
    2. That hewas studious of brevity. 3 and her two sons. One son was named Gershom, [a] for Moses said, “I have become a foreigner in a foreign land”; CLARKE, "The name of the one was Gershom - See Clarke’s note on Exo_2:22. GILL, "And her two sons,.... Those also Jethro took along with him and his daughter: of which the name of the one was Gershom; which seems to be his firstborn, Exo_ 2:22, his name signifies a desolate stranger, as some, or, "there I was a stranger": the reason of which name follows agreeably thereunto: for he said, I have been an alien in a strange land; meaning, not the land of Egypt, where he was born, and had lived forty years; but in the land of Midian, where he was when this son of his was born; and which name was given him partly to keep up the memory of his flight to Midian, and partly to instruct his son, that Midian, though his native place, was not his proper country where he was to dwell, but another, even the land of Canaan. CALVI , "3.And her two sons. It was remarked in its proper place, how distinguished a proof not only of faith, but of magnanimity and firmness Moses had manifested in giving these names to his sons. For we cannot doubt, but that he brought on himself the ill-will of his connections, as if he despised the country of his wife, by calling the one (Gershom) “a strange land;” and the name of his son continually cried out, that though he inhabited Midian, yet was he an alien in his heart, and though sojourning for a time, would afterwards seek another habitation. Whence also we may conjecture that he took them with him into Egypt, rather than banish from him these two pledges of his piety on account of the sudden anger and reproaches of his wife; since by their names he was daily reminded that God’s covenant was to be, preferred to all earthly advantages. COKE, "Exodus 18:3. And her two sons— Their names are mentioned, Gershom, a
  • 24.
    stranger, and Eliezer,God is my help; expressive of the state of Moses in Midian, and his confidence in God's care of him. ote; We are all strangers upon earth, as our fathers were; but we have a child born unto us, to comfort us, the true Eliezer, even Emmanuel, the incarnate God, our helper. MACLARE , "GERSHOM A D ELIEZER Exodus 18:3 - - Exodus 18:4. In old times parents often used to give expression to their hopes or their emotions in the names of their children. Very clearly that was the case in Moses’ naming of his two sons, who seem to have been the whole of his family. The significance of each name is appended to it in the text. The explanation of the first is, ‘For he said, I have been an alien in a strange land’; and that of the second, ‘For the God of my fathers, said he, was mine help, and delivered me from the sword of Pharaoh.’ These two names give us a pathetic glimpse of the feelings with which Moses began his exile, and of the better thoughts into which these gradually cleared. The first child’s name expresses his father’s discontent, and suggests the bitter contrast between Sinai and Egypt; the court and the sheepfold; the gloomy, verdureless, gaunt peaks of Sinai, blazing in the fierce sunshine, and the cool, luscious vegetation of Goshen, the land for cattle. The exile felt himself all out of joint with his surroundings, and so he called the little child that came to him ‘Gershom,’ which, according to one explanation, means ‘banishment,’ and, according to another {a kind of punning etymology}, means ‘a stranger here’; in the other case expressing the same sense of homelessness and want of harmony with his surroundings. But as the years went on, Moses began to acclimatise himself, and to become more reconciled to his position and to see things more as they really were. So, when the second child is born, all his murmuring has been hushed, and he looks beyond circumstances, and lays his hand upon God. ‘And the name of the second was Eliezer, for, he said, the God of my fathers was my help.’ ow, there are the two main streams of thought that filled these forty years; and it was worth while to put Moses into the desert for all that time, and to break off the purposes and hopes of his life sharp and short, and to condemn him to comparative idleness, or work that was all unfitted to bring out his special powers, for that huge scantling out of his life, one-third of the whole of it, in order that there might be burnt into him, not either of these two thoughts separately, but the two of them in their blessed conjunction; ‘I am a stranger here’; ‘God is my Help.’ And so these are the thoughts which, in like juxtaposition, ought to be ours; and in higher fashion with regard to the former of them than was experienced by Moses. Let me say a word or two about each of these two things. Let us think of the strangers, and of the divine helper that is with the strangers. I. ‘A stranger here.’ ow, that is true, in the deepest sense, about all men; for the one thing that makes the difference between the man and the beast is that the beast is perfectly at home in his surroundings, and gets all that he needs out of them, and finds in them a field for all that he can do, and is fully developed to the very highest point of his capacity by what people nowadays call the ‘environment’ in which he is put. But the very
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    opposite is thecase in regard to us men. ‘Foxes have holes,’ and they are quite comfortable there; ‘and the birds of the air have roosting-places,’ and tuck their heads under their wings and go to sleep without a care and without a consciousness. ‘But the Son of man,’ the ideal Humanity as well as the realised ideal in the person of Jesus Christ, ‘hath not where to lay His head.’ o; because He is so ‘much better than they.’ Their immunity from care is not a prerogative-it is an inferiority. We are plunged into the midst of a scene of things which obviously does not match our capacities. There is a great deal more in every man than can ever find a field of expression, of work, or of satisfaction in anything beneath the stars. And no man that understands, even superficially, his own character, his own requirements, can fail to feel in his sane and quiet moments, when the rush of temptation and the illusions of this fleeting life have lost their grip upon him: ‘This is not the place that can bring out all that is in me, or that can yield me all that I desire.’ Our capacities transcend the present, and the experiences of the present are all unintelligible, unless the true end of every human life is not here at all, but in another region, for which these experiences are fitting us. But, then, the temptations of life, the strong appeals of flesh and sense, the duties which in their proper place are lofty and elevating and refining, and put out of their place, are contemptible and degrading, all come in to make it hard for any of us to keep clearly before us what our consciousness tells us when it is strongly appealed to, that we are strangers and sojourners here and that this is not ‘our rest, because it is polluted.’ Therefore it comes to be the great glory and blessedness of the Christian Revelation that it obviously shifts the centre for us, and makes that future, and not this present, the aim for which, and in the pursuit of which, we are to live. So, Christian people, in a far higher sense than Moses, who only felt himself ‘a stranger there,’ because he did not like Midian as well as Egypt, have to say, ‘We are strangers here’; and the very aim, in one aspect, of our Christian discipline of ourselves is that we shall keep vivid, in the face of all the temptations to forget it, this consciousness of being away from our true home. One means of doing that is to think rather oftener than the most of us do, about our true home. You have heard, I dare say, of half-reclaimed gipsies, who for a while have been coaxed out of the free life of the woods and the moors, and have gone into settled homes. After a while there has come over them a rush of feeling, a remembrance of how blessed it used to be out in the open and away from the squalor and filth where men ‘sit and hear each other groan’ and they have flung off ‘as if they were fetters’ the trappings of ‘civilisation,’ and gone back to liberty. That is what we ought to do-not going back from the higher to the lower, but smitten with what the Germans call the heimweh, the home-sickness, that makes us feel that we must get clearer sight of that land to which we truly belong. Do you think about it, do you feel that where Jesus Christ is, is your home? I have no doubt that most of you have, or have had, dear ones here on earth about whom you could say that, ‘Where my husband, my wife is; where my beloved is, or my children are, that is my home, wherever my abode may be.’ Are you, Christian people, saying the same thing about heaven and Jesus Christ? Do you feel that you are strangers here, not only because you, reflecting upon your character and capacities and on human life, see that all these require another life for their explanation and development, but because your hearts are knit to Him, and ‘where
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    your treasure isthere your heart is also’; and where your heart is there you are? We go home when we come into communion with Jesus Christ. Do you ever, in the course of the rush of your daily work, think about the calm city beyond the sea, and about its King, and that you belong to it? ‘Our citizenship is in heaven’ and here we are strangers. II. ow let me say a word about the other child’s name. ‘God is Helper.’ We do not know what interval of time elapsed between the birth of these two children. There are some indications that the second of them was in years very much the junior. Perhaps the transition from the mood represented in the one name to that represented in the other, was a long and slow process. But be that as it may, note the connection between these two names. You can never say ‘We are strangers here’ without feeling a little prick of pain, unless you say too ‘God is my Helper.’ There is a beautiful variation of the former word which will occur to many of you, I have no doubt, in one of the old psalms: ‘I am a stranger with Thee, and a sojourner, as were all my fathers.’ There is the secret that takes away all the mourning, all the possible discomfort and pain, out of the thought: ‘Here we have no continuing city,’ and makes it all blessed. It does not matter whether we are in a foreign land or no, if we have that Companion with us. His presence will make blessedness in Midian, or in Thebes. It does not matter whether it is Goshen or the wilderness, if the Lord is by our side. So sweetness is breathed into the thought, and bitterness is sucked out of it, when the name of the second child is braided into the name of the first; and we can contemplate quietly all else of tragic and limiting and sad that is involved in the thought that we are sojourners and pilgrims, when we say ‘Yes! we are; but the Lord is my Helper.’ Then, on the other hand, we shall never say and feel ‘the Lord is my Helper,’ as we ought to do, until we have got deep in our hearts, and settled in our consciousness, the other conviction that we are strangers here. It is only when we realise that there is no other permanence for us that we put out our hands and grasp at the Eternal, in order not to be swept away upon the dark waves of the rushing stream of Time. It is only when all other props are stricken from us that we rest our whole weight upon that one strong central pillar, which can never be moved. Learn that God helps, for that makes it possible to say ‘I am a stranger,’ and not to weep. Learn that you are strangers, for that stimulates to take God for out help. Just as when the floods are out, men are driven to the highest ground to save their lives; so when the billows of the waters of time are seen to be rolling over all creatural things, we take our flight to the Rock of Ages. Put the two together, and they fit one another and strengthen us. This second conviction was the illuminating light upon a perplexed and problematic past. Moses, when he fled from Egypt, thought that his life’s work was rent in twain. He had believed that his brethren would have seen that it was God’s purpose to use him as the deliverer. For the sake of being such, he had surrendered the court and its delights. But on his young ambition and innocent enthusiasm there came this douche of cold water, which lasted for forty years, and sent him away into the wilderness, to be a shepherd under an Arab sheikh, with nothing to look forward to. At first he said, ‘This is not what I was meant for; I am out of my element here.’ But before the forty years were over he said, ‘The God of my father was my help, and He delivered me from the sword of Pharaoh.’ What had looked a disaster turned
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    out to bea deliverance, a manifestation of divine help, and not a hindrance. He had got far enough away from that past to look at it sanely, that is to say gratefully. So we, when we get far enough away from our sorrows, can look back at them, sometimes even here on earth, and say, ‘The mercy of the Lord compassed me about.’ Here is the key that unlocks all the perplexities of providence, ‘The Lord was my Helper.’ And that conviction will steady and uphold a man in a present, however dark. It was no small exercise of his faith and patience that the great lawgiver should for so many years have such unworthy work to do as he had in Midian. But even then he gathered into his heart this confidence, and brought summer about him into the mid-winter of his life, and light into the midst of darkness; ‘for he said’-even then, when there was no work for him to do that seemed much to need a divine help-’the Lord is my Helper.’ And so, however dark may be our present moment, and however obscure or repulsive our own tasks, let us fall back upon that old word, ‘Thou hast been my Help; leave me not, neither forsake me, O God of my salvation.’ When Moses named his boy, his gratitude was allied with faith in favours to come; and when he said ‘was,’ he meant also ‘will be.’ And he was right. He dreamt very little of what was coming, but this confidence that was expressed in his second child’s name was warranted by that great future that lay before him, though he did not know it. When the pinch came his confidence faltered. It was easy to say ‘The Lord is my Helper,’ when there was nothing very special for which God’s help was needed, and nothing harder to do than to look after a few sheep in the wilderness. But when God said to him, ‘Go and stand before Pharaoh,’ Moses for the moment forgot all about God’s being his helper, and was full of all manner of cowardly excuses, which, like the excuses of a great many more of us for not doing our plain duty, took the shape of a very engaging modesty and diffidence as to his capacities. But God said to him, ‘Surely I will be with thee.’ He gave him back ‘Eliezer’ in a little different form. ‘You used to say that I was your helper. What has become of your faith now? Has it all evaporated when the trial comes? Surely I will be with thee.’ If we will set ourselves to our tasks, not doubting God’s help, we shall have occasion in the event to be sure that God did help us. So, brethren, let us cherish these two thoughts, and never keep them apart, and God will be, as our good old hymn has it- ‘Our help while troubles last, And our eternal home.’ PULPIT, "And her two sons. That Zipporah had borne Moses at least two sons before his return to Egypt from Midian, had appeared from Exodus 4:20. The name of the one, Gershom, and the ground of it, had been declared in Exodus 2:22. The repetition here may be accounted for by the present chapter having been originally a distinct and separate composition, written on a distinct roll, and subsequently incorporated by Moses into his great work.
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    4 and theother was named Eliezer,[b] for he said, “My father’s God was my helper; he saved me from the sword of Pharaoh.” GILL, "And the name of the other was Eliezer,.... Who seems to be his second son, and was that which was circumcised by Zipporah at the inn, and about which there was such a stir, Exo_4:24, and signifies "my God is help", or, his helper: for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh; who, on hearing that Moses had killed an Egyptian, was wroth with him, and sought to slay him; and perhaps drew his sword for that purpose, but was prevented: however, this, in all human probability, would have been the case, that he would have fallen by his sword either in a private or public manner, had it not been for the interposition of divine Providence, and therefore he gave this name to his child, to be a standing memorial of it. BE SO , "Exodus 18:4. The name of the other was Eliezer — My God a help: it looks back to his deliverance from Pharaoh, when he made his escape after the slaying of the Egyptian; but if this were the son that was circumcised in the inn, it would be better to translate it, The Lord is my help, and will deliver me from the sword of Pharaoh, which he had reason to expect would be drawn against him, when he was going to fetch Israel out of bondage. ELLICOTT, "(4) Eliezer.—Eliezer is supposed to have been the boy whom Zipporah circumcised in the wilderness (Exodus 4:25). He grew to manhood, and had a son, Rehabiah (1 Chronicles 23:17), whose descendants were in the time of David very numerous (1 Chronicles 23:17; and comp. 1 Chronicles 26:25-26). It is uncertain whether Moses gave him his name before parting from him, in allusion to his escape from the Pharaoh who “sought to slay him” (Exodus 2:15), or first named him on occasion of receiving him back, in allusion to his recent escape from the host which had been destroyed in the Red Sea. WHEDO ,"4. Eliezer — Here for the first time mentioned by name, but both sons are referred to in Exodus 4:20, and it is supposed that this younger son was the one circumcised by the way, (Exodus 4:25.) The name means, my God is a help, and was given either in remembrance of Moses’s past deliverance from the sword of
  • 29.
    Pharaoh, or asexpressing his hope for the future. The fear of execution as one guilty of blood, and the purpose of Pharaoh to slay him, were the cause of his flight from Egypt, (Exodus 2:15.) The same old fear may have arisen at the thought of his returning, and if Eliezer were born about that time there would have been a special appropriateness in the name. We should then render: and he will deliver me, etc. PULPIT, "Eliezer. Eliezer had not been previously mentioned by name; but he was probably the son circumcised by Zipporah, as related in Exodus 4:25. We learn from 1 Chronicles 23:15-17, that he grew to manhood, and had an only son, Rehabiah, whose descendants were in the time of Solomon very numerous. For the God of my father, said he, was my help. Eliezer means literally, "My God (is my) help." It would seem that Zipporah, when she circumcised her infant son, omitted to name him; but Moses, before dismissing her, supplied the omission, calling him Eliezer, because God had been his help against the Pharaoh who had sought his life (Exodus 2:15), and of whose death he had recently had intelligence (Exodus 4:19). Thus the names of the two sons expressed respectively, the despondency natural to an exile, and the exultant gratitude of one who had just learned that by God's goodness, the term of his banishment was over. 5 Jethro, Moses’ father-in-law, together with Moses’ sons and wife, came to him in the wilderness, where he was camped near the mountain of God. BAR ES, "The wilderness - i. e., according to the view which seems on the whole most probable, the plain near the northern summit of Horeb, the mountain of God. The valley which opens upon Er Rahah on the left of Horeh is called “Wady Shueib” by the Arabs, i. e. the vale of Hobab. CLARKE, "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 Num_ 10:11), some time after the tabernacle had been erected, and the Hebrew commonwealth established, both in things civil and ecclesiastical. This opinion is founded on the
  • 30.
    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 Exo_19:1, Exo_19:2, 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 Exo_16:1. 2. Moses, in Deu_1:6, Deu_1:9, Deu_1:10, Deu_1:12-15, 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 Num_10:11, Num_10:29, etc., 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 traveled through the wilderness. It therefore seems necessary that the transaction recorded in this chapter should be inserted Numbers 10 between the 10th and 11th verses. Num_10:10-11. 4. It has been remarked, that shortly after they had departed from Sinai the dispute took place between Miriam, Aaron, and Moses, concerning the Ethiopian woman Zipporah whom he had married, (see Num_12:1, etc.); 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, (Exo_18:16), which we know did not take place till several months after the transactions mentioned in the preceding chapters. 6. Jethro offers burnt-offerings and sacrifices to God apparently in that way in which they were commanded in the law. Now the law respecting burnt-offerings was not given till after the transactions mentioned here, unless we refer this chapter to a time posterior to that in which it appears in this place. See Clarke’s note on Exo_ 18:12. From all these reasons, but particularly from the two first and the two last, it seems most likely that this chapter stands out of its due chronological order, and therefore I have adjusted the chronology in the margin to the time in which, from the reasons above alleged, I suppose these transactions to have taken place; but the matter is not of much importance, and the reader is at liberty to follow the common opinion. As Moses had in the preceding chapter related the war with Amalek and the curse under which they were laid, he may be supposed to have introduced here the account concerning Jethro the Midianite, to show that he was free from that curse, although the Midianites and the Kenites, the family of Jethro, were as one people, dwelling with the Amalekites. See Jdg_ 1:16; 1Ch_2:55; 1Sa_15:6. For although the Kenites were some of those people whose lands God had promised to the descendants of Abraham, (see Gen_15:18, Gen_15:19), yet, in consideration of Jethro, the relative of Moses, all of them who submitted to the Hebrews were suffered to live in their own country; the rest are supposed to have taken refuge among the Edomites and Amalekites. See Calmet, Locke, etc.
  • 31.
    GILL, "And Jethro,Moses's father in law,.... This is the third time he is so called in the chapter already, and many more times besides after in it; the reason of which seems to be, either to distinguish him from another of the same name, or to do him honour, that he should be in such a relation to so great and distinguished a man as Moses now was: came with his sons and his wife unto Moses into the wilderness; not with his own sons and wife, but with the sons and wife of Moses; Zipporah and her sons, as before related; with those he came into the wilderness of Arabia, where Moses now was, and which was not at a great distance from Midian, since about the same spot Moses, when he dwelt there, had, and fed the flock of his father-in-law, Exo_3:1, that part of the land of Midian where Jethro lived lay somewhere eastward of Mount Sinai, and was probably situated where Sharme now stands; which, according to Dr. Pocock (i), is about a day and a half's journey from Mount Sinai, from whence the monks of Mount Sinai are chiefly supplied with fish (k): it follows: where he encamped at the mount of God: at Horeb, where the Lord had appeared to Moses; and so the Targum of Jonathan adds,"where the glory of the Lord was revealed to Moses at the beginning;''and where, afterwards, the Lord, appeared again, and gave the law, and therefore is called the Mount of God; the one as well as the other being past when Moses wrote this book, and called the mountain by this name: it is matter of question at what time Jethro came hither, whether before or after the giving of the law: it seems, by the order in which this story is here placed, as if it was immediately after the battle with Amalek; and Saadiah Gaon is of opinion it was before the giving of the law; and one would think it most reasonable and natural that Jethro would take the first opportunity of visiting Moses, and that Moses would not long defer sending for his wife and children: but Aben Ezra thinks he did not come till the second year after the tabernacle was set up, since, in the context, mention is made of burnt offerings and sacrifices, and no account is given of a new altar built by Moses; and besides, he says, "I do make them know the statutes of God and his laws", Exo_18:16, and it is certain from hence, that the children of Israel were removed from Rephidim, and were now encamped at the mount of God, at Horeb; but whether they had got to the other side of the mount of Sinai as yet is not so clear; though it looks as if what Moses did, by the advice of Jethro, was after the law was given on Sinai, see Deu_1:6 so that, upon the whole, it seems as if this account, according to the order of time, should be placed after Num_10:28, or, as Dr. Lightfoot (l) thinks, between the tenth and eleventh verses of that chapter, and is put here to show that though Midian was near Amalek, as he observes, yet Jethro was exempt from the curse and destruction threatened to that, see 1Sa_15:6. CALVI , "5.And Jethro, Moses’ father-in-law. It was not so much love for Moses as the fame of the miracles which drew this old man, (195) bowed down with age, from his home into the wilderness; for it will hereafter appear from the context, that he was not induced by ambition; because, after he had offered sacrifice to God, and, in solemn thanksgiving, had testified that he ascribed all the glory to God alone, he returned home again with the same simplicity in which he had come. Moses, too, at the beginning of the chapter, has stated the cause of his coming, for he does not say that he had heard of the arrival of his son-in-law, but how wonderful had been God’s goodness and power in delivering Moses and the people. He desired,
  • 32.
    therefore, to bein some measure a spectator of the things whereof he had heard, and not to neglect, by remaining at home, such illustrious instances of God’s bounty. I have already explained why Mount Horeb is distinguished by the name of “the Mount of God.” The vision, indeed, which had been already vouchsafed to Moses there, rendered it worthy of this honorable title; but here, as before, there is reference made rather to the promulgation of the Law, whereby God consecrated the mountain to Himself. COFFMA , "Verses 5-7 "And Jethro, Moses' father-in-law, came with his sons and his wife to Moses into the wilderness where he was encamped, at the mount of God: and he said unto Moses, I, thy father-in-law Jethro, am come unto thee, and thy wife, and her two sons with her. 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." "In the mount of God ..." This has no reference whatever to some ancient pagan shrine located there, but it is merely the designation that Moses gave to the entire area in the vicinity of Horeb-Sinai where God, through Moses, had wrought such wonders and made such world-shaking revelations. Johnson noted the critical objection that questions the sequence of this chapter on the grounds that they did not reach Sinai until the beginning of the next chapter, saying, "Since even at Rephidim they could have been said to be at the mountain of God, there seems to be no real problem in the order of the narrative."[11] In Exodus 18:5, the translation is somewhat ambiguous, since it does not clarify "his sons and his wife" as belonging to Moses. ewer versions correct this. Also, in Exodus 18:6, it sounds as if Jethro is speaking to Moses, but the next clause states that Moses went to meet him. This is clarified by the fact that Jethro "sent this word" to Moses.[12] "And kissed him ..." Jethro was received with all due honors, and we need not be surprised that nothing is said of Moses' kissing his sons and his wife. Jewish customs did not permit the mentioning of such intimate things, and besides, the same inhibitions might also have prevented such a demonstration in public. Fields commented on Moses' enthusiastic and cordial greeting of Jethro thus: "Moses respected Jethro for his wisdom, as well as his age, and for being his father- in-law. Such humility and respect for age is not popular in our times, but it is highly commended in the Scriptures, and needs to be restored."[13] COKE, "Exodus 18:5. At the mount of God— See note on ch. Exodus 3:1. The Israelites were not yet come to this mount of God; but Moses, says Houbigant, being about to relate the departure from Rephidim to the desart of Sinai, where was Horeb, the mountain of GOD, first finishes what was to be related concerning Jethro, and annexes the departure to the mountain of God, mentioned in Exodus 18:1 of the following chapter, to those miracles which were wrought in that mountain, as to the principal event; and not to the visit of Jethro, which was a kind
  • 33.
    of episode, andwhich was not of so great moment as to interrupt the future narration. There is no impropriety therefore in Moses's neglecting the order of time, where the cause appears why he relates those things first which happened afterwards. It is, however, supposed by many, that this event is recorded in its due place. ELLICOTT, "(5) Where he encamped at the mount of God.—It is quite possible that “the mount of God” may be here used, in a broad sense, of the entire Sinaitic mountain-region, as “wilderness” is just before used in the broad sense of the infertile region between Egypt and Palestine. Or the movement described in Exodus 19:1-2 may have taken place before Jethro’s arrival, though not related until after it. We must bear in mind that Exodus was probably composed in detached portions, and arranged afterwards. The present chapter has every appearance of being one such detached portion. WHEDO , "5. Where he encamped at the mount of God — This most naturally means that Jethro’s visit occurred after the Israelites had reached Sinai and encamped before the mountain. o other view, probably, would have been entertained were it not for the statement of Exodus 19:2, which seems to place the arrival at Sinai chronologically subsequent to this visit of Jethro. The mount of God means, in this verse, the same as in Exodus 3:1; but there appears no insuperable objection to understanding by it the whole Sinaitic range or mass of mountains known as Horeb. So far, therefore, as the words here used determine the question, we may admit that Jethro’s visit might have occurred either at the encampment of Rephidim or of Sinai. But the account of what was done during this visit — especially the laborious work of Moses in Exodus 18:13, and the appointment of judges recommended by Jethro, Exodus 18:14-26, implies more time than the halt at Rephidim supposes. A comparison of Exodus 16:1; Exodus 19:1, appears to put all the journeys and events between the arrival at the wilderness of Sin and the arrival at Sinai within about fifteen days. This perhaps was time enough for all that is here recorded, including the visit of Jethro; and yet it is certainly more natural to understand that the adoption of Jethro’s counsel and the appointment of judges occupied more time than such a crowding of events assumes. The adoption of Jethro’s counsel, however, and the choosing of judges described in Exodus 18:24-26 need not be supposed to have occurred until a later time. The writer might have introduced the statement at this point to show that the valuable advice of the aged Midianite priest was observed, without meaning to say that all this occurred during Jethro’s stay. But, on the other hand, it is not probable that such a sitting to judge the people as is described in Exodus 18:13-16 would occur at Rephidim; but, after the more permanent encampment “before the mount,” (Exodus 19:2,) such appointed seasons of judgment became a necessity. We incline, therefore, to the opinion that the events of this chapter belong to a period subsequent to the arrival at Sinai, and are designedly introduced out of their strict chronological order for the purpose of separating them from the more sacred revelation and legislation which proceeded from Jehovah, and which the writer wished to place by themselves. The friendly Midianite, as we have observed, is brought to our attention in immediate
  • 34.
    contrast with thehostile Amalekite, and such associations and contrasts are made more prominent by the sacred writer than mere chronological order. PETT, "Exodus 18:5 ‘And Jethro, Moses’ father-in-law, came to Moses with his sons and his wife, into the wilderness where he was encamped at the Mount of God.’ At this nearest point to the Midianite camp Jethro arrived bringing Moses’ wife and his two sons. ote the constant emphasis on his ‘father-in-law’ (Exodus 18:1-2; Exodus 18:5-8; Exodus 18:12; Exodus 18:14-15; Exodus 18:17; Exodus 18:24; Exodus 18:27). This was considered necessary in order to make what happened here acceptable. It was precisely because Jethro was in a position of primacy over Moses as his father-in-law, as one who had taken the place of a father to him (compare Jacob and Laban where Jacob acknowledged the authority of Laban), and as his patriarch, that he was called on to offer sacrifices (Exodus 18:12) and was in a position to give patriarchal advice to Moses. All would recognise his right to do so. “Where he was encamped at the mount of God.” The movement of the whole tribe to Horeb, to the water gushing from the rock, has not been mentioned, but it is assumed (in Exodus 17:1-7 it is only the elders who have been to the rock). Why else was the rock in Horeb revealed? The writer was concerned more with the glory of Yahweh than with the minor details of the doings of the children of Israel. (We can compare, for example, how in Exodus 7:15-18; Exodus 8:1-4; Exodus 8:20-23; Exodus 9:1-5 Moses is told to go to Pharaoh but the going and its consequence is actually not mentioned but assumed. The narrative continues on the basis that it has been done). This movement is hinted at in Exodus 19:2 where we read, ‘when they were departed from Rephidim and were come to the wilderness of Sinai, they pitched in the wilderness, and there Israel camped before the Mount of God.’ This latter is a dating summary, which see. So now they are in Horeb. They will need the plentiful supply of water for their comparatively long stay there. “The mount of God.” This description was probably given to it after the events that follow. It may, however, have been earlier looked on as sacred by the Midianites due to its austere grandeur (compare Exodus 3:1) PULPIT, "The wilderness. This term, which has the article, seems to be here used in that wide sense with which we are familiar from Exodus 3:18; Exodus 4:27; Exodus 5:3; Exodus 7:16; etc. It is not" the wilderness of Sin," or "the wilderness of Sinai," that is intended, but generally the tract between Egypt and Palestine. Jethro, having entered this tract from Midian, had no difficulty in discovering from the inhabitants that Moses was encamped at the mount of God,—i.e; Sinai, and there sought and found him. There is no trace of any previous "engagement" to meet at a particular spot.
