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Teks -- Exodus 18:1-27 (NET)

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Konteks
The Advice of Jethro
18:1 Jethro, the priest of Midian, Moses’ father-in-law, heard about all that God had done for Moses and for his people Israel, that the Lord had brought Israel out of Egypt. 18:2 Jethro, Moses’ father-in-law, took Moses’ wife Zipporah after he had sent her back, 18:3 and her two sons, one of whom was named Gershom (for Moses had said, “I have been a foreigner in a foreign land”), 18:4 and the other Eliezer (for Moses had said, “The God of my father has been my help and delivered me from the sword of Pharaoh”). 18:5 Jethro, Moses’ father-in-law, together with Moses’ sons and his wife, came to Moses in the desert where he was camping by the mountain of God. 18:6 He said to Moses, “I, your father-in-law Jethro, am coming to you, along with your wife and her two sons with her.” 18:7 Moses went out to meet his father-in-law and bowed down and kissed him; they each asked about the other’s welfare, and then they went into the tent. 18:8 Moses told his father-in-law all that the Lord had done to Pharaoh and to Egypt for Israel’s sake, and all the hardship that had come on them along the way, and how the Lord had delivered them. 18:9 Jethro rejoiced because of all the good that the Lord had done for Israel, whom he had delivered from the hand of Egypt. 18:10 Jethro said, “Blessed be the Lord who has delivered you from the hand of Egypt, and from the hand of Pharaoh, who has delivered the people from the Egyptians’ control! 18:11 Now I know that the Lord is greater than all the gods, for in the thing in which they dealt proudly against them he has destroyed them.” 18:12 Then Jethro, Moses’ father-in-law, brought a burnt offering and sacrifices for God, and Aaron and all the elders of Israel came to eat food with the father-in-law of Moses before God. 18:13 On the next day Moses sat to judge the people, and the people stood around Moses from morning until evening. 18:14 When Moses’ father-in-law saw all that he was doing for the people, he said, “What is this that you are doing for the people? Why are you sitting by yourself, and all the people stand around you from morning until evening?” 18:15 Moses said to his father-in-law, “Because the people come to me to inquire of God. 18:16 When they have a dispute, it comes to me and I decide between a man and his neighbor, and I make known the decrees of God and his laws.” 18:17 Moses’ father-in-law said to him, “What you are doing is not good! 18:18 You will surely wear out, both you and these people who are with you, for this is too heavy a burden for you; you are not able to do it by yourself. 18:19 Now listen to me, I will give you advice, and may God be with you: You be a representative for the people to God, and you bring their disputes to God; 18:20 warn them of the statutes and the laws, and make known to them the way in which they must walk and the work they must do. 18:21 But you choose from the people capable men, God-fearing, men of truth, those who hate bribes, and put them over the people as rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 18:22 They will judge the people under normal circumstances, and every difficult case they will bring to you, but every small case they themselves will judge, so that you may make it easier for yourself, and they will bear the burden with you. 18:23 If you do this thing, and God so commands you, then you will be able to endure, and all these people will be able to go home satisfied.” 18:24 Moses listened to his father-in-law and did everything he had said. 18:25 Moses chose capable men from all Israel, and he made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 18:26 They judged the people under normal circumstances; the difficult cases they would bring to Moses, but every small case they would judge themselves. 18:27 Then Moses sent his father-in-law on his way, and so Jethro went to his own land.
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Aaron a son of Amram; brother of Moses,son of Amram (Kohath Levi); patriarch of Israel's priests,the clan or priestly line founded by Aaron
 · Egypt descendants of Mizraim
 · Egyptians descendants of Mizraim
 · Eliezer a son of Jorim; the father of Joshua; an ancestor of Jesus,Abraham's servant from Damascus,son of Moses,son of Becher son of Benjamin,a priest in David's time,son of Zichri; David's chief officer over the Reubenites,son of Dodavahu of Mareshah who prophesied against Jehoshaphat.,one of the leaders Ezra sent to Iddo to ask for recruits,a priest of the Jeshua clan who put away his heathen wife,a man who put away his heathen wife; a Levite,a layman of the Harim clan who put away his heathen wife
 · Gershom the clan of Gershom/Gershon of the tribe of Levi
 · Israel a citizen of Israel.,a member of the nation of Israel
 · Jethro priest of Midian; father-in-law of Moses
 · Midian resident(s) of the region of Midian
 · Moses a son of Amram; the Levite who led Israel out of Egypt and gave them The Law of Moses,a Levite who led Israel out of Egypt and gave them the law
 · Pharaoh the king who ruled Egypt when Moses was born,the title of the king who ruled Egypt in Abraham's time,the title of the king who ruled Egypt in Joseph's time,the title of the king who ruled Egypt when Moses was born,the title of the king who refused to let Israel leave Egypt,the title of the king of Egypt whose daughter Solomon married,the title of the king who ruled Egypt in the time of Isaiah,the title Egypt's ruler just before Moses' time
 · Zipporah wife of Moses


Topik/Tema Kamus: JETHRO | Moses | ISRAEL, HISTORY OF, 1 | Heathen | EXODUS, THE BOOK OF, 2 | ISRAEL, RELIGION OF, 1 | BLINDNESS, JUDICIAL | COURTS, JUDICIAL | PENTATEUCH, 2B | Judge | Government | Zipporah | JUDGING JUDGMENT | APPEAL | DECISION | Prudence | Court | WANDERINGS OF ISRAEL | Rulers | GATE, EAST | selebihnya
Daftar Isi

Catatan Kata/Frasa
Wesley , JFB , Clarke , Calvin , TSK

Catatan Kata/Frasa
Poole , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
Maclaren , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Exo 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 tru...

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 lothness to have her son circumcised had like to have cost him his life, Exo 4:25.

Wesley: Exo 18:3 - The name of one was Gershom A stranger, designing thereby not only a memorial of his own condition, but a memorandum to this son of his, for we are all strangers upon earth.

A stranger, designing thereby not only a memorial of his own condition, but a memorandum to this son of his, for we are all strangers upon earth.

Wesley: Exo 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...

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, I would rather translate it, The Lord is mine help, and will deliver me from the sword of Pharaoh, which he had reason to expect would be drawn against him, when he was going to fetch Israel out of bondage.

Wesley: Exo 18:11 - Now 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 silenceth them, subdues them all, and is himself the...

That the God of Israel is greater than all pretenders; all deities, that usurp divine honours: he silenceth them, 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 incontestable authority over them, and an irresistible power to control them; he manages them all as he pleaseth, and gets honour upon them how great soever they are. Now know I: he knew it before, but now he knew it better; his faith grew up to a full assurance, upon this fresh evidence;

Wesley: Exo 18:11 - for wherein they dealt proudly The magicians or idols of Egypt, or Pharaoh and his grandees, opposing God, and setting up in competition with him, he was above them. The magicians w...

