Exodus 18

[chap, xyiii. Jleard of all that God had done for Moses and for Israel, &c. The fame of which went into all the countries thereabout, (xv. 14, &c.) appearance to them on Mount Sinai, and the law he had delivered to them, &c. Whereas, at this meeting, he only relates what God had done to Pharaoh, and to the Egyptians, and how the Lord delivered them; and all the travail tltat came upon them by the way: which comprehends their passing through the Red Sea, and their want of water and bread, and their fight with Amalek: that is, all that we read in the foregoing chapters. And, accordingly, Jethro rejoiced for their deliverance from the Egyptians, (ver. 9.) and gives thanks to God for it, (ver. 10.) taking notice of nothing else. And the people stood by Moses, &c] That was the posture both of the plaintiff and the defendant. And there were now so many causes brought before him, that they took tip the whole day: so that ho had no time to eat and refresh himself. over ten; but one of the ten judges of which a court consisted; and so the rest may be interpreted. But the most ancient and most received sense is, that he doth not speak of the number of judges, (for what a strange court would that be in which there was a thousand judges?) but of the people, of whose causes they were to take cognizance: and it is commonly thought also there was but one ruler over a thousand (families or men, it is uncertain which), and so of the rest: though the words may import more than one in each of their judicatures; whether greater or smaller. The Talmudists make a prodigious number of judges of each sort; but it is most rational to think that Jcthro’s meaning was, that he should constitute greater and lesser judicatures, according, to the division of their several tribes, into thousands, hundreds, fifties, and tens, and a competent number of persons appointed to be judges in these greater or lesser courts. - For, that their tribes were divided into thousands (for instance) is apparent from several places, Josh. xxii. 14. Judg. vi. 15. [where Gideon saith, my family (in the Hebrew it is my thousand) is the meanest in Israeli] 1 Chron. xii.20. Mic. v. 2. These thousands Corn. Bertramus takes to be families, whom the Hebrews call houses: which were divided into so many heads, as they call them, as the tribes were into families. And of these, he thinks, Jethro advises him to make such rulers as are here mentioned, of several degrees. But others (particularly Herman. Conringius de Republ. Hebr. sect. 19.) think we are to understand only rulers over a thousand men, not families: as it is certain in military affairs, the captains of thousands were only of a thousand soldiers, (Numb. xxxi. 14.) Rulers of hundreds, rulers of fifties, and rulers of tens.] There were four orders of these rulers: but whether there was a subordination of the lower order to the higher, as in armies there is of the captain to the colonel (as we now speak), and the inferiors to him, I cannot determine.

Exodus 18:1

IS OW Jethro, the priest of Midian, &c. Many ancient and later versions have it, prince of Midian: (see chap. ii. 1G.)

Exodus 18:2

Took Zipporah, Moses’s wife, after he had sent her back. It is uncertain when Moses sent her back to her father: but it is likely it was dono at her own desire, when she saw how difficult his work was likely to prove in Egypt: (see iv. 26.) The Hebrew word seems to some to intimato a divorce, as the Mauritanian Jews take it But all Christian versions, aud that of the German Jews, and the Persian, understand it as we do. (Sec Selden de Uxor. Hcbr.p.929.)

Exodus 18:3

And her tivo sons, &c. Whose names carry in them a thankful remembrance of God’s great mercy to him. Gershom.] See ii. 22.

Exodus 18:4

Eliezer. Who is thought to have been born a little before he left Midian, and went out of Midian into Egypt by God’s special direction. (See iv. 25.)

Exodus 18:5

And Jethro, &c. came unto Moses. Took a journey out of Midian to give him a visit. Into the ivilderness-] Into the same wilderness where Moses and the Israelites now were. Wliere he encamped at the mount of God.] viz. At Horeb, which was not far from Midian, it appears from iii. II. where we read that when Moses fed Jethro’s flock, he led them hither to this mount. Which is called God’s mount, because there he appeared first to Moses, (iii. 2, &c.) and had lately appeared there again upon the rock, (xvii. 6.) unto which place he bid Moses lead the congregation, (xvii. 5.) who were now, I suppose, encamped thereabout, after the fight with Amalek in Bephidim; which was not far from it.

