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.
13. to judge the people ] Moses discharged the duties which the sheikh, or head of a tribe, still does among the Bedawin.
Fuente: The Cambridge Bible for Schools and Colleges
13 23. Jethro’s advice to Moses, to appoint officers to assist him in the administration of justice.
Fuente: The Cambridge Bible for Schools and Colleges
From the morning unto the evening – It may be assumed as at least probable that numerous cases of difficulty arose out of the division of the spoil of the Amalekites Exo 17:13, and causes would have accumulated during the journey from Elim.
Fuente: Albert Barnes’ Notes on the Bible
Exo 18:13-16
Moses sat to Judge the people.
Lessons
1. Gods providence joins work to sacrifice, and His servants do unite them.
2. The morrow brings its own work from God unto His servants, not every day the same.
3. Gods substitutes are careful as to worship Him, so to do judgment to Gods people.
4. Good rulers sit close to deal judgment to their people.
5. Providence puts hard work upon Gods ministers sometimes, from morning to evening.
6. It is just to be unwearied in giving and receiving judgment when God calleth (Exo 18:13). (G. Hughes, B. D.)
Lessons
1. The greatest and best rulers disdain not to give an account of their judgment to reasonable inquisitors.
2. The access of souls unto rulers to inquire of God, is a just ground for them to attend the work.
3. The appeal of souls to mans bar in matters, is and should be inquiring after God (Exo 18:15).
4. Duties of people and rulers are correlate, they come with matters, and these must judge.
5. Gods laws and statutes axe the best rule to order judgment between men.
6. It is duty to rulers to make people know the statutes and laws of God. (G. Hughes, B. D.)
Consulting with God
My heavenly Father is my other partner in my business. I consult with Him. It is remarkable how I am relieved from the worry and anxiety so common to business men. Frequently, when I desire to think over a matter, it is really to consult with Him, after which my way is clear. And unto Him I render one-tenth. I often think this order should be reversed, and I take the tenth. (William A. Lay.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. To judge the people] To hear and determine controversies between man and man, and to give them instruction in things appertaining to God.
From the morning unto the evening.] Moses was obliged to sit all day, and the people were continually coming and going.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Moses sat as a civil magistrate, by hearing and determining causes and controversies arising among the people.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13-26. on the morrow . . . Moses satto judge the people, c.We are here presented with a specimenof his daily morning occupations and among the multifarious dutieshis divine legation imposed, it must be considered only a smallportion of his official employments. He appears in this attitude as atype of Christ in His legislative and judicial characters.
the people stood by Mosesfrom the morning unto the evening, &c.Governors in theEast seat themselves at the most public gate of their palace or thecity, and there, amid a crowd of applicants, hear causes, receivepetitions, redress grievances, and adjust the claims of contendingparties.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
The next day Jethro saw how Moses was occupied from morning till evening in judging the people, who brought all their disputes to him, that he might settle them according to the statutes of God. : as in Gen 18:8. The people came to Moses “to seek or inquire of God” (Gen 18:15), i.e., to ask for a decision from God: in most cases, this means to inquire through an oracle; here it signifies to desire a divine decision as to questions in dispute. By judging or deciding the cases brought before him, Moses made known to the people the ordinances and laws of God. For every decision was based upon some law, which, like all true justice here on earth, emanated first of all from God. This is the meaning of Gen 18:16, and not, as Knobel supposes, that Moses made use of the questions in dispute, at the time they were decided, as good opportunities for giving laws to the people. Jethro condemned this plan (Gen 18:18.) as exhausting, wearing out ( lit., to fade away, Psa 37:2), both for Moses and the people: for the latter, inasmuch as they not only got wearied out through long waiting, but, judging from Gen 18:23, very often began to take the law into their own hands on account of the delay in the judicial decision, and so undermined the well-being of the community at large; and for Moses, inasmuch as the work was necessarily too great for him, and he could not continue for any length of time to sustain such a burden alone (Gen 18:18). The obsolete form of the inf. const. for is only used here, but is not without analogies in the Pentateuch. Jethro advised him (Gen 18:19.) to appoint judged from the people for all the smaller matters in dispute, so that in future only the more difficult cases, which really needed a superior or divine decision, would be brought to him that he might lay them before God. “ I will give thee counsel, and God be with thee (i.e., help thee to carry out this advice): Be thou to the people , towards God, ” i.e., lay their affairs before God, take the place of God in matters of judgment, or, as Luther expresses it, “take charge of the people before God.” To this end, in the first place, he was to instruct the people in the commandments of God, and their own walk and conduct ( with a double accusative, to enlighten, instruct; the walk, the whole behaviour; particular actions); secondly, he was to select able men ( men of moral strength, 1Ki 1:52) as judges, men who were God-fearing, sincere, and unselfish (gain-hating), and appoint them to administer justice to the people, by deciding the simpler matters themselves, and only referring the more difficult questions to him, and so to lighten his own duties by sharing the burden with these judges. (Gen 18:22) “make light of (that which lies) upon thee.” If he would do this, and God would command him, he would be able to stand, and the people would come to their place, i.e., to Canaan, in good condition ( ). The apodosis cannot begin with , “then God will establish thee,” for never has this meaning; but the idea is this, “if God should preside over the execution of the plan proposed.”
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Jethro’s Advice to Moses. | B. C. 1491. |
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. 14 And when Moses’ father in law saw all that he did to the people, he said, What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee from morning unto even? 15 And Moses said unto his father in law, Because the people come unto me to enquire of God: 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. 17 And Moses’ father in law said unto him, The thing that thou doest is not good. 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. 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, that thou mayest bring the causes unto God: 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. 21 Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens: 22 And let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear the burden with thee. 23 If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people shall also go to their place in peace. 24 So Moses hearkened to the voice of his father in law, and did all that he had said. 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. 26 And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves. 27 And Moses let his father in law depart; and he went his way into his own land.
Here is, I. The great zeal and industry of Moses as a magistrate.
1. Having been employed to redeem Israel out of the house of bondage, herein he is a further type of Christ, that he is employed as a lawgiver and a judge among them. (1.) He was to answer enquiries, to acquaint them with the will of God in doubtful cases, and to explain the laws of God that were already given them, concerning the sabbath, the man, c., beside the laws of nature, relating both to piety and equity, <i>v. 15. They came to enquire of God; and happy it was for them that they had such an oracle to consult: we are ready to wish, many a time, that we had some such certain way of knowing God’s mind when we are at a loss what to do. Moses was faithful both to him that appointed him and to those that consulted him, and made them know the statutes of God and his laws, v. 16. His business was, not to make laws, but to make known God’s laws; his place was but that of a servant. (2.) He was to decide controversies, and determine matters in variance, judging between a man and his fellow, v. 16. And, if the people were as quarrelsome one with another as they were with God, no doubt he had a great many causes brought before him, and the more because their trials put them to no expense, nor was the law costly to them. When a quarrel happened in Egypt, and Moses would have reconciled the contenders, they asked, Who made thee a prince and a judge? But now it was past dispute that God had made him one; and they humbly attend him whom they had then proudly rejected.