The magicians or idols of Egypt, or Pharaoh and his grandees, opposing God, and setting 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.

Wesley: Exo 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 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.

Wesley: Exo 18:12 - And they did eat bread before God Soberly, thankfully, in the fear of God; and their talk such as became saints. Thus we must eat and drink to the glory of God; as those that believe G...

Soberly, thankfully, in the fear of God; and their talk 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.

Wesley: Exo 18:13 - Moses sat to judge the people 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.

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.

Wesley: Exo 18:15 - The people came to enquire 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 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,

Wesley: Exo 18:15 - 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.

His business was not to make laws, but to make known God's laws: his place was but that of a servant.

Wesley: Exo 18:16 - I judge between one and another And if the people were as quarrelsome one with another as they were with God, he had many causes brought before him, and the more because their trials...

And if the people were as quarrelsome one with another as they were with God, he had many causes brought before him, and the more because their trials put them to no expence.

Wesley: Exo 18:17 - Not good Not convenient either for thee or them.

Not convenient either for thee or them.

Wesley: Exo 18:19 - Be thou for them to God-ward That was an honour which it was not fit any other should share with him in. Also whatever concerned the whole congregation must pass through his hand,...

That was an honour which it was not fit any other should share with him in. Also whatever concerned the whole congregation must pass through his hand, Exo 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 dispatch 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. 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. 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. For piety, such as fear God, who believe there is a God above them, whose eye is upon them, to whom they are accountable, and whose judgment they stand in awe of. Conscientious men, that dare not do an ill thing, though they could do it never so secretly and securely. For honesty, men of truth, whose word one may take, and whose fidelity one may rely upon. For a generous contempt of worldly wealth, hating covetousness, not only not seeking bribes, or aiming to enrich themselves, but abhorring the thought of it. 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.

Wesley: Exo 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...

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.

Wesley: Exo 18:27 - He went into his own land It is supposed the Kenites mentioned 1Sa 15:6, were the posterity of Jethro, (compare Jdg 1:16,) and they are taken under special protection, for the ...

It is supposed the Kenites mentioned 1Sa 15:6, were the posterity of Jethro, (compare Jdg 1:16,) and they are taken under special protection, for the kindness their ancestor shewed to Israel.

JFB: Exo 18:1-5 - Jethro . . . came . . . unto Moses, &c. 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 Isr...

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 19:1-2; compare Deu 1:6, Deu 1:9-15).

JFB: Exo 18:6 - and thy wife, and her two sons See Exo 4:20.

See Exo 4:20.

JFB: Exo 18:7 - Moses went out to meet his father-in-law, &c. 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, ...

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.

JFB: Exo 18:12 - 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 of...

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.|| 02013||1||14||0||@on the morrow . . . Moses sat to judge the people, &c.==--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.

JFB: Exo 18:12 - the people stood by Moses from the morning unto the evening, &c. 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...

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.

JFB: Exo 18:17 - 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 ...

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 18:21-22], and universal experience in the Church and State has attested the soundness and advantages of the principle.

JFB: Exo 18:23 - If thou shalt do this thing, &c. 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 high...

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.

Clarke: Exo 18:1 - When Jethro, the priest of Midian, etc. 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...

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.

Clarke: Exo 18:2 - After he had sent her back 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...

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.

Clarke: Exo 18:3 - The name of the one was Gershom The name of the one was Gershom - See Clarke’ s note on Exo 2:22.

The name of the one was Gershom - See Clarke’ s note on Exo 2:22.

Clarke: Exo 18:5 - Jethro - came with his sons 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, an...

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.

Clarke: Exo 18:6 - And he said unto Moses 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 intervi...

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 ×”× ×” hinneh , behold, for ×× ×™ 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.

Clarke: Exo 18:7 - And did obeisance And did obeisance - וישתחו vaiyishtachu , he bowed himself down, (See Clarke’ s note on Gen 17:3, and See Clarke’ s note on Exo 4:3...

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

Clarke: Exo 18:7 - And they came into the tent 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...

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.

Clarke: Exo 18:9 - And Jethro rejoiced for all the goodness 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 tha...

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.

Clarke: Exo 18:11 - Now I know that the Lord is greater than all gods 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 enjoye...

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

Clarke: Exo 18:11 - Wherein they dealt proudly Wherein they dealt proudly - Acting as tyrants over the people of God; enslaving them in the most unprincipled manner, and still purposing more tyra...

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.

Clarke: Exo 18:12 - Jethro - took a burnt-offering 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)., ...

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

Clarke: Exo 18:12 - Sacrifices for God Sacrifices for God - ×–×‘×—×™× zebachim , slain beasts, as the word generally signifies. We have already seen that sacrifices were instituted by G...

Sacrifices for God - ×–×‘×—×™× 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

Clarke: Exo 18:12 - And Aaron came, and all the elders of Israel to eat bread 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 po...

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

Clarke: Exo 18:12 - Before God 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; an...

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.

Clarke: Exo 18:13 - To judge the people To judge the people - To hear and determine controversies between man and man, and to give them instruction in things appertaining to God

To judge the people - To hear and determine controversies between man and man, and to give them instruction in things appertaining to God

Clarke: Exo 18:13 - From the morning unto the evening From the morning unto the evening - Moses was obliged to sit all day, and the people were continually coming and going.

From the morning unto the evening - Moses was obliged to sit all day, and the people were continually coming and going.

Clarke: Exo 18:15 - The people come unto me to inquire of God 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 a...

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.

Clarke: Exo 18:16 - I do make them know the statutes of God, and his laws 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 be...

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.

Clarke: Exo 18:18 - Thou wilt surely wear away Thou wilt surely wear away - נבל תבל nabol tibbol , in wearing way, thou wilt wear away - by being thus continually employed, thou wilt soon ...

Thou wilt surely wear away - נבל תבל 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."

Clarke: Exo 18:19 - I will give thee counsel, and God shall be with thee 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 ...

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.

Clarke: Exo 18:20 - Thou shalt teach them ordinances Thou shalt teach them ordinances - ×—×§×™× chukkim , all such precepts as relate to the ceremonies of religion and political economy. And laws, ×...

Thou shalt teach them ordinances - ×—×§×™× 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

Clarke: Exo 18:20 - And shalt show them the way And shalt show them the way - ××” הדרך eth hadderech , That very Way, that only way, which God himself has revealed, and in which they should ...

And shalt show them the way - ××” הדרך 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

Clarke: Exo 18:20 - And the work that they must do 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; יעשו×...

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.

Clarke: Exo 18:21 - Able men Able men - Persons of wisdom, discernment, judgment, prudence, and fortitude; for who can be a ruler without these qualifications? Such as fear God ...