Exodus 18:6

And lie said unto Moses. By a letter which he sent him from the place where he was encamped (of which these were the contents), to give him notice of his coming* Which was but necessary; that he might without any impediment pass the guards, which we may well think Moses had set very carefully, after the fight with Amalek; who had suddenly surprised the hindmost of the people, (Deut. xxv. 18.) I, thy father-in-law Jethro, am come unto thee, &c] Am upon the way, and come near to thee.’ Here it may be fit to take notice, that there is agreat dispute among interpreters, about the time when Jethro came from Midian, with Moses’s wife and children: whether immediately after the fight with Amalek, as it is here set down; or some tinio after, when the Israelites were better settled. One would think, that he could not but take the first opportunity to visit Moses, and to bring him and his nearest relations together; after he heard the news of their coming out of Egypt, and their passing the Red Sea, &c. the news of which could not but reach him, who was a borderer upon this wilderness. Yet the Hebrews are generally of an opinion, that this fell out after the giving of the law at Mount Sinai: and many Christians have been of the same mind: particularly such great men as our most learned primate Usher, ad A. M. 2514. and Mr. Selden, lib. ii. de Synedr. cap. 2. where he saith, no other account of it is to be received; " nee aliam san£ sententiam omnino amplexandam sentio:" but they are not agreed in what year he came. Some say it was in this first year, after their coming out of Egypt: and the Hebrews have an opinion that it was in the month of Tisri, and on the eleventh day of that month, when Jethro gave the following counsel to Moses, (ver. 19, &c.) i. e. above three months after God gave the law from Mount Sinai; or after Moses received the second tables. But others are as confident that it was in the second year; and place this story, according to order of time, after Numb. x. 28. or, as Dr. Laghtfoot thinks, it should come in between the 10th and 11th verses of that tenth of Numbers. And primate Usher, in like manner, judges his coming to havo been about that time. But though all this be uncertain, yet Mr. Selden thinks he"hath a strong ground to affirm, it was after the giving of the law, from what we read Deut. i. 6. 9 — 11, &c. And I confess it seems plain from thence, that the regulation which Moses made by the advice of Jethro, was after God spake to them in Horeb, which is the samo with Mount Sinai. For though he did appear at Horeb before this (as I observed xvii. 6.) yet he said nothing then of that which Moses mentions Deut. i. which was after the giving of the law. At which time he saith there (ver. 9.) it was that he told them, “he was not able to bear them himself alone,” &c. But notwithstanding this, I cannot think that the coming of Jethro to Moses was deferred so long (for no reason can be given why Moses here places the story of it, if it did not.follow their fight with Amalek), though he did not give him the advice for the better administration of justice, till after God had delivered the law from Mount Sinai; as I shall observe in its proper place.

Exodus 18:7

And 3Ioses went out to meet his father-in-law. Before he came into tho camp; or at least before he came to his tent; that he might shew tho great respect ho bare to him, and his joy to see him. And did obeisance, and kissed him.] Welcomed him according to the custom of those countries. And they asked each other of their tvelfare.] Had such discourse together, as friends commonly have at their meeting,. till they came into the tent. And they came into the tent.] Into the tent of Moses; or rather, the tent prepared to entertain Jethro. But the Talmudists are so possessed with the opinion, that this happened some months, if not a whole year, after the law was given, that they take this tent to have been Beth-midrash, the house of exposition; or the school where Moses made the people understand the law. For so Jonathan/ in his paraphrase upon this and the foregoing verse; *’ I, thy father-in-law, am come unto thee, that I may be made a proselyte. And if thou wilt not receive me for my own sake; yet admit me for the sake of thy wife and children, which I bring with me. And Moses went out from under the cloud of glory to meet him, &c. and when they Had mutually saluted, they came into the tabernacle of the house of learning." But nothing can be more absurd than this fancy; that he carried him immediately to hear a lecture upon the law.