  • 35.
    6 Jethro hadsent word to him, “I, your father-in- law Jethro, am coming to you with your wife and her two sons.” BAR ES, "And he said ... - Or according to the Greek Version, “And it was told to Moses, saying, Lo, thy father in law Jether is come.” CLARKE, "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 ‫הנה‬ hinneh, behold, for ‫אני‬ 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, etc. - Kennicott’s Remarks. GILL, "And he said unto Moses,.... By a messenger, as Jarchi: or by a written letter, as Aben Ezra: or, as the Septuagint version, "it was told to Moses, thy father", &c. for as yet he was not come to him, as appears by Moses going forth to meet him: I thy father in law Jethro am come to thee: or, "am coming" (m); for, as yet, he was not in his presence, and they were not personally present face to face: the Targum of Jonathan adds, "to become a proselyte"; but it seems that before, as well as now, he had been a worshipper of the true God, and always speaks like one that had had the fear of God before him continually: and thy wife, and her sons with her; this he thought fit to acquaint him of by messenger or letter, that he might be in expectation of them, and not be surprised at once with their appearance: besides, as some observe, and not amiss, after the late attack of the Amalekites upon their rear, guards or sentinels might be placed in the outer parts of the camp for its safety, and who would not easily, without order, let strangers pass into it, and therefore previous notice was necessary to get admission. K&D 6-11, "When Jethro announced his arrival to Moses (“he said,” sc., through a
  • 36.
    messenger), he receivedhis father-in-law with the honour due to his rank; and when he had conducted him to his tent, he related to him all the leading events connected with the departure from Egypt, and all the troubles they had met with on the way, and how Jehovah had delivered them out of them all. Jethro rejoiced at this, and broke out in praise to Jehovah, declaring that Jehovah was greater than all gods, i.e., that He had shown Himself to be exalted above all gods, for God is great in the eyes of men only when He makes known His greatness through the display of His omnipotence. He then gave a practical expression to his praise by a burnt-offering and slain-offering, which he presented to God. The second ‫י‬ ִⅴ in Exo_18:11 is only an emphatic repetition of the first, and ‫ר‬ ֶ‫שׁ‬ ֲ‫א‬ ‫ר‬ ָ‫ב‬ ָ ַ is not dependent upon ‫י‬ ִ ְ‫ע‬ ַ‫ד‬ָ‫,י‬ but upon ‫ּול‬‫ד‬ָ nopu tub, or upon ‫יל‬ ִ ְ‫ג‬ ִ‫ה‬ understood, which is to be supplied in thought after the second ‫י‬ ִⅴ: “That He has proved Himself great by the affair in which they (the Egyptians) dealt proudly against them (the Israelites).” Compare Neh_9:10, from which it is evident, that to refer these words to the destruction of Pharaoh and his army in the Red Sea as a punishment for their attempt to destroy the Israelites in the water (Exo_1:22) is too contracted an interpretation; and that they rather relate to all the measures adopted by the Egyptians for the oppression and detention of the Israelites, and signify that Jehovah had shown Himself great above all gods by all the plagues inflicted upon Egypt down to the destruction of Pharaoh and his army in the Red Sea. COKE, "Exodus 18:6. And he said— The Vulgate renders it, mandavit ad Mosem: he sent persons to tell Moses. The word ‫אמר‬ amar is sometimes used in this sense, which is certainly just in this place; as it appears from the following verse, that Jethro and Moses had not yet met: it should therefore be rendered, and he sent to tell Moses; so the Arabic renders it. The Syriac has it, it was told Moses; and the LXX use the word ανηγγελη, which is of the same import. Some, however, think, that Jethro wrote a letter to Moses, in which number is Sir Isaac ewton; who is further of opinion, that the use of letters was very early among the Midianites; and that Moses, "marrying the daughter of the prince of Midian, and dwelling with him forty years, there learned the art of writing." See his Chronology, p. 210. PETT, "Exodus 18:6-7 ‘And he said to Moses, “I, your father-in-law Jethro, am come to you, and your wife and your two sons with her.” And Moses went out to meet his father-in-law , and bowed to him and kissed him, and they asked each other of their welfare, and they came into the tent.’ Jethro took Moses’ wife and sons to Moses, and they greeted each other warmly and came back to Moses’ tent. “He said.” That is via a messenger. It explains the formality of the message. While friendly it is patriarchal. The leader of his clan is coming to meet him. “Went out --- and bowed to him.” Moses pays him the honour due to him with full
  • 37.
    formality, and Jethroresponds accordingly, but the detail suggests it is friendly. PULPIT, "And he said. It is suspected that the true reading here is, "and they said,"—i.e; some one said—"to Moses, behold thy father-in-law" (or "brother-in- law"), "Jethro, is come unto thee." So the LXX; and many moderns, as Kennicott, Geddes, Boothroyd, Canon Cook, and others. But the explanation, that Jethro, on arriving in the vicinity of Moses, sent a messenger to him, who spoke in his name (Rosenmuller, Patrick, Pool, Kalisch, Keil, etc.) is at any rate plausible, and removes all necessity of altering the text. 7 So Moses went out to meet his father-in-law and bowed down and kissed him. They greeted each other and then went into the tent. BAR ES, "Asked each other of their welfare - Addressed each other with the customary salutation, “Peace be unto you.” CLARKE, "And did obeisance - ‫וישתחו‬ vaiyishtachu, he bowed himself down, (See Clarke’s note on Gen_17:3, and See Clarke’s note on Exo_4:31); this was the general token of respect. And kissed him; the token of friendship. And they asked each other of their welfare; literally, and they inquired, each man of his neighbor, concerning peace or prosperity; the proof of affectionate intercourse. These three things constitute good breeding and politeness, accompanied with sincerity. And they came into the tent - Some think that the tabernacle is meant, which it is likely had been erected before this time; see Clarke’s note on Exo_18:5. Moses might have thought proper to take his relative first to the house of God, before he brought him to his own tent. GILL, "And Moses went out to meet his father in law,.... Out of the camp, at least out of his tent: the Targum of Jonathan says, from under the cloud of glory; how far he went is not certain, nor material to know: this was an instance of his great humility and modesty, and was doing Jethro a great deal of honour; that one who was in such great dignity, at the head of such a vast body of people, and superior to him both in natural and spiritual abilities, yet condescended to go forth in person to meet him, when
  • 38.
    he might havesent a guard of his men to escort him to his camp, which would have been honour sufficient; and it is not said he went out to meet his wife and children; for Aben Ezra says it was not usual for honourable men so to do: and did obeisance: to Jethro, bowed unto him and worshipped him in a civil way, after the manner of the eastern nations, who used to make very low bows to whom they paid civil respect: and kissed him; not to make him a proselyte, as the above Targum, nor in token of subjection, but of affection and friendship; it being usual for relations and friends to kiss each other at meeting or parting: and they asked each other of their welfare; or "peace" (n); of their prosperity and happiness, temporal and spiritual, of their peace, inward and outward, and of the bodily health of them and their families: and they came into the tent; the Targum of Jonathan says,"into the tabernacle of the house of doctrine,''or school room; which is not likely, since Jethro was a man well instructed in divine things, and needed not to be put to school; and if he did, it can hardly be thought that as soon as Moses met him he should set about the instruction of him; but into his tent where he dwelt; that, as Aben Ezra says, which was the known tent of Moses, though it is not expressly said his tent. HE RY 7-8, "Observe here, I. The kind greeting that took place between Moses and his father-in-law, Exo_18:7. 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 homage to him, and kissed him. Religion does not destroy good manners. They asked each other of their welfare. Even the kind How-do-you-do'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, Exo_18:8. 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, Psa_105:2. Compare Psa_145:11, Psa_145:12. Asking and telling news, and discoursing of it, are not only an allowable entertainment of conversation, but are capable of being tuned to a very good account, by taking notice of God's providence, and the operations and tendencies of that providence, in all occurrences. JAMISO , "Moses went out to meet his father-in-law, etc. — Their salutations would be marked by all the warm and social greetings of Oriental friends (see on Exo_4:27) - the one going out to “meet” the other, the “obeisance,” the “kiss” on each side of the head, the silent entrance into the tent for consultation; and their conversation ran in the strain that might have been expected of two pious men, rehearsing and listening to a narrative of the wonderful works and providence of God.
  • 39.
    K&D, " CALVI ,"7.And Moses went out. In the foregoing verse he had related what happened last, viz., that Jethro said, I am come, and have brought to thee thy wife and children; but this transposition is common in Hebrew. ow, then, he adds, that Moses went to meet him, and to pay him honor; and that they met each other with mutual kindness, and respectively performed the duties of affection. “To ask each other of their peace,” (196) is tantamount to inquiring whether things were well and prospering. But the main point is, that Moses told him how gracious God had been to His people; for this was the drift of the whole of his address, that, when he had left his father-in-law, he had not yielded to the impulse of lightness, but had obeyed the call of God, as had afterwards been proved by His extraordinary aids and by heavenly prodigies. ELLICOTT, "(7) Moses went out . . . And did obeisance.—Oriental etiquette required the going forth to meet an honoured guest (Genesis 18:2; Genesis 19:1, &c). The obeisance was wholly voluntary, and marks the humility of Moses, who, now that he was the prince of his nation, might well have required Jethro to bow down to him. And kissed him.—Kissing is a common form of salutation in the East, even between persons who are in no way related. Herodotus says of the Persians: “When they meet each other in the streets, you may know if the persons meeting are of equal rank by the following token: if they are, instead of speaking they kiss each other on the lips. In the case where one is a little inferior to the other, the kiss is given on the cheek” (Book i. 134). (Comp. 2 Samuel 15:5; 2 Samuel 19:39; 2 Samuel 20:9; Matthew 26:48-49; Acts 20:37, &c.; and for the continuance of the custom to the present day, see the collection of instances given in the article Kiss, in Smith’s Dictionary of the Bible, vol. ii., p. 46.) They asked each other of their welfare.—Heb., wished peace to each other— exchanged, that is, the customary salutation, “Peace be with you.” PULPIT, "Moses went out to meet his father-in-law. Oriental ideas of politeness require such a movement in case of an honoured or even of a welcome visitor (see Genesis 18:2; Genesis 19:1; Genesis 32:6; Genesis 33:1; Luke 15:20; etc.). It was evidently the intention of Moses to receive Jethro with all possible marks of honour and respect. He not only went out to meet him, but did obeisance to him, as to a superior. They asked each other of their welfare. Rather "exchanged salutations;" addressed each other mutually with the customary phrase "Peace he unto you." Came into the tent—i.e; went together into the tent of Moses, which had been already glanced at in the word "encamped" (Exodus 18:5). BI, "They asked each other of their welfare. Friends meeting after separation I. This world is not a scene adapted or intended to afford the pleasure and benefit of
  • 40.
    friendship entire. Mencannot collect and keep around them an assemblage of congenial spirits, to constitute, as it were, a bright social fire, ever glowing, ever burning, amidst the winter of this world. They cannot surround themselves with the selectest portion of humanity, so as to keep out of sight and interference the general character of human nature. They are left to be pressed upon by an intimate perception of what a depraved and unhappy world it is. And so they feel themselves strangers and pilgrims upon earth. II. It is contrary to the design of God that the more excellent of this world’s inhabitants should form together little close assemblages and bands, within exclusive circles, detached as much as possible from the general multitude. On the contrary, it is appointed that they should be scattered and diffused hither and thither, to be useful and exemplary in a great number of situations; that there should be no large space without some of them. Thus it is a world that dissociates friends. Nevertheless, friends do sometimes meet; and then it is quite natural to do as Moses and Jethro did—“ask each other of their welfare.” III. In the meeting of genuine friends, after considerable absence, these feelings will be present. 1. Kind affection. 2. Inquiry. 3. Reflective comparison. 4. Gratitude to God for watching over them both. 5. Faithful admonition and serious anticipation. (J. Foster.) Family reunions I. As to the salutations at meeting. 1. Courteousness. This excludes— (1) Excessive familiarity; (2) Rudeness; (3) Pride. 2. A hearty welcome. II. As to the subjects of conversation. 1. On public affairs. 2. On social matters. 3. With recognition of God. 4. Fit for mutual response (Exo_18:10-11). III. As to the mode of festivity. 1. That such festivity may not be confined to the family. 2. That it may be preceded by an act of worship. 3. That it should be with consciousness of the Divine presence.
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    To eat asbefore God, will make us— (1) Happy and helpful; (2) Temperate; (3) Regardful of the soul s progress. (D. G. Watt, M. A.) Lessons 1. It is not unbeseeming the highest places or persons in kingdom or Church of Christ to give due respect to relations. 2. Grace doth not unteach men manners and civil carriage respectively unto men. 3. Natural affection and expressions of it to friends beseemeth God’s servants. 4. It is a natural duty for relations to inquire of and wish each other’s peace. 5. Conduct to a tent for rest is suitable for travellers that visit their relations (Exo_ 18:7). (G. Hughes, B. D.) Religious intercourse between parents and children One Sunday night I said, “Ah! you mothers will say that your children are all in bed; never mind, go upstairs and wake them, and talk to them about their souls.” A mother (this I know to be true) went home, and her little girl was in bed and asleep. She woke her and said, “Jane, I have not spoken to you, dear child, about your soul. The pastor has been exhorting us to-night, and saying that even if you were asleep you should be wakened.” Then said Jane, “Mother, I have often wondered that you did not speak to me about Christ, but I have known Him these two years.” The mother stood convicted. She brought her daughter round on Monday and said, “Let this dear girl be baptized and lore the church.” I said to her, “Why did you not tell your mother?” “Well,” said she, “you know, mother never seemed to come up to the subject; she never gave me a chance.” Then the mother said, “Quite right; I have not been to my children what I ought to have been; but, please God, there shall never be another child of mine that shall steal a march on her mother, and find Christ without her mother knowing it.” God graciously rebuked that mother. (C. H. Spurgeon.) Religious conversation Among the means to be used in times of religious interest we may mention conversation. Many neglect it, but none can deny its power for good. Says Dr. Archibald Alexander, in his book on “Religious Experience”: “Religious conversation, in which Christians freely tell of the dealings of God with their souls, has been often a powerful means of quickening the sluggish soul and communicating comfort.” It is, in many cases, a great consolation to the desponding believer to know that his case is not entirely singular; and if a traveller can meet with one who has been over the difficult parts of the road before him, he may surely derive from his experience some salutary counsel and warning. The Scriptures are favourable to such communications. “Come and hear,” says David, “all ye that fear God, and I will declare what He hath done for my soul.” Dr. Watts thought so much of the “talent for parlour teaching,” that he declared that the man who had it could
  • 42.
    do more goodthan the minister by his public discourses. Said one who was under sentence of death: “When the minister spoke to me he seemed like one who was standing far above me; but when Alexander, that good man that everybody knows is the holiest man in the place, came in, he stood like one at my side, and when he classed himself with me, and said, ‘Sinners like me and you,’ I could stand it no longer.” Saurin, the great French preacher, said, in his sermon on Christian conversation: “Are we returning from a sermon? Why not entertain one another with the subjects we have been hearing? Why not endeavour to imprint on one another’s memories the truths that have been proved, and to impress upon one another’s hearts such precepts as have been enforced? Have we been visiting a dying person? Why not make such reflections as naturally occur on such occasions the matter of our conversations? Why not embrace such a fair opportunity of speaking on the vanity of life, the uncertainty of worldly enjoyments, and the happiness of a pious departure to rest? Have you been reading a good book? Why not converse with our companions on the information we have derived from it?” 8 Moses told his father-in-law about everything the Lord had done to Pharaoh and the Egyptians for Israel’s sake and about all the hardships they had met along the way and how the Lord had saved them. GILL, "And Moses told his father in law all that the Lord had done unto Pharaoh,.... After the proper civilities had passed, and Jethro had been refreshed with food and drink, as is highly probable, they entered into a conversation about what had lately passed, which Jethro had had a general report of, and which had brought him hither, and therefore it would be very entertaining to him to have the particulars of it; and Moses begins with what the Lord had done to Pharaoh, how he had inflicted his plagues upon him one after another, and at last slew his firstborn, and destroyed him and his host in the Red sea: and to the Egyptians, for Israel's sake; the several plagues affecting them, especially the last, the slaughter of their firstborn; and who also were spoiled of their riches by the Israelites, and a numerous army of them drowned in the Red sea, and all because of the people of Israel; because they had made their lives bitter in hard bondage, had refused to let them go out of the land, and when they were departed pursued after them to fetch them back or cut them off:
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    and all thetravail that had come upon them by the way; to the Red sea, and at Marah, and Rephidim, and how Amalek fought with them, as the Targum of Jonathan observes; what a fright they were put into, when pursued by Pharaoh and his host behind them, the rocks on each side of them, and the sea before them; their want of water in the wilderness, not being able to drink of the waters at Marah because bitter; their hunger, having no bread nor flesh in the wilderness of Sin, and their violent thirst, and no water to allay it, in the plains of Rephidim, and where also they were attacked by an army of the Amalekites: and how the Lord delivered them; out of all this travail and trouble, and out of the hands of all their enemies, Egyptians and Amalekites. COFFMA , "Verses 8-10 "And Moses told his father-in-law all that Jehovah had done unto Pharaoh and to the Egyptians for Israel's sake, all the travail that had come upon them by the way, and how Jehovah had delivered them. And Jethro rejoiced for all the goodness which Jehovah had done to Israel, in that he had delivered them out of the hand of the Egyptians. And Jethro said, Blessed be Jehovah, who hath delivered you out of the hands of the Egyptians, and out of the hand of Pharaoh; who hath delivered the people from under the hand of the Egyptians." "All the travil that had come upon them ..." Significantly, there is no mention of the repeated murmurings and rebellious unbelief of the people. It was an act of forbearance and generosity that Moses thus shielded the reputation of the people whom he loved. "And Jethro rejoiced ..." The Septuagint (LXX) renders "amazed" instead of "rejoiced," basing it upon such Jewish opinions as that of Rashi who stated that the Hebrew word is related to [~hiddudiym], "denoting prickling with horror."[14] If this is the meaning, or "horrified" as some have translated it, it is paralleled in the .T. instance of Felix being "terrified" at the preaching of the gospel (Acts 24:25). Certainly, we must reject the interpretation that supposes Jethro's reaction as due to his being "stung with grief and horror" because the Egyptians had to be destroyed![15] Our own version here is almost certainly correct, reminding us of those many instances in Acts, where it is stated that converts "went on their way rejoicing." As it stands, this word is strong presumptive proof that Jethro was already a worshipper of Jehovah. WHEDO , "8. Moses told — A thrilling tale! Such wonders as the plagues of Egypt and the miracles of the exodus would have speedily become the subject of national song and history. The presumption, in the absence of any evidence, that Moses would also commit the great events of his time to writing, is far greater than that he would not. By the travail that found them by the way we understand the hunger and thirst and exhaustion which caused the people to murmur; also the war with Amalek. PETT, "Exodus 18:8
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    ‘And Moses toldhis father-in-law all that Yahweh had done to Pharaoh and to the Egyptians for Israel’s sake, all the travail that had come on them by the way, and how Yahweh had delivered them.’ Moses had, of course, a responsibility to report events back to his tribal leader, from whom he had officially previously sought permission to go to Egypt (Exodus 4:18), but the communication goes beyond that. Moses is concerned that his father-in-law should now see that he is tied to the children of Israel by Yahweh’s activities and demands. Jethro’s rejoicing in the goodness of Yahweh demonstrates that he is gladly willing to accept the situation and to release Moses from his tribal loyalty. He speaks of the wonders performed against Pharaoh and the Egyptians, as well as His powerful provision made in the later difficult period in the wilderness, in which Yahweh had again revealed His glory ‘for Israel’s sake’. These wonders and gracious acts bring glory to Yahweh. PULPIT, "Moses told his father-in-law. Jethro had heard in Midian the general outline of what had happened (Exodus 18:1). Moses now gave him a full and complete narrative (misphar) of the transactions. Compare Genesis 24:66; Joshua 2:23; where the same verb is used. All the travail. Literally, "the weariness." Compare Malachi 1:13, where the same word is used. The Lord delivered them. The Septuagint adds "from the hand of Pharaoh and from the hand of the Egyptians. 9 Jethro was delighted to hear about all the good things the Lord had done for Israel in rescuing them from the hand of the Egyptians. CLARKE, "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 (Exo_18:10) is a striking proof of it; he first blesses God for the preservation of Moses, and next for the deliverance of the people from their bondage.
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    GILL, "And Jethrorejoiced for all the goodness which the Lord had done to Israel,.... In giving them the manna and the well, as the above Targum, bread to eat when hungry, and water to drink when thirsty; to which Jarchi adds, and the law, for he supposes the meeting of Jethro and Moses was after the law was given on Mount Sinai, though here recorded; but this goodness may be extended to other things, as the saving of their firstborn at the time of the Lord's passover, giving them favour in the sight of the Egyptians, of whom they borrowed or asked things of value, of gold, silver, and jewels, bringing them out of Egypt with an high hand, going before them in a pillar of cloud and fire by day and night, dividing the waters of the sea for them to pass through as on dry land, and doing for them the above things related, and giving them victory over Amalek; and it may be observed that the joy of Jethro was not merely on account of the goodness of God done to Moses, a relation of his, having married his daughter; but because of the great and good things God had done for Israel, his special and peculiar people, the worshippers of the true and living God, for whom Jethro had an affection, because they were so, and therefore rejoiced in their prosperity: whom he had delivered out of the hand of the Egyptians; whom he had wrought upon to give them leave to depart from them, and destroyed them when they pursued after them, first delivered them from their bondage, and then from their rage and wrath. HE RY 9-11, "The impressions this narrative made upon Jethro. 1. He congratulated God's Israel: Jethro rejoiced, Exo_18:9. He not only rejoiced in the honour done to his son-in-law, but in all the goodness done to Israel, Exo_18:9. 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 Mat_8:10. Standers-by were more affected with the favours God had shown to Israel than those were that received them. 2. He gave the glory to Israel's God (Exo_18:10): “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: Now know I that Jehovah is greater than all gods, Exo_18:11. 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 are called gods), and has both an incontestable authority over them and an irresistible power to control and over-rule 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 faith: Now know I; he knew it before, but now he knew it better; his faith great 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.
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    COKE, "Exodus 18:9.And Jethro rejoiced— The Hebrew word ‫חדה‬ chidah, signifies to be transported with great joy: the LXX, therefore, translate it, very properly, εξεστη, he was in an exstacy. Jethro appears to have been a good man, and a believer: the context seems to prove this, as well as the marriage of Moses into his family; nor can we be of the opinion of those who think that he was now made a proselyte to the Jewish faith. He speaks of Jehovah as a Being well known to him, Exodus 18:10. Jethro said, blessed be Jehovah, who hath delivered you, &c. And when he says, Exodus 18:11 now know I that Jehovah is greater than all gods; he may be well understood to express no more than what any Jew, or true believer, might express; that now, from this miraculous display of power, he had a full and convincing testimony of the omnipotence and all-ruling superiority of Jehovah. See Psalms 135:5; Psalms 95:3; Psalms 97:9 and note on ch. Exodus 15:11. PETT, "Verses 9-12 Jethro Rejoices In Yahweh With The Leaders of Israel (Exodus 18:9-12). a Jethro rejoiced for all the goodness which Yahweh had done to Israel in delivering them from the hands of the Egyptians (Exodus 18:9) b Jethro says, ‘Blessed be Yahweh who has delivered you out of the hands of the Egyptians and out of the hand of Pharaoh, who has delivered the people from the hand of the Egyptians’ (Exodus 18:10). c He declares his new vision of Yahweh. ‘ ow I know that Yahweh is greater than all gods, yes, in the things in which they dealt proudly against them’ (Exodus 18:11). b Jethro takes a whole burnt offering and sacrifices for God, thus offering blessing to God (Exodus 18:12 a). a Aaron and all the elders of Israel come to eat food with Moses’ father-in-law before God (Exodus 18:12 b). ote in ‘a’ how Jethro’s acknowledgement of the goodness of Yahweh and of His doings results in the parallel in Aaron and the elders of Israel coming to eat with him. While in ‘b’ He blesses Yahweh and His declaration of the supremacy of Yahweh results in his offering a whole burnt offering and sacrifices to God, and thus in his ‘blessing’ Him. In ‘c’ He has been caught up with Israel in Israel’s God and acknowledges His overall superiority. Exodus 18:9 ‘And Jethro rejoiced for all the goodness which Yahweh had done to Israel in that he had delivered them out of the hands of the Egyptians.’ Here it is the deliverance that Jethro concentrates on. He had not seen the wonders but he does understand fully the one outstanding fact of the wonderful deliverance out of Egyptian hands. What amazed him was that Yahweh had delivered Israel from the powerful Egyptians, and he could only rejoice in it.
