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Exodus Chapter
Eighteen
New King James Version
(NKJV)
INTRODUCTION TO
EXODUS 18
This chapter gives an
account of Jethro
Moses's father-in-law
with Zipporah his daughter
the wife
of Moses
and her two sons
meeting him in the wilderness
who was kindly
received by him
Exodus 18:1 and on
Moses' relating the great things God had done for Israel
Jethro expressed his
joy on that account
gave praise to God
offered sacrifice
and kept a feast
with the elders of Israel
Exodus 18:8
and
observing the constant and fatiguing business Moses had on his hands from
morning to evening in judging the people
Exodus 18:13
he
gave him advice to appoint persons under him to receive laws and ordinances
from him
he should have from God
and
according to them
judge and govern the
people under them
some being rulers of thousands
others of hundreds
others
of fifties
and some of tens
Exodus 18:19
which
counsel was acceptable to Moses
and he took it
Exodus 18:24 and
the chapter is concluded with their friendly parting
Exodus 18:27.
Exodus 18:1 And Jethro
the
priest of Midian
Moses’ father-in-law
heard of all that God had done for
Moses and for Israel His people—that the Lord had brought Israel out of
Egypt.
YLT 1And Jethro priest of Midian
father-in-law of
Moses
heareth all that God hath done for Moses
and for Israel his people
that Jehovah hath brought out Israel from Egypt
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 wordF5כהז "praeses"
Junius & Tremellius
Piscator.
is rendered in some versions; whose daughter Moses had married
and so was his
father-in-law
of which see more in Exodus 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 Exodus 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.
Exodus 18:2 2 Then Jethro
Moses’
father-in-law
took Zipporah
Moses’ wife
after he had sent her back
YLT 2and Jethro
father-in-law of Moses
taketh
Zipporah
wife of Moses
besides her parents
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 Exodus 4:24. Jarchi
says this was done at meeting with Aaron his brother
Exodus 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. KimchiF6Sepher
Shorash. rad. שלח "post dona vel donationes
ejus"; so some in Vatablus and Drusius. 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"F7אהר שלוחיה "post dimissiones
ejus"
Pagninus
Montanus
Drusius. ; 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 thoughtF8Vid. Selden. Uxor. Hebr. p. 629. : 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.
Exodus 18:3 3 with her two sons
of whom
the name of one was Gershom (for he said
“I have been a stranger in a
foreign land”)[a]
YLT 3and her two sons
of whom the name of the one
[is] Gershom
for he said
`a sojourner I have been in a strange land:'
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
Exodus 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.
Exodus 18:4 4 and the name of the other was
Eliezer[b] (for he
said
“The God of my father was my help
and delivered me from the
sword of Pharaoh”);
YLT 4and the name of the other [is] Eliezer
for
`the God of my father [is] for my help
and doth deliver me from the sword of
Pharaoh.'
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
Exodus 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.
Exodus 18:5 5 and Jethro
Moses’
father-in-law
came with his sons and his wife to Moses in the wilderness
where he was encamped at the mountain of God.
YLT 5And Jethro
father-in-law of Moses
cometh
and his sons
and his wife
unto Moses
unto the wilderness where he is
encamping -- the mount of God;
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
Exodus 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. PocockF9Travels
p. 137.
is about a day and a half's journey
from Mount Sinai
from whence the monks of Mount Sinai are chiefly supplied
with fishF11See the Bishop of Clogher's Chronology of the Hebrew
Bible
p. 214. : 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"
Exodus 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 Deuteronomy 1:6 so
that
upon the whole
it seems as if this account
according to the order of
time
should be placed after Numbers 10:28
or
as Dr. LightfootF12Works
vol. 1. p. 710
711. 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 1 Samuel 15:6.
Exodus 18:6 6 Now he had said to Moses
“I
your father-in-law Jethro
am coming to you with your wife and her two sons
with her.”
YLT 6and he saith unto Moses
`I
thy
father-in-law
Jethro
am coming unto thee
and thy wife
and her two sons with
her.'
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"F13בא "veniens"
Montanus. ; 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.
Exodus 18:7 7 So Moses went out to meet
his father-in-law
bowed down
and kissed him. And they asked each other about their
well-being
and they went into the tent.