Exodus 18:8

And Moses told his father-in-law all that the Lord had done to Pharaoh, &c. It seems to me from these words, and those that follow, that all we read hitherto about this matter fell out in order of time as it is here set down. For if it had happened after the giving of the law, it is most probable he would have said something of the most remarkable passage of all other, God’s glorious

Exodus 18:9

And Ji’hro rejoiced for all the goodness which the Lord had done to Israel, &c. The gentiles, as Conradus Pellicanus here observes, more devoutly acknowledged God’s mercies when they understood tbem, than the Jews themselves did. With which our Saviour, when he came, upbraids that people; finding such faith among the gentiles, as he. could not meet withal in Israel. Ver. 1 0. Blessed be the Lord who hath delivered you out of tfte hand of the Egyptians, &c] This may relate to the preservation of Moses and Aaron, who had brought the sorest plagues upon Pharaoh and the Egyptians; and yet God suffered them not to hurt them. Who hath delivered the people from under the hand of tlie Egyptians.] And then this relates to the deliverance of the whole body of the people from the Egyptian bondage; and to the overthrow of Pharaoh and his host in the Red Sea: whereby the Israelites were finally delivered from under the Iiand; i. e. the tyranny and oppression of the Egyptians.

Exodus 18:11

Now I know that the Lord. He knew the true God before; but was now fully convinced that he alone was the Most High. Is greater than all gods.] Than all that the world accounted gods. For he did not acknowledge any more Divine powers than one: but he speaks according to the common opinion men had in those days of other gods besides the Most High. This is a common acknowledgment of good men in aftertimes, (Psalm Ixxxvi. 8. 10. exxxv. 5.) For in the thing wherein they dealt proudly, he was above them.] If we refer this to what immediately goes before (viz. all gods), the meaning is, that the Lord appeared superior to all the Egyptian gods, who insolently attempted, by the magicians, to equal him in his wonderful works; but were baffled and exposed to contempt, and at last thrown down in their images, (viii. 19. ix. 11. xii. 12.) But it is commonly thought to relate to the Egyptians and Pharaoh, mentioned in the foregoing verse: and then the meaning is, that the Lord confounded them that proudly contemned his authority, saying, " Who is the Lord," &c. (v. 2.) whom he forced to beg his pardon, (ix. 27.) and at last drowned him and his host in the Red Sea, when they said, in a haughty boasting manner, " I will pursue, I will overtake, I will divide the spoil, my lust shall be satisfied upon them," &c. (xv. 9.) And to this purpose the Chaldee expounds it; in that very thing wherein they thought to judge (i. e. to punish or destroy) the Israelites, they were judged themselves; i. e. drowned in the sea, as they intended to drown all their male children.