2. Such was the business Moses was called to, and it appears that he did it, (1.) With great consideration, which, some think, is intimated in his posture: he sat to judge (v. 13), composed and sedate. (2.) With great condescension to the people, who stood by him, v. 14. He was very easy of access; the meanest Israelite was welcome himself to bring his cause before him. (3.) With great constancy and closeness of application. [1.] Though Jethro, his father-in-law, was with him, which might have given him a good pretence for a vacation (he might have adjourned the court for that day, or at least have shortened it), yet he sat, even the next day after his coming, from morning till evening. Note, Necessary business must always take place of ceremonious attentions. It is too great a compliment to our friends to prefer the enjoyment of their company before our duty to God, which ought to be done, while yet the other is not left undone. [2.] Though Moses was advanced to great honour, yet he did not therefore take his case and throw upon others the burden of care and business; no, he thought his preferment, instead of discharging him from service, made it more obligatory upon him. Those think of themselves above what is meet who think it below them to do good. It is the honour even of angels themselves to be serviceable. [3.] Though the people had been provoking to him, and were ready to stone him (ch. xvii. 4), yet still he made himself the servant of all. Note, Though others fail in their duty to us, yet we must not therefore neglect ours to them. [4.] Though he was an old man, yet he kept to his business from morning to night, and made it his meat and drink to do it. God had given him great strength both of body and mind, which enabled him to go through a great deal of work with ease and pleasure; and, for the encouragement of others to spend and be spent in the service of God, it proved that after all his labours his natural force was not diminished. Those that wait on the Lord and his service shall renew their strength.
II. The great prudence and consideration of Jethro as a friend.
1. He disliked the method that Moses took, and was so free with him as to tell him so, Exo 18:14; Exo 18:17; Exo 18:18. He thought it was too much business for Moses to undertake alone, that it would be a prejudice to his health and too great a fatigue to him, and also that it would make the administration of justice tiresome to the people; and therefore he tells him plainly, It is not good. Note, There may be over-doing even in well-doing, and therefore our zeal must always be governed by discretion, that our good may not be evil spoken of. Wisdom is profitable to direct, that we may neither content ourselves with less than our duty nor over-task ourselves with that which is beyond our strength.
2. He advised him to such a model of government as would better answer the intention, which was, (1.) That he should reserve to himself all applications to God (v. 19): Be thou for them to God-ward; that was an honour in which it was not fit any other should share with him, Num. xii. 6-8. Also whatever concerned the whole congregation in general must pass through his hand, v. 20. But, (2.) That he should appoint judges in the several tribes and families, who should try causes between man and man, and determine them, which would be done with less noise, and more despatch, than in the general assembly wherein Moses himself presided. Thus they must be governed as a nation by a king as supreme, and inferior magistrates sent and commissioned by him, 1 Pet. ii. 13, 14. Thus many hands would make light work, causes would be sooner heard, and the people eased by having justice thus brought to their tent-doors. Yet, (3.) An appeal might lie, if there were just cause for it, from these inferior courts to Moses himself; at least if the judges were themselves at a loss: Every great matter they shall bring unto thee, v. 22. Thus that great man would be the more serviceable by being employed only in great matters. Note, Those whose gifts and stations are most eminent may yet be greatly furthered in their work by the assistance of those that are every way their inferiors, whom therefore they should not despise. The head has need of the hands and feet, 1 Cor. xii. 21. Great men should not only study to be useful themselves, but contrive how to make others useful, according as their capacity is. Such is Jethro’s advice, by which it appears that though Moses excelled him in prophecy he excelled Moses in politics; yet,
3. He adds two qualifications to his counsel:– (1.) That great care should be taken in the choice of the persons who should be admitted into this trust (v. 21); they must be able men, c. It was requisite that they should be men of the very best character, [1.] For judgment and resolution–able men, men of good sense, that understood business, and bold men, that would not be daunted by frowns or clamours. Clear heads and stout hearts make good judges. [2.] For piety and religion–such as fear God, as believe there is a God above them, whose eye is upon them, to whom they are accountable, and of whose judgment they stand in awe. Conscientious men, that dare not do a base thing, though they could do it ever so secretly and securely. The fear of God is that principle which will best fortify a man against all temptations to injustice, Neh 5:15Gen 42:18. [3.] For integrity and honesty–men of truth, whose word one may take, and whose fidelity one may rely upon, who would not for a world tell a lie, betray a trust, or act an insidious part. [4.] For noble and generous contempt of worldly wealth–hating covetousness, not only not seeking bribes nor aiming to enrich themselves, but abhorring the thought of it; he is fit to be a magistrate, and he alone, who despiseth the gain of oppressions, and shaketh his hands from the holding of bribes, Isa. xxxiii. 15. (2.) That he should attend God’s direction in the case (v. 23): If thou shalt do this thing, and God command thee so. Jethro knew that Moses had a better counsellor than he was, and to his counsel he refers him. Note, Advice must be given with a humble submission to the word and providence of God, which must always overrule.
Now Moses did not despise this advice because it came from one not acquainted, as he was, with the words of God and the visions of the Almighty; but he hearkened to the voice of his father-in-law, v. 24. When he came to consider the thing, he saw the reasonableness of what his father-in-law proposed and resolved to put it in practice, which he did soon afterwards, when he had received directions from God in the matter. Note, Those are not so wise as they would be thought to be who think themselves too wise to be counselled; for a wise man (one who is truly so) will hear, and will increase learning, and not slight good counsel, though given by an inferior. Moses did not leave the election of the magistrates to the people, who had already done enough to prove themselves unfit for such a trust; but he chose them, and appointed them, some for greater, others for less division, the less probably subordinate to the greater. We have reason to value government as a very great mercy, and to thank God for laws and magistrates, so that we are not like the fishes of the sea, where the greater devour the less.
III. Jethro’s return to his own land, v. 27. No doubt he took home with him the improvements he had made in the knowledge of God, and communicated them to his neighbours for their instruction. It is supposed that the Kenites (mentioned in 1 Sam. xv. 6) were the posterity of Jethro (compare Judg. i. 16), and they are there taken under special protection, for the kindness their ancestor here showed to Israel. The good-will shown to God’s people, even in the smallest instances, shall in no wise lose its reward, but shall be recompensed, at furthest, in the resurrection.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 13-16:
Moses considered himself obligated to hear and judge the complaints which arose among the people of Israel. He had delegated this to no one, but reserved this duty to himself alone. This required his time from morning to evening. At the time of this text, he may have been heavily involved in settling disputes arising over the distribution of the spoils from the Amalekite victory.