YLT 7And Moses goeth out to meet his
father-in-law
and boweth himself
and kisseth him
and they ask one at another
of welfare
and come into the tent;
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"F14לשלום "ad pacem"
Montanus; "de pace"
Munster
Fagius
Drusius
Piscator; so Ainsworth. ; 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.
Exodus 18:8 8 And Moses told his
father-in-law all that the Lord had done to Pharaoh and
to the Egyptians for Israel’s sake
all the hardship that had come upon them on
the way
and how the Lord had delivered them.
YLT 8and Moses recounteth to his father-in-law all
that Jehovah hath done to Pharaoh
and to the Egyptians
on account of Israel
all the travail which hath found them in the way
and Jehovah doth deliver
them.
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.
Exodus 18:9 9 Then Jethro rejoiced for
all the good which the Lord
had done for Israel
whom He had delivered out of the hand of the Egyptians.
YLT 9And Jethro rejoiceth for all the good which
Jehovah hath done to Israel
whom He hath delivered from the hand of the
Egyptians;
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.
Exodus 18:10 10 And Jethro said
“Blessed be
the Lord
who has delivered you out of the hand of the Egyptians and out of the hand of
Pharaoh
and who has delivered the people from under the hand of the
Egyptians.
YLT 10and Jethro saith
`Blessed [is] Jehovah
who
hath delivered you from the hand of the Egyptians
and from the hand of Pharaoh
-- who hath delivered this people from under the hand of the Egyptians;
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.
Exodus 18:11 11 Now
I know that the Lord
is greater than all the gods; for in the very thing in which they
behaved proudly
He was above them.”
YLT 11now I have known that Jehovah [is] greater
than all the gods
for in the thing they have acted proudly -- [He is] above
them!'
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 Exodus 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 Exodus 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"F15עליהם
"contra eos"
Pagninus
Montanus; "contra illos"
V. L.
Tigurine version; so Reinbech "de accent". Heb. p. 314.
as it may
be rendered
and above them.
Exodus 18:12 12 Then Jethro
Moses’
father-in-law
took[c] a burnt
offering and other sacrifices to offer to God. And Aaron came
with all the elders of Israel to eat bread with Moses’ father-in-law before
God.
YLT 12And Jethro
father-in-law of Moses
taketh a
burnt-offering and sacrifices for God; and Aaron cometh in
and all the elders
of Israel
to eat bread with the father-in-law of Moses
before God.
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
Leviticus 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"F16ויקח "acceptumque obtulit"
Junius &
Tremellius
Piscator
Fagius
Drusius. 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 Psalm 68:18
compared with Ephesians 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.
Exodus 18:13 13 And so it was
on the next
day
that Moses sat to judge the people; and the people stood before Moses from
morning until evening.
YLT 13And it cometh to pass on the morrow
that
Moses sitteth to judge the people
and the people stand before Moses
from the
morning unto the evening;
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.
Exodus 18:14 14 So when Moses’
father-in-law saw all that he did for the people
he said
“What is this
thing that you are doing for the people? Why do you alone sit
and all the
people stand before you from morning until evening?”
YLT 14and the father-in-law of Moses seeth all that
he is doing to the people
and saith
`What [is] this thing which thou art
doing to the people? wherefore art thou sitting by thyself
and all the people
standing by thee from morning till evening?'
And when
Moses's father in law saw all that he did to the people
.... Or for
themF17לעם "propter populum"
Vatablus. ; 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.
Exodus 18:15 15 And Moses said to his
father-in-law
“Because the people come to me to inquire of God.
YLT 15And Moses saith to his father-in-law
`Because the people come unto me to seek God;
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.
Exodus 18:16 16 When they have a
difficulty
they come to me
and I judge between one and another; and I make
known the statutes of God and His laws.”
YLT 16when they have a matter
it hath come unto
me
and I have judged between a man and his neighbour
and made known the
statutes of God
and His laws.'
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.
Exodus 18:17 17 So Moses’ father-in-law
said to him
“The thing that you do is not good.
YLT 17And the father-in-law of Moses saith unto
him
`The thing which thou art doing [is] not good;
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.
Exodus 18:18 18 Both you and these people
who are with you will surely wear yourselves out. For this thing is
too much for you; you are not able to perform it by yourself.