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    BI 9-12, "Jethrorejoiced for all the goodness. Lessons 1. The Church’s friends rejoice in all the good done for it, and deliverance of it. 2. As Jehovah is the cause of good and deliverance to His Church, so He is the object of their joy (Exo_18:9). 3. Joyful hearts for the Church’s good are thankful hearts to God for the same. 4. Deliverance of special relations, but especially of the Church, from powers of enemies is just matter of thanksgiving (Exo_18:10). 5. Experience of the mighty works of God perfects the knowledge of Himself. 6. The great works of God set Him above all that are so called. 7. The pride of enemies exalts the power of God above them (Exo_18:11). 8. Knowledge of God is best expressed in sacrificing and worship of Him. 9. Holy feasting is consistent with God’s holy worship. 10. God’s glory must terminate all sacrificing and eating among His people. 11. Eminent members of the Church may not disdain communion with true proselytes (Exo_18:12). (G. Hughes, B. D.) 10 He said, “Praise be to the Lord, who rescued you from the hand of the Egyptians and of Pharaoh, and who rescued the people from the hand of the Egyptians. GILL, "And Jethro said,.... Like a truly good man, as one that knew the Lord and feared him, and was desirous of giving him the praise and glory of all the wonderful things he had done: blessed be the Lord, who hath delivered you out of the hand of the Egyptians: and out of the hand of Pharaoh; meaning particularly Moses and Aaron, the messengers of God, as Aben Ezra observes, who went to Pharaoh in the peril of their lives, and whom he sometimes threatened with death; but the Lord delivered
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    them both outof his hands, and out of the hands of his ministers and people, who, doubtless, must be at times enraged at them for the plagues they brought upon them; for the persons here pointed at are manifestly distinguished from the body of the people of Israel next mentioned: who hath delivered the people from the hand of the Egyptians: the people of Israel, from the hard bondage and cruel slavery they were held under by the Egyptians; which, as it was the Lord's doing, Jethro gives him the glory of it, and blesses him for it, or ascribes to him, on account of it, blessing, honour, glory, and praise. CALVI , "10.And Jethro said, Blessed. Hence it appears that although the worship of God was then everywhere profaned by strange additions, yet Jethro was not so devoted to superstition as not to acknowledge and honor the true God. evertheless, the comparison which he subjoins, that “Jehovah is greater than all gods,” implies that he was not pure and free from all error. For, although the Prophets often so speak, it is with a different import; for sometimes God is exalted above the angels, that His sole eminence may appear, every heavenly dignity being reduced to its due order; sometimes, too, He is improperly called “Greater,” not as if the false gods had any rank, but that the greatness which is falsely and foolishly attributed to them in the world may be brought to naught. But Jethro here imagines, in accordance with the common notion, that a multitude of inferior gods are in subordination to the Most High. Thus, where the pure truth of God does not shine, religion is never uncorrupt and clear, but always has some dregs mixed with it. At the same time, Jethro seems to have made some advance; for in affirming that he now knows the power of God, he implies that he was more rightly informed than before; unless, perhaps, it might be preferred to understand this of the experimental knowledge, which confirms even believers, so that they more willingly submit themselves to God, whom they already knew before. Meanwhile, there is no doubt that by the name of Jehovah he designates the God of Israel; for, although they boasted everywhere that they worshipped the eternal God, yet by asserting the true Deity of the One God, he puts all others beneath Him. At any rate he confesses that, by the history of their deliverance, he was assured of the immense power of God, who had manifested himself in Israel; so as to despise, in comparison with Him, whatever gods were honored elsewhere in the world. The latter clause (197) of verse (11) is unfinished; for it stands thus, “According to the word (or reason) wherein they dealt proudly against them;” thus the principal verb is wanting to express that God repaid the Egyptians the just wages of their cruelty; just as He denounces “judgment without mercy,” upon all who proudly and unmercifully mistreat their neighbors, (James 2:13,) according to the declaration of our Lord Jesus Christ, “With what measure ye mete,” etc. (Matthew 7:2.) The exposition which some give seems too limited, viz., that the Egyptians, who had drowned the infants in the river, were themselves drowned in the Red Sea. I prefer, then, to extend it to every instance of punishment which they received. ELLICOTT, "(10, 11) Jethro said, Blessed be the Lord.—Heb., Jehovah. The Midianites, descendants of Abraham by Keturah, acknowledged the true God, and
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    the Israelites couldrightfully join with them in acts of worship. But it is scarcely likely that they knew God among themselves as “Jehovah.” Jethro, however, understanding Moses to speak of the supreme God under that designation, adopted it from him, blessed His name, and expressed his conviction that Jehovah was exalted above all other gods. The pure monotheism of later times scarcely existed as yet. The gods of the nations were supposed to be spiritual beings, really existent, and possessed of considerable power, though very far from omnipotent. (See Deuteronomy 32:16-17.) WHEDO , "10. Jethro said — Lange regards this utterance of Jethro as lyrical. Exodus 18:10-11 may be thrown into poetic form as follows: — Blessed be Jehovah, Who delivered you from the hand of the Egyptians, And from the hand of Pharaoh. Who delivered the people from under the hand of the Egyptians. ow know I that Jehovah is greater than all the gods; For [he magnified himself] in the thing In which they acted proudly against them. PETT, "Exodus 18:10-11 ‘And Jethro said, “Blessed be Yahweh who has delivered you out of the hands of the Egyptians and out of the hand of Pharaoh, who has delivered his people from under the hand of the Egyptians. ow I know that Yahweh is greater than all the gods, yes in the thing wherein they dealt proudly against them.” Jethro praises Yahweh for what He has done in delivering Israel. The repetition of ‘who has delivered’ emphasises his wonder at what has happened. With Exodus 18:9 the deliverance is emphasised three times. Egypt was notorious as the region’s super-power, ruled by a god and with powerful gods. But this has not prevented Yahweh from setting them at nought. ote the contrast with Exodus 18:8. Here it is ‘delivered --- Egyptians --- Pharaoh.’ There it is ‘Pharaoh --- Egyptians --- delivered.’ The unity of these verses is clear. “ ow I know that Yahweh is greater than all the gods.” Here he means the gods of Egypt, not his own god whom he possibly equates with Moses’ God, Yahweh (compare the situation with El Elyon - Genesis 14:18-22). We cannot, however, see him as directly a worshipper of Yahweh or Exodus 18:12 would say so. Here Jethro speaks of Yahweh and not Elohim (God) because he has been told what Yahweh had done. “Yes in the thing wherein they dealt proudly against them.” ehemiah 9:10 suggests that this means ‘in the things in which the Israelites, through their God Yahweh, dealt proudly (with superiority) against the Egyptians’, but in context here it must include the Egyptians and their gods as having acted proudly against Israel. PULPIT, "Blessed be the Lord. Compare Genesis 14:20; Genesis 24:27. The heathen
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    blessed God noloss than the Israelites; but Jethro's blessing the Lord (i.e. Jehovah) is unusual As, however, Moses had attributed his own deliverance, and that of Israel, entirely to Jehovah (Genesis 24:8), Jethro, accepting the facts to be as stated, blessed the Lord. Who hath delivered you. Kalisch takes the plural pronoun to refer to Moses and Aaron; but Aaron seems not to nave been present, since he afterwards "came" (Genesis 24:12). It is better to regard Jethro as addressing all those who were in the tent with Moses. From them he goes on in the last clause to "the people." And out of the hand of Pharaoh.—i.e; especially out of the hand of Pharaoh, who had especially sought their destruction (Exodus 14:6, Exodus 14:8, etc.). 11 ow I know that the Lord is greater than all other gods, for he did this to those who had treated Israel arrogantly.” BAR ES, "Greater than all gods - See Exo_15:11. The words simply indicate a conviction of the incomparable might and majesty of Yahweh. For in ... above them - i. e. the greatness of Yahweh was shown in those transactions wherein the Egyptians had thought to deal haughtily and cruelly against the Israelites. Jethro refers especially to the destruction of the Egyptian host in the Red Sea. CLARKE, "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. GILL, "Now I know that the Lord is greater than all gods,.... He knew the Lord before, and that he was the only true God, and greater than all that were so called; but
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    now he hada fresh instance of it, a clear proof and demonstration of it, and so more plainly and fully knew it, and was assured of it, that he was greater than all the idols of the Gentiles, and particularly than the gods of the Egyptians; since he had saved his people Israel out of their hands, and when they could not protect and defend the Egyptians neither from plagues nor from destruction; nay, could not secure themselves, being all destroyed by the mighty Jehovah, see Exo_12:12, as also that he is greater than all that are called gods, kings, princes, and civil magistrates, than Pharaoh and all his nobles, generals, and captains, who were destroyed by him: for in the thing wherein they dealt proudly, he was above them; the idol gods, the gods of the Egyptians, the evil demons, Satan and his principalities, who influenced them, presuming and boasting by their magicians what they could do; but in those things Jehovah in the wonders he wrought appeared to be above them; they were overcome by him, and obliged to acknowledge the finger of God; and this sense stands best connected with the preceding clause: or else in those things, in which the Egyptians dealt proudly with the Israelites, pursuing after them in the pride and vanity of their minds, and giving out that they should overtake them and divide the spoil, and satisfy their lust upon them, when God blew with his wind upon them, the sea covered them, and they sunk as lead in the mighty waters, see Exo_15:9, and to the drowning of the Egyptians in the Red sea, the Jews commonly apply this: thus the Targum of Jonathan,"wherein the Egyptians dealt wickedly in judging Israel, by the waters, judgment returned upon them that they might be judged by the waters;''and to the same sense Jarchi: they suppose here was a just retaliation, that as the Egyptians drowned the Hebrew infants in the waters of the Nile, they were in righteous judgment drowned in the Red sea; this is the very thing, or is the same way they in their pride and malice dealt with the people of Israel; God dealt with them, and showed himself to be both "against them" (o), as it may be rendered, and above them. BE SO , "Exodus 18:11. ow know I that JEHOVAH is greater than all gods — That the God of Israel is greater than all pretenders — All deities, that usurp divine honours: he silences and subdues them all, and is himself the only living and true God. He is also higher than all princes and potentates, who also are called gods, and has both an incontestible authority over them, and an irresistible power to control them; he manageth them all as he pleaseth, and gets honour upon them, how great soever they are. ow know I — He knew it before, but now he knew it better; his faith grew up to a full assurance, upon this fresh evidence; for wherein they dealt proudly — The magicians or idols of Egypt, or Pharaoh and his grandees, opposing God, and setting themselves up in competition with him; he was above them — The magicians were baffled, Pharaoh humbled, his powers broken, and Israel rescued out of their hands. COFFMA , "Verse 11-12 " ow I know that Jehovah is greater than all gods; yea, in the thing wherein they dealt proudly against them. 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." We should notice here a ridiculous mistranslation of Exodus 18:10,11 in the RSV, as pointed out by Fields:
  • 52.
    "The last clauseof Exodus 18:10 (who hath delivered the people from under the hand of the Egyptians) is removed and placed in the middle of Exodus 18:11! This is supported neither by the Hebrew text nor the LXX, and is an example of the numerous arbitrary renderings in the RSV that so impair its usefulness."[16] These verses are the highlight of the whole chapter and the focal point of interest. The great question here is, "What kind of a priest was Jethro?" We believe that, like Melchizedek, Jethro stands a great monolithic witness of the true monotheism which continued to be known (though perhaps imperfectly) on earth during that long and rapid descent of the post-diluvian world into the debaucheries of paganism. Certainly oah knew the one true and Almighty God, for the .T. is witness that Jesus Christ was the Spirit that preached in oah (1 Peter 3:20). Melchizedek (Genesis 14) was also a true priest of "the Most High God" and recognized in the .T. as a vivid type of Christ, which no idolatrous priest could have been. Jethro appears to be just such another monotheist as were oah and Melchizedek. othing could be more false, misleading, or actually ridiculous than the misguided passion of certain critics to accredit Israel with having "developed" monotheism. The very purpose of God in the election of a Chosen Race, was not to develop a new conception of God, but to preserve for all the world the true perception of the One and Only God which was already in the world and in danger of being erased by the immoralities of the post-diluvians and the resultant resurgence of paganism. Monotheism was first on earth, not paganism, and the threat against the universal acceptance of that truth has always come about from basic sensualities so dear to human flesh. However, those sensualities cannot be indulged without some kind of psychological justification, and that is exactly what paganism is. Among the scholars there appear three distinct ideas with reference to Jethro. There are those who accept the view that we believe is correct, that Jethro was indeed a priest of the true God. Davies accepted this view: "Yahwism (the worship of Jehovah) had been practiced by Jethro and his people for a long time."[17] Fields has this: "The fact that Aaron and the elders came (Exodus 18:12) stresses the validity of Jethro's priesthood. He was a legitimate priest before God, like Melchizedek."[18] It is impossible for us to believe that Moses, Aaron, and all the elders of Israel would have sat down for a sacrificial meal with anyone who was OT a priest of the true God. "Exodus 18:12 shows that Jethro was recognized as a priest of the true God."[19] Another view is that Moses converted Jethro, making him, as Keil thought, a kind of first-fruits from paganism (cited above). Esses held this view, writing, "In witnessing to his father-in-law, Moses won him to the Lord ... Jethro forsook idolatry, became a proselyte to Judaism, and accepted the living God."[20] Johnson also believed that the narrative here evidences "a conversion experience" on the part of Jethro, thus "invalidating the theory that it was from Jethro and the Midianites that the Israelites learned of Jehovah.[21] Of course, the view in (1) above also invalidates it.
  • 53.
    Another very radicalview is held by some. Advocates of the `Kenite hypothesis,' "(namely, that the Israelites learned to worship God as Yahweh, `Jehovah,' from the Midianites and Kenites)"[22] brashly declare that, "Jethro imparted to Israel the ritual customs and the rules of the God of Sinai."[23] Such a view contradicts the truth that Jethro was the LEAR ER not the TEACHER on this occasion, and the truth that there was no "God of Sinai" in the sense of a local deity being worshipped there. It is called "the mount of God," not because of some old shrine there, but because of what Jehovah did there. Trying to find the source of the knowledge of God anywhere except in his revelation to Moses and the prophets forces men who are otherwise intelligent into some very foolish and impossible postulations! Rawlinson summed up the view that we believe to be correct as follows: "Moses, Aaron, and the elders partook of the sacrificial meal, regarding the whole rite as one legitimately performed by a duly qualified person, and so as one in which they could properly participate. Jethro, like Melchizedek, was recognized as a priest of the true God."[24] Another element of the very greatest importance appears here in the bringing by Jethro of both burnt-offerings and sacrifices to God. Here is independent proof that the Jewish priesthood did OT invent or originate the system of sacrifices associated with their religion. The principle of offering burnt-offerings and sacrifices to God existed independently of Judaism, as evidenced by Jethro's actions in this passage. Where, exactly, did the principle of sacrifice begin? "Sacrifice was known long before Sinai. In fact, it was instituted from the very fall of the race (Genesis 4:4)."[25] (See my comment on Genesis 4:4 in this series.) In the light of this, it is impossible to suppose that "Jethro was initiating the Israelites into the worship of Jehovah!"[26] Why? Because Jethro had the same information that already belonged to all mankind since the sacrifice made by Abel in the Gates of Paradise, the same information utilized by Abraham, Isaac, Jacob, and all the patriarchs in the sacrifices that they offered. There is absolutely no cultic ceremony in the sacrifices which appear in this chapter. Thus, we must reject the allegation that, "Jethro led in a cultic ceremony."[27] "(They came) to eat bread with Moses' father-in-law before God ..." The last two words of this are sometimes alleged to mean that this sacrificial meal took place at some ancient pagan shrine at a place called "the mount of God" (Exodus 18:6). See comment above under Exodus 18:5-7. The last two words "before God," have no reference whatever to any place, least of all a pagan shrine, but, any sacrifice, no matter where offered would by the very nature of sacrifice be "before God." COKE, "Exodus 18:11. For in the thing wherein they dealt proudly, &c.— Jethro, in the former part of the verse, expresses his belief in the superiority of Jehovah over all false gods: a belief, confirmed by the reason subjoined; and which shews, that the false gods, to which he more particularly alludes, were the idols of Egypt. Or it may refer to the Egyptians themselves, and mean, for in the thing wherein the Egyptians dealt proudly, (designing entirely to enslave or destroy the people of
  • 54.
    God,) God provedhimself above them, to the salvation of his own people, and to their destruction. And, thus interpreted, all gods must signify false gods in general. The Chaldee paraphrase has it, because in what the Egyptians thought they should judge Israel, in that he hath judged them. The Arabic, Houbigant, &c. interpret in the same manner. Perhaps, however, a better translation may be given, and one more consistent with ehemiah 9:10 where the same expression is used. The Hebrew particle ki, which we render for, for in the thing, &c. signifies very frequently yea, certainly, even, &c. (for proof of which see oldius, 4. 6. 9.) and therefore we might read the verse, even by the very thing in which they dealt proudly against them; i.e. I know that the Lord is above all Gods, especially by his so exerting his superiority, as to cause the destruction which the Egyptians intended to bring upon his people, to fall on their own heads. This appears to be the true meaning of the phrase. ELLICOTT, "(11) For in the thing . . . —Heb., even in the matter in which they dealt proudly against them. Jehovah’s superior power had been shown especially in the matter in which the Egyptians had dealt most proudly—viz., in pursuing the Israelites with an army when they had given them leave to depart, and attempting to re-capture or destroy them. WHEDO , "11. He was above them — The exact sense of the latter half of this verse is uncertain. The English translators understood the ‫עליחם‬ to refer to the false gods, and supplying he was would most naturally make these gods rather than the Egyptians the subject of the verb ‫,זדו‬ acted proudly. But inasmuch as something is to be supplied, it seems better to carry over into this last sentence of the verse the thought expressed in the ‫מן‬ ‫גדול‬ of the preceding line. It seems probable that some word or words have fallen out before ‫,בדבר‬ in the thing, and we take the sentiment to be: Jehovah is greater than all the gods, for he showed this in all the things wherein the Egyptians acted proudly against the Israelites. Comp. ehemiah 9:10. Reference is to the oppression and persecution which Israel received from the Egyptians, and the pursuit which ended at the Red Sea, where Jehovah triumphed gloriously. PULPIT, " ow know I that the Lord is greater than all gods. It would seem that Jethro, like the generality of the heathen, believed in a plurality of gods, and had hitherto regarded the God of the Israelites as merely one among many equals. ow, he renounces this creed, and emphatically declares his belief that Jehovah is above all other gods, greater, higher, more powerful. Compare the confessions of ebuchadnezzar (Daniel 2:47; Daniel 3:26, Daniel 3:27) and Darius the Mede (Daniel 6:26). For in the thing wherein they dealt wickedly he was above them. There is no "he was above them" in the original, nor is the clause a distinct sentence from the preceding one. It is merely a prolongation of that clause, without any new verb; and should be translated, "Even in the very matter that they (the Egyptians) dealt proudly against them "(the Israelites). The superiority of Jehovah to other gods was shown forth even in the very matter of the proud dealing of the Egyptians, which was brought to shame and triumphed over by the might of Jehovah. The allusion is especially to the passage of the Red Sea.
  • 55.
    12 Then Jethro,Moses’ father-in-law, brought a burnt offering and other sacrifices to God, and Aaron came with all the elders of Israel to eat a meal with Moses’ father-in-law in the presence of God. BAR ES, "A burnt offering and sacrifices - This verse clearly shows that Jethro was recognized as a priest of the true God, and is of great importance in its bearings upon the relation between the Israelites and their congeners, and upon the state of religion among the descendants of Abraham. CLARKE, "Jethro - took a burnt-offering - ‫עלה‬ olah. Though it be true that in the patriarchal times we read of a burnt-offering, (see Gen_22:2, etc)., 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, etc., had already been given, yet, taken with other circumstances in this account, it is a presumptive evidence that the meeting between Moses and Jethro took place after the erection of tabernacle. See Clarke’s note on Exo_18:5. Sacrifices for God - ‫זבחים‬ zebachim, slain beasts, as the word generally signifies. We have already seen that sacrifices were instituted by God himself as soon as sin entered into our world; and we see that they were continued and regularly practiced among all the people who had the knowledge of the only true God, from that time until they became a legal establishment. Jethro, who was a priest, (Exo_2:16), had a right to offer these sacrifices; nor can there be a doubt of his being a worshipper of the true God, for those Kenites, from whom the Rechabites came, were descended from him; 1Ch_2:55. See also Jeremiah 35. And Aaron came, and all the elders of Israel to eat bread - The burnt-offering was wholly consumed; every part was considered as the Lord’s portion, and therefore it was entirely burnt up. The other sacrifices mentioned here were such that, after the blood had been poured out before God, the officers and assistants might feed on the flesh. Thus, in ancient times, contracts were made and covenants sealed; See Clarke’s
  • 56.
    note on Gen_15:13,etc. It is very likely, therefore, that the sacrifices offered on this occasion, were those on the flesh of which Aaron and the elders of Israel feasted with Jethro. Before God - Before the tabernacle, where God dwelt; for it is supposed that the tabernacle was now erected. See Clarke’s note on Exo_18:5; and see Deu_12:5-7, and 1Ch_29:21, 1Ch_29:22, where the same form of speech, before the Lord, is used, and plainly refers to his manifested presence in the tabernacle. GILL, "And Jethro, Moses's father in law, took a burnt offering and sacrifices for God,.... The burnt offering, which was either of the flock or of the herd, was wholly consumed by fire, from whence it had its name; the peace offering for thanksgiving, which seemed to be meant by the sacrifices here, the flesh of them were to be eaten, Lev_7:15 and now a feast was kept, as the latter part of the verse shows: whether Jethro brought cattle along with him for such a purpose, and so "gave" (p) or "offered" them for a burnt offering and sacrifices to God; as the word for took may be rendered, one and the same word signifying both to give and take, see Psa_68:18, compared with Eph_4:8 or whether, with the leave of Moses and the children of Israel, he took them out of their flocks and herds, it matters not, since this is only observed to show Jethro's devotion to God, and the grateful sense he had of the divine goodness to Israel; and since he was a priest of Midian, as he is generally said to be, and a priest of the most high God, as Melchizedek was, he might offer sacrifices; for it does not appear that he delivered them to others to be offered, or that these were slain by Aaron; for, though he is after mentioned, yet not as a sacrificer, but as a guest; and perhaps this might be before he and his sons were separated to the priest's office, or, at least, before they had entered upon it; nor is this mention of a burnt offering and sacrifices any proof of Jethro's meeting Moses after the giving of the law, since, before that, sacrifices were in use, and Jethro being a grandchild of Abraham, might have learnt the use of them from him: and Aaron came, and all the elders of Israel, to eat bread with Moses's father in law, before God; the tents of Moses being on the east side of the tabernacle, as Aben Ezra says, in which was the mercy seat and cherubim, between which the divine Majesty was; but there is no need to suppose that the tabernacle was now built, for this tent of Moses might be placed before or near the pillar of cloud in which Jehovah was; or the sense may only be, that they ate their food in the presence of God, in the fear of the Lord, with gladness and singleness of heart, as good men do; and especially as this was an eucharistic sacrifice unto God they partook of, Aaron and the elders came out of a civil respect to Jethro, to take a meal with him, as well as to join with him in a religious action: the bread they ate was, no doubt, the manna, which Jethro, though a Midianite, yet a descendant of Abraham, and a good man, partook of, and is put for the whole repast, the flesh of the sacrifices and what else were eaten: no mention is made of Moses, nor was there any need of it, as Aben Ezra observes, it being his tent in which they were: the Targum of Jonathan adds,"Moses stood and ministered before them;''and so says Jarchi; which is not very probable, it being not agreeable to the dignity of his station and office. HE RY, " The expressions of their joy and thankfulness. They had communion with each other both in a feast and in a sacrifice, Exo_18:12. Jethro, being hearty in Israel's interests, was cheerfully admitted though a Midianite, into fellowship with Moses and
  • 57.
    the elders ofIsrael, forasmuch as he also was 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 table-talk 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. JAMISO , "Jethro ... took a burnt offering — This friendly interview was terminated by a solemn religious service - the burnt offerings were consumed on the altar, and the sacrifices were peace offerings, used in a feast of joy and gratitude at which Jethro, as priest of the true God, seems to have presided, and to which the chiefs of Israel were invited. This incident is in beautiful keeping with the character of the parties, and is well worthy of the imitation of Christian friends when they meet in the present day. K&D, "The sacrifices, which Jethro offered to God, were applied to a sacrificial meal, in which Moses joined, as well as Aaron and all the elders. Eating bread before God signified the holding of a sacrificial meal, which was eating before God, because it was celebrated in a holy place of sacrifice, where God was supposed to be present. CALVI , "12.And Jethro. Although I do not think that Jethro had previously sacrificed to idols, yet, because he worshipped an unknown God, with but a confused and clouded faith, it appears that this was his first sincere and legitimate sacrifice since the God of Israel had been more clearly known to him. We may gather from hence that it was duly offered, because Moses, and Aaron, and the elders openly professed them. selves his companions, and partook with him; for it is not merely said that they came to eat bread with him, but “before God;” which expression describes a sacred and solemn feast, a part and adjunct of the offering and divine worship. But they never would have willingly polluted themselves with the defilement’s of the Gentiles for the sake of gratifying an unholy man. It follows, then, that this was a token of his piety, since they did not hesitate to become partakers with him. We ought, indeed, to have God before our eyes, as often as we partake of his bounty; but we shall hereafter see, that this expression is peculiarly applied to sacrifices, wherein the faithful put themselves in the presence of God. Yet. do I not admit that Jethro slew the victims in right of the priesthood which he exercised in the land of Midian; but because there was more liberty, as will be explained in its place, before the Law was prescribed by God. It is my decided
  • 58.
    opinion that bythe word “bread,” the manna is incontestably meant. BE SO , "Exodus 18:12. And Jethro took a burnt-offering for God — And probably offered it himself, for he was a priest in Midian, and a worshipper of the true God, and the priesthood was not yet settled in Israel. And they did eat bread before God — Soberly, thankfully, in the fear of God: and their talk was such as became saints. Thus we must eat and drink to the glory of God, as those that believe God’s eye is upon us. COKE, "Exodus 18:12. Jethro—took a burnt-offering— Hence it plainly appears, that Jethro was a priest of the true God; and that burnt-offerings, which were to be wholly consumed upon the altar, (Leviticus 1:9.) and sacrifices or peace-offerings, of which the people, as well as the priests, partook, (Leviticus 15:33.) were in general use among believers before the giving of the law. See Genesis 4:4. To eat bread, signifies to partake of the sacrifice. Before God means, either before the place where the Shechinah now appeared; or, if this visit was after the erection of the tabernacle, (as some commentators suppose,) it signifies, before the face of God's special presence there; see ch. Exodus 16:33-34. Or, before God may signify, as in Daniel 6:10 before God spiritually considered, in a religious regard to the Divine Presence: Daniel kneeled in his house, and prayed, and gave thanks before his God. The expression, however, ‫לפני‬ ‫האלהים‬ lipeni haelohim, before the face, or faces of Elohim, is, most probably, derived from the Divine appearance in the cloudy pillar, and from thence in the sanctuary. See note on Genesis 3:24. REFLECTIO S.—Moses meets his father with affection and respect; for though he is become great, he is not become proud with it. As his heart is full of God's mercy, he begins immediately, on the first salutation, to recount God's dealings. ote; It is our duty, and should be our delight, to tell of the things God hath done for our souls, for the encouragement and comfort of our brethren. Jethro is happy at the news, and blesses God for it. We must thus ever rejoice in the felicity of God's chosen, and give God the glory due to his name. And hereupon he makes a solemn profession of his faith in Israel's God, convinced of his greatness above all the powers of man, as well as above the enchantments of Egypt and her idols. In token of his faith he offers sacrifice to God, and entertains all the elders of Israel. Though not an Israelite born, yet he was by faith of the Israel of God. ote; It is well when friends meet, not only to welcome them to our board, but to bring them to the altar. Our meetings will be joyful, and our feasts sanctified, when the word of God, and christian conversation, and praise, and prayer, are our employment. ELLICOTT, "(12) Jethro . . . took a burnt offering and sacrifices for God.—Jethro had brought sacrifices with him, and now offered them in token of his thankfulness for God’s mercies towards himself and towards his kinsman. He occupied a position similar to that of Melchizedek (Genesis 14:18), holding a priesthood of the most primitive character, probably as patriarch of his tribe, its head by right of primogeniture. As Abraham acknowledged rightly the priesthood of Melchizedek (Genesis 14:19; Hebrews 7:2-9), so Moses and Aaron rightly acknowledged that of Jethro. They markedly indicated their acceptance of his priestly character by
  • 59.
    participation in thesacrificial meal, which, as a matter of course, followed his sacrifice. They “ate bread with Moses’ father in law” (or rather, brother-in-law) “before God.” WHEDO , "12. Burnt offering and sacrifices for God — Jethro, the venerable priest, according to ancient usages of patriarchal worship, presides and officiates at this sacrifice and festival. The Levitical ritual and institutions had not yet been established, and no one but Jethro could, on that occasion, have so appropriately acted as priest. This great patriarch, with an intensified faith in Jehovah as the only true God, (Exodus 18:10-11,) worships in thorough accord with Moses and Aaron and all the elders of Israel. All these probably assisted in some form at this sacrifice. Comp. Genesis 31:46-54. “This passage is of great importance in its bearings upon the relation between the Israelites and their congeners, and upon the state of religion among the descendants of Abraham.” — Speaker’s Commentary. PETT, "Exodus 18:12 ‘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 food with Moses’ father-in-law before God.’ This is in Jethro’s territory and he is Moses’ clan leader and priest of the area, ‘the priest of Midian’ (Exodus 18:1). It was therefore natural that Jethro should offer the sacrifices, both of the whole burnt offering which was presumably (as later) wholly burnt up and of other sacrifices, thank offerings, of which the flesh was available to eat. ote that these are offered to ‘Elohim’ not Yahweh. The Midianites may well have worshipped El under some title, whom they could all equate with Yahweh, as Abraham equated El Elyon with Yahweh (Genesis 14:22). “To eat food with --- before God”. This was an act of worship and acknowledgement of submission to ‘Elohim’ (God). There is no suggestion that Jethro taught them anything. When he did, as his clan leader, seek to guide Moses, we are specifically told so, but it had nothing to do with religion. It was the senior administrator passing on his advice to his son-in-law. Moses who had been with the tribe of Jethro for many years, and seemingly had worshipped with him, clearly saw the God whom Jethro worshipped as equatable with Yahweh. We can compare how Melchizedek, who as king of Salem and its surrounding area would have rights over Abraham, who paid him tithes as a user of his lands, provided the food and wine for a feast on the return of Abraham, he did so as a priest of El Elyon, and Abraham received them in the name of ‘Yahweh, El Elyon’. (Genesis 14:18-24). The situation is somewhat similar. ote how here the text has changed from using ‘Yahweh’ to using ‘God’. A ‘stranger’ is among them. To him Yahweh is not all. Thus while making quite clear to Jethro that it is Yahweh Who has delivered Israel, he condescends to his father- in-law by mainly speaking of ‘God’ throughout the passage.