Fuente: Garner-Howes Baptist Commentary
13. And it came to pass. A memorable circumstance, and one well worth knowing, is here introduced. In that form of government over which God presided, and which He honored with extraordinary manifestations of His glory, there was something deserving of reprehension, which Jethro corrected; and again, Moses himself, the mighty Prophet, and with whom alone God was thus familiar, was deservedly reproved for inconsiderately wearing away both himself and the people by excessive labor. It was a proof of his illustrious virtue and mental heroism to undergo so many troubles, to endure so much fatigue, and not to be subdued by weariness from daily exposing himself to new toils. It betrayed also a magnanimity never sufficiently to be praised, that he should occupy himself gratuitously for this perverse and wicked people, and never desist from his purpose, although he experienced an unworthy return for his kind efforts. For we have seen him to have been often assailed by reproaches and contumelies, and assaulted by chidings and threats; so that it is more than marvelous that his patience, so constantly abused, was not altogether worn out. In this, assuredly, many virtues will be discovered worthy of the highest praise; yet Jethro in these very praises finds occasion of fault. Whence we are warned that in all the most excellent acts of men some defect is ever lurking, and that scarcely any exists so perfect in every respect as to be free from any stain. Let all those, then, who are called on to be rulers of mankind know, that however diligently they may exercise their office, something still may be wanting, if the best plan that they adopt be brought to examination. Therefore let all, whether kings or magistrates, or pastors of the Church, know, that whilst they strain every nerve to fulfill their duties, something will always remain which may admit of correction and improvement. Here, too, it is worth while to remark, that no single mortal can be sufficient to do everything, however many and various may be the endowments wherein he excels. For who shall equal Moses, whom we have still seen to be unequal to the burden, when he undertook the whole care of governing the people? Let, then, God’s servants learn to measure carefully their powers, lest they should wear out, by ambitiously embracing too many occupations. For this propensity to engage in too many things ( πολυπραγμοσύνη) is a very common malady, and numbers are so carried away by it as not to be easily restrained. In order, therefore, that every one should confine himself within his own bounds, let us learn that in the human race God has so arranged our condition, that individuals are only endued with a certain measure of gifts, on which the distribution of offices depends. For as one ray of the sun does not illuminate the world, but all combine their operations as it were in one; so God, that He may retain men by a sacred and indissoluble bond in mutual society and good-will, unites one to another by variously dispensing His gifts, and not raising up any out of measure by his entire perfection. Therefore Augustine (198) truly says that, God humbled His servant by this act; just as Paul reports, that buffetings were inflicted on him by the messenger of Satan, lest the grandeur of his revelations should exalt him too highly. ( 2Co 12:7.)
(198) “Videndum etiam, ne forte ibi voluerit Deus ab alienigena admoneri Moysen, ubi et ipsum posset tentare superbia,” etc. — Augustin. Quaest. in Ex. , vol. 3, pt. 1, p. 442. A.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Exo. 18:27. Moses let his father-in-law depart.] The departure of Jethro may or may not have taken place prior to the law-giving from Sinai. It is quite possible, as Kalisch suggests, that this verse is here added for the sake of completeness, after the manner of Exo. 16:35, leaving us free, notwithstanding, to believe that Jethro remained some time with Moses, as for many reasons he would be likely to do. It is to be borne in mind, however, that Midian was not far from the desert of Sinai, as Moses was hereabouts feeding the flock of Jethro when first commissioned from the burning bush. It is most probable, says Murphy, that, during the eleven months and twenty days of the sojourn of Israel in the wilderness of Sinai, there were frequent interviews between Moses and his relations by marriage, as they were in the immediate neighbourhood. This deserves all the more attention by reason of the record contained in Num. 10:29-32.
MAIN HOMILETICS OF THE PARAGRAPH.Exo. 18:13-27
THE FOLLY OF SOLITARY RULERSHIP
Jethro was not only a man of deep piety; he was likewise a man of sound judgment. He could not merely offer a sacrifice to God; he could also give advice to Moses. He combined the mental and moral qualities in a high degree. Intelligent men are generally the most devout. Hence we listen with keen interest to the old priests advice to his son-in-law. It is not given in querulous spirit, but with kindly intent, and at the most opportune time. It would be well if rulers in Church and State would consent to follow the advice so wisely given. Solitary Rulership:
I. That it is foolish because it causes an undue strain upon the solitary individual. And Moses father-in-law said unto him, The thing that thou doest is not good. Thou wilt surely wear away, both thou and this people that is with thee: for this thing is too heavy for thee; thou art not able to perform it thyself alone. Moses was supreme judge in Israel. The whole weight and responsibility of the judicial function rested upon him. Judges are necessary in the present conditions of society; they are a great help and blessing; they should command respect; they should not tax themselves with undue responsibilities or work; they must be diligent; they must be equitable; they must be courageous; they must be reverent. But one man was not equal to such a wide administration as that assumed by Moses. His physical strength was not equal to it. Our best physical energy should be spent in the service of God and humanity; but in this respect we are to be careful to do ourselves no harm. Moses could not endure the fatigue of continuing so long in the seat of judgment, from morning until evening listening to and deciding the queries and disputes of that vast people. He was thus ignorantly and needlessly sacrificing his physical energy. His mind would be wearied. His soul would exhaust its vitalities. Wicked men sometimes kill themselves by excess of pleasure. Good men should not kill themselves by excess of work even in the service of God. Many great lives are lost to the Church through excessive toils. The Divine Judge can never grow weary in His administration of the universe.
II. That it is foolish because it interferes with the execution of the higher part of the judicial office. Be thou for the people God-ward, that thou mayest bring the causes unto God: And thou shalt teach them ordinances and laws, and shalt shew the way wherein they must walk, and the work that they must do. Thus Moses was not to vacate the judicial chair, but was to take upon himself the higher duties pertaining to it. He was not to settle any little quarrel that might arise in the nation. He was to attend to the moral and spiritual aspects of justice rather than to the legal. How many great and good men are employed in meaner tasks than they ought to be, and are wasting their energies in plans which feebler minds could execute with equal skill, to the neglect of great spiritual works. How often are ministers engaged with the technical and local when they might be engaged in the spiritual and universal. Justice needs more than administrative power; it needs spiritual discernment and those qualities of moral character which are the outcome of moral meanness to God; hence it requires men to be for the people God-ward. Jesus Christ is now for the people God-ward, the one Mediator between God and man.
III. That it is foolish because it leaves unutilised a vast number of able men quite equal to the ordinary requirements of justice. Moreover, thou shalt provide out of all the people able men, such as fear Godmen of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens. There were men in the ranks of Israel who were competent to undertake the work by which Moses was overburdened. They were competent for it. They were truthful in life. They were self-sacrificing in spirit. They were judges in all but name. They wanted the authoritative call to bring them into judicial duty. They were simply waiting opportunity to become influential leaders. As it is, they are unutilised. There are crowds of men in the world, in society, and in the Church who are great in themselves, but do not become so in relation to society because they are not awakened by any call to great tasks. It is not well that a few men should monopolise official positions, thinking that they are alone equal to the work. Ministers should not do all the work of the Church; they should call out latent talent for it. Society has many unrecognised judges.
IV. That this folly is evident to wise old men who see solitary judgeships in operation. Jethro, the old Priest of Median, saw the meaning and issue of the work of Moses, as Moses did not. He saw that he was engaged in a task for which he could not long be equal. He spoke faithful words on the matter. He did not pander to any love of supreme power that there might be in Moses. He did not fear giving offence. He spoke wisely and kindly. Others can form a more correct estimate of our work than we can. We are too near it to take the perspective of it. We are too much interested in it to form unprejudiced judgments concerning it. Let us be open to the voice of wise old men who often speak to young men as in the fear of God. LESSONS:
1. That positions of trust should not be monopolised by the few.
2. That the common crowds of men have unsuspected abilities.
3. That good men should not be prodigal of their physical and mental energy to the shortening of their lives.
THE TEACHING OF THE PEOPLE
Hearken now unto My voice, I will give thee counsel, and God shall be with thee: Be thou for the people to God-ward, that thou mayest bring the causes unto God: 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.Exo. 18:19-20.