Exodus 18:12

And Jethro, $foses’s father-in-law. He is constantly thus described, (ver. 1, 2. 5 — 8. and every where else but ver. 9, 10.) to distinguish him from any other Jethro, to whom these things might possibly be thought to belong. Took a burnt-offering.] Which was to be wholly consumed upon the altar, and nothing of it eaten by anybody, (Lev. i. 9.) This now may be thought to have been done, after the giving of the law at Mount Sinai; which Moses here mentions, because he would put together all that belongs to Jethro’s story (though not all done at the very same time), just as I said he did what belonged to the history of the manna, xvi. 33. 35. (See there.) And sacrifices.] i. e. Peace-offerings; of which the people, as well as the priests, were to be partakers, (Lev. vii. 34. Deut. xxvi. 7.) And regularly there never were any burntofferings made, which were wholly consumed upon the altar, but peace-offering^ attended upon them; if they were not offerings for the whole congregation, but for particular persons; that so they who brought them might feast also with God upon the sacrifices. For feasting upon sacrifices was an appendix unto all sacrifices whatsoever, one way or other; if not by themselves, yet by the priests, who ate of the sin-oJferings, as the proxies of the people. Of thifc there are numerous instances, not only among the Jew’s; after the law was given, but among other people, who had this custom antecedent to it: 1 as appears from Numb, xxv: 2. where the Midianites invite the Israelites •" to the sacrifices of their gods, and the people did eat," &c. Which they did not learn from Moses, but derived from higher antiquity; it is probable even from Abraham himself. For God.] To be offered unto God. Who offered them wc are not told; but it should seem by the word took, that Jethro himself (who was a priest) was permitted to perform this office; in token that they owned him to be a faithful servant and minister of the most high God, as Melchisedeck was. And accordingly it follows that Aaron was invited, with the ciders of Israel, to come and feast with him upon these sacrifices. And Aaron came.] This seems to signify, that Aaron was but a guest, and had not been the priest who offered the sacrifices. For though we suppose the law to have been now given, yet it is likely Aaron and his sons were not yet consecrated, nor the service of God as yet ordered, according to the law that had been delivered; no more than judicatures were erected, as after this they were by the advice of Jethro. But of these things we can have no absolute certainty, but only make probable conjectures. And all the elders of Israel] See iii. 16. To eat bread.] To partake of the sacrifices that had been offered; for this comprehends the whole meal, (Gen. xliii. 25.) Before God.] Before the tabernacle where God dwelt. Or, if that was not yet set up, in the place where God appeared in an extraordinary manner, which it is likely was in the tent of Moses, (xxxiii. 7.)

Exodus 18:13

And it came to pass on the morrow. The next day after this solemn sacrifice: which the Jews (I observed above) say was on the eleventh day of Tisri. So Sepher Mechilta, and others from thence, as Mr. Selden hath noted, (lib. ii. de Synedr. cap. 2. p. 75.) That Moses sat.] That was the posture of judges. - To judge the people.] To hear causes and determine them.

Exodus 18:14

And when Moses’s father-in-law saw all that he did to the people. He either was present, and observed himself; or was informed by others what insupportable pains he took. lie said, JVliat is this thing that thou doest to the people?] What a burden is this, to judge the causes of a whole nation! > Why sittest thou thyself alone?] Takest more upon thee than any one person is able to bear. And all the people stand by thee from morning to the even."] Till both thou and they aro tired.

Exodus 18:15

Because the people come 7tnto me to inquire of God.") I cannot refuse to do justice: and there is none but myself to declare what the law of God is in such cases as are brought before me. To inquire of God] Doth not signify here, to desire him to consult the Divine Majesty for them; but to decide their controversies according to the mind of God, declared in the laws he had given him. So the LXX. to seek for judgment from God: and the Vulgar, to seek God’s sentence* For what was determined according to God’s law was the judgment of God, and so it is called by Moses: (see Mr. Selden, lib. i. de Synedr. cap. 15. p. G10.) Ver. 1G. When they have matter.] Of controversy. They come to?ne.] That I may decide it. And I judge between one and another.] Determine where the right lies. And I do make them know the statutes of God, and his laivs.] This explains what is meant by inquiring of God; i. e. what was the law of God in the case brought before him. From which we may probably gather, that the law was already given from Mount Sinai, and all the other laws and statutes which follow, (chap. xxi. xxii. xxiii.) before this happened. Unless we will say, as some do, that Moses was directed, upon the spot (as we speak), by a secret inspiration, how to determine every cause. -

Exodus 18:17

The thing that thou doest is not good. Neither profitable for thyself nor for the people; as it follows in the next verse.

Exodus 18:18

Thou wilt surely wear away. Decay apace, and without remedy; as the phrase in the Hebrew signifies. Both thou and the people that is with thee.] Such tedious attendance will impair them also, as well as thyself. For this thing is too heavy for thee, &c] Too much for one man to undergo.