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

Clarke: Exo 18:21 - Men of truth Men of truth - Honest and true in their own hearts and lives; speaking the truth, and judging according to the truth

Men of truth - Honest and true in their own hearts and lives; speaking the truth, and judging according to the truth

Clarke: Exo 18:21 - Hating covetousness Hating covetousness - Doing all for God’ s sake, and love to man; laboring to promote the general good; never perverting judgment, or suppressi...

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

Clarke: Exo 18:21 - Rulers of thousands, etc. Rulers of thousands, etc. - Millenaries, centurions, quinquagenaries, and decurions; each of these, in all probability, dependent on that officer im...

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.

Clarke: Exo 18:23 - If thou shalt do this thing, and God command thee 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...

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.

Clarke: Exo 18:27 - And Moses let his father-in-law depart 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 rel...

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.

Calvin: Exo 18:1 - When Jethro, the priest of Midian 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 congratul...

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.

Calvin: Exo 18:3 - And her two sons 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 manife...

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.

Calvin: Exo 18:5 - And Jethro, Moses’ father-in-law 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, ...

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.

Calvin: Exo 18:7 - And Moses went out 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 a...

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. Now, 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.

Calvin: Exo 18:10 - And Jethro said, Blessed 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 s...

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. Nevertheless, 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, (Jas 2:13,) according to the declaration of our Lord Jesus Christ, “With what measure ye mete,†etc. (Mat 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.

Calvin: Exo 18:12 - And Jethro 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 ...

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.

Calvin: Exo 18:13 - And it came to pass 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, ...

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 ( πολυπÏαγμοσύνη) 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. ( 2Co 12:7.)

Calvin: Exo 18:15 - And Moses said unto his father-in-law 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 de...

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. Nor, 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.

Calvin: Exo 18:17 - And Moses’ father-in-law said 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 fro...

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.

Calvin: Exo 18:19 - I will give thee counsel 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...

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. Nor 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.

Calvin: Exo 18:21 - Moreover, thou shalt 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...

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.

Calvin: Exo 18:23 - If thou shalt do this thing 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, a...

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.

Calvin: Exo 18:24 - So Moses hearkened 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. ...

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.

TSK: Exo 18:1 - Jethro // heard // God // done Jethro : Exo 2:16, Exo 2:21, Exo 3:1, Exo 4:18; Num 10:29; Jdg 4:11 heard : Psa 34:2, Psa 44:1, Psa 77:14, Psa 77:15, Psa 78:4, Psa 105:5, Psa 105:43,...

TSK: Exo 18:2 - Zipporah Zipporah : Exo 2:21, Exo 4:25, Exo 4:26

Zipporah : Exo 2:21, Exo 4:25, Exo 4:26

TSK: Exo 18:3 - two sons // Gershom two sons : Act 7:29 Gershom : i.e. A stranger there, Exo 2:22; Psa 39:12; Heb 11:13; 1Pe 2:11

two sons : Act 7:29

Gershom : i.e. A stranger there, Exo 2:22; Psa 39:12; Heb 11:13; 1Pe 2:11

TSK: Exo 18:4 - Eliezer // delivered Eliezer : i.e. my God is an help, Psa 46:1; Isa 50:7-9; Heb 13:6 delivered : Exo 2:15; Psa 18:1 *title Psa 18:48, Psa 34:4; Dan 6:22; Act 12:11; 2Co 1...

Eliezer : i.e. my God is an help, Psa 46:1; Isa 50:7-9; Heb 13:6

delivered : Exo 2:15; Psa 18:1 *title Psa 18:48, Psa 34:4; Dan 6:22; Act 12:11; 2Co 1:8-10; 2Ti 4:17

TSK: Exo 18:5 - -- Exo 3:1, Exo 3:12, Exo 19:11, Exo 19:20, Exo 24:16, Exo 24:17; 1Ki 19:8

TSK: Exo 18:6 - said said : i.e. by means of messengers sent beforehand, Mat 12:47

said : i.e. by means of messengers sent beforehand, Mat 12:47

TSK: Exo 18:7 - went // did obeisance // kissed // welfare went : Gen 14:17, Gen 46:29; Num 22:36; Jdg 11:34; 1Ki 2:19; Act 28:15 did obeisance : Gen 18:2, Gen 19:1, Gen 33:3-7 kissed : Gen 29:13, Gen 31:28, G...

TSK: Exo 18:8 - told // and all the // come upon them // how the Lord told : Exo 18:1; Neh 9:9-15; Psa 66:16, Psa 71:17-20, Psa 105:1, Psa 105:2, Psa 145:4-12 and all the : Exo 15:22-24, Exo 16:3 come upon them : Heb. fo...

told : Exo 18:1; Neh 9:9-15; Psa 66:16, Psa 71:17-20, Psa 105:1, Psa 105:2, Psa 145:4-12

and all the : Exo 15:22-24, Exo 16:3

come upon them : Heb. found them, Gen 44:34; Num 20:14; Neh 9:32 *marg.

how the Lord : Psa 78:42, Psa 78:43, Psa 81:7, Psa 106:10, Psa 107:2

TSK: Exo 18:9 - -- Isa 44:23, Isa 66:10; Rom 12:10, Rom 12:15; 1Co 12:26

TSK: Exo 18:10 - -- Gen 14:20; 2Sa 18:28; 1Ki 8:15; Psa 41:13, Psa 106:47, Psa 106:48; Luk 1:68; Eph 1:3; 1Th 3:9; 1Pe 1:3; Rev 5:11-13, Rev 19:1-6

TSK: Exo 18:11 - Now I // the Lord // in the thing // proudly Now I : Exo 9:16; 1Ki 17:24; 2Ki 5:15 the Lord : Exo 15:11; 1Ch 16:25; 2Ch 2:5; Psa 95:3, Psa 97:9, Psa 135:5 in the thing : Exo 1:10, Exo 1:16, Exo 1...

TSK: Exo 18:12 - took // Aaron // eat bread took : Exo 24:5; Gen 4:4, Gen 8:20, Gen 12:7, Gen 26:25, Gen 31:54; Job 1:5, Job 42:8 Aaron : Exo 24:11; Lev 7:11-17; Deu 12:7, Deu 27:7; 1Ch 29:21, 1...

TSK: Exo 18:13 - -- Jdg 5:10; Job 29:7; Isa 16:5; Joe 3:12; Mat 23:2; Rom 12:8, Rom 13:6

TSK: Exo 18:15 - to inquire to inquire : Exo 18:19, Exo 18:20; Lev 24:12-14; Num 15:34, Num 27:5

TSK: Exo 18:16 - a matter // one and another // make a matter : Exo 23:7, Exo 24:14; Deu 17:8-12; 2Sa 15:3; Job 31:13; Act 18:14, Act 18:15; 1Co 6:1 one and another : Heb. a man and his fellow, Exo 2:13 ...