Of some very great persons very little is said in Scripture. An instance of this, in the case of Jethro, the father-in-law of Moses. His general information, his wisdom, his aptitude for government, are all signally indicated in this chapter. The meeting is most interesting (Exo. 18:5-6)their mutual salutation, conversation, &c. He sympathises with the onerous work of Mosesgives him counsel (Exo. 18:13, &c, Exo. 18:18). Then the text. Equally important is it now for Christian ministers and pastors.
I. The beautiful exhibition of the pastors work. Be thou for the people to God-ward, &c. That is, be Gods mouthGods servantmediatorreally, for so Moses was, revealing Gods willbring to God their wants and interests. See Exo. 20:18. Then we have
II. The pastors and churches. EncouragementGod shall be with thee. Repeated by the Lord Jesus, Lo, I am with you, &c. This presence of God is,
1. Essentialno substitute, &c.essential to all, and for all.
2. Is pledged. Promise upon promise.
3. Has never failed. All Gods servants can testify, &c. In regard to Moses. See Deu. 30:1; Deu. 30:4. Belongs to the entire Church of God. He is in itits foundationlightglory, &c.
III. The pastors duty to the people (Exo. 18:20). Ovserve
1. He is to teach them. Being taught of Godteach them what God revealsteach them things about religion. Not science; but the fear and service of God.
2. Teach them ordinances. The services of God had fixedinstituted offerings, sacrifices, &c.; of course Gods ordinances, and His onlyall of themnot to abate, or add, or change. So now Christ, &c. Ordinances.
3. Moral precepts. Laws. God-ward laws first, man-ward laws next, self-ward laws also. All the Divine precepts. Practical religion, as well as ceremonial and doctrinalall conjointly.
4. The exhibition of public religion. Called the wayopen. Observe the right way, old way, good way, way of life and salvation, way to Heaven.
5. Religious work. The work that they must do. Now religious work.
(1.) Is very diversified. Various kindspublichome, &c.
(2.) Religious work is obligatorymust be doneno evasion permittedno neglect excused.
(3.) Religious work must be done by all Gods people. For their own sakes. It is their health, happiness, &c. For the sake of the Church. Every member of the body. Of the family. For the worlds sake.(Dr. J. Burns.)
SUGGESTIVE COMMENTS ON THE VERSES
Exo. 18:13-27. The morning brings its own work from God unto His servants, not every day the same.
Gods servants are careful as to worship Him, so to do justice to His people.
Good rulers sit close to deal justice to their people.
Providence sometimes puts hard work upon Gods ministers from morning to evening.
It is just to be wearied in giving and receiving judgment when God calls.
Observant fathers may see inconveniences in acting judgment, which judges do not perceive.
Nature and affection may well move to question works of superiors in order to good.
The best rulers may overburden themselves.
The greatest and best rulers disdain not to give an account of their judgment to reasonable inquisitors.
Gods laws are the best rule to order judgment between men.
God may use men of meaner calling and endowment to help in the government of His Church.
Good and righteous work may be too heavy for the strongest shoulders.
It is the mediators work to teach the ways proper to the Church.
Supreme governors have need of subordinate agents to administer justice.
Men intrusted with government should be eminently qualified with wisdom, knowledge, and courage.
Matters of greatest moment have a just way of appeal from lesser to superior judges.
Prosperity to prince and people may be well expected by keeping Gods commands.
Wise and sage counsellors after their work is done to others, betake themselves to their own charge.
Exo. 18:17.
I. Others view our acts.
II. Others can often see faults where we cannot.
III. Others reproving us may lead to a better course of action.
Or,
I. Men should interest themselves in the acts of their relatives.
II. Men should be faithful in giving reproof and advice.
Or,
I. The wisest have some defects in their conduct.
II. The wisest may be benefited by the advice of others.
Exo. 18:19 (last clause).
I. Moses was a Divine manifestation.
II. Moses was Israels mediator.
III. Moses was a type of Christ.
Talent requires to be evoked. It is true indeed that genius asserts itself, and clears for itself space and prominence equal to its measure of supremacy; on the other hand, it is equally true that much sound ability may become dormant, simply because the leaders of society do not call it into responsible exercise. The counsel which Moses received from Jethro inspired Israel with new life. From the moment that it was acted upon, talent rose to the occasion, energy was accounted of some value, and men who had probably been sulking in the background came to be recognised and honoured as wise statesmen and cordial allies. There is more talent in society than some of us have suspected. It needs the sunshine of wise encouragement in order to develop it. There is a lesson in this suggestion for all who lead the lives of men. Specially, perhaps, there is a lesson to pastors of churches. It is a poor church in which there is not more talent than has yet been developed. When Saul saw any strong man and any valiant man, he took him to himself. This is the law of sure progress and massive consolidation in church life. Let us keep our eyes open for men of capacity and good-will, and the more we watch the more shall our vigilance be rewarded. We should try men by imposing responsibilities upon them. There is range enough in church organisation for the trial and strengthening of every gift. Better be a door-keeper in the house of God than a sluggard, and infinitely better sweep the church-floor than lounge upon the Pew top, and find fault with the sweeping of other people. Every man in the church ought to be doing something. If the pattern be taken from the case described in the context, there need be no fear of rivalry or tumult. The arrangement indicated by Jethro was based upon the severest discipline. The position of Moses was supreme and undisputed; every great case was to be referred to his well tried judgment, and in all cases of contention his voice was to determine the counsels of the camp. There must be a ruling mind in the Church, and all impertinence and other self-exaggeration must be content to bow submissively to the master will. Very possibly there may be danger in sudden development of mental activity and social influence; but it must be remembered, on the other hand, that there is infinitely deadlier peril in allowing spiritual energy and emotion to fall into disuse. In the former case, we may have momentary impertinence, conceit, and coxcombry; but in the latter we shall have paralysis and distortion more revolting than death itself.(City Temple.)
Now, my text suggests that no man can do everything. If a minister of the Gospel has on one shoulder the spiritual affairs of a church, and on the other shoulder the financial affairs of a church, his feet are on the margin of an open grave, clear to the bottom of which he can look without moving. Let all ministers of the Gospel, so far as possible, gather around them sympathetic men and women upon whom they can throw much of the care and responsibility and trouble. 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. Standing before you this morning, preaching my sixth anniversary sermon as your pastora style of sermon in which the preacher is generally expected to be more than usual personalI have to tell you that the burdens of life are getting to me less and less, and that as the years pass on I have fewer and still fewer anxieties. In beautiful Belleville, on the banks of the Passaic, where I began my Christian ministry, it seemed as if all the work came down on my young shoulders. Going to the West, the field was larger and the care less. Going to Philadelphia, the field was still larger and the care still less. And standing to-day, as I do, among hundreds of warm personal friends, whose hands and feet and hearts are all willing to help, I have less anxiety than I ever had. I have taken the advice of Jethro in the text, and have gathered around me a great many with whom I expect to divide all the care and the responsibility; and though sometimes, what with the conduct of this Church where we have a perpetual religious awakening, and the conduct of a religious weekly newspaper, and the conduct of the lay College, people have often addressed me in words similar to those of my text, saying, Thou wilt surely wear away; this thing is too heavy for thee, I am glad to know that this morning I am in perfect health, and ready to recount to you what the Lord has been doing in all these days of our sojourn together, between 1869 and 1875.Dr. Talmage.