  • 60.
    PULPIT, "Exodus 18:12 Jethrotook a burnt offering. Or "brought a burnt offering;" as the same verb is rendered in Exodus 25:2. It is not distinctly related that he offered the victim; but as no other offerer is mentioned, and as he was a priest (Exodus 3:1; Exodus 18:1), we may assume that he did so. Moses, Aaron, and the elders, partook of the sacrificial meal, regarding the whole rite as one legitimately performed by a duly qualified person, and so as one in which they could properly participate. Jethro, like Melchisedek (Genesis 14:18), was recognised as a priest of the true God, though it would seem that the Midianites generally were, a generation later, idolaters ( umbers 25:18; umbers 31:16). To eat bread … before God. This expression designates the feast upon a sacrifice, which was the universal custom of ancient nations, whether Egyptians, Assyrians, Phenicians, Persians, Greeks, or Romans. Except in the case of the "whole burnt offering" ( ὁλοκαύτωµα), parts only of the animals were burnt, the greater portion of the meat being consumed, with bread, at a meal, by the offerer and his friends and relatives 13 The next day Moses took his seat to serve as judge for the people, and they stood around him from morning till evening. BAR ES, "From the morning unto the evening - It may be assumed as at least probable that numerous cases of difficulty arose out of the division of the spoil of the Amalekites Exo_17:13, and causes would have accumulated during the journey from Elim. CLARKE, "To judge the people - To hear and determine controversies between man and man, and to give them instruction in things appertaining to God. From the morning unto the evening - Moses was obliged to sit all day, and the people were continually coming and going. GILL, "And it came to pass on the morrow,.... The above Targum paraphrases it,"on the day after the day of atonement:''and so Jarchi observes the same, out of a book of theirs called Siphri; but rather this was either the day after the entertainment of
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    Jethro with Aaronand the elders in the tent of Moses, or the day after Jethro's coming, as Aben Ezra: that Moses sat to judge the people; though his father-in-law was come to visit him, yet he did not neglect the care of his people, and the business that lay upon his hands for their good, civil and religious; but, the very day following his coming, closely applied himself to hear and judge causes; and such a vast body of people must find him work enough; and especially if we consider their quarrelsome disposition, for if they were so to one another, as they were to Moses and Aaron, they must be very litigious; however Moses bore with them, and attended to their causes, to do justice and judgment among them, being now made a prince and a judge over them by divine authority, and whom they acknowledged as such: and the people stood by Moses, from the morning unto the evening; not that a single cause was so long a trying, but there being so many of them in one day, that they lasted from the morning tonight; so that when one cause was dispatched and the parties dismissed, another succeeded, and so continued all the day long: Moses he sat as judge, with great majesty, gravity, and sedateness, hearkening with all attention to what was said on both sides, and the people they "stood", both plaintiff and defendant, as became them. HE RY 13-14, "Here is, I. The great zeal and industry of Moses as a magistrate. 1. 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 enquiries, to 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 man, etc., beside the laws of nature, relating both to piety and equity, Exo_18:15. They came to enquire 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 those that consulted him, and made them know the statutes of God and his laws, Exo_18:16. His business was, not to make laws, but to make known God's laws; his place was but that of a servant. (2.) He was to decide controversies, and determine matters in variance, judging between a man and his fellow, Exo_18:16. 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. 2. Such 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 (Exo_18:13), composed and sedate. (2.) With great condescension to the people, who stood by him, Exo_18:14. He was very easy of access; 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 have given him a good pretence for a vacation (he might have adjourned the court for that day, or at least have shortened it), yet he sat, even the next day after his coming, from morning till 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
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    our duty toGod, 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 case 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 it 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 (Exo_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 diminished. Those that wait on the Lord and his service shall renew their strength. JAMISO 13-26, "on the morrow ... Moses sat to judge the people, etc. — We are here presented with a specimen of his daily morning occupations; and among the multifarious duties his divine legation imposed, it must be considered only a small portion of his official employments. He appears in this attitude as a type of Christ in His legislative and judicial characters. the people stood by Moses from the morning unto the evening, etc. — Governors in the East seat themselves at the most public gate of their palace or the city, and there, amid a crowd of applicants, hear causes, receive petitions, redress grievances, and adjust the claims of contending parties. K&D 13-23, "The next day Jethro saw how Moses was occupied from morning till evening in judging the people, who brought all their disputes to him, that he might settle them according to the statutes of God. ‫ל‬ ַ‫ע‬ ‫ד‬ ַ‫מ‬ ָ‫:ע‬ as in Gen_18:8. The people came to Moses “to seek or inquire of God” (Gen_18:15), i.e., to ask for a decision from God: in most cases, this means to inquire through an oracle; here it signifies to desire a divine decision as to questions in dispute. By judging or deciding the cases brought before him, Moses made known to the people the ordinances and laws of God. For every decision was based upon some law, which, like all true justice here on earth, emanated first of all from God. This is the meaning of Gen_18:16, and not, as Knobel supposes, that Moses made use of the questions in dispute, at the time they were decided, as good opportunities for giving laws to the people. Jethro condemned this plan (Gen_18:18.) as exhausting, wearing out (‫ל‬ ֵ‫ב‬ָ‫נ‬ lit., to fade away, Psa_37:2), both for Moses and the people: for the latter, inasmuch as they not only got wearied out through long waiting, but, judging from Gen_18:23, very often began to take the law into their own hands on account of the delay in the judicial decision, and so undermined the well-being of the community at large; and for Moses, inasmuch as the work was necessarily too great for him, and he could not continue for any length of time to sustain such a burden alone (Gen_18:18). The obsolete form of the inf. const. ‫שׂהוּ‬ ֲ‫ע‬ for ‫ּו‬‫ת‬‫שׂ‬ ֲ‫ע‬ is only used here, but is not without analogies in the Pentateuch. Jethro advised him (Gen_18:19.) to appoint judged from the people for all the smaller matters in dispute, so that in future only the more difficult cases, which really needed a superior or divine decision, would be brought to him that he might lay them before God. “I will give thee counsel, and God be with thee (i.e., help thee to carry out this advice): Be thou to the people ‫ים‬ ִ‫ּה‬‫ל‬ ֱ‫א‬ ָ‫ה‬ ‫,מוּל‬ towards
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    God,” i.e., laytheir affairs before God, take the place of God in matters of judgment, or, as Luther expresses it, “take charge of the people before God.” To this end, in the first place, he was to instruct the people in the commandments of God, and their own walk and conduct (‫יר‬ ִ‫ה‬ְ‫ז‬ ִ‫ה‬ with a double accusative, to enlighten, instruct; ְ‫ך‬ ֶ‫דר‬ ֶ‫ש‬ the walk, the whole behaviour; ‫ה‬ ֶ‫שׂ‬ ֲ‫ע‬ ַ‫מ‬ particular actions); secondly, he was to select able men (‫ל‬ִ‫י‬ ַ‫ח‬ ‫י‬ ֵ‫שׁ‬ְ‫נ‬ፍ men of moral strength, 1Ki_1:52) as judges, men who were God-fearing, sincere, and unselfish (gain-hating), and appoint them to administer justice to the people, by deciding the simpler matters themselves, and only referring the more difficult questions to him, and so to lighten his own duties by sharing the burden with these judges. ְ‫יך‬ ֶ‫ל‬ ָ‫ע‬ ֵ‫מ‬ ‫ל‬ ֵ‫ק‬ ָ‫ה‬ (Gen_18:22) “make light of (that which lies) upon thee.” If he would do this, and God would command him, he would be able to stand, and the people would come to their place, i.e., to Canaan, in good condition (‫ּום‬‫ל‬ ָ‫שׁ‬ ְ ). The apodosis cannot begin with ְ‫ך‬ְ‫וּ‬ ִ‫צ‬ְ‫,ו‬ “then God will establish thee,” for ‫ה‬ָ‫וּ‬ ִ‫צ‬ never has this meaning; but the idea is this, “if God should preside over the execution of the plan proposed.” CALVI , "13.And it came to pass. A memorable circumstance, and one well worth knowing, is here introduced. In that form of government over which God presided, and which He honored with extraordinary manifestations of His glory, there was something deserving of reprehension, which Jethro corrected; and again, Moses himself, the mighty Prophet, and with whom alone God was thus familiar, was deservedly reproved for inconsiderately wearing away both himself and the people by excessive labor. It was a proof of his illustrious virtue and mental heroism to undergo so many troubles, to endure so much fatigue, and not to be subdued by weariness from daily exposing himself to new toils. It betrayed also a magnanimity never sufficiently to be praised, that he should occupy himself gratuitously for this perverse and wicked people, and never desist from his purpose, although he experienced an unworthy return for his kind efforts. For we have seen him to have been often assailed by reproaches and contumelies, and assaulted by chidings and threats; so that it is more than marvelous that his patience, so constantly abused, was not altogether worn out. In this, assuredly, many virtues will be discovered worthy of the highest praise; yet Jethro in these very praises finds occasion of fault. Whence we are warned that in all the most excellent acts of men some defect is ever lurking, and that scarcely any exists so perfect in every respect as to be free from any stain. Let all those, then, who are called on to be rulers of mankind know, that however diligently they may exercise their office, something still may be wanting, if the best plan that they adopt be brought to examination. Therefore let all, whether kings or magistrates, or pastors of the Church, know, that whilst they strain every nerve to fulfill their duties, something will always remain which may admit of correction and improvement. Here, too, it is worth while to remark, that no single mortal can be sufficient to do everything, however many and various may be the endowments wherein he excels. For who shall equal Moses, whom we have still seen to be unequal to the burden, when he undertook the whole care of governing the people? Let, then, God’s servants learn to measure carefully their powers, lest they should wear out, by ambitiously embracing too many occupations. For this
  • 64.
    propensity to engagein too many things ( πολυπραγµοσύνη) is a very common malady, and numbers are so carried away by it as not to be easily restrained. In order, therefore, that every one should confine himself within his own bounds, let us learn that in the human race God has so arranged our condition, that individuals are only endued with a certain measure of gifts, on which the distribution of offices depends. For as one ray of the sun does not illuminate the world, but all combine their operations as it were in one; so God, that He may retain men by a sacred and indissoluble bond in mutual society and good-will, unites one to another by variously dispensing His gifts, and not raising up any out of measure by his entire perfection. Therefore Augustine (198) truly says that, God humbled His servant by this act; just as Paul reports, that buffetings were inflicted on him by the messenger of Satan, lest the grandeur of his revelations should exalt him too highly. ( 2 Corinthians 12:7.) COFFMA , "Verses 13-16 "And it came to pass on the morrow, that Moses sat to judge the people: and the people stood about Moses from the morning unto the evening. 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 about thee from morning unto even? And Moses said unto his father-in-law, Because the people come unto me to inquire of God: When they have a matter, they come unto me; and I judge between a man and his neighbor, and I make them know the statutes of God and his laws." "I make them know the statutes of God and his laws ..." This has no reference to the Decalogue, which was not yet given, but is a reference to that vast body of rules and regulations that Moses had already communicated to the people upon the commandment of the Lord, for example, the matter of gathering the manna, when, how much, how to use it, etc. There had also, in all probability, been many other things of a similar nature. Also, perhaps all of those great principles laid down in the Decalogue were already known by Moses prior to their formal announcement from Sinai. In his work, such as that witnessed by Jethro, Moses would often have conferred with God to receive the correct basis for his judgments. That was the very thing taking up so much time. We do not believe that Moses was merely formulating rules "on his own" during those days. The point of these remarks is the refutation of the following claim: "The statutes here are those given on the mount (Sinai), this passage being out of place."[28] We find no fault whatever with this narrative. The situation in view in this passage is that of a faithful well-meaning individual trying to take care of all the details himself. Moses appears here as a perfect example of a poor administrator, a preacher, or elder, who tries to do it all by himself. Through this fortunate visit of Jethro, he learned the secret of DELEGATI G authority. COKE,"Verses 13-15 Exodus 18:13-15. Moses sat to judge the people— Rather, which the context clearly proves to be the meaning, to administer justice to the people. The word ‫שׁפט‬ shapat,
  • 65.
    says Cocceius, denotes,at large, all regulation and disposal. Moses informs Jethro, that this was the case: he tells him first, Exodus 18:15 that the people come to him to enquire of GOD. GOD, it is to be remembered, had been pleased to constitute himself the King and Lawgiver of the Jews, whose government is therefore called a Theocracy; and he had appointed Moses to be his great vicegerent to the people instead of God. See ch. Exodus 4:16. The people, therefore, came to Moses as to GOD himself, their supreme Judge and Lawgiver, to know his will, and receive his decisions in all cases of property and controversy. Moses explains this fully in the following verse: the people, says he, come to me to enquire and know the will of their great Legislator. CO STABLE, "Verses 13-23 Moses experienced a crisis of overwork (cf. Acts 6:1-7). Previously he had had to cope with a lack of food and a lack of water. This section explains how he overcame the present crisis. It also explains the beginning of Israel"s legal system. Here we see how the requirements and instructions of the Mosaic Covenant became accessible to the ordinary Israelite and applicable to the problems that arose as the Israelites oriented their lives to that code. [ ote: Ibid, p248.] Clearly Israel already at this time had a body of revealed law ( Exodus 18:16; cf. Exodus 15:26). I shall say more about older ancient ear Eastern law codes in my comments on Exodus 21:1 to Exodus 23:19. God greatly expanded this with the giving of the Mosaic Covenant. Evidently the people were becoming unruly because Moses was not dispensing justice quickly ( Exodus 18:23). Jethro"s counsel was wise and practical, and he presented it subject to the will of God ( Exodus 18:23). Moses may not have realized the seriousness of the problem he faced. He seems to have been a gifted administrator who would not have consciously let Israel"s social welfare deteriorate. However, his efficiency expert father-in-law pointed out how he could manage his time better. otice the importance of modeling integrity in Exodus 18:21. Integrity means matching walk with talk, practicing what one preaches. This has always been an important qualification for leaders. "Mr. [Dwight L.] Moody said shrewdly: It is better to set a hundred men to work, than do the work of a hundred men. You do a service to a man when you evoke his latent faculty. It is no kindness to others or service to God to do more than your share in the sacred duties of Church life." [ ote: Meyer, p210.] ELLICOTT, "(13) On the morrow.—The day following Jethro’s arrival. Moses sat to judge the people.—The office of prince, or ruler, was in early times regarded as including within it that of judge. Rulers in these ages were sometimes even called “judges,” as were those of Israel from Joshua to Samuel, and those of Carthage at a later date (suffetes). Ability to judge was thought to mark out a
  • 66.
    person as qualifiedfor the kingly office (Herod. i. 97). Moses, it would seem, had, from the time that he became chief of his nation, undertaken the hearing of all complaints and the decision of all causes. He held court days from time to time, when the host was stationary, and judged all the cases that were brought before him. o causes were decided by any one else. Either it had not occurred to him that the duty might be discharged by deputy, or he had seen reasons against the adoption of such an arrangement. Perhaps he had thought his countrymen unfit as yet for the difficult task. At any rate, he had acted as sole judge, and had, no doubt, to discharge the duty pretty frequently. Knowing that there was much business on hand, he did not allow the visit of his near connection to interfere with his usual habits, but held his court just as if Jethro had not been there. The people stood by Moses from the morning unto the evening.—So great was the number of causes, or so difficult were they of decision, that Moses was occupied the whole day in deciding them. Following the usual Oriental practice, he began early in the morning, and found himself compelled to continue until nightfall. It is not clear whether his “sessions” were always of this length, or whether on this occasion the ordinary time was exceeded. Some have suggested that the division of the Amalekite spoil would naturally have led to disputes, and so to complaints. WHEDO , "13. On the morrow — After the sacrificial feast described in Exodus 18:12. The duties of friendship, love, and hospitality must give place to those of public responsibility and care. The very next day after the joyful feast the great lawgiver and judge resumes his arduous work. It has been suggested that difficulties arising out of the division of the spoil of the Amalekites occasioned the disputes which Moses sat all day to decide. This, however, is a pure supposition, and we have no evidence that the Israelites captured any considerable amount of spoil from the defeated Amalekites. Various causes of dispute and strife would naturally arise from time to time among the thousands of Israel, and nothing can be determined from this fact as to the date of Jethro’s visit. PETT, "Verses 13-26 Jethro Advises Moses On How To Judge The People And Moses Acts on His Advice (Exodus 18:13-26). a On the next day Moses acts as judge for Israel and the people stand around him from morning until evening (Exodus 18:13). b Jethro asks him why he does this to the people, and why he sits alone, and all the people stand around him from morning until evening (Exodus 18:14). c Moses replies, ‘Because the people come to me to enquire of God’. When they come to him he judges between a man and his neighbour and makes known to them the statutes of God and His laws (Exodus 18:15-16). b Jethro takes a whole burnt offering and sacrifices for God, thus offering blessing to God (Exodus 18:12 a). a Aaron and all the elders of Israel come to eat food with Moses’ father-in-law before God (Exodus 18:12 b). d Moses’ father-in-law tells him that it is not good, for he will wear himself
  • 67.
    away and alsohis people who have to wait around. e He just cannot expect to bear this burden just by himself alone (Exodus 18:17-18). . f ‘Listen to my voice.’ He will now give his counsel, and may God be with Moses. Moses should be for the people Godward, and bring their causes to God, and teach them the statutes and laws, and show them they way in which they should walk, and the work that they must do (Exodus 18:19-20). e If he does this, and God commands him so, then he will be able to survive intact and all his people will go to their place in peace (Exodus 18:23). d Moses listened to his father-in-law and did what he had said (Exodus 18:24). c Moses chose out able men from all Israel and made them heads over the people, rulers of tribes, sub-tribes, clans and households (thousands, hundreds, fifties and tens). And they judged the people at all seasons (Exodus 18:25-26 a). b The hard causes they brought to Moses, the easier cases they judged themselves (Exodus 18:26 b). a And Moses let his father-in-law depart and he went to his own land (Exodus 18:27). ote that in ‘a’ the situation is described concerning Moses’ judging of the people, and in the parallel having, sorted out the situation Jethro returns to his own land. In ‘b’ Jethro asks him why he does this to the people, and why he sits alone, and all the people stand around him from morning until evening, in the parallel the task is now shared. In ‘c’ Moses replies, ‘Because the people come to me to enquire of God’. When they come to him he judges between a man and his neighbour and makes known to them the statutes of God and His laws’ and in the parallel he chooses out able men to assist him in the task. In ‘d’ Moses’ father-in-law tells him that it is not good, for he will wear himself away and also his people who have to wait around and in the parallel Moses listens and does what he has suggested. In ‘e’ he is told he cannot expect to bear this burden just by himself alone, and in the parallel he is told that if he does what Jethro suggests, and God commands him so, then he will be able to survive intact and all his people will go to their place in peace. In ‘f’ he is advised that he should be for the people Godward, and bring their causes to God, and teach them the statutes and laws, and show them they way in which they should walk, and the work that they must do, and in the parallel it is explained that the new judges must judge the people at all seasons. Every great matter shall be brought to Moses but every smaller matter they will judge. Thus will it be easier for Moses and they will share his burden with him In ‘g’ the system is laid out. He must provide out of all the people able men of the type who fear God, men of truth hating unjust gain, and place them over the people to be rulers of sub-tribes (thousands), clans (hundreds), wider families (fifties) and households (tens). We see also what we have noted before that in the second part of the chiasmus there is a repetition, ‘rulers of sub-tribes (thousands), clans (hundreds), wider families (fifties) and households (tens), they (let them) judge the people at all seasons’ (compare Exodus 18:21-22 a with Exodus 18:25-26 a). For a similar patteern of a chiasmus containing a repetition in the second part see umbers 18:4 with Exodus 18:7; Exodus 18:23 with Exodus 18:24; and
  • 68.
    Deuteronomy 2:21 withExodus 18:22. PETT, "Exodus 18:13-14 ‘And it happened on the morrow that Moses sat to judge the people, and the people stood before Moses from morning until evening. And when Moses’ father-in-law saw all that he did to the people, he said, “What is this thing that you do for the people? Why do you yourself sit alone, and all the people stand around you from morning until evening?” Moses set aside days in which he would judge individual cases of complaint. It would seem that the people stood around while the cases came before him and then he would pass judgment on them. This amazed the experienced priest of Midian who recognised that it would finally prove too much for Moses. He asks why he does it. Is this the way he does things all the time? PULPIT, "JETHRO'S ADVICE TO MOSES, A D ITS ADOPTIO . The office of ruler in ancient times, whether exercised by a king, a prince, or a mere chieftain, was always understood to include within it the office of judge. In the Greek ideal of the origin of kingly government (Herod. 1.96), the able discharge of judicial functions marks the individual out for sovereignty. The successors of Moses, like the chief rulers of Carthage, bore the title of "Judges" (shophetim, suffetes). Moses, it appears, had from the time when he was accepted as leader by the people (Exodus 4:29-31), regarded himself as bound to hear and decide all the causes and complaints which arose among the entire Israelite people. He had net delegated his authority to any one. This can scarcely have been because the idea had not occurred to him, for the Egyptian kings ordinarily decided causes by judges nominated ad hoc. Perhaps he had distrusted the ability of his countrymen—so recently slaves—to discharge such delicate functions. At any rate, he had reserved the duty wholly to himself (verse 18). This course appeared to Jethro unwise. o man could, he thought, in the case of so great a nation, singly discharge such an office with satisfaction to himself and others. Moses would "wear himself away" with the fatigue; and he would exhaust the patience of the people through inability to keep pace with the number of cases that necessarily arose. Jethro therefore recommended the appointment of subordinate judges, and the reservation by Moses of nothing but the right to decide such cases as these judges should, on account of their difficulty, refer to him (verse 22) On reflection, Moses accepted this course as the best open to him under the circumstances, and established a multiplicity of judges, under a system which will be discussed in the comment on verse 25. Exodus 18:13 On the morrow. The day after Jethro's arrival. Moses sat to judge the people. Moses, i.e; took his seat in an accustomed place, probably at the door of his tent, and. was understood to be ready to hear and decide causes. The people stood by Moses. A crowd of complainants soon collected, and kept Moses employed incessantly from the morning, when he had taken his seat, until the evening, i.e; until nightfall. It is conjectured that many complaints may have arisen out of the
  • 69.
    division of thespoil of the Amalekites. BI 13-16, "Moses sat to Judge the people. Lessons 1. God’s providence joins work to sacrifice, and His servants do unite them. 2. The morrow brings its own work from God unto His servants, not every day the same. 3. God’s substitutes are careful as to worship Him, so to do judgment to God’s people. 4. Good rulers sit close to deal judgment to their people. 5. Providence puts hard work upon God’s ministers sometimes, from morning to evening. 6. It is just to be unwearied in giving and receiving judgment when God calleth (Exo_18:13). (G. Hughes, B. D.) Lessons 1. The greatest and best rulers disdain not to give an account of their judgment to reasonable inquisitors. 2. The access of souls unto rulers to inquire of God, is a just ground for them to attend the work. 3. The appeal of souls to man’s bar in matters, is and should be inquiring after God (Exo_18:15). 4. Duties of people and rulers are correlate, they come with matters, and these must judge. 5. God’s laws and statutes axe the best rule to order judgment between men. 6. It is duty to rulers to make people know the statutes and laws of God. (G. Hughes, B. D.) Consulting with God My heavenly Father is my “other partner” in my business. I consult with Him. It is remarkable how I am relieved from the worry and anxiety so common to business men. Frequently, when I desire to “think over a matter,” it is really to consult with Him, after which my way is clear. And unto Him I render one-tenth. I often think this order should be reversed, and I take the tenth. (William A. Lay.)
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    14 When hisfather-in-law saw all that Moses was doing for the people, he said, “What is this you are doing for the people? Why do you alone sit as judge, while all these people stand around you from morning till evening?” GILL, "And when Moses's father in law saw all that he did to the people,.... Or for them (q); for their information and instruction in the laws of God, and for the decision of cases brought before him, according to them; and what a deal of business was on his hands, and he went through for the good of the people: he said, what is this thing that thou doest to the people? this question he put, not as being ignorant what he did, he saw what he did, and understood it full well, but this he said to lead on to some conversation upon this head: why sittest thou thyself alone? no other judge upon the bench with him to assist him, to take it by turns, and to relieve and ease him: and all the people stand by thee from morning unto even? not being able to get their causes heard and tried, there being so many of them; and therefore some were obliged to wait all day long, before they could have their business done, which was both fatiguing to him and them. HE RY 14-22, " 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, Exo_18:14, Exo_18:17, Exo_18:18. 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 well- doing, 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 (Exo_18:19): Be thou for them to God-ward; that was an honour in which it was not fit any other should share with him, Num_12:6-8. Also whatever concerned the whole congregation in general must pass through his hand, Exo_18:20. But, (2.) That he
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    should appoint judgesin 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, 1Pe_2:13, 1Pe_2:14. 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: Every great matter they shall bring unto thee, Exo_18:22. 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, whom therefore they should not despise. The head has need of the hands and feet, 1Co_12:21. Great men should not only study to be useful themselves, but contrive how to make others useful, according as their capacity is. Such is Jethro's advice, by which it appears that though Moses excelled him in prophecy he excelled Moses in politics; yet, WHEDO , "14. Why sittest thou thyself alone? — A question which might well be put to others besides Moses, who never appear to reflect that much important work is often better done by many than by one. He who assumes to do all the judging and counselling in the Church and congregation of the Lord is likely both to injure himself and to hinder others from entering fields of useful labour. PULPIT, "Why sittest thou thyself alone etc. A perverse ingenuity has discovered that the emphatic words in this passage are "sittest" and "stand," Jethro having blamed Moses for humiliating the people by requiring them to stand up while he himself sat! But the context makes it abundantly clear that what Jethro really blames, is Moses sitting alone and judging the whole people single-handed. 15 Moses answered him, “Because the people come to me to seek God’s will. BAR ES, "To enquire of God - The decisions of Moses were doubtless accepted by the people as oracles. The internal prompting of the Spirit was a sufficient guidance for
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    him, and asufficient authority for the people. CLARKE, "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. GILL, "And Moses said unto his father in law,.... In answer to his question; and there were two things, as Aben Ezra observes, he did to the people, and for which they came to him; the one is observed in this verse, and the other in the next: because the people come unto me to inquire of God; of his mind and will in certain cases, and of his statutes and laws, as the following verse shows; what they should observe, and according to which they should conduct themselves: they came to inquire what God would have them to do; and, in doubtful cases, what was his will and pleasure, and to desire Moses to inform them; and if the things were of such a nature that he could not easily and readily do it, then to inquire of God for them, which in later times was done by Urim and Thummim. CALVI , "15.And Moses said unto his father-in-law. Moses replies ingenuously, as if on a very praiseworthy matter, like one unconscious of any fault; for he declared himself to be the minister of God, and the organ of His Spirit. or, indeed, could his faithfulness and integrity be called in question. He only erred in overwhelming himself with too much labor, and not considering himself privately, nor all the rest publicly. Yet a useful lesson may be gathered from his words. He says that disputants come “to inquire of God,” and that he makes them to know the statutes of God and His laws. Hence it follows that this is the object of political government, that God’s tribunal should be erected on earth, wherein He may exercise the judge’s office, to the end that judges and magistrates should not arrogate to themselves a power uncontrolled by any laws, nor allow themselves to decide anything arbitrarily or wantonly, nor, in a word, assume to themselves what belongs to God. Then, and then only, will magistrates acquit themselves properly:. when they remember that they are the representatives (vicarios) of God. An obligation is here also imposed upon all private individuals, that they should not rashly appeal to the authority or assistance of judges, but should approach them with pure hearts, as if inquiring of God; for whosoever desires anything else except to learn from the mouth of the magistrate what is right and just, boldly and sacrilegiously violates the place which is dedicated to God. BE SO , "Exodus 18:15. The people came to inquire of God — And happy was it for them that they had such an oracle to consult. Moses was faithful both to him that appointed him, and to them that consulted him, and made them know the statutes of God, and his laws — His business was not to make laws, but to make known God’s laws: his place was but that of a servant.