Exodus 18:19

Hearken now unto my voice. Be advised by me, I xyill give thee counsel, and God shall be with thee.] Though I am no Israelite, I will take upon me to be thy counsellor; and, I doubt not, God will shew my advice to be good, by the good success which will attend it. Be thou for the people to God-ward, that thou mayest bring the causes unto God f ] Appoint others to hear causes, and do thou give thyself fiovy t$ tov 9*ov Otpcnrdq, to the worship and service of God alone, as Joscphus expounds it, (lib. iii. Antiq. cap. 3.) or, as Ruffinus glosses, reserve thyself only to the ministry of God; to attend, that is, upon him, and know his mind. Which, if it be the sense, must be understood with this exception, only in greater causes (as it follows afterward), which he was to hear himself. And that may well bo the meaning of these words, When the people bring any matter to thee, which is too hard for other judges to determine, (ver. 22) do thou, if need be, carry it to God, that he may resolve thee. Not that he was always to consult the oracle; for he knew in most causes the sense of God’s law: but in some it might be necessary to have a particular direction from heaven. As in Numb. xv. 34, 35. xxvii. 5, &c.

Exodus 18:20

And thou shalt teach them ordinances and laws. How these two differ is not certain: but ordinances are commonly taken to concern matters of religion; and laws civil matters of justice and charity. In both which he was, if the case required it, to bring it to God; and then to report to the people, what his resolution was about it. And shalt, shew them the tvay wherein they must walk.] How to behave themselves towards God. And the work that they must do.] How to behave themselves one towards another.

Exodus 18:21

Moreover. Now in order to this, Thou shalt provide out of all the people.] Look out such men as are qualified according to the following directions. Which he did in this manner, as he himself relates, Dcut. i. 13. where he saith to the people, " Take ye wise and understanding men," &c. In the Hebrew it is give ye; i. e. present to me such men as you think fit for this offico: and then it follows, “I will make them rulers over you.” They chose them; and then he approved them, and gave them authority. Or, perhaps they presented a good many whom they thought qualified; and out of them he appointed such as he judged most meet. And thus he saith again, (ver. 15.) “Sol took the chief of the tribes,” &c. (See Mr. Selden, lib. i. dc Synedr. cap. 15. p. G32.) Able men.] Men able to endure labour; or men who arc not needy, but rich and wealthy; or men of parts, or men of courage: for it may refer to any of these, especially the last; such as did not fear potent persons, but God alone, as it here follows. Such as fear God.] Men truly religious; who would fear to offend God by doing injustice, but not fear to offend men by doing right. Men of truth,] Honest, upright men: whose lovo to truth would make them sift it out; by hearing both sides patiently, with impartial attention and unbiassed affection. Hating covetausness.] Not greedy of money; but abhorring bribes, and all base ways of gain. Which, as Demosthenes says, ttctppovac koi 7rapav\i)yag iron? tovq SiKaara^, makes judges beside themselves, and no better than mad. For all these good qualities they were to be eminent and noted among the people, as Moses’s words import, (Dcut. i. 13.) where he bids them present to him, not only tvise men and understanding, but also known among their tribes; generally accounted men of understanding and integrity. And place such over them, to be Titters of thousands, &c.] The Hebrew words are such, that it cannot be determined by them, whether this relate to the number of rulers, or of people that were to be ruled by them; as Mr. Selden observes,- and discourses upon it very largely, in the forementioned place, (lib. i. de Synedr. cap. 15. p. G15.) Where he shews, that Decemvir, for instance, was not only one set