ILLUSTRATIONS
BY
REV. W. ADAMSON
Moses Burdened! Exo. 18:13-26. We may glance at
1. Fatiguing governmentits
(1) Care, and
(2) Constancy.
2. Faithful gueststhe
(1) Counsel, and
(2) Compliance. It was no easy thing to govern Israel, as may be enforced by illustrations from Robinson Crusoe, or from the Missionary at Metlahkatlah. The unselfishness of Moses to benefit Israel may be paralleled with that of Jesus, in often denying Himself food and sleep for the sake of His followers, &c. The Mayflower Pilgrim Fathers from England furnish an excellent parallel to Jethros farewell in Exo. 18:27. The difficulties of government may be referred to by a poetic quotation
Each petty hand
Can steer a ship becalmd; but he that will
Govern and carry her to her ends must know
His tides, his currents, how to shift his sails;
What she will bear in foul, and what in fair weather.
Johnson.
Faithful Friend! Exo. 18:17. In one of the lovely homes of the Susquehannah sat an anxious careworn mother, whilst grown-up daughters lounged or pored over books, &c. Day after day did she undertake all the responsibilities of a large American farmhouse hold. Whilst she toiled, her children idled. They had the ability, but not the opportunity. The mother was too anxious to do everything herself, fearing its failure otherwise. An old friend absent for years in England had just returned. During his long absence, the little children have grown up to manhood and womanhood, only to increase the fatigues of their over-anxious mother. He has noted with pained heart this weary and exhausted look; and knowing where the shoe pinches, he has been counselling the mother to adopt another plan. He points to her overtaxed powers of body and mind,explains how this may be avoided without injury to family interests, by allowing her daughters to do all but the most important household matters, and assures her that a trial of his method will satisfy her of its wisdom. She can still retain the general superintendence. Jethro observes the overstrain of mind and body which Moses allows from day to day, and like a faithful friend interposes.
The true friend is not he who holds up flatterys mirror,
In which the face to thy conceit most pleasing hovers;
But he who kindly shows thee all thy faults,
And helps thee mend them ere an enemy discover.
Oriental.
Divine Consultation! Exo. 18:23. Jethro advises Moses to take his advice to the throne of grace, and ask God whether it was good or bad. In all thy ways acknowledge Him, and He will direct thy paths. So felt Ebezer, Samuel, David. Balaam consulted God; but with no intention of compliance. Not so Moses. On receiving an affirmation from God, Moses at once carries the suggestion into practice. A parallel more or less exists in the case of the apostles and their Divine consultation as to the wisdom of selecting Stephen and the other deacons in the Pentecostal Church. Professor Caird sees here the ideal of the Presbyterian government, by which the pastors are relieved from many needless self-imposed cares and burdens in the appointment of elders and deacons. By the co-operation of Christian laymen in the practical work of the Church, the clergy are enabled to give more time and thought to the work of public instruction. In all plans suggested to ourselves, or suggested to us by others, let us consult God.
Implore His aid, in His decisions rest
Secure; whateer He gives, He gives the best.
Samuel Johnson.
Farewell Considerations! Exo. 18:27. During the stormy days, when Cavaliers and Roundheads swept England with the incessant tide of war, many a Farewell had to be uttered by English families. How solemn was the adieu which Paul paid to the elders at Miletus, where we are told that he knelt down and prayed with them allthat they all wept sore and fell on Pauls neck, and that they kissed him, sorrowing most of all at the thought of no more beholding his face on earth! (Acts 20) And are we not reminded of that affecting scene between David and Jonathan, whose tender, conscious farewell David never afterwards forgot! (1Sa. 23:14) Yet another Farewell scene suggests itselfthe most sweet and solemn of all adieus, viz., that of the Lord Himself: I go away. Then followed that interval of most solemn and delightful converse, in which the disciples, bowed down with sorrow at what they had heard, were assured that He would not leave them comfortless, and that He would come again to them (John 17). No such consolation could Jethro give. Probably he realised that, like Simeon, he would soon depart, having seen the salvation of Jehovah. Still, Jethro and Moses were Christians, and had both respect unto the recompense of reward. Both knew that there was a land in which the everlasting epitaph Farewell had no place.
Wherein may be nor pageantry, nor pride,
Nor altars, save the pure one of the heart,
Nor tombs, except for sorrow; and no tears!
The fadeless world of God, where human lips
Need say Farewell! no more.
Sladden.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(13) On the morrow.The day following Jethros arrival.
Moses sat to judge the people.The office of prince, or ruler, was in early times regarded as including within it that of judge. Rulers in these ages were sometimes even called judges, as were those of Israel from Joshua to Samuel, and those of Carthage at a later date (suffetes). Ability to judge was thought to mark out a person as qualified for the kingly office (Herod. i. 97). Moses, it would seem, had, from the time that he became chief of his nation, undertaken the hearing of all complaints and the decision of all causes. He held court days from time to time, when the host was stationary, and judged all the cases that were brought before him. No causes were decided by any one else. Either it had not occurred to him that the duty might be discharged by deputy, or he had seen reasons against the adoption of such an arrangement. Perhaps he had thought his countrymen unfit as yet for the difficult task. At any rate, he had acted as sole judge, and had, no doubt, to discharge the duty pretty frequently. Knowing that there was much business on hand, he did not allow the visit of his near connection to interfere with his usual habits, but held his court just as if Jethro had not been there.
The people stood by Moses from the morning unto the evening.So great was the number of causes, or so difficult were they of decision, that Moses was occupied the whole day in deciding them. Following the usual Oriental practice, he began early in the morning, and found himself compelled to continue until nightfall. It is not clear whether his sessions were always of this length, or whether on this occasion the ordinary time was exceeded. Some have suggested that the division of the Amalekite spoil would naturally have led to disputes, and so to complaints.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. On the morrow After the sacrificial feast described in Exo 18:12. The duties of friendship, love, and hospitality must give place to those of public responsibility and care. The very next day after the joyful feast the great lawgiver and judge resumes his arduous work. It has been suggested that difficulties arising out of the division of the spoil of the Amalekites occasioned the disputes which Moses sat all day to decide. This, however, is a pure supposition, and we have no evidence that the Israelites captured any considerable amount of spoil from the defeated Amalekites. Various causes of dispute and strife would naturally arise from time to time among the thousands of Israel, and nothing can be determined from this fact as to the date of Jethro’s visit.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jethro Advises Moses On How To Judge The People And Moses Acts on His Advice ( Exo 18:13-26 ).
a On the next day Moses acts as judge for Israel and the people stand around him from morning until evening (Exo 18:13).