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    WHEDO , "15.The people come unto me to inquire of God — They recognised Moses as their divinely chosen lawgiver and judge, and his decision in any given case would be of the nature of a divine oracle. If we understand that this event occurred soon after the first Sinaitic legislation, it has a force not otherwise so apparent. See especially note on next verse. PETT, "Exodus 18:15-16 ‘And Moses said to his father-in-law, “Because the people come to me to enquire of God. When they have a matter they come to me, and I judge between a man and his neighbour, and I make them know the statutes of God and his laws.” Moses replies that it is to enable the people to settle disagreements in such a way that they are satisfied that they have obtained justice before God. (Moses courteously uses the term for God that Jethro will recognise and accept in his jurisdiction). And they gather round so that all may come to understand the requirements of God as Moses adds his comments to the decisions. In Exodus 15:25 b Moses spent some time in making for the people ‘a statute and an ordinance.’ It is probable that those represented various laws, both legal and ritual, which were put down in writing and read out to the people. They were probably part of ‘the Testimony’ of Exodus 16:34. The people were then promised that obedience to them would prevent God’s judgment and ensure good health (Exodus 15:26 compare Exodus 16:28). And by these regular scenes of the dispensing of justice those laws were brought home to the people and expanded by the decisions made, possibly with amendment to the written record when necessary, when new decisions had been made about things that were not yet provided for. So was Moses preparing for his great work of writing the Torah (the foundation work of the Pentateuch). PULPIT, "And Moses said … Because the people come unto me, to inquire of God. To inquire of God is certainly not a mere "juridical phrase," meaning to consult a judge (Kalisch), nor, on the other hand, is it necessarily "to consult God through an oracle." It cannot, however, mean less than to seek a decision from some one regarded as entitled to speak for God; and it is certainly assigned by Moses as the reason why he judged all the causes himself, and did not devolve the duty upon others. They could not be supposed to know the mind of God as he knew it. Jethro, however, points out, that it is one thing to lay down principles, and another to apply them. Moses might reserve the legislative function—the inculcation of principles—to himself, and so still, "be for the people to Godward" (Exodus 18:19); but he might find "able men" among the congregation, quite capable of applying the principles, and delegate to them the judicial function (Exodus 18:21, Exodus 18:22).
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    16 Whenever theyhave a dispute, it is brought to me, and I decide between the parties and inform them of God’s decrees and instructions.” CLARKE, "I do make them know the statutes of God, and his laws - These words are so very particular that they leave little room for doubt that the law had been given. Such words would scarcely have been used had not the statutes and laws been then in existence. And this is one of the proofs that the transaction mentioned here stands out of its due chronological order; See Clarke’s note on Exo_18:5. GILL, "When they have a matter, they come unto me,.... This is the other thing he did for them, as the above writer observes; which being last mentioned, he speaks of first, as follows, meaning that when there was a matter in difference between two persons or more, and they could not agree upon it among themselves, then they brought it to him to be heard and decided: and I judge between one and another; hear what they have to say on both sides, and then judge which is in the right and which is in the wrong, and determine what is to be done, according to the laws of God or according to the rules of justice and equity: and I do make them know the statutes of God and his laws; this relates to the first thing, their coming to him to inquire of God, what is his mind and will, or what he would have them do; and in order to this, and in answer to their request, he instructed them in the laws of God, both civil and religious: this is made use of by some, to prove that Jethro's coming to Moses was after the law was given: but this does not necessarily follow, because Moses, by a divine impulse, might be directed immediately to make known to the people what was the will and mind of God, with respect to any particular case they inquired about; and rather this seems to furnish out an argument to the contrary, since, if the laws and statutes of God had yet been given on Mount Sinai, the people could not have been ignorant of them, and so needed not such daily information and instruction from Moses. COKE, "Exodus 18:16. When they have a matter, [ ‫דבר‬ dabar, any subject of business or litigation] I judge between man and man; and, being in the place of God, and instructed by him, inform them of the statutes and laws by which he would have them governed. From hence it does not follow that the law was or was not given, since Moses had constant access to, and received answers from the Divine Oracle in doubtful cases; see umbers 33:35; umbers 25:4; umbers 25:18 and in ordinary
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    cases, no doubt,he was instructed by the eternal law of reason and equity; that candle of the Lord, by which he enlighteneth every man that cometh into the world. See Deuteronomy 1:17. WHEDO , "16. A matter — A matter of controversy requiring the intervention of a judge. I do make them know the statutes of God, and his laws — The statutes and laws (torahs) are not naturally understood of such enactments and “judgments” as Moses is commanded, in Exodus 21:1, to set before the people. As matters of dispute arose, the judgments sought of Moses afforded him a most fitting opportunity to communicate to the people such statutes and laws as many of those recorded in chaps. 21 and 22. The people observed that Jehovah talked from heaven with their great leader, (Exodus 20:18-22,) and would thenceforth accept his word as a God- given oracle. Compare Exodus 18:15. The way in which Moses in this verse speaks of his judging the people, and making them know the laws, implies something that had already become habitual with him — a thing hardly supposable before their arrival at Sinai. This passage also suggests how Moses may have orally set forth many statutes and ordinances both before and after he had written them in a book. PULPIT, "I judge … and I do make them know the statutes of God. As the Israelites were, up to this time, without any code of written laws, Moses took the opportunity furnished by such cases as came before him, to lay down principles of law, and enjoin them upon the people; thus making them to know the statutes of God and his eternal unwritten laws. Such a practice would not have been necessary after the giving of the law on Mount Sinai; and its existence at the time of Jethro's visit helps to fix that visit as occurring before the giving of the law. 17 Moses’ father-in-law replied, “What you are doing is not good. GILL, "And Moses's father in law said unto him,.... Having observed what he did, and heard his answer to the question he put to him:
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    the thing thatthou doest is not good; not meaning that it was not morally good, or that it was morally evil; for it was certainly a good thing to inquire of the mind and will of God for the people, and to hear and decide matters in controversy between them, and do justice to both parties; but it was not good for the health of Moses; it was not commodious and convenient for him; it was not for his bodily welfare; it was too much for him, as he explains himself in the next verse. HE RY 17-18, " 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, Exo_18:14, Exo_18:17, Exo_18:18. 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 well- doing, 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. JAMISO , "Moses’ father-in-law said unto him, The thing ... is not good — not good either for Moses himself, for the maintenance of justice, or for the satisfaction and interests of the people. Jethro gave a prudent counsel as to the division of labor [Exo_18:21, Exo_18:22], and universal experience in the Church and State has attested the soundness and advantages of the principle. CALVI , "17.And Moses’ father-in-law said. He does not absolutely condemn the whole system which Moses had before adopted, after the manner of morose, or froward, or ambitious men who, by carping at some trifle, obscure the noble deeds of others; but by seeking only to correct a part of it, he detracts not from the just praise of Moses, and leaves the power which God had conferred upon him untouched. Herein his moderation is worth observing, for he does not abuse this pretext of a particular error, so as to upset the due order of things; but only advises Moses how he may usefully execute the office which God had conferred upon him. COFFMA , "Verses 17-20 "And Moses' father-in-law said unto him, The thing that thou doest is not good. Thou wilt wear away, both thou, and this people that is with thee: for the thing is too heavy for thee; thou art not able to perform it thyself alone. Hearken now unto my voice, I will give thee counsel, and God be with thee; be thou for the people to Godward, and bring thou the causes unto God: and thou shalt teach them the statutes and the laws, and shalt show them the way wherein they must walk, and the work that they must do." The advice that Jethro gave did not in any manner encroach upon Moses' authority nor erode his position as Leader and Lawgiver for the people, but it merely opened up some ways by which Moses would be able to conserve his energies and strength for more important matters, while, at the same time delegating numerous and less important things to others. In the next paragraph, Jethro suggested some
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    qualifications for suchmen as Jethro would recommend for appointment to the delegated places of authority Jethro had suggested. ELLICOTT, "(17) The thing that thou doest is not good.—Weighty as the arguments were, they failed to convince Jethro. He brought forward counter- arguments. By continuing to act as hitherto, Moses would, in the first place, exhaust his own strength, and, secondly exhaust the patience of the people. His practice was un advisable, both on his own account and on theirs. To keep suitors waiting all day, and perhaps finally dismiss then without their turn having come, was not fair upon them. ISBET, "TOO HEAVY A BURDE ‘And Moses’ father in law said unto him, The thing that thou doest is not good. Thou wilt surely wear away, both thou, and this people that is with thee: for this thing is too heavy for thee,’ etc. Exodus 18:17-18 Various lessons may be gathered from the fact that Moses was wearing himself away by undue application to the duties of his office, and that by adopting Jethro’s suggestion and dividing the labour he was able to spare himself and nevertheless equally secure the administration of justice. I. We see the goodness of God in His dealings with our race in the fact that labour may be so divided that man’s strength shall not be overpassed, but cannot be so divided that man’s strength shall be dispensed with. II. It is a principle sufficiently evident in the infirmity of man that he cannot give himself incessantly to labour, whether bodily or mental, but must have seasons of repose. We shrink from the thought and the mention of suicide, but there are other modes of self-destruction than that of laying hands on one’s own person. There is the suicide of intemperance; there is also the suicide of overlabour. It is as much our duty to relax when we feel our strength overpassed, as to persevere while that strength is sufficient. III. God has, with tender consideration, provided intervals of repose, and so made it a man’s own fault if he sink beneath excessive labour. What a beautiful ordinance is that of day and night! What a gracious appointment is that of Sunday! When the Sabbath is spent in the duties that belong to it, its influence gives fresh edge to the blunted human powers. IV. Each one of us is apt to be engrossed with worldly things.—It is well that some Jethro, some rough man from the wilderness, perhaps some startling calamity, should approach us with the message, ‘The thing that thou doest is not good; thou wilt surely wear away.’ V. At last we must all wear away, but our comfort is that, though the outer man perish, the inner man shall be renewed day by day.
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    —Canon H. Melvill. Illustration ‘Itis far better to set a thousand people to work than to do the work of a thousand people. The mistake of so many is that they love to engross all the work, thus depriving others of the privilege and blessedness of Christian activity. But after all the truest recipe to preserve us from wearing away is to acquire the art of casting our burdens on the Lord, and to believe that for every burden which He puts on us, there is grace sufficient and to spare in Himself, only waiting to be appropriated by a loving faith. Let us not seek our burden-bearers amongst men, how-ever good and wise; but in Him who daily beareth our burdens, and not them only, but ourselves.’ PETT, "Exodus 18:17-18 ‘And Moses’ father-in-law said to him, “What you do is not good. You will surely wear away both you yourself and this people who are with you. For the thing is too much of a burden for you. You are not able to do it yourself alone.” ’ Once again we notice that Jethro uses Elohim (God) and not Yahweh. Jethro spots immediately the problem with Moses approach. Moses is dealing with even the smallest and simplest cases. This means that he is overloaded. It also means that the people are having to listen to cases from which they can learn nothing. Thus both he and the people will eventually be worn down, and unable, or unwilling, to cope. BI 17-22, "Thou wilt surely wear away. Undue application to laborious duties Various lessons may be gathered from the fact that Moses was wearing himself away by undue application to the duties of his office, and that by adopting Jethro’s suggestion and dividing the labour he was able to spare himself and nevertheless equally secure the administration of justice. I. We see the goodness of God in His dealings with our race in the fact that labour may be so divided that man’s strength shall not be overpassed, but cannot be so divided that man’s strength shall be dispensed with. II. It is a principle sufficiently evident in the infirmity of man that he cannot give himself incessantly to labour, whether bodily or mental, but must have seasons of repose. We shrink from the thought and the mention of suicide, but there are other modes of self- destruction than that of laying hands on one’s own person. There is the suicide of intemperance; there is also the suicide of overlabour. It is as much our duty to relax when we feel our strength overpassed, as to persevere while that strength is sufficient. III. God has, with tender consideration, provided intervals of repose, and so made it man’s own fault if he sink beneath excessive labour. What a beautiful ordinance is that of day and night! What a gracious appointment is that of Sunday! When the Sabbath is spent in the duties that belong to it, its influence gives fresh edge to the blunted human powers. IV. Each one of us is apt to be engrossed with worldly things. It is well that some Jethro, some rough man from the wilderness, perhaps some startling calamity, should approach
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    us with themessage, “The thing that thou doest is not good; thou wilt surely wear away.” V. At last we must all wear away, but our comfort is that, though the outer man perish, the inner man shall be renewed day by day. (H. Melvill, B. D.) Jethro’s advice to Moses; or, a word to ministers of the gospel I. The power which ministers of the gospel should have. “Be thou for the people to God- ward.” II. The work which ministers of the gospel should do. 1. Conduct Divine worship and establish suitable rules for the government of their people. 2. Give the right impetus to the moral and religious life of their people. 3. Explain to their people the duties devolving upon them. III. The helps which ministers of the gospel have (Exo_18:21-22). IV. The qualifications which ministers of the gospel should possess. 1. Devout piety. 2. Truthfulness. 3. Disinterestedness. 4. Freedom. (W. Edwards.) Lessons 1. God may use men of mean, calling, and endowments to help for prudentials, for government in His Church. 2. The most morally good government may not be good in natural or civil respects (Exo_18:17). 3. Imprudential over-acting in doing judgment may consume rulers and people. 4. Good and righteous work may be too heavy for the best and strongest shoulders. 5. Solitariness in dealing judgment may carry great weakness in it. 6. It is good prudence to undertake burdens proportionable for strength and no more (Exo_18:18). (G. Hughes, B. D.) Lessons 1. Supreme governors had need of subordinate to carry on the burden of government. 2. Men entrusted with government should be eminently qualified with wisdom, knowledge, courage, etc. Each endowment may give a special observation. 3. Variety of bounds for power are requisite to the various capacities of rulers (Exo_
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    18:21). 4. Men sodesigned to rule ought all times reasonably to attend on judgment. 5. Matters of greatest moment have a just way of appeal from lesser to superior judges. 6. Smaller matters are reasonably to be concluded by lesser hands. 7. Such distribution of work in government maketh the burden more easy (Exo_ 18:22). 8. Supreme rulers managing their affairs by others according to God’s command, walk safely. 9. Prosperity to prince and people may be well expected by keeping God’s commands (Exo_18:23). (G. Hughes, B. D.) The folly of solitary rulership I. It causes an undue strain upon the solitary individual. Wicked men sometimes kill themselves by excess of pleasure. Good men should not kill themselves by excess of work even in the service of God. Many great lives are lost to the Church through excessive toils. The Divine Judge can never grow weary in His administration of the universe. II. It interferes with the execution of the higher part of the judicial office. How often are ministers engaged with the technical and local when they might be engaged in the spiritual and universal. Justice needs more than administrative power; it needs spiritual discernment and those qualities of moral character which are the outcome of moral nearness to God; hence it requires men to be for the people God ward. Jesus Christ is now for the people God-ward, the one Mediator between God and man. III. It leaves unutilized a vast number of able men quite equal to the ordinary requirements of justice. Ministers should not do all the work of the Church; they should call out latent talent for it. Society has many unrecognized judges. IV. That this folly is evident to wise old men who see solitary judgeships in operation. Others can form a more correct estimate of our work than we can. We are too near it to take the perspective of it. We are too much interested in it to form unprejudiced judgments concerning it. Let us be open to the voice of wise old men who often speak to young men as in the fear of God. Lessons:— 1. That positions of trust should not be monopolized by the few. 2. That the common crowds of men have unsuspected abilities. 3. That good men should not be prodigal of their physical and mental energy to the shortening of their lives. (J. S. Exell, M. A.) Lessons on Exo_18:17 I. Others view our acts. II. Others can often see faults where we cannot. III. Others reproving us may lead to a better course of action.
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    Or— I. Men shouldinterest themselves in the acts of their relatives. II. Men should be faithful in giving reproof and advice. Or— I. The wisest have some defects in their conduct. II. The wisest may be benefited by the advice of others. (J. S. Exell, M. A.) Jethro’s justice of peace Here is the archetype or first draught of magistracy. Scripture is the best man of counsel for the greatest statesman in the world. 1. It first gives order for the care and circumspection in the choice. “Provide.” 2. Secondly, it directs the choice by four essential characters of magistrates:— (1) Men of ability. (2) Fearing God. (3) Men of truth. (4) Hating covetousness. 3. Thirdly, it applies these four to magistrates of all degrees, in aa exact distribution of them, by way of gradation, descending step by step, from the highest to the lowest. “And place such over them to be rulers”— (1) Of thousands; (2) of hundreds; (3) of fifties; (4) of tens. 4. Fourthly, it prescribes to the magistrates, thus qualified and chosen, their offices, viz., to judge the people in the smaller causes, etc., and their assiduity and industry therein. “And let them judge the people at all seasons, etc. And it shall be that they shall bring every great matter to thee, but every small matter they shall judge.” 5. Lastly, it propounds the blessed fruit and emolument that will necessarily ensue thereupon. (1) To Moses himself, “So shall it be easier for thyself, and they shall bear the burden with thee, and thou shalt be able to endure.” (2) To the people, “And all this people shall go to their place in peace.” (T. Brooks.) Need of a heroic spirit in judges What heroical spirit had he need have, that must encounter the Hydra of sin, oppose the current of the times, and the torrent of vice, that must turn the wheel over the wicked; especially such roaring monsters, and rebellious Korahs, such lawless sons of Belial,
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    wherewith our timesswarm, who stick not to oppose with crest and breast, whosoever stand in the way of their burnouts and lusts! Surely if Jethro called for courage in those modest primitive times, and among a people newly tamed with Egyptian yokes, what do our audacious and fore-headless swaggerers require? Our lees and dregs of time, not unlike to those wherein God was fain to raise up extraordinary judges to smite hip and thigh, etc. What Atlas shall support the state of the ruinous and tottering world, in these perilous ends of time? For all these fore-named purposes, how unapt is a man of soft, timorous, and flexible nature I for whom it is as possible to steer a right course, without swerving to the left hand or right, for fear or favour, as it is for a cock-boat to keep head against wind and tide, without help of oars or sails: experience ever making this good, that cowards are slaves to their superiors, fellow-fools to their equals, tyrants to their inferiors, and windmills to popular breath, not being able to any of these to say so much as No! (T. Brooks.) Divine ordinances of labour How valuable is a little common-sense—and how scarce! Here was Moses, a man trained in kings’ palaces, deeply skilled in all the wisdom of Egypt, and yet he has to wait till Jethro comes—a mere man of the desert, before to a self-evident evil he can apply a self- evident remedy. Labour is good; but if we labour unwisely, so as to overtask and enervate our faculties, the labour which in itself is good becomes, through our perversity, an evil. I. Labour is an ordinance of God. There is work for all, and need for every man’s work, of whatever sort it may be—from thinking the thoughts or pursuing the scientific discoveries which clear the road along which the world is to advance, down to working a loom or digging a field; from managing a large estate so as to develop all its manifold capabilities of service, down to trimming its hedges or hauling its coal. II. The division of labour is an ordinance of God. It is the wise division and distribution of labour to which we owe all the services and comforts of civilized life; and the wiser the distribution, the higher the civilization. It is this division of labour which multiplies the products of labour, and not only sets men free to invent improved methods of labour, but also puts them in the way of inventing them. If, for instance, one man could make a tent in ten days, ten men, each of whom was trained to make his separate part, would turn out not ten, but fifty or a hundred tents in the same time; and each of the ten, always handling the same tools and working on the same substance—canvas, or wood for poles and pegs, or palm fibre or hemp for ropes—would naturally improve his tools to save his pains, and discover qualities and capabilities in the substance which only long familiarity could detect. From such simple beginnings as these has risen that division of the whole civilized community into separate trades and professions, and these trades and professions again into many component elements and specialities, which multiplies its productive power to an almost infinite extent, and keeps the discovery of our means and appliances of labour up to the level of our growing numbers and wants. III. The intromission of labour is an ordinance of God. Not only has He given us an inward monitor which warns us when mental or vital powers are overtasked, to seek out holiday mirth and recreative sports, to change the air we breathe and the scenes on which we look if perchance we may thus change the wearing current of our thoughts; He has also fixed the bounds to our labour beyond which we cannot or ought not to pass. Seven times a week the day draws to to an end, and the night comes on in which most of us, at least, are compelled to rest. Once every week, too, there returns the Day of Rest, on
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    which we ceasefrom our toils, and withdraw our minds from the noisy labours and corroding anxieties of traffic. And when we are over eager in our labours for present good, or what we think good, God sends some rugged Jethro—some warning sickness or calamitous loss, some sorrow that, passing through all our defences, smites and cleaves our very heart. Not because He grudges our prosperity, or would abate our happiness, but because He would have us rise to that sacred rest and satisfying peace which even adversity cannot take away, He often sends a chastening whose message, if we will hear it, is, “The thing thou doest is not good. Thou wilt surely wear thyself away, and wastefully expend thy life on things which perish as you handle them. Turn ye at My reproof; for why should ye die?” (S. Cox, D. D.) Jethro’s advice I. The giver of this advice. Jethro. 1. An old man. The father-in-law of Moses, who was now fully eighty years of age. Age has had experience of life. Time for observation. Old men have seen and noted causes of success and failure. Less likely than the young to give bad advice. Are less moved by passion. Taught by memory. Are near to eternity. 2. Thoughtful. His advice shows his thoughtfulness. Thought founded on observation. He saw the labour of Moses and the extent of the camp. 3. Affectionate. He was a relative of Moses. Looked kindly also on this great host of fugitives. Near relatives, amongst those who are most anxious for our welfare. 4. Disinterested. He had nothing to gain personally by giving it, save the satisfaction of his own mind and conscience. 5. Pious. Priest of Midian. Had a respect for the God of Israel. “Rejoiced for all the goodness which the Lord had done to Israel” (Act_11:22-24). The advice of men that fear God, who are men of prayer, and love the Bible, not to be slighted; it will be agreeable to the mind of God. II. The receiver of this advice. Moses. He did not slight Jethro’s advice, although— 1. He was in direct communication with God. And we should respect the words of good men, although we have also the Word of God. We have need to be reminded of words, precepts, and promises, that we may overlook; or of laws, etc., that we may not understand. 2. He had been eminently successful. Such a man, if not humble, might have been very self-reliant; and have spurned the advice of another. Success makes some unmanageable and proud. 3. He was himself an aged man. Might have thought himself too old to be taught. As competent to give advice as Jethro. Inexperienced youth often puffed up by a little knowledge. The more one really knows the more one feels his ignorance. 4. He doubtless laid the advice he received before the Lord. Jethro made this a condition (Exo_18:23). Are we willing that the advice we give should be tested by the Word of God? Do we so test the advice we receive? 5. He acted upon it, and benefited by doing so. Much good advice is lost in this world. Evaded, though good, because of trouble, or indifference, or pride. The character of the adviser, or his opinion on other matters, made an excuse for
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    neglecting his words.Will God excuse the neglecter? Learn— 1. To do good by word and deed, as we have opportunity, unto all men. 2. To get good, from all men, as opportunity offers. (J. C. Gray.) Exhausting labour Dr. Holland, after Mr. Bowles’s death, wrote as follows: “As I think of my old associate and the earnest, exhausting work he was doing when I was with him, he seems to me like a great golden vessel, rich in colour and roughly embossed, filled with the elixir of life, which he poured out without the slightest stint for the consumption of this people. We did not know when we tasted it, and found it so charged with zest, that we were tasting heart’s blood, but that was the priceless element that commended it to our appetites. A pale man, weary and nervous, crept home at midnight, or at one, two, or three o’clock in the morning, and while all nature was fresh and the birds were singing, and the eyes of thousands were bending eagerly over the results of his night’s labour, he was tossing and trying to sleep. Yet this work, so terrible in its exactions and its consequences, was the joy of this man’s life—it was his life.” (H. O. Mackey.) A proposal for the public good After Marcus Valerius had gained two great victories over the Sabines, in one of which he did not lose a single soldier, he was rewarded with a triumph, and a house was built for him upon Mount Palatine. The doors of the Roman houses generally opened inwards, but this was built to open outwards, to show that he who dwelt there was ready to listen to any proposal made to him for the public good. God-fearing men for responsible positions One of Stonewall Jackson’s peculiarities was to select for his chief of staff, not a military man, but a Presbyterian clergyman, a professor in a theological seminary, and to clothe him with the power of carrying out his mysterious orders when he was temporarily absent. In this he acted as did the greatest of all English commanders—Oliver Cromwell; who always surrounded himself with men of prayer. ( H. O. Mackey.) Setting others to work One of the best qualifications of a minister is the ability to set the membership at work. It is said that Mr. Spurgeon asks every person seeking admission to membership in his church. “Well, if you are received, what individual work are you going to take up and carry on for the Lord?” As a result, he has now enrolled in his church register, 5,756 communicants, who represent just so many willing workers under his leadership. He saves his own strength by doing nothing that his hearers can do equally well. And every minister who tries can carry the same rule into practice with a membership of one hundred as well as five thousand. Many ministers fritter away valuable time in doing what the laity might do as well, and sometimes better, for them. (Christian Age.) Justice to be done in small matters
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    In one ofthe police courts up town in New York, one morning not long since, a very small boy in knickerbockers appeared. He had a dilapidated cap in one hand, and a green cotton bag in the other. Behind him came a big policeman, with a grin on his face. “Please, sir, are you the judge?” he asked in a voice that had a queer little quiver in it. “I am, my boy. What can I do for you?” asked the justice, as he looked wonderingly down at the mite before him. “If you please, sir, I’m Johnny Moore. I’m seven years old, and I live in One Hundred and Twenty-third street, near the avenue; and the only good place to play miggles on is in the front of a lot near our house, where the ground is smooth. But a butcher on the corner, that hasn’t any more right to the place than we have, keeps his waggon standing there; and this morning we were playing at miggles there, and he drove us away, and took six of mine, and threw them away off over the fence into the lot. And I went to the police-station; and they laughed at me and told me to come here and tell you about it.” The big policeman and the spectators began to laugh, and the complainant at the bar trembled so violently with mingled indignation and fright that the marbles in his little green bag rattled together. The justice, however, rapped sharply on the desk, and quickly brought everybody to dead silence. “You did perfectly right, my boy,” said he, gravely, “to come here and tell me about it. You have as much right to your six marbles as the richest man in this city has to his bank account. If every American citizen had as much regard for his rights as you show, there would be far less crime. And you, sir,” he added, turning to the big policeman, “you go with this little man to that butcher and make him pay for those marbles, or else arrest him and bring him here.” You see this boy knew that his rights had been interfered with, and he went to the one having authority to redress his wrongs. He did not throw stones or say naughty words, but in a manly, dignified way demanded his rights. (S. S. Chronicle.) Freedom of resort It is an honourable memorial that James the Fifth, King of Scots, hath left behind him, that he was called the poor man’s king; and it is said of Radolphus Hapsburgius, that seeing some of his guard repulsing divers poor persons that made towards him for relief, was very much displeased, and charged them to suffer the poorest to have access unto him, saying, that he was called to the empire not to be shut up in a chest, as reserved for some few, but to be where all might have freedom of resort unto him. (J. Spencer.) Spiritual vocation the highest Jethro counselled Moses to be “for the people God-ward, that he might bring the causes unto God.” The highest of all vocations is the spiritual. It is greater to pray than to rule. Moses was to set himself at the highest end of the individual, political, and religious life of Israel, and to occupy the position of intercessor. He was to be the living link between the people and their God. Is not this the proper calling of the preacher? He is not to be a mere politician in the Church, he is not to enter into the detail of organization with the scrupulous care of a conscientious hireling: he is deeply and lovingly to study the truth as it is in Jesus, that he may be prepared to enrich the minds and stimulate the graces of those who hear him. He is to live so closely with God, that his voice shall be to them as the voice of no other man, a voice from the better world, calling the heart to worship, to trust, and to hope, and through the medium of devotion to prepare men for all the engagements of common life. The preacher is to live apart from the people, in order that he may in spiritual sympathy live the more truly with them. He is not to stand afar off as
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    an unsympathetic priest,but to live in the secret places of the Most High, that he may from time to time most correctly repronounce the will of God to all who wait upon his ministry. When preachers live thus, the pulpit will reclaim its ancient power, and fill all rivalry with confusion and shame. Let the people themselves manage all subordinate affairs; call up all the business talent that is in the Church, and honour all its successful and well-meant experiments; give every man to feel that he has an obligation to answer. When you have done this, go yourself, O man of God, to the temple of the Living One, and acquaint yourself deeply with the wisdom and grace of God, that you may be as an angel from heaven when you come to speak the word of life to men who are worn by the anxieties and weakened by the temptations of a cruel world. Many a man inquires, half in petulance and half in self-justification, “What more can I possibly do than I am already doing?” Let the case of Moses be the answer. The question in his case was not whether he was doing enough, but whether he was not doing too much in one special direction. Some of the talent that is given to business might be more profitably given to devotion, Rule less, and pray more. Spare time from the business meeting that you may have leisure for communion with God. (J. Parker, D. D.) How to receive counsel He might have thought: “what presumption in this Midianite to dictate to the ambassador of Jehovah!” But Moses was a man of a very different spirit. In Montreal, some years ago, a certain English nobleman who had been recently converted, and was preaching the gospel to large multitudes who gathered to hear him, unfortunately had his heart lifted up within him, and began to speak bitterly and scornfully of the Churches of Christ in the city. An excellent and revered Presbyterian elder approached the young nobleman in the kindest way, spoke with great appreciation of the value of his work in preaching the gospel, but suggested that it would be better for the cause if he would cease abusing Christians and Christian Churches, and confine himself to the preaching of Christ. In reply he curled his lip in scorn, and said, “I take my counsel from the Lord!” What a contrast between the grand nobleman of the olden time, and the small one of yesterday. Moses might with some reason have claimed a monopoly of Divine counsel. God had chosen him out from all other men to make known His will to him; but when Jethro, though an outsider, and one who had only good common sense on his side, makes his suggestion, Moses does not scorn to listen to his advice, and take it too. And the event showed that the Lord fully approved His servant’s course. (J. M. Gibson, D. D.) Division of labour We recognize the value of the principle of division of labour in manufactures, because there it cheapens the manufactured article, but we fail to see its importance in our own work, because there, in the first instance, it involves additional outlay. We cannot get a man competent to be the head of a department without paying him a handsome salary; for responsibility means character, and character always commands its price. So, to divide our work into so many departments, and to put over each a thoroughly capable man whom we will hold to a rigid account, requires the immediate expenditure of a large amount of money, and we say we cannot afford it. But all this is a shortsighted policy, for, in the long run, the greater amount of business done will more than reimburse the original outlay; and, in addition, you can go home, not to fret and worry over trifles, but to be the companion of your wife and the guide and director of your children. Moreover,
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    instead of breakingdown hopelessly under the strain of carrying everything on your own shoulders, and requiring to go abroad for years, or, it may be, to leave business altogether, your strength remains unimpaired—nay, perhaps it even increases; and you have the satisfaction of seeing your home happy, and your children growing up to follow in your footsteps, and to declare that their God is dearer to them because He is the God of their father.. . . One said to me, when I began my ministry, “Never do yourself what you can get another to do for you as well as you can do it yourself”; and though I confess that I have not acted on the maxim as much as I ought to have done, I see the wisdom of it more clearly, the longer I live. “Divide et impera,” was the maxim of the old Roman general—divide and conquer; and by dividing our labour into many sections, and holding some one responsible for each, we shall do more, we shall do it better, and we shall work longer than would be otherwise possible. (W. M. Taylor, D. D.). 18 You and these people who come to you will only wear yourselves out. The work is too heavy for you; you cannot handle it alone. BAR ES, "Thou wilt surely wear away - From decay and exhaustion. CLARKE, "Thou wilt surely wear away - ‫תבל‬ ‫נבל‬ nabol tibbol, in wearing way, thou wilt wear away - by being thus continually employed, thou wilt soon become finally exhausted. And this people that is with thee; as if he had said, “Many of them are obliged to wait so long for the determination of their suit that their patience must be soon necessarily worn out, as there is no one to hear every cause but thyself.” GILL, "Thou wilt surely wear away,.... His natural strength and animal spirits, and so his flesh; he feared his constant application and attendance to business would impair his health, break his constitution, and bring him into a consumption. Moses was naturally of a strong and vigorous constitution; for, forty years after this, even to the time of his death, his natural force was not abated; or "fading thou wilt fade", or, "falling thou wilt fall" (r); in allusion to the leaves of trees in autumn, which fade, and wither, and fall:
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    both thou andthis people that is with thee; it was tiresome to the people, as well as fatiguing to Moses, who, because of the multitude of cases, were obliged to wait a long time, some of them from morning to night, and yet could not get their suit to come and so were obliged to attend next day, and perhaps day after day. The Targum of Jonathan is,"even thou also, Aaron and his sons, and the elders that are with them;''and so Jarchi; but these do not seem to have been assisting to him at all, as appears by what follows: for this thing is too heavy for thee: it was too great a burden upon his shoulders, what his strength was not equal to; for though his internal abilities were exceeding great, and he had a good will to the work, to serve God and his people, yet it was more, humanly speaking, than his bodily strength would admit of, or any mortal man could go through: thou art not able to perform it thyself alone; and this Moses was sensible of himself afterwards, and says the same thing, Deu_1:9. WHEDO ,"18. Wear away — Hebrews, fading thou wilt fade. That is, as a leaf that withers and decays. Excessive labour and anxiety will send the strongest and holiest man into decline. And this people — The people as well as the judge would necessarily become weary and restless by long waiting and delay of judgment, and some, perhaps, would be tempted to go away and take the judgment into their own hands. PULPIT, "Thou wilt surely wear away. Literally, "Wasting thou wilt waste away," Thy strength, i.e; will not long hold out, if thou continuest this practice. Both thou, and this people. The people's strength and patience will also fail, if, owing to the number of the complaints, they have—some of them—to wait all day at the tribunal before they can obtain a decision. 19 Listen now to me and I will give you some advice, and may God be with you. You must be the people’s representative before God and bring their disputes to him.