TSK: Exo 18:17 - not good not good : Exo 18:14; Deu 1:12; 1Ki 3:8, 1Ki 3:9, 1Ki 13:18; 2Ch 19:6; Mat 17:4; Joh 13:6-10

TSK: Exo 18:18 - Thou wilt surely wear away // thou art Thou wilt surely wear away : Heb. Fading thou wilt fade, 2Co 12:15; Phi 2:30; 1Th 2:8, 1Th 2:9 thou art : Num 11:14-17; Deu 1:9-12; Act 6:1-4

Thou wilt surely wear away : Heb. Fading thou wilt fade, 2Co 12:15; Phi 2:30; 1Th 2:8, 1Th 2:9

thou art : Num 11:14-17; Deu 1:9-12; Act 6:1-4

TSK: Exo 18:19 - Hearken // God shall // Be thou // bring Hearken : Exo 18:24; Pro 9:9 God shall : Exo 3:12, Exo 4:12; Gen 39:2; Deu 20:1; Jos 1:9; 2Sa 14:17; Mat 28:20 Be thou : Exo 18:15, Exo 4:16, Exo 20:1...

TSK: Exo 18:20 - teach // the way // work teach : Exo 18:16; Deu 4:1, Deu 4:5, Deu 5:1, Deu 6:1, Deu 6:2, Deu 7:11; Neh 9:13, Neh 9:14 the way : 1Sa 12:23; Psa 32:8, Psa 143:8; Isa 30:21; Jer ...

TSK: Exo 18:21 - Moreover // able men // such as // men // hating // rulers of thousands Moreover : Deu 1:13-17; Act 6:3 able men : Exo 18:25; Deu 16:18; 1Ki 3:9-12; Pro 28:2 such as : Exo 23:2-9; Gen 22:12, Gen 42:18; 2Sa 23:3; 1Ki 18:3, ...

Moreover : Deu 1:13-17; Act 6:3

able men : Exo 18:25; Deu 16:18; 1Ki 3:9-12; Pro 28:2

such as : Exo 23:2-9; Gen 22:12, Gen 42:18; 2Sa 23:3; 1Ki 18:3, 1Ki 18:12; 2Ch 19:5-10; Neh 5:9, Neh 7:2; Ecc 12:13; Luk 18:2, Luk 18:4

men : Job 29:16, Job 31:13; Isa 16:5, Isa 59:4, Isa 59:14, Isa 59:15; Jer 5:1; Eze 18:8; Zec 7:9; Zec 8:16

hating : Exo 23:8; Deu 16:18, Deu 16:19; 1Sa 8:3, 1Sa 12:3, 1Sa 12:4; Psa 26:9, Psa 26:10; Isa 33:15; Eze 22:12; Act 20:33; 1Ti 3:3, 1Ti 6:9-11; 2Pe 2:14, 2Pe 2:15

rulers of thousands : Whatever matter the decarch , or ruler over ten, could not decide, went to the pentecontarch , or ruler of fifty, and thence by degrees to the hecatontarch , or ruler over a hundred, to the chiliarch , or ruler over a thousand, to Moses, and at length to God himself. Each magistrate had the care or inspection of only ten men; the decarch superintended ten private characters; the hecatontarch ten decarchs ; and the chiliarch , ten hecatontarchs . Num 10:4; Deu 1:15; Jos 22:14; 1Sa 8:12

TSK: Exo 18:22 - at all seasons // great // they shall at all seasons : Exo 18:26; Rom 13:6 great : Lev 24:11; Num 15:33, Num 27:2, Num 36:1; Deu 1:17, Deu 17:8, Deu 17:9 they shall : Exo 18:18; Num 11:17

TSK: Exo 18:23 - God // and all this God : Exo 18:18; Gen 21:10-12; 1Sa 8:6, 1Sa 8:7, 1Sa 8:22; Act 15:2; Gal 2:2 and all this : Exo 16:29; Gen 18:33, Gen 30:25; 2Sa 18:3, 2Sa 19:39, 2Sa ...

TSK: Exo 18:24 - -- Exo 18:2-5, Exo 18:19; Ezr 10:2, Ezr 10:5; Pro 1:5; 1Co 12:21

TSK: Exo 18:25 - -- Exo 18:21; Deu 1:15; Act 6:5

TSK: Exo 18:26 - at all // the hard causes at all : Exo 18:14, Exo 18:22 the hard causes : Exo 18:15, Exo 18:22; Deu 17:8; 1Ki 3:16-28, 1Ki 10:1; Job 29:16

TSK: Exo 18:27 - -- Gen 24:59, Gen 31:55; Num 10:29, Num 10:30; Jdg 19:9

kecilkan semua
Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Exo 18:2 - -- From the way to Egypt, upon the occasion mentioned Exo 4:24,25 , and because he found by experience that she was likely to hinder him from, or disco...

From the way to Egypt, upon the occasion mentioned Exo 4:24,25 , and because he found by experience that she was likely to hinder him from, or discourage him in, the discharge of his great and dangerous office, and to give an ill example to the Israelites.

Poole: Exo 18:5 - Jethro came Jethro came not at this time, but after the delivery of the law at Mount Sinai; as it may appear, 1. Because he finds them encamped, as it here foll...

Jethro came not at this time, but after the delivery of the law at Mount Sinai; as it may appear,

1. Because he finds them encamped, as it here follows, at the mount of God, i.e. Sinai, whither they came not till Exo 19:2 .

2. Because the laws of sacrifices were given before his coming, as appears from Exo 18:12 .

3. Because the execution of this counsel here given about the choice of magistrates, Exo 18:19 , is related after the Israelites’ departure from Sinai, Deu 1:7 , &c. And therefore here is a transposal in this history, which is also frequent in other places of Holy Scripture.

Poole: Exo 18:6 - -- He spoke, not by word of mouth, as the next verse showeth, but either by a letter, or by a messenger, as that word is used, Mat 8:6,8 , compared wit...

He spoke, not by word of mouth, as the next verse showeth, but either by a letter, or by a messenger, as that word is used, Mat 8:6,8 , compared with Luk 7:3,6 .

Poole: Exo 18:7 - Of their welfare Of their welfare Heb. of their peace , i.e. prosperity and all happiness, which also they wished one to the other, as this phrase implies. See 1Sa 1...

Of their welfare Heb. of their peace , i.e. prosperity and all happiness, which also they wished one to the other, as this phrase implies. See 1Sa 10:4 Psa 122:6 .

Poole: Exo 18:8 - -- For Israel’ s sake, or, concerning Israel’ s business .

For Israel’ s sake, or, concerning Israel’ s business .

Poole: Exo 18:11 - Now I know // Wherein they dealt proudly Now I know viz. more clearly and by certain experience; as that phrase signifies, Gen 22:12 1Ki 17:18,24 . For otherwise it is more than probable tha...