b Jethro asks him why he does this to the people, and why he sits alone, and all the people stand around him from morning until evening (Exo 18:14).
c Moses replies, ‘Because the people come to me to enquire of God’. When they come to him he judges between a man and his neighbour and makes known to them the statutes of God and His laws (Exo 18:15-16).
b Jethro takes a whole burnt offering and sacrifices for God, thus offering blessing to God (Exo 18:12 a).
a Aaron and all the elders of Israel come to eat food with Moses’ father-in-law before God (Exo 18:12 b).
d Moses’ father-in-law tells him that it is not good, for he will wear himself away and also his people who have to wait around.
e He just cannot expect to bear this burden just by himself alone (Exo 18:17-18). .
f ‘Listen to my voice.’ He will now give his counsel, and may God be with Moses. Moses should be for the people Godward, and bring their causes to God, and teach them the statutes and laws, and show them they way in which they should walk, and the work that they must do (Exo 18:19-20).
e If he does this, and God commands him so, then he will be able to survive intact and all his people will go to their place in peace (Exo 18:23).
d Moses listened to his father-in-law and did what he had said (Exo 18:24).
c Moses chose out able men from all Israel and made them heads over the people, rulers of tribes, sub-tribes, clans and households (thousands, hundreds, fifties and tens). And they judged the people at all seasons (Exo 18:25-26 a).
b The hard causes they brought to Moses, the easier cases they judged themselves (Exo 18:26 b).
a And Moses let his father-in-law depart and he went to his own land (Exo 18:27).
Note that in ‘a’ the situation is described concerning Moses’ judging of the people, and in the parallel having, sorted out the situation Jethro returns to his own land. In ‘b’ Jethro asks him why he does this to the people, and why he sits alone, and all the people stand around him from morning until evening, in the parallel the task is now shared. In ‘c’ Moses replies, ‘Because the people come to me to enquire of God’. When they come to him he judges between a man and his neighbour and makes known to them the statutes of God and His laws’ and in the parallel he chooses out able men to assist him in the task. In ‘d’ Moses’ father-in-law tells him that it is not good, for he will wear himself away and also his people who have to wait around and in the parallel Moses listens and does what he has suggested. In ‘e’ he is told he cannot expect to bear this burden just by himself alone, and in the parallel he is told that if he does what Jethro suggests, and God commands him so, then he will be able to survive intact and all his people will go to their place in peace. In ‘f’ he is advised that he should be for the people Godward, and bring their causes to God, and teach them the statutes and laws, and show them they way in which they should walk, and the work that they must do, and in the parallel it is explained that the new judges must judge the people at all seasons. Every great matter shall be brought to Moses but every smaller matter they will judge. Thus will it be easier for Moses and they will share his burden with him In ‘g’ the system is laid out. He must provide out of all the people able men of the type who fear God, men of truth hating unjust gain, and place them over the people to be rulers of sub-tribes (thousands), clans (hundreds), wider families (fifties) and households (tens).
We see also what we have noted before that in the second part of the chiasmus there is a repetition, ‘rulers of sub-tribes (thousands), clans (hundreds), wider families (fifties) and households (tens), they (let them) judge the people at all seasons’ (compare Exo 18:21-22 a with Exo 18:25-26 a).
For a similar patteern of a chiasmus containing a repetition in the second part see Num 18:4 with Exo 18:7; Exo 18:23 with Exo 18:24; and Deu 2:21 with Exo 18:22.
Exo 18:13-14
‘And it happened on the morrow that Moses sat to judge the people, and the people stood before Moses from morning until evening. And when Moses’ father-in-law saw all that he did to the people, he said, “What is this thing that you do for the people? Why do you yourself sit alone, and all the people stand around you from morning until evening?”
Moses set aside days in which he would judge individual cases of complaint. It would seem that the people stood around while the cases came before him and then he would pass judgment on them. This amazed the experienced priest of Midian who recognised that it would finally prove too much for Moses. He asks why he does it. Is this the way he does things all the time?
Exo 18:15-16
‘And Moses said to his father-in-law, “Because the people come to me to enquire of God. When they have a matter they come to me, and I judge between a man and his neighbour, and I make them know the statutes of God and his laws.”
Moses replies that it is to enable the people to settle disagreements in such a way that they are satisfied that they have obtained justice before God. (Moses courteously uses the term for God that Jethro will recognise and accept in his jurisdiction). And they gather round so that all may come to understand the requirements of God as Moses adds his comments to the decisions.
In Exo 15:25 b Moses spent some time in making for the people ‘a statute and an ordinance.’ It is probable that those represented various laws, both legal and ritual, which were put down in writing and read out to the people. They were probably part of ‘the Testimony’ of Exo 16:34. The people were then promised that obedience to them would prevent God’s judgment and ensure good health (Exo 15:26 compare Exo 16:28). And by these regular scenes of the dispensing of justice those laws were brought home to the people and expanded by the decisions made, possibly with amendment to the written record when necessary, when new decisions had been made about things that were not yet provided for. So was Moses preparing for his great work of writing the Torah (the foundation work of the Pentateuch).
Exo 18:17-18
‘And Moses’ father-in-law said to him, “What you do is not good. You will surely wear away both you yourself and this people who are with you. For the thing is too much of a burden for you. You are not able to do it yourself alone.” ’
Once again we notice that Jethro uses Elohim (God) and not Yahweh. Jethro spots immediately the problem with Moses approach. Moses is dealing with even the smallest and simplest cases. This means that he is overloaded. It also means that the people are having to listen to cases from which they can learn nothing. Thus both he and the people will eventually be worn down, and unable, or unwilling, to cope.
Exo 18:19-20
“Listen to what I say (to my voice), I will give you advice, and God be with you. You be for the people towards God, and you bring the causes to God. And you will teach them the statutes and the laws, and will show them the way in which they must walk and the work that they must do.”
So what he advises is that Moses only take on the more complicated cases, especially the cases where God’s guidance is needed. For these the people will gather to hear the cases and the judgments. He will also deal with God on behalf of the people, and will be responsible for teaching God’s laws and statutes. He will be responsible for guiding their behaviour. But the straightforward smaller cases will be dealt with by others using the guidelines laid down by Moses.
While later the sacred lot (the Urim and Thummim – see on Exo 28:30) would be the basis of such judgments as Moses has to make, there is no suggestion of that here. As we discover later, Moses’ connection with God is unique, like that of a man talking with his friend (Exo 33:11).
This guidance from Jethro, based on common sense and experience, is good advice but it is not a command that Moses must obey. Jethro is not exercising jurisdiction over Moses, he is simply trying to help him. While Moses may have been his clansman he knows that he himself has no authority over the children of Israel. To suggest otherwise is to avoid the clear meaning of the passage. But a deeper significance may lie behind it. This may well be the moment that Jethro finally recognises that he must let Moses go. He is now ruler over his own people.
“God be with you.” He recognises the guidance Moses needs from God. But continually the name of Yahweh is avoided. Jethro speaks as one who usually worships Elohim (God) not Yahweh.
“The statutes and laws”. These will mainly be based on the customs of Israel as passed on by the fathers, and the revelations given to them, but in the end divine assistance will be needed in detailing and finalising them. There can really be little doubt that the basis of these was already in writing (Exo 15:25).