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    BAR ES, "Counsel- Jethro draws the distinction between the functions of the legislator and the judge. To God-ward - Literally, “before God,” standing between them and God, both as His minister or representative and also as the representative of the people, their agent, so to speak, or deputy before God. CLARKE, "I will give thee counsel, and God shall be with thee - Jethro seems to have been a man of great understanding and prudence. His advice to Moses was most appropriate and excellent; and it was probably given under the immediate inspiration of God, for after such sacrificial rites, and public acknowledgment of God, the prophetic spirit might be well expected to descend and rest upon him. God could have showed Moses the propriety and necessity of adopting such measures before, but he chose in this case to help man by man, and in the present instance a permanent basis was laid to consolidate the union of the two families, and prevent all future misunderstandings. GILL, "Hearken now unto my voice, I will give thee counsel,.... Jethro being the elder man, and of some character and figure, being either a priest or prince of Midian, or both, might, without incurring a censure, take upon him to give advice to Moses, a younger man, and his son-in-law, though he was superior to him in office and in parts; and especially since his advice proceeded from a sincere and cordial regard for his health and welfare: and God shall be with thee: and succeed the advice he gave, which he persuaded himself would be agreeable to the will of God, and attending to it he would prosper, and find that the method taken would be blessed of God, and issue in his own good and the good of the people; or it may be taken prayerwise, as by some, "may God be with thee" (s); to direct thee to what thou shouldest do, either to take the advice, or reject it; and be it as it will, he wished him well, and that he might have his health, and that as his day was, his strength might be: be thou for the people to God-ward; or on the part of God, as Aben Ezra interprets it; that part of his work he advised him to retain by all means, which lay more immediately between God and the people; to be a mediator between them; to transact affairs for them with God; to inquire his mind and will in matters difficult and doubtful; to be, as Jarchi expresses it, a messenger and interpreter between them, and an inquirer of judgments of him, or what statutes and judgments he would have observed by them: that thou mayest bring the causes unto God; concerning which, as yet, he had given no directions as a rule to go by. HE RY 18-22, "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 (Exo_18:19): Be thou for them to God-ward; that was an honour in which it was not fit any other should share with him, Num_12:6-8. Also whatever concerned the whole congregation in general must pass through his hand, Exo_18:20. 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
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    despatch, than inthe 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, 1Pe_2:13, 1Pe_2:14. 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: Every great matter they shall bring unto thee, Exo_18:22. 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, whom therefore they should not despise. The head has need of the hands and feet, 1Co_12:21. Great men should not only study to be useful themselves, but contrive how to make others useful, according as their capacity is. Such is Jethro's advice, by which it appears that though Moses excelled him in prophecy he excelled Moses in politics; yet, CALVI , "19.I will give thee counsel. Jethro dares, indeed, to promise success, if Moses will obey his counsel; yet does he not proudly boast that this will be the fruit of his own prudence, but ascribes it to God’s blessing and grace, if he prospers even when nothing is established but on the best system. For this is the import of the expression, that a counsel occurs to him, which if Moses follows, God shall bless him. or yet does he reprove Moses, as if God had not been thus far with his pious zeal and industry, but rather hints that God is the author of this counsel, which He will follow up with His grace. In sum, he does not state it to be his Object to diminish in the smallest degree the grace which Moses had already experienced; but to point out a plan, of which God will, by its result, show His approbation. Then follows the other point to which I have alluded, viz., that he does not rob Moses of his authority, so as to overturn his call from God, but rather by exhorting him to proceed, desires that what God has once ordained should be firm and inviolable. It is well also for us diligently to consider that counsel be taken according to circumstances and expediency, so that there be no departure from the ordinance of God; because it is sinful to entertain the question whether we should obey God or not. Accursed, then, are the deliberations wherein it is proposed to alter anything in God’s Word, or to withdraw ourselves from the bounds of our calling. We have said that the burden whereby Moses was weighed down was not of God’s imposing; but only had he been set over the people as their leader, as far as his ability permitted. Jethro leaves this unaffected, and thus confirms by subscribing, as it were, to the decree of heaven. Because he was chosen to be as an interpreter, and God familiarly admitted him as the mediator between Him and His people, Jethro enjoins him to continue in the discharge of these duties. But because the possession of the supreme government did not interfere with the duty of a Prophet, he desired also the greater matters to be referred to him; for I so interpret the expressions, that Moses was to be “to God-ward,” for the delivery of the rule of piety, and for the performance of the prophetical office, whilst the weightier causes were to be referred by the rulers to him, that every one might have justice done him. BE SO , "Exodus 18:19-23. Be thou for them to God-ward — That was an honour in which it was not fit any other should share with him. Also whatever concerned the whole congregation must pass through his hand, Exodus 18:20. But he
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    appointed judges inthe several tribes and families, which should try causes between man and man, and determine them, which would be done with less noise and more despatch than in the general assembly. Those whose gifts and stations are most eminent may yet be greatly furthered in their work by the assistance of those that are every way their inferiors. This is Jethro’s advice; but he adds two qualifications to his counsel. First, That great care should be taken in the choice of the persons who should be admitted into this trust; it was requisite that they should be men of the best character. 1st, For judgment and resolution, able men — Men of good sense, that understood business; and bold men, that would not be daunted by frowns or clamours. 2d, For piety, such as fear God — Who believe there is a God above them, that his eye is upon them, and that they are accountable to him, and who therefore stand in awe of his judgment. Conscientious men, that will not do a wrong thing, though they could do it never so secretly and securely. 3d, For honesty, men of truth — Whose word one may take, and whose fidelity one may rely upon. 4th, For a generous contempt of worldly wealth; hating covetousness — ot only not seeking bribes, or aiming to enrich themselves, but abhorring the thought of it. Secondly, That he should attend to God’s direction in the case, verse 23. If thou shalt do this thing, and God command thee so — Jethro knew that Moses had a better counsellor than he was, and to his counsel he refers him. COKE, "Exodus 18:19-20.— Be thou for the people to God-ward] i.e. "Do thou continue still as the mediator between God and the people, going between them: bringing the causes of the people, or their affairs of consequence, before GOD, and receiving from him those statutes and ordinances, those declarations and decisions, which he shall make known to thee; and which thou, in consequence, shalt notify to them, shewing them the way wherein they must walk, and the work which they must do." For the rest, leaving the decision of smaller matters, as is advised in the next verse. ELLICOTT, "(19) God shall be with thee.—Rather, may Go be with thee. May He give thee wisdom to direct the course aright. Be thou for the people to God-ward.—Be the person, i.e., to bring before God whatever needs to be brought before Him. Continue both to act as representative of the people towards God, and as representative of God towards the people. Take all difficult causes to Him, and pronounce to the people His decision upon them. Be also the expounder to the people of God’s laws and ordinances; be their moral instructor, and the guide of their individual actions (Exodus 18:20). All this is quite compatible with the change which I am about to recommend to thee. WHEDO ,"19. I will give thee counsel — Like Melchizedek, “priest of the Most High God,” (Genesis 14:18,) who blessed Abram, the father of the faithful, Jethro, another priest of like rank, assumes to counsel Moses the man of God. Conscious of holding an approved relationship toward God, he put forth his advice as one having a measure of authority over his son-in-law.
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    Be thou forthe people to God-ward — That is, be thou the representative and spokesman of the people before God, as the next sentence further explains. That thou mayest bring the causes ( ‫,הדברים‬ matters of controversy, comp. Exodus 18:16 ) unto God — Matters of great moment, on which divine counsel was to be sought, should be intrusted to Moses; but affairs of less importance might be left to inferior judges. Exodus 18:22. PETT, "Exodus 18:19-20 “Listen to what I say (to my voice), I will give you advice, and God be with you. You be for the people towards God, and you bring the causes to God. And you will teach them the statutes and the laws, and will show them the way in which they must walk and the work that they must do.” So what he advises is that Moses only take on the more complicated cases, especially the cases where God’s guidance is needed. For these the people will gather to hear the cases and the judgments. He will also deal with God on behalf of the people, and will be responsible for teaching God’s laws and statutes. He will be responsible for guiding their behaviour. But the straightforward smaller cases will be dealt with by others using the guidelines laid down by Moses. While later the sacred lot (the Urim and Thummim - see on Exodus 28:30) would be the basis of such judgments as Moses has to make, there is no suggestion of that here. As we discover later, Moses’ connection with God is unique, like that of a man talking with his friend (Exodus 33:11). This guidance from Jethro, based on common sense and experience, is good advice but it is not a command that Moses must obey. Jethro is not exercising jurisdiction over Moses, he is simply trying to help him. While Moses may have been his clansman he knows that he himself has no authority over the children of Israel. To suggest otherwise is to avoid the clear meaning of the passage. But a deeper significance may lie behind it. This may well be the moment that Jethro finally recognises that he must let Moses go. He is now ruler over his own people. “God be with you.” He recognises the guidance Moses needs from God. But continually the name of Yahweh is avoided. Jethro speaks as one who usually worships Elohim (God) not Yahweh. “The statutes and laws”. These will mainly be based on the customs of Israel as passed on by the fathers, and the revelations given to them, but in the end divine assistance will be needed in detailing and finalising them. There can really be little doubt that the basis of these was already in writing (Exodus 15:25). A number of law codes such as the codes of Lipit-Ishtar, the laws of Eshnunna, the laws of Hammurabi, Hittite laws and so on have been discovered. These contained details of many laws and customs. But they were probably simply a guide and not a statement of laws strictly to be used to dispense justice. They seem to often represent case law, examples of how cases have been decided. However, Moses was in a unique
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    situation. He wastrying to bind together a number of conglomerate peoples. In his case a written law would be invaluable so that the people could learn from them as they were read out to them, and so that they could be pointed to in case of dispute. PULPIT, "I will give thee counsel, and God shall be with thee. Rather—"And may God be with thee!" May God incline thine heart to accept my counsel and act upon it. Be thou for the people to God-ward, etc. "Continue," i.e; as at present, to be the intermediary between God and the people—still be the whole and sole source of legislative power (Exodus 18:20), and still be the fount and origin of judicial authority; but commit the actual decision of the lighter causes to others chosen by thyself for the office (Exodus 18:21, Exodus 18:22). The separation of the legislative and judicial functions was well known in Egypt, where the kings alone made new laws, but causes were ordinarily determined by a body of judges. Bring the causes unto God. In difficult cases, Moses actually laid the cause before God, and obtained directions from God as to the manner in which he was to decide it. See umbers 27:5-11. 20 Teach them his decrees and instructions, and show them the way they are to live and how they are to behave. BAR ES, "Teach them - The Hebrew word is emphatic, and signifies “enlightenment.” The text gives four distinct points: (a) the “ordinances,” or specific enactments, (b) “the laws,” or general regulations, (c) “the way,” the general course of duty, (d) “the works,” each specific act. CLARKE, "Thou shalt teach them ordinances - ‫חקים‬ chukkim, all such precepts as relate to the ceremonies of religion and political economy. And laws, ‫התורת‬ hattoroth, the instructions relative to the whole system of morality. And shalt show them the way - ‫הדרך‬ ‫אה‬ eth hadderech, That very Way, that only way, which God himself has revealed, and in which they should walk in order to please
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    him, and gettheir 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; ‫יעשון‬ 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 fulfill all its precepts. 3. He must point out to each his particular duty, and what is expected of him in his situation, connections, etc. And, 4. He must set them all their work, and see that they do it. On such a plan as this he will have full opportunity to show the people, 1. Their sin, ignorance, and folly; 2. The pure and holy law which they have broken, and by which they are condemned; 3. The grace of God that bringeth salvation, by which they are to be justified and finally saved; and, 4. The necessity of showing their faith by their works; not only denying ungodliness and worldly lusts, but living soberly, righteously, and godly in this present world, looking for that blessed hope, and the glorious appearing of the great God and our Savior, Jesus Christ. GILL, "And thou shalt teach them ordinances and laws,.... Both with respect to things civil and religious, which he should receive from God: and shalt show them the way wherein they must walk; the path of faith and duty, the way of truth, holiness, and righteousness: and the work that they must do; both with respect to God, and one another, the various duties and exercises of religion, everything relating to their moral, religious, and civil conduct. HE RY, " JAMISO , " K&D, " WHEDO , "20. Teach them ordinances and laws — Equivalent to making “them know the statutes and laws” in Exodus 18:16. The word rendered teach (Hiphil of ‫זהר‬ ) means to shed light upon. Moses was to exercise the twofold office of appearing in behalf of the people before God and of revealing God’s truth to the people. Thus he was an honoured mediator, being intercessor, advocate, lawgiver, and judge. The way… the work — Two important and comprehensive phases of godliness, equivalent to life and action. PULPIT, "Thou shalt teach them ordinances and laws. Or, "statutes and laws," as in Exodus 18:16. It is not quite clear how these differ. Some regard "statutes" as connected with religion, and laws as regulations with respect to civil and social matters. Others explain the first as "specific" and the second as "general enactments." The way wherein they must walk. The general line of conduct which all are bound to pursue. The work that they must do. The special task which each has to perform individually.
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    21 But selectcapable men from all the people— men who fear God, trustworthy men who hate dishonest gain—and appoint them as officials over thousands, hundreds, fifties and tens. BAR ES, "Able men - The qualifications are remarkably complete, ability, piety, truthfulness, and unselfishness. From Deu_1:13, it appears that Moses left the selection of the persons to the people, an example followed by the Apostles; see Act_6:3. Rulers of thousands ... - The numbers appear to be conventional, corresponding nearly, but not exactly, to the military, or civil divisions of the people: the largest division (1,000) is used as an equivalent of a gens under one head, Num_1:16; Num_ 10:4; Jos_22:14. The word “rulers,” sometimes rendered “princes,” is general, including all ranks of officials placed in command. The same word is used regularly on Egyptian monuments of the time of Moses. CLARKE, "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; laboring to promote the general good; never perverting judgment, or suppressing the testimonies of God, for the love of money or through a base, man-pleasing spirit, but expecting their reward from the mercy of God in the resurrection of the just. Rulers of thousands, etc. - 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
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    own members, inwhich causes were heard and tried. Some of the rabbins have supposed that there were 600 rulers of thousands, 6000 rulers of hundreds, 12,000 rulers of fifties and 60,000 rulers of tens; making in the whole 78,600 officers. But Josephus says (Antiq., lib. iii., chap. 4) that Moses, by the advice of Jethro, appointed rulers over myriads, and then over thousands; these he divided into five hundreds, and again into hundreds, and into fifties; and appointed rulers over each of these, who divided them into thirties, and at last into twenties and tens; that each of these companies had a chief, who took his name from the number of persons who were under his direction and government. Allowing what Josephus states to be correct, some have supposed that there could not have been less than 129,860 officers in the Israelitish camp. But such computations are either fanciful or absurd. That the people were divided into thousands, hundreds, fifties and tens, we know, for the text states it, but we cannot tell precisely how many of such divisions there were, nor, consequently, the number of officers. GILL, "Moreover, thou shalt provide out of all the people,.... Or look out (t) from among them; see Act_6:3, able men; or "men of power" (u); meaning not so much men of strong and robust constitutions, who, as Aben Ezra says, are able to bear labour; but men that have strength of heart, as Ben Gersom expresses it, men of spirit and courage, and are not afraid to do justice, to repress vice, and countenance virtue; or, as Maimonides says (w), have a strong heart, or courage and boldness to deliver the oppressed from the hands of the oppressor. Jarchi interprets it of rich men, of men of substance, who have no need to flatter, or play the hypocrite, and to know the faces of men: such as fear God; who have the fear of God before their eyes, and on their hearts, in all they do, and therefore cannot do those things that others do, who are destitute of it; cannot give a cause the wrong way wilfully, or pervert judgment, and are the reverse of the character of the unjust judge, that neither feared God nor regarded man, Luk_18:2, men of truth; true men, sincere, upright, and faithful men, that love truth and hate lies and falsehood, and will take some pains to get at the truth of a cause, to inquire where it lies, and pursue and encourage it where it is found, and discourage to the uttermost falsehood, lies, and perjury: hating covetousness; in themselves and others, filthy lucre, dishonest gain, mammon of unrighteousness, and so not to be bribed and corrupted, and execute wrong judgment for the sake of money: and place such over them to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens; meaning not courts of judicature, consisting of such a number of judges, for such a court was never known to have a thousand judges upon the bench at once; the highest court of judicature that ever was among the Jews, which was long after this time, consisted but of seventy or seventy one: but the sense is, that each of these should have such a number of persons, or rather families, under their care, who, when they applied unto them for justice, should faithfully administer it to them; See Gill on Exo_18:25. HE RY, " 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 (Exo_18:21); they must be able men, etc. It was requisite that they should be men of the very best
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    character, [1.] Forjudgment and resolution - able men, men of good sense, that understood business, and bold men, that would not be daunted by frowns or clamours. Clear heads and stout hearts make good judges. [2.] For piety and religion - such as fear God, as believe there is a God above them, whose eye is upon them, to whom they are accountable, and of whose judgment they stand in awe. Conscientious men, that dare not do a base thing, though they could do it ever so secretly and securely. The fear of God is that principle which will best fortify a man against all temptations to injustice, Neh_ 5:15; Gen_42:18. [3.] For integrity and honesty - men of truth, whose word one may take, and whose fidelity one may rely upon, who would not for a world tell a lie, betray a trust, or act an insidious part. [4.] For noble and generous contempt of worldly wealth - hating covetousness, not only not seeking bribes nor aiming to enrich themselves, but abhorring the thought of it; he is fit to be a magistrate, and he alone, who despiseth the gain of oppressions, and shaketh his hands from the holding of bribes, Isa_33:15. (2.) That he should attend God's direction in the case (Exo_18:23): If thou shalt do this thing, and God command thee so. Jethro knew that Moses had a better counsellor than he was, and to his counsel he refers him. Note, Advice must be given with a humble submission to the word and providence of God, which must always overrule. CALVI , "21.Moreover, thou shalt (199) provide out of all the people Literally so, “thou shalt provide;” meaning, thou shalt choose out, and take the most worthy, so that such an office be not entrusted rashly to any one that offers. But this was most reasonable, among a free people, that the judges should not be chosen for their wealth or rank, but for their superiority in virtue. Yet although it be right that regard should be chiefly had to virtue, so that if any one of the lower orders be found more suitable than others, he should be preferred to the noble or the rich; still should any one choose to, lay this down as a perpetual and necessary rule, he will be justly accounted contentious. Jethro enumerates four qualifications which must be principally regarded in the appointment of judges, viz., ability in business, the fear of God, integrity, and the contempt, of riches, not to exclude others whereof, as we shall soon see, mention is made in the first chapter of Deuteronomy, but to signify that all are not qualified, nay, that extraordinary virtues are required which, by synecdoche, he embraces in these four. The words which we translate “brave men,” (200) (viros fortes,) are, in the Hebrew, “men of bravery,” (viros fortitudinis;) by which title some think that strong and laborious men are described. But in my opinion, Moses rather designates strenuous and courageous persons, whom he opposes not only to the inactive, but to the timid and cowardly also. But because vigor of mind as well as of body is but frail without the fear of God, he adds piety in the second place, in that they should exercise their office as having an account to render to God. “Truth” is opposed not only to deception and gross falsehoods, but to popularity-hunting, flattering promises, and other crooked arts, which tend to corrupt justice. Lastly, hatred of covetousness is demanded; because nothing is more antagonistic to justice than eagerness for gain; and since snares are so constantly set for judges by the offers of pecuniary advantage, they would not be duly fortified against this mode of corruption, unless they earnestly detested avarice. COFFMA , "Verses 21-23 "Moreover thou shalt provide out of all the people able men, such as fear God, men
  • 98.