Now I know viz. more clearly and by certain experience; as that phrase signifies, Gen 22:12 1Ki 17:18,24 . For otherwise it is more than probable that Jethro had the knowledge of the true God before this time, not only because he was the great-grandchild of Abraham, but also because of his long conversation with a person of so great knowledge, and wisdom, and piety, as Moses was.

Wherein they dealt proudly either,

1. Their false gods, who wrought strange things in and by their servants the magicians, who contended with Moses, and proudly boasted of their skill as not a whit inferior to that of Moses, but at last were forced to yield up the cause, Exo 8:19 ; or rather,

2. The Egyptians, spoken of Exo 18:10 , who dealt proudly, and scornfully, and tyrannically with the Israelites, but God showed himself to be above them, and above their king; though Pharaoh would not own him for his superior, Exo 5:2 , but lift up his horn against God, and against his people: but the Lord brought that proud prince upon his knees, and forced him oft to confess his faults, and to become suppliant to Moses for deliverance from the plagues; and at last, when he continued incorrigible, he drowned him in the sea.

Poole: Exo 18:12 - Took a burnt-offering // A burnt offering and sacrifices // To eat bread // Before God Took a burnt-offering i.e. gave, or offered; as that verb is used Psa 68:18 , compared with Eph 4:8 ; also Exo 25:2 . Which he did, that he might pub...

Took a burnt-offering i.e. gave, or offered; as that verb is used Psa 68:18 , compared with Eph 4:8 ; also Exo 25:2 . Which he did, that he might publicly testify both his embracing of the true religion, and his thankfulness to God for the great deliverance given to his people, wherein also himself and family were concerned. And he took or offered these, not immediately, or by himself, (which would have seemed a presumptuous and unwarrantable action for a stranger to undertake in the church of Israel,) but by those who were appointed to do it; in which sense David is said to have sacrificed, 2Sa 24:25 , and Solomon, 1Ki 8:63 , and all those who brought their offerings to the priests to offer for them.

A burnt offering and sacrifices to wit, of thanksgiving, as is expressed Exo 24:5 ; for part of these the offerers, with others, did eat, Lev 7:15 , whereas no man might eat of the burnt-offerings, Lev 1:9 .

To eat bread i.e. to feast together of the remainders of the sacrifices.

Before God either before the cloudy pillar; or rather, before the altar, and in the place of public worship; for some such place undoubtedly they had, though the tabernacle was not yet built; and that was the place appointed for such feasts. See Deu 12:7 27:7 1Ch 29:21 Psa 116:17 .

Poole: Exo 18:13 - Moses sat Moses sat as a civil magistrate, by hearing and determining causes and controversies arising among the people.

Moses sat as a civil magistrate, by hearing and determining causes and controversies arising among the people.

Poole: Exo 18:15 - -- i.e. Of the mind and will of God, both as to his worship and service and as to their mutual duties to one another. 1Sa 9:9 .

i.e. Of the mind and will of God, both as to his worship and service and as to their mutual duties to one another. 1Sa 9:9 .

Poole: Exo 18:16 - -- i.e. Do interpret and apply them to their several cases and circumstances.

i.e. Do interpret and apply them to their several cases and circumstances.

Poole: Exo 18:17 - -- Not convenient either for thyself or for the people.

Not convenient either for thyself or for the people.

Poole: Exo 18:18 - Thou wilt surely // and this people Thou wilt surely waste and destroy thy health and strength by excessive labour of mind and body; and this people by tedious attendance and expectat...

Thou wilt surely waste and destroy thy health and strength by excessive labour of mind and body;

and this people by tedious attendance and expectation ere their turn comes for the decision of their matters.

Poole: Exo 18:19 - God shall be with thee // To Godward God shall be with thee i.e. I doubt not God will assist and bless thee, as well in the course which I propose to thee, as in that which thou now dost...

God shall be with thee i.e. I doubt not God will assist and bless thee, as well in the course which I propose to thee, as in that which thou now dost use, because God is a God of order, and loves order; and he is a God of mercy, and would not have thee destroy thyself in his work. Or it may be taken for a prayer, and God be with thee , i.e. bless and assist thee therein.

To Godward Heb. before God , i.e. in hard and weighty causes, which the inferior judges cannot determine, as it is explained Exo 18:22 ; where they need and seek direction from God, there thou shalt be as a mediator between God and them, to bring their matters to God , as it here follows, and to receive directions and commands from him. See Num 15:33,34 27:5,6 .

Poole: Exo 18:20 - -- Thou alone shalt deliver and explain God’ s law to them, which they may apply to their particular causes and occasions, and so end their differ...

Thou alone shalt deliver and explain God’ s law to them, which they may apply to their particular causes and occasions, and so end their differences among themselves without giving thee any trouble.

Poole: Exo 18:21 - Able men // Such as fear God // Men of truth Able men Heb. men of might , not for strength of body, but for greatness, resolution, courage, and constancy of mind, which is the best preservative...

Able men Heb. men of might , not for strength of body, but for greatness, resolution, courage, and constancy of mind, which is the best preservative against partiality and corruption in judgment, to which men of little minds, or narrow souls, are easily swayed by fears, or hopes, or gifts.

Such as fear God which will restrain them from all injustice, even when they have ability and opportunity to do wrong so cunningly or powerfully that they may escape the observation and censure of men.

Men of truth or, of faith , or faithful , such as love the truth, and diligently labour to find it out in all causes, and then pass a true and righteous sentence; not at all respecting persons, but only the truth and right of their causes; such as hate lies and slanders, and will severely rebuke and punish them. Hating covetousness: this, though included in the former, is particularly expressed, because gifts and bribes are the great corrupters of judges and judgments.

Poole: Exo 18:23 - and thou wilt be able to endure // To their place // In peace If God approve of the course which I suggest, to whose wisdom I submit my opinion. For Jethro might well think that Moses neither would nor might ma...

If God approve of the course which I suggest, to whose wisdom I submit my opinion. For Jethro might well think that Moses neither would nor might make so great an alteration in the government without consulting God about it, and expecting his answer. Others render the place thus, both God will give thee his commands , i.e. thou wilt have leisure to ask and take his counsel in all emergencies, which now thou hast not,

and thou wilt be able to endure

To their place to their several habitations, which are called men’ s places , Jud 7:7 9:55 19:28,29 ; where their calling and business lies, from which they are now diverted and detained by fruitless and wearisome attendances.

In peace orderly and quietly, having their minds much eased by this course, and their contentions soon ended.

Poole: Exo 18:24 - Moses did all that he had said This is one evidence of that meekness for which Moses is justly magnified, that he disdained not to receive advice from one so much his inferior in ...

This is one evidence of that meekness for which Moses is justly magnified, that he disdained not to receive advice from one so much his inferior in wisdom, and learning, and knowledge of the things of God. And God would have this wise counsel to come from Jethro, not from Moses himself, to show how variously he distributes his gifts, and to teach all men not to think too highly of themselves, nor to despise the counsels even of their inferiors.