A number of law codes such as the codes of Lipit-Ishtar, the laws of Eshnunna, the laws of Hammurabi, Hittite laws and so on have been discovered. These contained details of many laws and customs. But they were probably simply a guide and not a statement of laws strictly to be used to dispense justice. They seem to often represent case law, examples of how cases have been decided. However, Moses was in a unique situation. He was trying to bind together a number of conglomerate peoples. In his case a written law would be invaluable so that the people could learn from them as they were read out to them, and so that they could be pointed to in case of dispute.
Exo 18:21
“Moreover you shall provide out of the people able men such as fear God, men of truth, hating unjust gain, and place such over them to be rulers of thousands, rulers of hundreds, rulers of fifties and rulers of tens. And let them judge the people at all seasons, and it will be that every great matter they will bring to you, but every small matter they will judge themselves. So will it be easier for you and they will bear the burden with you.”
This suggestion must not be distorted. These are not civil judges as such, they are delegates of Moses. They are as much involved in religious judgment as Moses is but not to the same level. Moses will still be the chief judge and will deal with all major or complicated cases where God’s specific judgment is required. What will differ is that minor cases will not be brought to him. They can be decided on the basis of God’s revelation as revealed in the statutes already laid down by Moses. These are already God’s judgments and His guidance does not need to be sought again. It is laid down in the statutes. If they cannot be so decided they will be brought to him.
The point is that Moses has been dealing with every single dispute, however small. Now it is suggested that these could be dealt with by someone who knows the parties better because they have closer connections with them.
We must remember that Moses is to some extent learning as he goes. A system does not just fall down from heaven. He had had experience in Egyptian administration but that was very different from here. As a prince he would not have been involved in judging a people. At first he was not aware of the capabilities of the elders of Israel. He has, however, by now become aware of what capabilities the elders of Israel had, and the judges will be made up mainly of these. They will already have had some experience in judging. Thus he has up to this point been feeling his way.
But now he knows more about the capabilities of the elders, and more, from experience, of what matters could be dealt with by others. Thus this suggestion came at a very timely moment. Later an even more developed system will be set up where more ‘senior’ judges will be appointed who themselves are guided by the Spirit of God (Num 11:16-17; Num 11:23-29). But that is not yet.
“Able men who fear God, are men of truth and hate unjust gain.” Moses has to assess the possibilities and take character and ability into account. The three requirements are important. To fear the higher Judge of all, to be men of truth and not to be open to bribery. There could be no better recommendation.
“Rulers of thousands (or sub-clans), rulers of hundreds (or family units), rulers of fifties (smaller family units) and rulers of tens (individual families).” Depending on the importance of the case and the likelihood of appeal would be who was responsible for judging. The numbers are not to be taken literally. The point is that there are to be layers of ‘judges’ at different levels so that appeals can be taken to higher levels, and more serious cases can be dealt with at a higher level. It is not only the judgment that will matter but the willingness of those being judged to accept the authority of the judge. No doubt this was the system used among the Midianites. But the Midianites were more split up and widespread so for Israel the system would later require modification.
This system would, of course, take some time to set up, but it is only the basis of the idea that has to be decided on. Its full implementation could take time. But it would take a huge burden from Moses’ shoulders and lay it on others.
It is noteworthy that in Arabic ‘a ten’ can mean a family.
Exo 18:23
“If you will do this thing, and God command you so, then you will be able to endure and all this people also will go to their place in peace.”
Jethro tactfully agreed that what Moses decided to do must be subject to the judgment and guidance of God. (Had he been the priest of Yahweh he himself could have given that guidance). This was important for the people must know that the arrangement had the sanction of Yahweh. But he pointed out the advantages. Moses would not be worn out as he was being now (it was probably obvious to an experienced leader how much Moses was suffering from his efforts). And the people also would not be overburdened with watching petty judgments (he had probably detected their boredom). It is the outsider who often sees most when it comes to such things.
“They shall go to their house in peace.” Because they have not been required to stand there for such a long, and often boring, time connected with cases easily decided and involving people unknown to them.
Exo 18:24
‘So Moses listened to the voice of his father-in-law and did all that he had said. And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties and rulers of tens. And they judged the people at all seasons. The hard cases they brought to Moses, but every small matter they judged themselves.”
This is basically telling us that Moses acted fully on the suggestions of his father-in-law. It did not, of course, mean that it was fully implemented next day. It would take time to set up. But the beginnings could be put in place immediately. In a patriarchal society there would already be authoritative people in charge at different levels of tribal life, men to whom the people looked up and whose authority they accepted. Some could be appointed immediately. Probably the most difficult were the middle levels, and the absorbing fully into the system of the mixed multitude. These undoubtedly would take more time. The methods he used are outlined in Deu 1:13-17. Wisely he left much of the choosing to the people. They would be more likely to honour men of their own choosing.
“Did all that he had said.” This would happen over time, but the basis would be established immediately.
Fuente: Commentary Series on the Bible by Peter Pett
Jethro Advices Moses Exo 18:13-27 records the incident in which Jethro advises Moses on how to delegate judges to assist him in judging the matters of the people. After Moses honours Jethro, his father-in-law gives Moses wisdom regarding organizing leadership among the children of Israel so that all of them can receive wisdom and ministry. This event symbolizes High Priesthood of Jesus Christ, seen in Jethro’s comment to Moses, “You be for the people an advocate before God, and you bring the problems to God.” [79] (Exo 18:19). The ordaining by Moses of leaders over the people represents church order and service. Jesus is seated at the Father’s right hand to judge His church, while sending forth the Holy Spirit to anoint the five-fold ministry and give the gifts of the Spirit to the body of Christ (Eph 4:8-13). If a child of God will submit himself to the leadership of a local fellowship, he will be able to experience the gifts and anointings of the Holy Spirit and join in the ministry of helps.
[79] Translation by John I. Durham, Exodus, in Word Biblical Commentary: 58 Volumes on CD-Rom, vol. 3, eds. Bruce M. Metzger, David A. Hubbard and Glenn W. Barker (Dallas: Word Inc., 2002), in Libronix Digital Library System, v. 3.0b [CD-ROM] (Bellingham, WA: Libronix Corp., 2004), translation of Exodus 18:19.
Paul writes to the church at Ephesus and tells them “When he ascended up on high, he led captivity captive, and gave gifts unto men.” (Eph 4:8) Paul then lists the 5-fold ministry gifts that God gave the Church. Exo 18:13-27 is a type and figure of God equipping the Church through the offices and gifts of the Holy Spirit.
Exo 18:19 Comments Jethro tells Moses to stand before God and bring the difficult issues that Moses could not resolve before Him. Jethro could say this because he was a priest himself ministering in behalf of his people (Exo 2:16). Moses would teach the people the laws and statutes so that the leaders could have guidelines to follow in helping judge matters. Those matters that could not be resolved at lower levels of leadership could be brought to Moses, who could bring them before the Lord for an answer. We see a clear example of this happening in Num 15:32-36 when the people brought a man to Moses who had been picking up sticks on the Sabbath. The Lord spoke to Moses to have the man put to death.