    of truth, hatingunjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens: and let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge themselves: so shall it be easier for thyself, and they shall bear the burden with thee. If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people also shall go to their place in peace." The tact and graciousness of Jethro are visible here. ote that he did not suggest that Moses take any of his advice, except upon the proviso that God would approve of it and command it. Moses, of course, would personally handle all the "Big Decisions!" It was only the "small things" that would be delegated to others. ote also the qualifications for the judges. It would be difficult, even today, to draw up a list of qualifications needed in such positions which would in any manner rival these for applicability and importance. Able men. Incompetent persons should never be trusted with authority. Even a wicked man who is competent makes a better governor than a righteous incompetent. The .T. examples of Felix and Festus illustrate this perfectly. Felix was notoriously wicked, and Festus was hailed as "the best" man of a generation in the post of governor, but his incompetence, vacillation, blindness to realities, and other elements of incompetence would have resulted in the murder of the apostle Paul had it not been for Paul's appeal to Caesar. Such men as fear God. What an important quality this is! Profane and irreligious persons are always unsuitable in any place of authority, especially in the judiciary. Men of truth. Truth is the cornerstone of trust and justice. Lying judges were the "evening wolves" referred to in the prophets. Hating unjust gain. In other words, men who could not be bribed! In fact, some of the versions render this, "Choose men ... who hate a bribe." "Bribery is common in the courts of many countries, and the Bible condemns both those who take bribes and those who offer them (Psalms 26:10; Job 15:34)."[29] For Christians it is significant to remember that the apostle remained in prison for two years after the governor (Felix) had declared him to be innocent, and the only thing it would have taken to get Paul's freedom would have been for the Christians to have satiated Felix's lust to receive a bribe. When the judiciary of a state has been corrupted through the appointment of immoral, dishonest, greedy and unjust judges, such a nation cannot long endure. The corruption of the judiciary soon communicates the rottenness of a society to the entire corpus of it, hastening the destruction of it. The minor prophets poured out the wrath of God against unjust judges, and by Jesus' use of a parable concerning an "unjust judge," he demonstrated that such a character was universally known to the people of his times. The Lord spoke of an unjust judge who "feared not God, and regarded not man" (Luke 18:2). In about forty years, that whole nation which
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    supplied Jesus withsuch a subject perished from the face of the earth. Jethro promised great benefits provided Moses agreed (with God's approval) to put Jethro's advice in operation. He said: "If you do this, all this people shall go to their own place in peace" (Exodus 18:23). This is almost always recognized as meaning "the land of Canaan" as "their own place." This recognition on Jethro's part that Canaan was the rightful place of Israel indicates his knowledge of the promises of God to the patriarchs. Jethro himself being a descendant of Abraham, and all of this adds weight to the identification of Jethro as a legitimate priest of the one true God. COKE, "Exodus 18:21. Moreover thou shalt provide, &c.— Jethro, advising Moses to retain his high office of mediator between God and the people, and to preserve to himself the supreme legislative power under God, (see Exodus 18:22.) exhorts him, very prudently, to establish subordinate rulers of thousands, of hundreds, of fifties, and of tens; who were, at all seasons, to administer justice, according to the commission with which they were each entrusted. And, as nothing can be of greater consequence than that justice be truly and impartially administered, Jethro advises to select men of such qualifications as might render them fit for the office. He counsels, first, that they be able men, men of ( ‫חיל‬ chil) persevering strength, firmness of body or mind, fortitude; a necessary qualification of judges, who, neither through fear nor favour, should be turned aside from the path of justice and integrity: the word also may include that patience and assiduity in hearing, weighing, &c. which is so requisite to just and impartial judgment. Secondly, That they be such as fear God, and, consequently, would bear in mind, that they also have a Judge in heaven. Thirdly, Men of truth; men whose veracity may be depended upon, who may be absolutely confided in and trusted, and, consequently, will never deviate from the paths of justice: indeed, truth and justice are so nearly allied, that the absence of the one from any tribunal must include the absence of the other. When Isaiah tells us, that judgment is turned away backward, and justice standeth afar off; it is because truth is fallen in the street, and equity cannot enter, Isaiah 59:14. Fourthly, Hating covetousness: this corresponds with fearing God, and is, indeed, the necessary consequence of it; for they who fear God must hate covetousness, which is idolatry, and consequently the grossest contradiction to a sincere regard for the Deity. The word is strong here, HATI G covetousness; holding it in the utmost detestation and abhorrence; it being a vice, of all others, most improper for a judge: whose eyes the love of money would fatally blind, and cause him sadly to pervert judgment. See Deuteronomy 16:19. 1 Samuel 8:3. Happy people they whose judges and magistrates are endued with these qualifications! ELLICOTT, "(21) Provide out of all the people able men.—This was the gist of Jethro’s advice. It seems somewhat surprising that it should have been needed. In Egypt, as in all other settled governments, while the king was the fountain of justice, it was customary for him to delegate the duty of hearing causes to officials of different ranks, who decided in this or that class of complaints. In Arabia a similar practice no doubt prevailed. Jethro himself had his subordinates, the head men of the various clans or families, who discharged judicial functions in “small matters,” and thereby greatly lightened the burthen which would otherwise have rested upon
  • 100.
    his shoulders. Hisadvice to Moses was simply that he should adopt this generally established system—one which belongs to a very early period in the history of nations. Jethro’s definition of “able men”—men, i.e., fitted to exercise the judicial office—is interesting. He requires them to be (1) God-fearing, (2) truthful, and (3) men of integrity. The second and third requirements would approve themselves to men of all times and countries. The first would generally be deemed superfluous. But it really lies at the root of all excellence of character, and is the point of greatest importance. Rulers of thousands, and rulers of hundreds.—An organisation of the entire people on a decimal system is implied in the arrangement suggested. Such an organisation may not improbably have existed at the same in connection with the march and the encamping. See the Comment on Exodus 13:18.) Jethro thought that it might be utilised for judicial purposes. One an out of ten might be competent to judge in “small matters.” If either party were dissatisfied, there might be an appeal to the “ruler of fifty”—from him the “ruler of an hundred,” and then to the “ruler Of a thousand.” In all ordinary disputes this would suffice, and the contest would not require to be carried further. WHEDO , "21. Able men — Men of strong, commanding character, and manifestly competent for the work to be done. Four distinguishing qualities of the ideal judge are here expressed: able, (competent, capable,) God-fearing, truth-loving, and bribery-hating. Without these qualities no man is fit to occupy a judgment seat. ‫,בצע‬ here rendered covetousness, means unrighteous gain, obtained by way of extortion. The righteous ruler “despiseth the gain of oppressions, shaking his hands from holding bribes.” Isaiah 33:15 . To be rulers — Chiefs or princes. Thousands,… hundreds,… fifties,… tens — “This minute classification of the people is thoroughly in accordance with the Semitic character, and was retained in after ages. The numbers appear to be conventional, corresponding nearly, but not exactly, to the military or civil divisions of the people.” — Speaker’s Com. Comp. umbers 1:16; umbers 10:4; Joshua 22:14. EXPOSITOR'S DICTIO ARY, "Exodus 18:21 Our Bishops in St. George"s Company will be constituted in order founded on that appointed by the first Bishop of Israel, namely, that their Primate, or Supreme Watchman, shall appoint under him "out of all the people able men, such as fear God, men of truth, hating covetousness, and place such over them to be rulers (or, at the least, observers) of thousands, rulers of hundreds, rulers of fifties, and rulers of tens".... Of course for such work, I must be able to find what Jethro of Midian assumes could be found at once in Israel, these "men of truth, hating covetousness,"
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    and all myfriends laugh me to scorn for thinking to find any such. aturally, in a Christian country, it will be difficult enough; but I know there are still that kind of people among Midianites, Caffres, Red Indians, and the destitute afflicted, and tormented, in dens and caves of the earth, where God has kept them safe from missionaries:—and, as I above said, even out of the rotten mob of money-begotten traitors calling itself a "people" in England, I do believe I shall be able to extricate, by slow degrees, some faithful and true persons, hating covetousness, and fearing God. And you will please to observe that this hate and fear are flat opposites one to the other; so that if a man fear or reverence God, he must hate covetousness; and if he fear or reverence covetousness, he must hate God; and there is no intermediate way whatsoever. —Ruskin, Fors Clavigera, Letter lxii. "Able men, such as fear God." The Italians have an ungracious proverb: Tanto buon che val niente: so good that he is good for nothing. And one of the Doctors of Italy, icholas Macchiavel, had the confidence to put in writing, almost in plaine Termes: that the Christian Faith had given up Good Men in prey to those that are tyrannical and unjust. Which he spake because indeed there never was Law or Sect or Opinion did so much magnifie Goodnesse as the Christian religion doth. Therefore to avoid the Scandall and the Danger both, it is good to take knowledge of the Errours of a Habit so excellent. Seeke the good of other men, but be not in bondage to their Faces or Fancies; for that is but Facilitie or Softnesse; which taketh our honest Minde Prisoner. —Bacon, Essays ("of Goodnesse"). One has nothing to fear from those who fear God. —Eugénie de Guérin. PETT, "Exodus 18:21 “Moreover you shall provide out of the people able men such as fear God, men of truth, hating unjust gain, and place such over them to be rulers of thousands, rulers of hundreds, rulers of fifties and rulers of tens. And let them judge the people at all seasons, and it will be that every great matter they will bring to you, but every small matter they will judge themselves. So will it be easier for you and they will bear the burden with you.” This suggestion must not be distorted. These are not civil judges as such, they are delegates of Moses. They are as much involved in religious judgment as Moses is but not to the same level. Moses will still be the chief judge and will deal with all major or complicated cases where God’s specific judgment is required. What will differ is that minor cases will not be brought to him. They can be decided on the basis of
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    God’s revelation asrevealed in the statutes already laid down by Moses. These are already God’s judgments and His guidance does not need to be sought again. It is laid down in the statutes. If they cannot be so decided they will be brought to him. The point is that Moses has been dealing with every single dispute, however small. ow it is suggested that these could be dealt with by someone who knows the parties better because they have closer connections with them. We must remember that Moses is to some extent learning as he goes. A system does not just fall down from heaven. He had had experience in Egyptian administration but that was very different from here. As a prince he would not have been involved in judging a people. At first he was not aware of the capabilities of the elders of Israel. He has, however, by now become aware of what capabilities the elders of Israel had, and the judges will be made up mainly of these. They will already have had some experience in judging. Thus he has up to this point been feeling his way. But now he knows more about the capabilities of the elders, and more, from experience, of what matters could be dealt with by others. Thus this suggestion came at a very timely moment. Later an even more developed system will be set up where more ‘senior’ judges will be appointed who themselves are guided by the Spirit of God ( umbers 11:16-17; umbers 11:23-29). But that is not yet. “Able men who fear God, are men of truth and hate unjust gain.” Moses has to assess the possibilities and take character and ability into account. The three requirements are important. To fear the higher Judge of all, to be men of truth and not to be open to bribery. There could be no better recommendation. “Rulers of thousands (or sub-clans), rulers of hundreds (or family units), rulers of fifties (smaller family units) and rulers of tens (individual families).” Depending on the importance of the case and the likelihood of appeal would be who was responsible for judging. The numbers are not to be taken literally. The point is that there are to be layers of ‘judges’ at different levels so that appeals can be taken to higher levels, and more serious cases can be dealt with at a higher level. It is not only the judgment that will matter but the willingness of those being judged to accept the authority of the judge. o doubt this was the system used among the Midianites. But the Midianites were more split up and widespread so for Israel the system would later require modification. This system would, of course, take some time to set up, but it is only the basis of the idea that has to be decided on. Its full implementation could take time. But it would take a huge burden from Moses’ shoulders and lay it on others. It is noteworthy that in Arabic ‘a ten’ can mean a family. MACLARE , "THE IDEAL STATESMA 1 Exodus 18:21. You will have anticipated my purpose in selecting this text. I should be doing
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    violence to yourfeelings and mine if I made no reference to the event which has united the Empire and the world in one sentiment. The great tree has fallen, and the crash has for the moment silenced all the sounds of the forest. Wars abroad and controversies at home are hushed. All men, of all schools of opinion, creeds, and parties, see now, in the calm face of the dead, ‘the likeness to the great of old’; and it says something, with all our faults, for the soundness of the heart of English opinion, that all sorts and conditions of men have brought their sad wreaths to lay them on that coffin. But, whilst much has been said, far more eloquently and authoritatively than I can say it, about the many aspects of that many-sided life, surely it becomes us, as Christian people, to look at it from the distinctively Christian point of view, and to gather some of the lessons which, so regarded, it teaches us. My text is part of the sagacious advice which Jethro, the father-in-law of Moses, gave him about the sort of men that he should pick out to be his lieutenants in civic government. Its old-fashioned, simple phraseology may hide from some of us the elevation and comprehensiveness of the ideal that it sets forth. But it is a grand ideal; and amongst the great names of Englishmen who have guided the destinies of this land, none have approached more nearly to it than he whose death has taken away the most striking personality from our public life. So let me ask you to look with me, first, at the ideal of a politician that is set forth here. The free life of the desert, far away from the oppressions of surrounding military despotisms, that remarkable and antique constitution of the clan, with all its beautiful loyalty, had given this Arab sheikh a far loftier conception of what a ruler of men was than he could have found exemplified at Pharaoh’s court; or than, alas! has been common in many so-called Christian countries. The field upon which he intended that these great qualities should be exercised was a very limited one, to manage the little affairs of a handful of fugitives in the desert. But the scale on which we work has nothing to do with the principles by which we work, and the laws of perspective and colouring are the same, whether you paint the minutest miniature or a gigantic fresco. So what was needed for managing the little concerns of Moses’ wanderers in the wilderness is the ideal of what is needed for the men who direct the public affairs of world-wide empires. Let me run over the details. They must be ‘able men,’ or, as the original has it, ‘men of strength.’ There is the intellectual basis, and especially the basis of firm, brave, strongly-set will which will grasp convictions, and, whatever comes, will follow them to their conclusions. The statesman is not one that puts his ear down to the ground to hear the tramp of some advancing host, and then makes up his mind to follow in their paths; he is not sensitive to the varying winds of public opinion, nor does he trim his sails to suit them, but he comes to his convictions by first-hand approach to, and meditation on, the great principles that are to guide, and then holds to them with a strength that nothing can weaken, and a courage that nothing can daunt. ‘Men of strength’ is what democracies like ours do most need in their leaders; a ‘strong man, in a blatant land,’ who knows his own mind, and is faithful to it for ever. That is a great demand. ‘Such as fear God’-there is the secret of strength, not merely in reference to the
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    intellectual powers whichare not dependent for their origin, though they may be for the health and vigour of their work, upon any religious sentiment, but in regard to all true power. He that would govern others must first be lord of himself, and he only is lord of himself who is consciously and habitually the servant of God. So that whatever natural endowment we start with, it must be heightened, purified, deepened, enlarged, by the presence in our lives of a deep and vital religious conviction. That is true about all men, leaders and led, large and small. That is the bottom-heat in the greenhouse, as it were, that will make riper and sweeter all the fruits which are the natural result of natural capacities. That is the amulet and the charm which will keep a man from the temptations incident to his position and the weaknesses incident to his character. The fear of God underlies the noblest lives. That is not to-day’s theory. We are familiar with the fact, and familiar with the doctrine formulated out of it, that there may be men of strong and noble lives and great leaders in many a department of human activity without any reference to the Unseen. Yes, there may be, but they are all fragments, and the complete man comes only when the fear of the Lord is guide, leader, impulse, polestar, regulator, corrector, and inspirer of all that he is and all that he does. ‘Men of truth’-that, of course, glances at the crooked ways which belong not only to Eastern statesmanship, but it does more than that. He that is to lead men must himself be led by an eager haste to follow after, and to apprehend, the very truth of things. And there must be in him clear transparent willingness to render his utmost allegiance, at any sacrifice, to the dawning convictions that may grow upon him. It is only fools that do not change. Freshness of enthusiasm, and fidelity to new convictions opening upon a man, to the end of his life, are not the least important of the requirements in him who would persuade and guide individuals or a nation. ‘Hating covetousness’; or, as it might be rendered, ‘unjust gain.’ That reference to the ‘oiling of the palms’ of Eastern judges may be taken in a loftier signification. If a man is to stand forth as the leader of a people, he must be clear, as old Samuel said that he was, from all suspicion of having been following out his career for any form of personal advantage. ‘Clean hands,’ and that not only from the vulgar filth of wealth, but from the more subtle advantages which may accrue from a lofty position, are demanded of the leader of men. Such is the ideal. The requirements are stern and high, and they exclude the vermin that infest ‘politics,’ as they are called, and cause them to stink in many nostrils. The self-seeking schemer, the one-eyed partisan, the cynic who disbelieves in ideals of any sort, the charlatan who assumes virtues that he does not possess, and mouths noble sentiments that go no deeper than his teeth, are all shut out by them. The doctrine that a man may do in his public capacity things which would be disgraceful in private life, and yet retain his personal honour untarnished, is blown to atoms by this ideal. It is much to be regretted, and in some senses to be censured, that so many of our wisest, best, and most influential men stand apart from public life. Much of that is due to personal bias, much more of it is due to the pressure of more congenial duties, and not a little of it is due to the disregard of Jethro’s ideal, and to the degradation of public life which has ensued thereby. But there have been great men in our history whose lives have helped to lift up the ideal of a statesman, who have made such a sketch as Jethro outlined, though they may not have used his words, their polestar; and amongst the highest of these has been the man whose loss
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    we to-day lament. Letme try to vindicate that expression of opinion in a word or two. I cannot hope to vie in literary grace, or in completeness, with the eulogies that have been abundantly poured out; and I should not have thought it right to divert this hour of worship from its ordinary themes, if I had had no more to say than has been far better said a thousand times in these last days. But I cannot help noticing that, though there has been a consensus of admiration of, and a practically unanimous pointing to, character as after all the secret of the spell which Mr. Gladstone has exercised for two generations, there has not been, as it seems to me, equal and due prominence given to what was, and what he himself would have said was, the real root of his character and the productive cause of his achievements. And so I venture now to say a word or two about the religion of the man that to his own consciousness underlay all the rest of him. It is not for me to speak, and there is no need to speak, about the marvellous natural endowments and the equally marvellous, many-sided equipment of attainment which enriched the rich, natural soil. Intermeddling as he did with all knowledge, he must necessarily have been but an amateur in many of the subjects into which he rushed with such generous eagerness. But none the less is the example of all but omnivorous acquisitiveness of everything that was to be known, a protest, very needful in these days, against the possible evils of an excessive specialising which the very progress of knowledge in all departments seems to make inevitable. I do not need to speak, either, of the flow, and sometimes the torrent, of eloquence ever at his command, nor of the lithe and sinewy force of his extraordinarily nimble, as well as massive, mind; nor need I say more than one word about the remarkable combination of qualities so generally held and seen to be incompatible, which put into one personality a genius for dry arithmetical figures and a genius for enthusiasm and sympathy with all the oppressed. All these things have been said far better than I can say them, and I do not repeat them. But I desire to hammer this one conviction into your hearts and my own, that the inmost secret of that noble life, of all that wealth of capacity, all that load of learning, which he bore lightly like a flower, was the fact that the man was, to the very depths of his nature, a devout Christian. He would have been as capable, as eloquent, and all the rest of it, if he had been an unbeliever. But he would never have been nor done what he was and did, and he would never have left the dint of an impressive and lofty personality upon a whole nation and a world, if beneath the intellect there had not been character, and beneath character Christianity. He was far removed, in ecclesiastical connections, from us onconformists, and he held opinions in regard to some very important ecclesiastical questions which cut straight across some of our deepest convictions. We never had to look for much favour from his hands, because his intellectual atmosphere removed him far from sympathy with many of the truths which are dearest to the members of the Free Evangelical Churches. But none the less we recognise in him a brother in Jesus Christ, and rejoice that there, on the high places of a careless and sceptical generation, there stood a Christian man. In this connection I cannot but, though I have no right to do so, express how profoundly thankful I, for one, was to the present Prime Minister of England that in his brief eulogium on, I was going to say, his great rival, he ended all by the
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    emphatic declaration thatMr. Gladstone was, first and foremost, a great Christian man. Yes; and there was the secret, as I have already said, not of his merely political eminence, but of the universal reverence which a nation expresses to-day. All detraction is silenced, and all calumnies have dropped away, as filth from the white wings of a swan as it soars, and with one voice the Empire and the world confess that he was a great and a good man. I need not dwell in detail on the thoughts of how, by reason of this deep underlying fear of God, the other qualifications which are sketched in our ideal found their realisation in him; how those who, all through his career, smiled most at the successive enthusiasms which monopolised his mind, and sometimes at the contrasts between these, are now ready to admit that, whether the enthusiasms were right or wrong, there is something noble in the spectacle of a man ever keeping his mind, even when its windows were beginning to be dimmed by the frosts of age, open to the beams of new truth. And the greatest, as some people think, of his political blunders, as we are beginning, all of us, to recognise, now that party strife is hushed, was the direct consequence of that ever fresh and youthful enthusiasm for new thoughts and new lines of action. Innovators aged eighty are not too numerous. or need I say more than one word about the other part of the ideal, ‘hating covetousness.’ The giver of peerages by the bushel died a commoner. The man that had everything at his command made no money, nor anything else, out of his long years of office, except the satisfaction of having been permitted to render what he believed to be the highest of service to the nation that he loved so well. Like our whilom neighbour, the other great commoner, John Bright, he lived among his own people; and like Samuel, of whom I have already spoken, he could stretch out his old hands and say, ‘They are clean.’ One scarcely feels as if, to such a life, a State funeral in Westminster Abbey was congruous. One had rather have seen him laid among the humble villagers who were his friends and companions, and in the quiet churchyard which his steps had so often traversed. But at all events the ideal was realised, and we all know what it was. Might I say one word more? As this great figure passes out of men’s sight to nobler work, be sure, on widened horizons corresponding to his tutored and exercised powers, does he leave no lessons behind for us? He leaves one very plain, homely one, and that is, ‘Work while it is called to-day.’ o opulence of endowment tempted this man to indolence, and no poverty of endowment will excuse us for sloth. Work is the law of our lives; and the more highly we are gifted, the more are we bound to serve. He leaves us another lesson. Follow convictions as they open before you, and never think that you have done growing, or have reached your final stage. He leaves another lesson. Do not suppose that the Gospel of Jesus Christ cannot satisfy the keenest intellect, nor dominate the strongest will. It has come to be a mark of narrowness and fossilhood to be a devout believer in Christ and His Cross. Some of you young men make an easy reputation for cleverness and advanced thought by the short and simple process of disbelieving what your mother taught you. Here is a man, probably as great as you are, with as keen an intellect, and he clung to the Cross of Christ, and had for his favourite hymn- ‘Rock of Ages, cleft for me, Let me hide myself in Thee.’
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    He leaves anotherlesson. If you desire to make your characters all that it is in them to be made, you must, like him, go to Jesus Christ, and get your teaching and your inspiration from that great Lord. We cannot all be great men. ever mind. It is character that tells; we can all be good men, and we can all be Christian men. And whether we build cottages or palaces, if we build on one foundation, and only if we do, they will stand. Moses leaves another lesson, as he glides into the past. ‘This man, having served his generation by the will of God, fell on sleep, and was gathered to his fathers, and saw corruption’; but He ‘whom God hath raised up saw no corruption.’ The lamps are quenched, the sun shines. Moses dies, ‘The prophets, do they live for ever?’ but when Moses and Elias faded from the Mount of Transfiguration ‘the apostles saw no man any more, save Jesus only,’ and the voice said, ‘This is My beloved Son; hear ye Him.’ 1 Preached on occasion of Mr. Gladstone’s death. PULPIT, "Able men. Literally, "men of might"—i.e; of capacity or ability—men competent for the office of judge; who are further defined to be, such as possess the three qualities of piety, veracity, and strict honesty, or incorruptness. Jethro's conception of the true judicial character leaves little to be desired. If among every ten Israelites there was one such person, the moral condition of the nation cannot have been so much depressed by the Egyptian servitude as is sometimes represented. Place such over them to be rulers of thousands, etc. A decimal organisation naturally presents itself to men's minds as the simplest in a simple state of society, and was probably already in use among the Arab tribes with whom Jethro was familiar. The graduated series—rulers of tens, of fifties, of hundreds, and of thousands, implies a power of three-fold appeal, from the "ruler of ten" to the "ruler of fifty"—from him to the "ruler of a hundred"—and from him to the "ruler of a thousand." Whether there was an appeal from the last-named to Moses, is doubtful. Probably there was not; Moses deciding those cases only which the "rulers of thousands" reserved for him as being specially difficult or important. 22 Have them serve as judges for the people at all times, but have them bring every difficult case to you; the simple cases they can decide themselves. That will make your load lighter, because they will share it with you.
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    GILL, "And letthem judge the people at all times,.... In their several districts, whenever a matter of difference between man and man arises, and the case is brought before them, let them judge impartially between them, and determine what is right and wrong, and execute judgment and justice truly; which would take off a great deal of business from the hands of Moses: and it shall be that every great matter they shall bring to thee; any affair of great importance, and difficult of determination, and about which the judges may have some doubt in their minds, and they are not clear as to the decision of it; this, they the judges, not the people, were to bring to Moses: but every small matter; which is of no great importance, or is easy of decision, where the right and the wrong clearly appear, and there is no difficulty in the determination of it: so shall it be easier for thyself; to go through the business that would be necessarily devolved upon him, as the chief ruler and governor, supreme judge, lawgiver, leader, and commander: and they shall bear the burden with thee; of ruling and judging the people; they taking a share of it, it would sit the lighter and easier upon him; and the whole seems to be wise and prudent counsel. COKE, "Exodus 18:23. If thou shalt do this thing, and God command thee, &c.— The humility of Jethro is as apparent as his wisdom. He was not so vain as to think that Moses should follow his counsel without the immediate approbation of GOD and therefore he says, if GOD shall command thee to do what I advise, and approve that counsel which I have given, then mayest thou safely follow it, and reap the advantages of it. So that though Jethro gave the advice, Moses followed it not without the immediate consent of God; and we do not see what possible objection can lie against Moses for receiving from wise and good men hints for improvement in legislation, while he put not those hints in execution without the approbation of the Sovereign Lawgiver. ELLICOTT, "(22) At all seasons.— ot on occasional court days, as had been the custom of Moses, but day by day continually. Every great matter they shall bring unto thee.—It must have been left to the judges themselves to decide what were “great” and what were “small matters.” Under ordinary circumstances, courts would be inclined to extend their jurisdiction, and take enlarged views of their competency; but the difficulties of desert life were such as to counteract this inclination, and induce men to contract, rather than widen, their responsibilities. When the wilderness life was ended, the judicial system of Jethro came to an end also, and a system at once simpler and more elastic was
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    adopted. PULPIT, "Exodus 18:22 Letthem judge the people at all seasons. Instead of occasional court-days, on which Moses sat from morning to evening hearing causes, judgments were to be given continually by the rulers of tens, fifties, etc; the accumulation of untried causes being thus avoided, and punishment following promptly on the committal of an offence. The elaborately minute organisation was only suited for the period of the wanderings, and was of a semi-military character, such as might have suited an army on the march When the Israelites became settled dwellers in Palestine, such a multiplicity of judges was unnecessary, and was discontinued. So shall it be easier. Literally, "So make it easier." Compare Exodus 18:18. 23 If you do this and God so commands, you will be able to stand the strain, and all these people will go home satisfied.” BAR ES, "To their place - i. e. to Canaan, which is thus recognized by Jethro as the appointed and true home of Israel. Compare Num_10:29-30. CLARKE, "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. GILL, "If thou shall do this thing,.... Hearken to the advice given, and put it in execution, by choosing out of the people, and placing over them, judges qualified, as
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    directed: and Godcommand thee so; for he did not desire him to follow his advice any further than it appeared to be according to the will of God, which he doubted not he would inquire about; and if he found it was agreeable to it, and should pursue it: then thou shall be able to endure; to continue in his office and post, and hold on for years to come, God granting him life and health; whereas otherwise, in all human probability, he must waste and wear away apace: and all this people shall also go to their place in peace; having had their cases heard and tried, and their differences adjusted to satisfaction; and quick dispatch being made, they would return to their tents or places of abode in much peace of mind, and sit down contented with the determination made, and pleased that the lawsuit was not protracted to any unreasonable length of time. Jarchi interprets all this people, of Aaron, Nadab, and Abihu, and the seventy elders that came with him, as if they by this means would be eased, and so pleased with it. JAMISO , "If thou shalt do this thing, etc. — Jethro’s counsel was given merely in the form of a suggestion; it was not to be adopted without the express sanction and approval of a better and higher Counsellor; and although we are not informed of it, there can be no doubt that Moses, before appointing subordinate magistrates, would ask the mind of God, as it is the duty and privilege of every Christian in like manner to supplicate the divine direction in all his ways. CALVI , "23.If thou shalt do this thing. What immediately follows, “and God command thee so,” may be taken in connection with the beginning of the verse, as if, in self-correction, Jethro made the limitation, that he did not wish his counsel to be obeyed, unless God should approve of it. Others extend it more widely, that if Moses followed God’s commands in all things, this moderation of his duties would be useful. However you take it, Jethro declares that he would have nothing conceded to him, which should derogate from God’s supreme authority; but that there was nothing to prevent Moses from following, as he had done, God as his leader, and still adopting the proposed plan. Yet he signifies that this was to be but temporary, when he adds, that the people should go in peace or prosperously into the land of Canaan. Jethro, then, had no wish to establish a law for posterity; but points out a remedy for present inconveniences, and a provisional arrangement, (201) until the people should obtain a peaceful resting-place. ELLICOTT, "(23) If thou shalt do this thing, and God command thee so.—A reference of the entire matter to God, before any final decision was made, is plainly indicated. Moses must have already had some mode of consulting God on any point which required to be settled, and obtaining an answer. Was it by the “Urim and Thummim”? Thou shalt be able to endure.—Comp. Exodus 18:18, where the inability of Moses to endure, unless he made some change, was strongly asserted. And all this people shall also go to their place in peace.—The people, i.e., will go on their way to Canaan peacefully and contentedly, without suffering the
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    inconvenience to whichthey are now subject. WHEDO , "23. To their place — Some think that Jethro here refers to Canaan as the promised home or place of Israel. But the more simple reference is to the common place of abode, the tent or home, to which the people, having had their matters of controversy adjusted, could speedily return. PETT, "Exodus 18:23 “If you will do this thing, and God command you so, then you will be able to endure and all this people also will go to their place in peace.” Jethro tactfully agreed that what Moses decided to do must be subject to the judgment and guidance of God. (Had he been the priest of Yahweh he himself could have given that guidance). This was important for the people must know that the arrangement had the sanction of Yahweh. But he pointed out the advantages. Moses would not be worn out as he was being now (it was probably obvious to an experienced leader how much Moses was suffering from his efforts). And the people also would not be overburdened with watching petty judgments (he had probably detected their boredom). It is the outsider who often sees most when it comes to such things. “They shall go to their house in peace.” Because they have not been required to stand there for such a long, and often boring, time connected with cases easily decided and involving people unknown to them. PULPIT, "Exodus 18:23 And God command thee so. Jethro does not suppose that Moses will take his advice without further consultation. He assumes that the matter will be laid by Moses before God, and God's will learnt concerning it. The entire narrative supposes that there was some established means by which the Israelite leader could refer a matter to Jehovah and obtain a decision upon it. This can scarcely have been as yet the Urim and Thummim. Probably Moses held frequent communication with Jehovah by means of waking visions. Thou shalt be able to endure—i.e; "the work will not be too much for thee—thou wilt be able to bear it." This people shall also go to their place in peace. The "place" intended would seem to be Palestine. Keil supposes that the word "peace" is to be taken literally, and concludes from it that breaches of the peace had previously been frequent, the people having "often taken the law into their own hands on account of the delay in the judicial decision;" but this is to extract from the words more than they naturally signify. "In peace" means "cheerfully, contentedly." If the changes which he recommends are carried out, Jethro thinks that the people will make the rest of the journey to Canaan quietly and contentedly, without complaint or dissatisfaction.
