Teks -- Exodus 18:15-27 (NET)

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.

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

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,

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.

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 put them to no expence.

Wesley: Exo 18:17 - Not good

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, 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 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 kindness their ancestor shewed to Israel.

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 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 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 18:15 - 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 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 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 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 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 - חקים chukkim , all such precepts as relate to the ceremonies of religion and political economy. And laws, התורת hattoroth , the instructions relative to the whole system of morality

Clarke: Exo 18:20 - And shalt show them the way

And shalt show them the way - אה 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; 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 - 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

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 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 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 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 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 18:15 - 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 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 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 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 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, 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. 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 18:15 - 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

make : Lev 24:15; Num 15:35, Num 27:6-11, Num 36:6-9; Deu 4:5, Deu 5:1, Deu 6:1; 1Sa 12:23; Mat 28:20; 1Th 4:1, 1Th 4:2

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

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 20:19; Deu 5:5

bring : Num 27:5

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 6:16, Jer 42:3; Mic 4:2; 1Th 4:1

work : Deu 1:18; Eze 3:17; Mat 28:20; Mar 13:34; 2Th 3:6-12

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, 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 21:17; Phi 1:24, Phi 1:25

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

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

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 .

Poole: Exo 18:16

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.

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 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 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 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 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 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 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 .

Poole: Exo 18:27

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

Haydock: Exo 18:17 - Good

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."

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. (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 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 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 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 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. (Calmet) ---

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

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 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 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 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 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 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 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 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 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 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 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 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 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 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.