Moses did all that he had said not immediately, but after he had received God’ s approbation, Num 11:16 , and the people’ s consent, Deu 1:14 .

Poole: Exo 18:25 - Moses chose them not solely Moses chose them not solely but together with the people, as appears from Deu 1:13 .

Moses chose them not solely but together with the people, as appears from Deu 1:13 .

Poole: Exo 18:27 - -- i.e. Moses dismissed him honourably. See Num 10:29 .

i.e. Moses dismissed him honourably. See Num 10:29 .

Haydock: Exo 18:1 - Jethro // Priest Jethro. See chap. ii. 18. --- Priest. Hebrew Cohen means also a prince. Both offices were performed by the heads of families, in the law of na...

Jethro. See chap. ii. 18. ---

Priest. Hebrew Cohen means also a prince. Both offices were performed by the heads of families, in the law of nature. (Worthington) ---

It is supposed that this interview took place later, and should be placed [at?] Numbers x. 10. (Calmet)

Haydock: Exo 18:2 - Back Back, with her consent, when he was going to the court of Pharao. (Menochius) --- Since he had the vision of God, St. Epiphanius says, he lived in ...

Back, with her consent, when he was going to the court of Pharao. (Menochius) ---

Since he had the vision of God, St. Epiphanius says, he lived in continence with her. (HÅ“r. 78.)

Haydock: Exo 18:5 - Mountain Mountain. Horeb, (chap. iii. 1,) or Sinai. (Menochius)

Mountain. Horeb, (chap. iii. 1,) or Sinai. (Menochius)

Haydock: Exo 18:6 - Word Word. Hebrew, "And he said unto Moses, I, &c. 7. And Moses went out to meet," &c., which seems very strange, after he had been just talking with hi...

Word. Hebrew, "And he said unto Moses, I, &c. 7. And Moses went out to meet," &c., which seems very strange, after he had been just talking with him. The authors of the Septuagint and Syriac read behold, instead of I. "It was told Moses. Behold thy," &c. Kennicott observes, that five Samaritan copies retain ene, "behold," instead of ani, "I," and thus obviate the nonsense which disturbs the reader of the present Hebrew.

Haydock: Exo 18:7 - Worshipped // Tent Worshipped, bending to the ground, according to the custom of the country. (Haydock) --- Tent of the Lord, if it were then erected, and afterwards...

Worshipped, bending to the ground, according to the custom of the country. (Haydock) ---

Tent of the Lord, if it were then erected, and afterwards into that of Moses. (Calmet)

Haydock: Exo 18:9 - Rejoiced Rejoiced. Septuagint, "was in an ecstacy," of admiration, mixed with joy. (Menochius)

Rejoiced. Septuagint, "was in an ecstacy," of admiration, mixed with joy. (Menochius)

Haydock: Exo 18:11 - I know // Proudly I know. I am now more convinced of this truth. Jethro instructed his family in these principles. The Rechabites were his descendants. (1 Paralipom...

I know. I am now more convinced of this truth. Jethro instructed his family in these principles. The Rechabites were his descendants. (1 Paralipomenon ii. 55; Jeremias xxxv.) (Menochius) ---

Proudly. Hebrew, "because in the thing in which they did proudly, he was against, or above them." Something must be supplied. God turned the wisdom and arms of the Egyptians to their own confusion. (Calmet)

Haydock: Exo 18:12 - Sacrifices // Before God Sacrifices. Peace-offerings, of which he might partake with the ancients. (Haydock) --- Jethro being a stranger, and a servant of the true God, ...

Sacrifices. Peace-offerings, of which he might partake with the ancients. (Haydock) ---

Jethro being a stranger, and a servant of the true God, might perform this duty in person, even though we allow that the priesthood was restrained to the family of Aaron before this time with regard to the Hebrews. (Calmet) ---

Before God. St. Augustine, who supposes that the tabernacle was not yet erected, explains this in honour of God: but others, who believe this happened at the close of the year, say that the feast was made before the tabernacle, the house of God. (Menochius)

Haydock: Exo 18:17 - Good Good, or convenient, either for yourself, or for the people. (Haydock)

Good, or convenient, either for yourself, or for the people. (Haydock)

Haydock: Exo 18:18 - Foolish // Labour Foolish. Septuagint, "intolerable." --- Labour. Hebrew, "thou wilt surely sink, or be wasted away."

Foolish. Septuagint, "intolerable." ---

Labour. Hebrew, "thou wilt surely sink, or be wasted away."

Haydock: Exo 18:20 - To do To do. Be a mediator between God and the people: explain their wants, and bring back his decision: but let inferior officers see them executed. (Ha...

To do. Be a mediator between God and the people: explain their wants, and bring back his decision: but let inferior officers see them executed. (Haydock)

Haydock: Exo 18:21 - Avarice Avarice. That they may not be bribed against their better knowledge. The wise, rich, and disinterested, must be appointed magistrates; such as may ...

Avarice. That they may not be bribed against their better knowledge. The wise, rich, and disinterested, must be appointed magistrates; such as may not be under any undue influence. Aristotle blames the Lacedemonians for entrusting such offices to people who had nothing. See Isaias iii. 7.

Haydock: Exo 18:23 - Thou shalt Thou shalt . Hebrew, "and God shall order thee." Jethro does not wish his advice should be followed, till God had been consulted. (Calmet) --- By ...

Thou shalt . Hebrew, "and God shall order thee." Jethro does not wish his advice should be followed, till God had been consulted. (Calmet) ---

By his plan, he thought Moses would have time to confer more with God, and promote his own welfare, and the convenient dispatch of business. (Menochius)

Haydock: Exo 18:25 - Tens Tens. The Samaritan copy here inserts, from Deuteronomy i. 9 to 19, where this is related at greater length. The Septuagint also add to the other o...

Tens. The Samaritan copy here inserts, from Deuteronomy i. 9 to 19, where this is related at greater length. The Septuagint also add to the other officers, the Grammatoeisagogeis, or Shoterim, mentioned in the same place, as lectors or scribes, whose business it perhaps was to present written requests.

Haydock: Exo 18:26 - To him To him. Whether they regarded religious or civil matters. No appeal was made from an inferior or any other tribunal, but that of the supreme magist...

To him. Whether they regarded religious or civil matters. No appeal was made from an inferior or any other tribunal, but that of the supreme magistrate. (Calmet)

Haydock: Exo 18:27 - Depart Depart, upon his consenting to leave his son Hobab, for a guide, (Bonfrere on Numbers x. 29,) or perhaps he departed for a time, and returned again. ...