Exodus 18:22

And let them judge the people at all seasons. Sit every day, some or other of them, in their several districts, (See ver. 2G.) Every great matter they shall bring to thee.] Not if they were able to determine it themselves. For they had power to hear all causes; but when they found any too difficult, they were to refer it to be heard by Moses himself. So R. Levi ben Gersom explains it: " Every great cause, in which they know not what to judge, they shall bring to thee, and thou shalt shew what is right:" or’how it is to be decided. There are those, indeed, who think there were several sorts of causes, that might not be brought before these inferior courts; but were to be reserved for Moses’s hearing and judging. These they make to be four: First, all sacred matters or things* belonging unto God; which they gather from ver. 11). Secondly, all matters of equity; where the rigour of the law was fit to be mitigated. Thirdly/ all capital causes. And lastly, such as the chiliarchs, i. e. rulers of thousands, and the other judges referred to him. But this is said without ground; for it is plain, all sorts of causes might be determined by the inferior courts, if they were able to make an end of them, whether civil or sacred. Only those which were too difficult for them; that is, when they did not find a law to direct them, or it was obscure, or they could not agree about the punishmept, then they were to be brought before Moses. So he himself charges; not that the people should bring such causes to him as they thought difficult, but that the judges themselves should bring them; i.e. order an appeal to him; (Deut. i. 17.) “bring it unto me (speaking to the judges) and I will hear it.” Which shews the cause had been at the bar of other courts before, and that it was not unlawful for them to meddle with it if they had been able to determine it. And accordingly we read here below, (ver. 2G.) that the judges did so. In short, these words do not intimate that there were some causes the other judges might not try, if they were able; but only that such things as they found themselves not skilful enough to determine’, they should bring to him. (See Mr. Selden in the forenamed book, p. 633, &c.) But every small matter they shall judge.] Hitherto Moses had heard all causes promiscuously, great and small: but Jethro well advises him to delegate the labour of judging all causes liquidi juris (as the lawyers speak), where the right ivas clear: and to reserve no part of the judicature to himself, but where the law itself was either defective or obscure. So shall it be easier for thyself, &c] Thou wilt ease thyself of a great burden, by appointing others to take their share of it.

Exodus 18:23

If thou tvilt do this thing, and God command thee so. If thou wilt follow this advice, by God’s approbation; who was to be consulted whether he allowed it. Then thou shalt be able to endure.] Thy days will be prolonged; which otherwise will be shortened with this intolerable labour. And the people go to their place in peace.] Go home very much satisfied, with such quick dispatch, and happy composure of their differences.

Exodus 18:24

So Moses hearkened to the voice of his fatherin-law, Jfcc. Followed his counsel, by God’s approbation, with whom no doubt he advised, (ver. 23.) Here the Samaritan copy inserts those words of Moses, (Deut. i. 9, &c.) " I am not able to bear you myself alone, the Lord your God hath multiplied you," &c. Which he spake, indeed, when he made this constitution, but did not set it down in this book; where he intended only a short account of these transactions.

Exodus 18:25

And Moses chose able men, &c. Out of those who were presented to him by the people. (See ver. 20.)

Exodus 18:26

And they judged the people at all seasons. Whensoever they resorted to them: for some court or other sat every day that was not appointed by God for other business, i. e. for religion. The hard causes they brought to Moses, &c] It is plain by this that the judges, not the people, brought the hard causes unto Moses, for the people could not know whether they might not have a remedy nearer hand (than by going to him on all occasions) till they had tried.

Exodus 18:27

And Moses let his father-in-law depart. After he had stayed some time with him, and could not prevail with him to stay longer (which he earnestly desired), and go “with them to sec the accomplishment of God’s promises to them; as those words Numb. x. 29, &c. arc thought to signify. But perhaps that HobaU there mentioned was not Jethro himself, but his son; whom Moses also persuaded not to return to his own cpuntry: for he makes no Microsoft ® 2I [chap. XIX, reply, much less denies to stay vith Moses, when he pressed him the second time, though he refused at first, (ver. 32.) But this I shall consider in that place. And he wait his way into his own land.] To make his children, or the people of tho land, proselytes, saith the Chaldee paraphrase. Which it is probable he endeavoured (i. e. to bring them to true religion) and effected in some measure: so that piety was propagated in some families among them to future generations. For the Rechabitcs came out of this country, (1 Chron. ii. 55.) whose virtue Jeremiah praises in tho latter end of the Jewish church, (chap, xxxv.)