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    24 Moses listenedto his father-in-law and did everything he said. BAR ES, "Hearkened - Nothing can be more characteristic of Moses, who combines on all occasions distrust of himself and singular openness to impressions, with the wisdom and sound judgment which chooses the best course when pointed out. GILL, "So Moses hearkened to the voice of his father in law,.... Considered what he said, weighed it well in his mind, and judged it good advice, and determined to follow it: and did all that he had said; by choosing such men as he directed to, and committing the judgment of the people to them, as follows: HE RY, "Now Moses did not despise this advice because it came from one not acquainted, as he was, with the words of God and the visions of the Almighty; but he hearkened to the voice of his father-in-law, Exo_18:24. When he came to consider the thing, he saw the reasonableness of what his father-in-law proposed and resolved to put it in practice, which he did soon afterwards, when he had received directions from God in the matter. Note, Those are not so wise as they would be thought to be who think themselves too wise to be counselled; for a wise man (one who is truly so) will hear, and will increase learning, and not slight good counsel, though given by an inferior. Moses did not leave the election of the magistrates to the people, who had already done enough to prove themselves unfit for such a trust; but he chose them, and appointed them, some for greater, others for less division, the less probably subordinate to the greater. We have reason to value government as a very great mercy, and to thank God for laws and magistrates, so that we are not like the fishes of the sea, where the greater devour the less. K&D, "Moses followed this sage advice, and, as he himself explains in Deu_1:12-18, directed the people to nominate wise, intelligent, and well-known men from the heads of the tribes, whom he appointed as judges, instructing them to administer justice with impartiality and without respect of persons. CALVI , "24.So Moses hearkened. Here is a. remarkable instance of modesty, that Moses is not indisposed to submit himself to the counsel of his father-in-law. For although Jethro was his superior in age and in degree of affinity, in other respects he was far inferior to him. This yielding, then, of Moses to his authority, lays down a rule for all the greatest and most excellent Doctors, that they should not refuse lo receive the admonitions of those whom they admit to teach rightly, although they
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    are not ofsuch high dignity. For Cyprian (202) truly declares that none is a good doctor who is not also docile. It is probable that the old man immediately returned home, not in contempt, or from his dislike to labor or fatigue, but (203) on account of his age; but we shall hereafter see in its proper place that his son remained in the camp. BE SO , "Exodus 18:24. So Moses hearkened unto the voice of his father-in-law — When he came to consider the thing, he saw the reasonableness of it, and resolved to put it in practice, which he did soon after, when he had received directions from God. Those are not so wise as they would be thought to be, who think themselves too wise to be counselled; for “a wise man will hear and will increase learning,” and not slight good counsel, though given by an inferior. COFFMA , "Verses 24-27 "So Moses hearkened to the voice of his father-in-law, and did all that he had said. 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. And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves. And Moses let his father-in-law depart; and he went his way into his own land." Moses followed the excellent advice of the Priest of Midian, his father-in-law, although it is a mistake to think that he did it the same week Jethro was visiting him. The implementation of such an extensive system as that suggested by Jethro was not a task to be undertaken hastily. Moses' statement in this chapter to the effect that he did what Jethro suggested is included here with the narrative, where it belongs, but the actual appointment of the judges came later in Deuteronomy 1:12- 18, where it appears that Moses also added a refinement of his own. He charged the people with the responsibility of picking out their judges, much in the same way as the apostles instructed the people to choose The Seven (Acts 6:3f). The last verse of the chapter tells of the departure of Jethro. A moment's reflection will emphasize what an important and significant visit he had made: (1) He restored Moses' family to him, after their having been separated about one year; (2) as a legitimate priest of the Highest One, Jethro no doubt encouraged Moses, mentioning their peaceful entry into Canaan; (3) through his timely suggestion of a system of judges, he made a significant contribution to all subsequent history of Israel; (4) by the same device, he also greatly alleviated the heavy burden of administration which until then had rested upon Moses; and (5) he also offered burnt-offerings and sacrifices to the true God and enjoyed a wonderful meal of religious fellowship with the leaders of God's Chosen People. A Jewish writer complained of the blunt translation, "he let him depart," stating that this rendition "misses the idiom, the meaning being that, `Moses bade his father-in-law farewell,' as at Genesis 26:31."[30] Based on that, Rawlinson understood Jethro to be the brother-in-law of Moses. Surely, after such a glorious period of time together, the departure of Jethro must have been marked with all of the honors and courtesies that had welcomed him upon the occasion of his arrival.
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    All Israel musthave deeply appreciated Jethro, because when the division of the land of Canaan was made among the tribes of Israel, Jethro (perhaps in the person of his descendants) received a portion (Josephus, op. cit., p. 151). CO STABLE, "Verses 24-27 Moses allowed the people to nominate wise, respected men from their tribes whom he appointed as judges ( Exodus 18:25; cf. Deuteronomy 1:12-18). These men handled the routine disputes of the Israelites, and this kept Moses free to resolve the major problems. Jethro returned to his native land ( Exodus 18:27), but he visited Moses and his daughter and grandchildren again (cf. umbers 10:29), perhaps often during the following40 years. "In times of great crises God always provided men to lead the way to deliverance. Moses is an eloquent example of this very fact. The hand of God providentially prepared this man for this very moment. He was cognizant of Egyptian manners and was therefore able to articulate demands before the King of Egypt. Moses had been trained in military matters and was therefore capable of organizing this large mass of people for movement across the deserts. His training in Egypt had given him the ability to write and therefore provided a means by which these accounts would be recorded for eternity. Forty years of desert experience had given Moses the know-how of travel in these areas as well as the kind of preparation that would be needed to survive the desert heat. All of this a mere accident of history? o indeed. The history before us is a supreme example of God"s sovereign ability to accomplish His purposes for His people. Those who belong to Him have every reason to be confident that that which God has promised He will perform." [ ote: Davis, pp189- 90.] "The present narrative has many parallels with the accounts in Genesis 14 , 15. Just as Melchizedek the priest of Salem (salem) met Abraham bearing gifts as he returned from the battle with Amraphel ( Genesis 14:18-20), so Jethro the Midianite priest came out with Moses" wife and sons to offer peace (salom, Exodus 18:7; IV "they greeted each other") as he returned from the battle with the Amalekites.... The purpose of these parallels appears to be to cast Jethro as another Melchizedek, the paradigm of the righteous Gentile. It is important that Jethro have such credentials because he plays a major role in this chapter, instructing Moses, the lawgiver himself, how to carry out the administration of God"s Law to Israel. Thus, just as Abraham was met by Melchizedek the priest ( Genesis 14) before God made a covenant with him in Genesis 15 , so Moses is met by Jethro the priest ( Exodus 18) before God makes a covenant with him at Sinai ( Exodus 19)." [ ote: Sailhamer, The Pentateuch . . ., pp280-81.] ELLICOTT, "(24, 25) Moses hearkened.—The appointment of judges, according to Jethro’s advice, was not made until after the giving of the Law and the setting up of
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    the Tabernacle. (SeeDeuteronomy 1:9-15.) In one particular Moses departed from the counsel given to him. Instead of directly choosing the “able men” himself, he left the selection to the people (Deuteronomy 1:13). And contented himself with investing the men chosen with their authority. Comp. the course taken by the apostolic college with respect to the first deacons (Acts 6:3-6). PETT, "Exodus 18:24 ‘So Moses listened to the voice of his father-in-law and did all that he had said. 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. And they judged the people at all seasons. The hard cases they brought to Moses, but every small matter they judged themselves.” This is basically telling us that Moses acted fully on the suggestions of his father-in- law. It did not, of course, mean that it was fully implemented next day. It would take time to set up. But the beginnings could be put in place immediately. In a patriarchal society there would already be authoritative people in charge at different levels of tribal life, men to whom the people looked up and whose authority they accepted. Some could be appointed immediately. Probably the most difficult were the middle levels, and the absorbing fully into the system of the mixed multitude. These undoubtedly would take more time. The methods he used are outlined in Deuteronomy 1:13-17. Wisely he left much of the choosing to the people. They would be more likely to honour men of their own choosing. “Did all that he had said.” This would happen over time, but the basis would be established immediately. PETT, "Verse 27 ‘And Moses let his father-in-law depart, and he went his way into his own land.’ Having brought Moses his family, and having shared worship and hospitality with the children of Israel, Jethro returned home amicably, recognising that Moses now has in front of him his own destiny. The Egyptian plucked from the desert and given a welcome has become the ruler and guide of Yahweh’s people. It is probable that originally this was the end of a scroll or tablet. Exodus 19:1-2 bears all the marks of being an introduction to a new tablet, summarising the final part of this previous one. ote for Christians. The prime lesson from this passage is that of using wisdom in doing the work of God. We must be ready to learn wisdom from anyone, once we are satisfied that it really is wisdom. Moses might have bristled with pride against his father-in-law and pointed out that he was only the leader of a small wandering tribe, while he had this great mass of people to deal with. But the only loser would have been Moses. It is also an indication of the importance of putting in a word at the right time, and of doing it gently and tactfully.
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    25 He chosecapable men from all Israel and made them leaders of the people, officials over thousands, hundreds, fifties and tens. GILL, "And Moses chose able men out of all Israel,.... He looked among them, and selected the best of them, such as most answered to the qualifications it was requisite they should have; and though only one of them is here mentioned, which is the first Jethro gave, yet no doubt they were all attended to, though not expressed: and made them heads over the people; rulers, governors, judges, and officers; this is a general word, comprehending their several particular offices they sustained; which seem to be chiefly distinguished by the different numbers of people, or families, under them, otherwise their work and office were much the same: rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens; just as Jethro advised, Exo_18:21. According to the Targum of Jonathan, the rulers of thousands were six hundred, rulers of hundreds 6000, rulers of fifties 12,000, and the rulers of tens 60,000; and so Jarchi; and the like account is given in both the Talmuds (x), where the whole is summed up, amounting to 78,600; which account Aben Ezra disapproves of, and thinks not credible: it is built upon the number of Israel at this time, when they came out of Egypt, being 600,000 men; and so if there was a ruler to every thousand men, there must be six hundred of them, and so on; but these thousands may intend not individual persons, but families, that these were appointed over, as the families of Israel and Judah are called their thousands, Mic_5:2 and this will serve greatly to reduce the number of these judges and officers. K&D 25-27, "The judges chosen were arranged as chiefs (‫ים‬ ִ‫ר‬ ָ‫)שׂ‬ over thousands, hundreds, fifties, and tens, after the analogy of the military organization of the people on their march (Num_31:14), in such a manner, however, that this arrangement was linked on to the natural division of the people into tribes, families, etc. (see my Archäologie, § 140). For it is evident that the decimal division was not made in an arbitrary manner according to the number of heads, from the fact that, on the one hand, the judges were chosen from the heads of their tribes and according to their tribes (Deu_1:13); and on the other hand, the larger divisions of the tribes, viz., the families (mishpachoth), were also called thousands (Num_1:15; Num_10:4; Jos_22:14, etc.), just because the number of their heads of families would generally average about a thousand; so that in all probability the hundreds, fifties, and tens denote smaller divisions of the nation, in
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    which there wereabout this number of fathers. Thus in Arabic, for example, “the ten” is a term used to signify a family (cf. Hengstenberg, Dissertations v. ii. 343, and my Arch. § 149). The difference between the harder or greater matters and the smaller matters consisted in this: questions which there was not definite law to decide were great or hard; whereas, on the other hand, those which could easily be decided from existing laws or general principles of equity were simple or small. (Vide Joh. Selden de Synedriis i. c. 16, in my Arch. §149, Not. 3, where the different views are discussed respecting the relative positions and competency of the various judges, about which there is no precise information given in the law.) So far as the total number of judges is concerned, all that can be affirmed with certainty is, that the estimated number of 600 judges over thousands, 6000 over hundreds, 12,000 over fifties, and 60,000 over tens, in all 78,600 judges, which is given by Grotius and in the Talmud, and according to which there must have been a judge for every seven adults, is altogether erroneous (cf. J. Selden l.c. pp. 339ff.). For if the thousands answered to the families (Mishpachoth), there cannot have been a thousand males in every one; and in the same way the hundreds, etc., are not to be understood as consisting of precisely that number of persons, but as larger or smaller family groups, the numerical strength of which we do not know. And even if we did know it, or were able to estimate it, this would furnish no criterion by which to calculate the number of the judges, for the text does not affirm that every one of these larger or smaller family groups had a judge of its own; in fact, the contrary may rather be inferred, from the fact that, according to Deu_1:15, the judges were chosen out of the heads of the tribes, so that the number of judges must have been smaller than that of the heads, and can hardly therefore have amounted to many hundreds, to say nothing of many thousands. COKE, "Exodus 18:25. And Moses chose able men— It is thought by some, that this constitution continued only during their peregrination in the wilderness; and so is different from the institution of those seventy elders ( umbers 11:16.) who were of God's own nomination, and continued to have their name, title, and authority through all the changes of the Jewish state: but, this tribunal of the seventy being a peculiar jurisdiction, I do not see why the subordinate rule here established might not have continued, in a great measure, the same when the people were settled in Canaan. It is certain that the Hebrew was a kind of military government. (See Lowman on the Civil Government of the Hebrews, p. 78, &c.) What we render rulers of thousands, is, properly, princes or commanders. Possibly our old Saxon constitution of sheriffs in counties, hundredors or centgraves in hundreds, and deciners in decenaries, was formed upon the model here proposed; and as these were subordinate each to the other, so was it, most probably, with the Hebrews. Those causes, which could not be decided by the judge of ten, were brought before the judge of fifty, and so on; and those which were too hard for the first subordinate ruler, the ruler of thousands, were brought to Moses: the hard causes they brought unto Moses, Exodus 18:26. We shall have occasion to speak more fully on the civil government of the Hebrews hereafter. PULPIT, "Moses chose able men. It appears from Deuteronomy 1:13, that instead of selecting the men himself, which would have been an invidious task, Moses directed their nomination by the people, and only reserved to himself the investing
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    them wit htheir authority. Heads over the people. From the time of their appointment, the "rulers" were not merely judges, but "heads" of their respective companies, with authority over them on the march, and command in the battle-field ( umbers 31:14). Thus the organisation was at once civil and military. 26 They served as judges for the people at all times. The difficult cases they brought to Moses, but the simple ones they decided themselves. GILL, "And they judged the people at all seasons,.... Any day in the week, or any time in the day, whenever there was any occasion for them, and cases were brought before them: the hard cases they brought unto Moses; that is, the judges brought them to Moses when such came before them which were too hard for them, it was difficult to them to determine rightly about them, then they brought them to be heard and decided by him; for the judges, and not the people, best knew when a case was hard or easy to determine: but every small matter they judged themselves; and gave it as they saw was most agreeable to justice and equity, and did not trouble Moses with it; by which means he was eased of a great deal of business and fatigue, which was Jethro's view in giving the advice he did. PULPIT, "At all seasons. See the comment on Exodus 18:22. The hard causes they brought unto Moses. It must have been left to the discretion of the judges to determine whether a cause was hard or easy, a great or a little matter. Probably only those causes which seemed "hard" to the "rulers of thousands" were brought before Moses for decision.
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    27 Then Mosessent his father-in-law on his way, and Jethro returned to his own country. CLARKE, "And Moses let his father-in-law depart - But if this be the same transaction with that mentioned Num_10:29, etc., 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 labor for the public good, but our own families are the first claimants on our care, attention, and time. He who neglects his own household on pretense of laboring even for the good of the public, has surely denied the faith, and is worse than an infidel. It is strange that after this we hear no more of Zipporah! Why is she forgotten? Merely because she was the wife of Moses; for he chose to conduct himself so that to the remotest ages there should be the utmost proofs of his disinterestedness. While multitudes or the families of Israel are celebrated and dignified, his own he writes in the dust. He had no interest but that of God and his people; to promote this, he employed his whole time and his uncommon talents. His body, his soul, his whole life, were a continual offering to God. They were always on the Divine altar; and God had from his creature all the praise, glory, and honor that a creature could possibly give. Like his great antitype, he went about doing good; and God was with him. The zeal of God’s house consumed him, for in that house, in all its concerns, we have the testimony of God himself that he was faithful, Heb_3:2; and a higher character was never given, nor can be given of any governor, sacred or civil. He made no provision even for his own sons, Gershom and Eliezer; they and their families were incorporated with the Levites, 1Ch_ 23:14; and had no higher employment than that of taking care of the tabernacle and the tent, Num_3:21-26, and merely to serve at the tabernacle and to carry burdens, Num_ 4:24-28. No history, sacred or profane, has been able to produce a complete parallel to the disinterestedness of Moses. This one consideration is sufficient to refute every charge of imposture brought against him and his laws. There never was an imposture in the world (says Dr. Prideaux, Letter to the Deists) that had not the following characters: - 1. It must always have for its end some carnal interest. 2. It can have none but wicked men for its authors. 3. Both of these must necessarily appear in the very contexture of the imposture itself.
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    4. That itcan never be so framed, that it will not contain some palpable falsities, which will discover the falsity of all the rest. 5. That wherever it is first propagated, it must be done by craft and fraud. 6. That when 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 honor, has ever been laid to his charge. 2. His life was unspotted, and all his actions the offspring of the purest benevolence. 3. As his own hands were pure, so were the hands of those whom he associated with himself in the work. 4. No palpable falsity has ever been detected in his writings, though they have for their subject the most complicate, abstruse, and difficult topics that ever came under the pen of man. 5. No craft, no fraud, not even what one of his own countrymen thought he might lawfully use, innocent guile, because he had to do with a people greatly degraded and grossly stupid, can be laid to his charge. His conduct was as open as the day; and though continually watched by a people who were ever ready to murmur and rebel, and industrious to find an excuse for their repeated seditious conduct, yet none could be found either in his spirit, private life, or public conduct. 6. None ever came after to say, “We have joined with Moses in a plot, we have feigned a Divine authority and mission, we have succeeded in our innocent imposture, and now the mask may be laid aside.” The whole work proved itself so fully to be of God that even the person who might wish to discredit Moses and his mission, could find no ground of this kind to stand on. The ten plagues of Egypt, the passage of the Red Sea, the destruction of the king of Egypt and his immense host, the quails, the rock of Horeb, the supernatural supply by the forty years’ manna, the continual miracle of the Sabbath, on which the preceding day’s manna kept good, though, if thus kept, it became putrid on any other day, together with the constantly attending supernatural cloud, in its threefold office of a guide by day, a light by night, and a covering from the ardours of the sun, all invincibly proclaim that God brought out this people from Egypt; that Moses was the man of God, chosen by him, and fully accredited in his mission; and that the laws and statutes which he gave were the offspring of the wisdom and goodness of Him who is the Father of Lights, the fountain of truth and justice, and the continual and unbounded benefactor of the human race. GILL, "And Moses let his father in law depart,.... After he had been with him some time, and desired leave to go into his own country, which was granted; or he "dismissed" (y) him in an honourable way: and as he went out to meet him when he came, if he did not attend him, when he went, some way in person, yet sent a guard along with him, both for honour and for safety: and he went his way into his own land; the land of Midian: the Targum of Jonathan,"he went to proselyte all the children of his own country;''or, as Jarchi
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    expresses it, thechildren of his family; and it is plain that the Kenites and Rechabites descended from him, who in later times lived among the Jews, and were proselytes to their religion, Jdg_1:16. HE RY, " Jethro's return to his own land, Exo_18:27. No doubt he took home with him the improvements he had made in the knowledge of God, and communicated them to his neighbours for their instruction. It is supposed that the Kenites (mentioned in 1Sa_15:6) were the posterity of Jethro (compare Jdg_1:16), and they are there taken under special protection, for the kindness their ancestor here showed to Israel. The good-will shown to God's people, even in the smallest instances, shall in no wise lose its reward, but shall be recompensed, at furthest, in the resurrection. BE SO , "Exodus 18:27. He went into his own land — It is supposed the Kenites, mentioned 1 Samuel 15:6, were the posterity of Jethro, (compare 1:16,) and they were taken under special protection, for the kindness their ancestor showed to Israel. COKE, "Exodus 18:27. Moses let his father-in-law depart— See umbers 10:29; umbers 10:36 from whence it appears, that Moses had the highest opinion of Jethro, and an earnest desire to have retained him, observing, in very strong terms, that he might be to them instead of eyes; and, indeed, from this specimen, one cannot fail to entertain a very great idea of Jethro's worth and wisdom. It is observed that the Rechabites, whose piety and virtue Jeremiah (ch. 35:) so much commends, came from the country of Jethro, (see 1 Chronicles 2:55.) who being, as we have remarked, a true believer before, was, no doubt, more zealous to support and propagate the right faith from the knowledge which he now acquired of God's miraculous interposition for Israel. What became of Zipporah and her children we have no further account. The disinterestedness of Moses is manifest throughout his history: intent upon the interests of the people of Israel, he never appears to have the aggrandizing of his own family in view. REFLECTIO S.—Moses was their lawgiver and judge, as well as their deliverer; and faithful was he in the trust committed to him. 1. Observe how he is employed to decide in all matters of controversy, and to inform them in all doubtful cases concerning the will of God; easy of access, diligent and laborious in his office, and never diverted from the calls of business by any avocations. The greater a man is, the more useful he should labour to be. The servant of the public must not seek his own pleasure, but the good of the people. 2. Jethro's observation hereupon. It was inconvenient for the people, and too much for himself. The excess of business was attended with delay, and the greatness of the fatigue would shortly kill him. ote; (1.) A zealous minister is apt sometimes to forget that his bones are not brass, or his sinews iron, and even in well-doing may detroy himself; but this is neither for God's glory, nor the people's good. The continuance of his life and ministry is more desirable; and God is too great a master to need, and too good a master to require us to labour above our strength.
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    3. Jethro's advice,and Moses's approbation of it. Judges are accordingly appointed in several divisions, and in subordination one to another. ote; As we have reason to be thankful for the administration of justice, it is a farther privilege that we have a right of appeal to higher courts, where wrong determinations may be reversed, and equity soften the rigour of the letter of the law. 4. Jethro's return. It is pleasing to be with our friends: but we have calls at home which demand our presence, and we may then part with comfort, when, like Moses and Jethro, we have profited by each other's conversation.' ELLICOTT, "(27) Moses let his father in law depart.—Heb. Moses dismissed his connection. The supposed identity of Hobab ( umbers 10:29; Judges 4:11) with Jethro seems precluded by this statement, for Hobab clearly remained with Moses till the close of the stay at Sinai, and Moses, instead of “dismissing” him, was most unwilling that he should depart. PULPIT, "DEPARTURE OF JETHRO. The time of Jethro's departure, and indeed of his entire visit, has been matter of controversy. Kurtz is of opinion that Jethro waited till the news of Israel's victory over Amalek reached him, before setting out from his own country. Hence he concludes, that "a whole month or more may easily have intervened between the victory over Amalek and the arrival of Jethro," whose arrival in that case "would not even fall into the very earliest period of the sojourn at Sinai, but after the promulgation of the first Sinaitic law." Those who identify Hobab with Jethro find in umbers 10:29-32 a proof that at any rate Jethro prolonged his visit until after the law was given, and did not "depart to his own land" before the removal of the people from the wilderness of Sinai to that of Paran, "in the 20th day of the second month of the second year" (ib, umbers 10:11). The position, however, of umbers 18:1-32; together with its contents—beth what it says and what it omits—are conclusive against this view. Jethro started on his journey when he heard "that the Lord had brought Israel out of Egypt" ( umbers 18:1), not when he heard that Israel had been victorious over Amalek. His conversation with Moses ( umbers 18:7-11) ranged over the entire series of deliverances from the night of the departure out of Egypt to the Amalekite defeat, but contained no allusion to the giving of the law. The occupation of Moses on the day after his arrival ( umbers 18:13) is suitable to the quiet period which followed the Amalekite defeat, but not to the exciting time of the Sinaitic manifestations. It may be added that the practice of inculcating general principles on occasion of his particular judgments, of which Moses speaks ( umbers 18:16), is suitable to the period anterior to the promulgation of the law, but not to that following it. The argument from umbers 10:29-32 fails altogether, so soon as it is seen that Jethro and Hobab are distinct persons, probably brothers, sons of Reuel (or Raguel), and brothers- in- law of Moses. Exodus 18:27 Moses let his father-in-law depart. Literally, "dismissed him," "sent him away."
  • 123.
    This single expressionis quite enough to prove that the Hobab, whom Moses made strenuous efforts to keep with him after Sinai was left, is not the Jethro whom he was quite content to let go. He went his way into his own land. He returned to Midian, probably crossing the Elanitic gulf, which divided Midian from the Sinaitic region. The exact time of the departure is uncertain; but it was probably before the main events related in Exodus 19:1-25.