Depart, upon his consenting to leave his son Hobab, for a guide, (Bonfrere on Numbers x. 29,) or perhaps he departed for a time, and returned again. (Calmet) ---

Moses shews by his example, that superiors ought not to disdain receiving prudent admonitions from any one. (St. Chrysostom) (Worthington)

Gill: Exo 18:1 - When Jethro the priest of Midian, Moses's father-in-law // heard of all that God had done for Moses, and for Israel his people // and that the Lord had brought Israel out of Egypt 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 r...

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.

Gill: Exo 18:2 - Then Jethro, Moses's father-in-law, took Zipporah, Moses's wife // after he had sent her back 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 co...

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.

Gill: Exo 18:3 - And her two sons // of which the name of the one was Gershom // for he said, I have been an alien in a strange land 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 first...

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.

Gill: Exo 18:4 - And the name of the other was Eliezer // for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh 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 ...

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.

Gill: Exo 18:5 - And Jethro, Moses's father in law // came with his sons and his wife unto Moses into the wilderness 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 rea...

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.

Gill: Exo 18:6 - And he said unto Moses // I thy father in law Jethro am come to thee // and thy wife, and her 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...

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.

Gill: Exo 18:7 - And Moses went out to meet his father in law // and did obeisance // and kissed him // and they asked each other of their welfare // and they came into the tent 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 glor...

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.

Gill: Exo 18:8 - And Moses told his father in law all that the Lord had done unto Pharaoh // and to the Egyptians, for Israel's sake // and all the travail that had come upon them by the way // and how the Lord delivered 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 wi...

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.

Gill: Exo 18:9 - And Jethro rejoiced for all the goodness which the Lord had done to Israel 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 e...

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.

Gill: Exo 18:10 - And Jethro said // blessed be the Lord, who hath delivered you out of the hand of the Egyptians: and out of the hand of Pharaoh // who hath delivered the people from 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 w...

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.

Gill: Exo 18:11 - Now I know that the Lord is greater than all gods 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 c...

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.

Gill: Exo 18:12 - And Jethro, Moses's 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's father in law, 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,...

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.

Gill: Exo 18:13 - And it came to pass on the morrow // that Moses sat to judge the people // and the people stood by Moses, from the morning unto the evening 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 o...

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.

Gill: Exo 18:14 - And when Moses's father in law saw all that he did to the people // he said, what is this thing that thou doest to the people // why sittest thou thyself alone // and all the people stand by thee from morning unto even 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...

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.

Gill: Exo 18:15 - And Moses said unto his father in law // because the people come unto me to inquire of 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 ...

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.

Gill: Exo 18:16 - When they have a matter, they come unto me // and I judge between one and another // and I do make them know the statutes of God and his laws 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 ...

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.

Gill: Exo 18:17 - And Moses's father in law said unto him // the thing that thou doest 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 d...

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.

Gill: Exo 18:18 - Thou wilt surely wear away // both thou and this people that is with thee // for this thing is too heavy for thee // thou art not able to perform it thyself alone Thou wilt surely wear away,.... His natural strength and animal spirits, and so his flesh; he feared his constant application and attendance to busine...

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.

Gill: Exo 18:19 - Hearken now unto my voice, I will give thee counsel // and God shall be with thee // be thou for the people to God-ward 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...

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.

Gill: Exo 18:20 - And thou shalt teach them ordinances and laws // and shalt show them the way wherein they must walk // and the work that they must 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 sho...

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.

Gill: Exo 18:21 - Moreover, thou shalt provide out of all the people // able men // such as fear God // men of truth // and place such over them to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens 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 m...

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.

Gill: Exo 18:22 - And let them judge the people at all times // and it shall be that every great matter they shall bring to thee // but every small matter // so shall it be easier for thyself // and they shall bear the burden 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 i...

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.

Gill: Exo 18:23 - If thou shall do this thing // then thou shall be able to endure // and all this people shall also go to their 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 qu...

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.

Gill: Exo 18:24 - So Moses hearkened to the voice of his father in law // and did all that he had 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 determi...

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:

Gill: Exo 18:25 - 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 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 wa...

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.

Gill: Exo 18:26 - And they judged the people at all seasons // the hard cases they brought unto Moses // but every small matter they judged 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 b...

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.

Gill: Exo 18:27 - And Moses let his father in law depart // and he went his way into 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 ...

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.

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Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Exo 18:1 This is an important report that Jethro has heard, for the claim of God that he brought Israel out of bondage in Egypt will be the foundation of the c...

NET Notes: Exo 18:3 Heb “he”; the referent (Moses) has been specified in the translation for clarity (also in the following verse).

NET Notes: Exo 18:4 The verb “delivered” is an important motif in this chapter (see its use in vv. 8, 9, and 10 with reference to Pharaoh).

NET Notes: Exo 18:5 The mountain of God is Horeb, and so the desert here must be the Sinai desert by it. But chap. 19 suggests that they left Rephidim to go the 24 miles ...

NET Notes: Exo 18:6 This verse may seem out of place, since the report has already been given that they came to the desert. It begins to provide details of the event that...

NET Notes: Exo 18:7 This is more than polite oriental custom. Jethro was Moses’ benefactor, father-in-law, and a priest. He paid much respect to him. Now he could i...

NET Notes: Exo 18:8 Here “how” has been supplied.

NET Notes: Exo 18:9 The word חָדָה (khada) is rare, occurring only in Job 3:6 and Ps 21:6, although it is common in Aramaic. The LXX transla...

NET Notes: Exo 18:10 Heb “from under the hand of the Egyptians.”

NET Notes: Exo 18:11 The end of this sentence seems not to have been finished, or it is very elliptical. In the present translation the phrase “he has destroyed them...

NET Notes: Exo 18:12 The word לֶחֶם (lekhem) here means the sacrifice and all the foods that were offered with it. The eating before God was ...

NET Notes: Exo 18:13 This is a simple summary of the function of Moses on this particular day. He did not necessarily do this every day, but it was time now to do it. The ...

NET Notes: Exo 18:14 This question, “what are you doing for the people,” is qualified by the next question. Sitting alone all day and the people standing aroun...

NET Notes: Exo 18:15 The form is לִדְרֹשׁ (lidrosh), the Qal infinitive construct giving the purpose. To inquire of God wou...

NET Notes: Exo 18:16 The “decrees” or “statutes” were definite rules, stereotyped and permanent; the “laws” were directives or pronounc...

NET Notes: Exo 18:17 Heb “the thing.”

NET Notes: Exo 18:18 Here “a burden” has been supplied.

NET Notes: Exo 18:19 Heb “words”; KJV, ASV “the causes”; NRSV “cases”; NLT “questions.”

NET Notes: Exo 18:20 This last part is parallel to the preceding: “work” is also a direct object of the verb “make known,” and the relative clause ...

NET Notes: Exo 18:21 It is not clear how this structure would work in a judicial setting. The language of “captains of thousands,” etc., is used more for milit...