YLT 18thou dost surely wear away
both thou
and
this people which [is] with thee
for the thing is too heavy for thee
thou art
not able to do it by thyself.
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"F18נבל תבל "marcescendo
marcesses"
Montanus; so Ainsworth; "cadendo cades"
Pagninus. ;
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
Deuteronomy 1:9.
Exodus 18:19 19 Listen now to my voice; I
will give you counsel
and God will be with you: Stand before God for the
people
so that you may bring the difficulties to God.
YLT 19`Now
hearken to my voice
I counsel thee
and God is with thee: be thou for the people over-against God
and thou hast
brought in the things unto God;
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"F19ויהי אלהים עמך see Poole in loc. ; 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.
Exodus 18:20 20 And you shall teach them
the statutes and the laws
and show them the way in which they must walk and
the work they must do.
YLT 20and thou hast warned them [concerning] the
statutes and the laws
and hast made known to them the way in which they go
and the work which they do.
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.
Exodus 18:21 21 Moreover
you shall select from all the people able men
such as fear God
men of truth
hating covetousness; and place such over them to be rulers of
thousands
rulers of hundreds
rulers of fifties
and rulers of tens.
YLT 21`And thou -- thou dost provide out of all the
people men of ability
fearing God
men of truth
hating dishonest gain
and
hast placed [these] over them
heads of thousands
heads of hundreds
heads of
fifties
and heads of tens
Moreover
thou
shalt provide out of all the people
.... Or look outF20
from among them; see Acts 6:3
able men; or "men
of power"F21; 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 saysF23Hilchot Sanhedrin
c. 2. sect. 7.
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
Luke 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 Exodus 18:25.
F20 תחזה "videbis"
Montanus; "tu
prospice"
Tigurine version; "tu videto"
Drusius.F21
אנשי חיל "viros
virtutis"
Montanus
Vatablus; "viros fortitudinis"
Cartwright.
Exodus 18:22 22 And let them judge the
people at all times. Then it will be that every great matter they shall
bring to you
but every small matter they themselves shall judge. So it will be
easier for you
for they will bear the burden with you.
YLT 22and they have judged the people at all times;
and it hath come to pass
every great matter they bring in unto thee
and every
small matter they judge themselves; and lighten it from off thyself
and they
have borne with thee.
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.
Exodus 18:23 23 If you do this thing
and
God so commands you
then you will be able to endure
and all this
people will also go to their place in peace.”
YLT 23If thou dost this thing
and God hath
commanded thee
then thou hast been able to stand
and all this people also
goeth in unto its place in peace.'
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.
Exodus 18:24 24 So Moses heeded the voice
of his father-in-law and did all that he had said.
YLT 24And Moses hearkeneth to the voice of his
father-in-law
and doth all that he said
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:
Exodus 18:25 25 And Moses chose able men
out of all Israel
and made them heads over the people: rulers of thousands
rulers of hundreds
rulers of fifties
and rulers of tens.
YLT 25and Moses chooseth men of ability out of all
Israel
and maketh them chiefs over the people
heads of thousands
heads of
hundreds
heads of fifties
and heads of tens
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
Exodus 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 TalmudsF24T.
Hieros. Sanhedrin
fol. 19. 3. T. Bab. Sanhedrin
fol. 18. 1.
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
Micah 5:2 and this
will serve greatly to reduce the number of these judges and officers.
Exodus 18:26 26 So they judged the people
at all times; the hard cases they brought to Moses
but they judged every small
case themselves.
YLT 26and they have judged the people at all times;
the hard matter they bring in unto Moses
and every small matter they judge themselves.
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.
Exodus 18:27 27 Then Moses let his
father-in-law depart
and he went his way to his own land.
YLT 27And Moses sendeth his father-in-law away
and
he goeth away unto his own land.
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"F25וישלח "et dimisit"
V. L. Tigurine version
Montanus
Vatablus
Drusius
Piscator. 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
Judges 1:16.
──《John Gill’s
Exposition of the Bible》
New
King James Version (NKJV)
a.
Exodus 18:3
Compare Exodus 2:22
b.
Exodus 18:4
Literally My God Is Help
c.Exodus 18:12
Following Masoretic Text and Septuagint; Syriac
Targum
and Vulgate read offered.