NET Notes: Exo 18:22 Here “the burden” has been supplied.

NET Notes: Exo 18:23 See further T. D. Weinshall, “The Organizational Structure Proposed by Jethro to Moses (Ex. 18:17),” Public Administration in Israel and A...

NET Notes: Exo 18:24 The idiom “listen to the voice of” means “obey, comply with, heed.”

NET Notes: Exo 18:26 This verb and the verb in the next clause are imperfect tenses. In the past tense narrative of the verse they must be customary, describing continuous...

NET Notes: Exo 18:27 This chapter makes an excellent message on spiritual leadership of the people of God. Spiritually responsible people are to be selected to help in the...

Geneva Bible: Exo 18:2 Then Jethro, Moses' father in law, took Zipporah, Moses' wife, after he had ( a ) sent her back, ( a ) It may seem that he sent her back for a time t...

Geneva Bible: Exo 18:5 And Jethro, Moses' father in law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the ( b ) mount of God: ( b ) ...

Geneva Bible: Exo 18:6 And he ( c ) said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her. ( c ) That is, he sent messenger...

Geneva Bible: Exo 18:10 And Jethro said, ( d ) Blessed [be] the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delive...

Geneva Bible: Exo 18:11 Now I know that the LORD [is] greater than all gods: for in the thing wherein they dealt proudly ( e ) [he was] above them. ( e ) For they that drown...

Geneva Bible: Exo 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 bread with Moses'...

Geneva Bible: Exo 18:15 And Moses said unto his father in law, Because the people come unto me to enquire of ( g ) God: ( g ) That is, to know God's will, and to have justic...

Geneva Bible: Exo 18:19 Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people to ( h ) God-ward, that thou mayest bring the ...

Geneva Bible: Exo 18:21 Moreover thou shalt provide out of all the people ( i ) able men, such as fear God, men of truth, hating covetousness; and place [such] over them, [to...

Geneva Bible: Exo 18:24 So Moses ( k ) hearkened to the voice of his father in law, and did all that he had said. ( k ) Godly counsel should always be obeyed, even if it com...

Geneva Bible: Exo 18:27 And Moses ( l ) let his father in law depart; and he went his way into his own land. ( l ) Read (Num 10:29).

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Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Exo 18:3-4 - Gershom And Eliezer Exodus 18:3-4 In old times parents often used to give expression to their hopes or their emotions in the names of their children. Very clearly that wa...

Maclaren: Exo 18:21 - The Ideal Statesman Exodus 18:21 (Preached on occasion of Mr. Gladstone's death.) You will have anticipated my purpose in selecting this text. I should be doing violence ...

MHCC: Exo 18:1-6 - --Jethro came to rejoice with Moses in the happiness of Israel, and to bring his wife and children to him. Moses must have his family with him, that whi...

MHCC: Exo 18:7-12 - --Conversation concerning God's wondrous works is good, and edifies. Jethro not only rejoiced in the honour done to his son-in-law, but in all the goodn...

MHCC: Exo 18:13-27 - --Here is the great zeal and the toil of Moses as a magistrate. Having been employed to redeem Israel out of the house of bondage, he is a further type ...

Matthew Henry: Exo 18:1-6 - -- 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...

Matthew Henry: Exo 18:7-12 - -- 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 pr...

Matthew Henry: Exo 18:13-27 - -- 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...

Keil-Delitzsch: Exo 18:1-5 - -- 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, th...

Keil-Delitzsch: Exo 18:6-11 - -- 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 ...

Keil-Delitzsch: Exo 18:12 - -- 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 ...

Keil-Delitzsch: Exo 18:13-23 - -- 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...

Keil-Delitzsch: Exo 18:24 - -- 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 f...

Keil-Delitzsch: Exo 18:25-27 - -- The judges chosen were arranged as chiefs ( ï¬«×¨×™× ) over thousands, hundreds, fifties, and tens, after the analogy of the military organization ...

Constable: Exo 15:22--Lev 1:1 - --II. THE ADOPTION OF ISRAEL 15:22--40:38 The second major section of Exodus records the events associated with Go...

Constable: Exo 18:1-27 - --5. The friendliness of Jethro the Midianite ch. 18 As a Midianite, Jethro was a descendant of Abraham as was Amalek. Both were blood relatives of the ...

Guzik: Exo 18:1-27 - Jethro's Counsel to Moses Exodus 18 - Jethro's Counsel to Moses A. Jethro and Moses meet. 1. (1-6) Moses meets with Jethro, his father-in-law, in the desert of Midian. And ...

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Pendahuluan / Garis Besar

JFB: Exodus (Pendahuluan Kitab) EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the i...

JFB: Exodus (Garis Besar) INCREASE OF THE ISRAELITES. (Exo. 1:1-22) BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the hus...

TSK: Exodus (Pendahuluan Kitab) The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕÎ...

TSK: Exodus 18 (Pendahuluan Pasal) Overview Exo 18:1, Jethro brings his wife and two sons to Moses; Exo 18:7, Moses entertains him, and relates the goodness of the Lord; Exo 18:9, J...

Poole: Exodus (Pendahuluan Kitab) SECOND BOOK OF MOSES CALLED EXODUS. THE ARGUMENT. AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children o...

Poole: Exodus 18 (Pendahuluan Pasal) CHAPTER 18 Jethro cometh to Moses with his wife and his children; their names, Exo 18:1-5 . Moses going to meet his father, does obeisance, Exo 18:...

MHCC: Exodus (Pendahuluan Kitab) The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic lif...

MHCC: Exodus 18 (Pendahuluan Pasal) (Exo 18:1-6) Jethro brings to Moses his wife and two sons. (Exo 18:7-12) Moses entertains Jethro. (Exo 18:13-27) Jethro's counsel to Moses.

Matthew Henry: Exodus (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus Moses (the servant of the Lord in writing for him as well as ...

Matthew Henry: Exodus 18 (Pendahuluan Pasal) This chapter is concerning Moses himself, and the affairs of his own family. I. Jethro his father-in-law brings to him his wife and children (Exo ...

Constable: Exodus (Pendahuluan Kitab) Introduction Title The Hebrew title of this book (we'elleh shemot) originated from the...

Constable: Exodus (Garis Besar) Outline I. The liberation of Israel 1:1-15:21 A. God's preparation of Israel and Moses chs. ...

Constable: Exodus Exodus Bibliography Adams, Dwayne H. "The Building Program that Works (Exodus 25:4--36:7 [31:1-11])." Exegesis ...

Haydock: Exodus (Pendahuluan Kitab) THE BOOK OF EXODUS. INTRODUCTION. The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; becaus...

Gill: Exodus (Pendahuluan Kitab) INTRODUCTION TO EXODUS This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, an...

Gill: Exodus 18 (Pendahuluan Pasal) 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 tw...

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