Exo 2:16, “Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father’s flock.”
Exo 18:20 And thou shalt teach them ordinances and laws, and shalt shew them the way wherein they must walk, and the work that they must do.
Exo 18:20
Exo 18:21 Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens:
Exo 18:21
Exo 18:21-22 Comments Jehoshaphat organized the nation of Judah using a similar order of judging the people (2Ch 19:5-11).
Exo 18:25 Comments – Note that Israel’s first two kings, Saul and David, will later organize the armies of Israel by these same divisions. Jesus himself, while feeding the five thousand, organized the meal by dividing people into groups of hundreds and fifties (Mar 6:40).
Mar 6:40, “And they sat down in ranks, by hundreds, and by fifties.”
Exo 18:26 And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves.
Exo 18:27
Jethro’s Advice to Moses
v. 13. And it came to pass on the morrow that Moses sat to judge the people, v. 14. And when Moses’ father-in-law saw all that he did to the people, he said, What is this thing that thou doest to the people? Why sit test thou thyself alone, and all the people stand by thee from morning unto even? v. 15. And Moses said unto his father-in-law, Because the people come unto me to inquire of God. v. 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. v. 17. And Moses’ father-in-law said unto him, The thing that thou doest is not good. v. 18. Thou wilt surely wear away, both thou and this people that is with thee. v. 19. Hearken now unto my voice, I will give thee counsel, and God shall be with thee; v. 20. And thou shalt teach them ordinances and laws, and shalt show them, let them know, teach them, the way wherein they must walk, and the work that they must do. v. 21. Moreover, thou shalt provide, v. 22. And let them judge the people at all seasons, v. 23. If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, v. 24. So Moses hearkened to the voice of his father in-law, and did all that he had said.
v. 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. v. 26. And they judged the people at all seasons, v. 27. And Moses let his father-in-law depart; and he went his way into his own land. EXPOSITION
JETHRO‘S ADVICE TO MOSES, AND ITS ADOPTION. The office of ruler in ancient times, whether exercised by a king, a prince, or a mere chieftain, was always understood to include within it the office of judge. In the Greek ideal of the origin of kingly government (Herod. 1.96), the able discharge of judicial functions marks the individual out for sovereignty. The successors of Moses, like the chief rulers of Carthage, bore the title of “Judges” (shophetim, suffetes). Moses, it appears, had from the time when he was accepted as leader by the people (Exo 4:29-31), regarded himself as bound to hear and decide all the causes and complaints which arose among the entire Israelite people. He had net delegated his authority to any one. This can scarcely have been because the idea had not occurred to him, for the Egyptian kings ordinarily decided causes by judges nominated ad hoc. Perhaps he had distrusted the ability of his countrymenso recently slavesto discharge such delicate functions. At any rate, he had reserved the duty wholly to himself (verse 18). This course appeared to Jethro unwise. No man could, he thought, in the case of so great a nation, singly discharge such an office with satisfaction to himself and others. Moses would “wear himself away” with the fatigue; and he would exhaust the patience of the people through inability to keep pace with the number of cases that necessarily arose. Jethro therefore recommended the appointment of subordinate judges, and the reservation by Moses of nothing but the right to decide such cases as these judges should, on account of their difficulty, refer to him (verse 22) On reflection, Moses accepted this course as the best open to him under the circumstances, and established a multiplicity of judges, under a system which will be discussed in the comment on verse 25.
Exo 18:13
On the morrow. The day after Jethro’s arrival. Moses sat to judge the people. Moses, i.e; took his seat in an accustomed place, probably at the door of his tent, and. was understood to be ready to hear and decide causes. The people stood by Moses. A crowd of complainants soon collected, and kept Moses employed incessantly from the morning, when he had taken his seat, until the evening, i.e; until nightfall. It is conjectured that many complaints may have arisen out of the division of the spoil of the Amalekites.
Exo 18:14
Why sittest thou thyself alone etc. A perverse ingenuity has discovered that the emphatic words in this passage are “sittest” and “stand,” Jethro having blamed Moses for humiliating the people by requiring them to stand up while he himself sat! But the context makes it abundantly clear that what Jethro really blames, is Moses sitting alone and judging the whole people single-handed.
Exo 18:15
And Moses said Because the people come unto me, to inquire of God. To inquire of God is certainly not a mere “juridical phrase,” meaning to consult a judge (Kalisch), nor, on the other hand, is it necessarily “to consult God through an oracle.” It cannot, however, mean less than to seek a decision from some one regarded as entitled to speak for God; and it is certainly assigned by Moses as the reason why he judged all the causes himself, and did not devolve the duty upon others. They could not be supposed to know the mind of God as he knew it. Jethro, however, points out, that it is one thing to lay down principles, and another to apply them. Moses might reserve the legislative functionthe inculcation of principlesto himself, and so still, “be for the people to Godward” (Exo 18:19); but he might find “able men” among the congregation, quite capable of applying the principles, and delegate to them the judicial function (Exo 18:21, Exo 18:22).
Exo 18:16
I judge and I do make them know the statutes of God. As the Israelites were, up to this time, without any code of written laws, Moses took the opportunity furnished by such cases as came before him, to lay down principles of law, and enjoin them upon the people; thus making them to know the statutes of God and his eternal unwritten laws. Such a practice would not have been necessary after the giving of the law on Mount Sinai; and its existence at the time of Jethro’s visit helps to fix that visit as occurring before the giving of the law.
Exo 18:18
The thing is not goodi.e; not expedient, and so not the right thing to do. It is a man’s duty to have regard to his health, and not unnecessarily overtask his strength.
Exo 18:18
Thou wilt surely wear away. Literally, “Wasting thou wilt waste away,” Thy strength, i.e; will not long hold out, if thou continuest this practice. Both thou, and this people. The people’s strength and patience will also fail, if, owing to the number of the complaints, they havesome of themto wait all day at the tribunal before they can obtain a decision.
Exo 18:19
I will give thee counsel, and God shall be with thee. Rather”And may God be with thee!” May God incline thine heart to accept my counsel and act upon it. Be thou for the people to God-ward, etc. “Continue,” i.e; as at present, to be the intermediary between God and the peoplestill be the whole and sole source of legislative power (Exo 18:20), and still be the fount and origin of judicial authority; but commit the actual decision of the lighter causes to others chosen by thyself for the office (Exo 18:21, Exo 18:22). The separation of the legislative and judicial functions was well known in Egypt, where the kings alone made new laws, but causes were ordinarily determined by a body of judges. Bring the causes unto God. In difficult cases, Moses actually laid the cause before God, and obtained directions from God as to the manner in which he was to decide it. See Num 27:5-11.
Exo 18:20
Thou shalt teach them ordinances and laws. Or, “statutes and laws,” as in Exo 18:16. It is not quite clear how these differ. Some regard “statutes” as connected with religion, and laws as regulations with respect to civil and social matters. Others explain the first as “specific” and the second as “general enactments.” The way wherein they must walk. The general line of conduct which all are bound to pursue. The work that they must do. The special task which each has to perform individually.
Exo 18:21
Able men. Literally, “men of might”i.e; of capacity or abilitymen competent for the office of judge; who are further defined to be, such as possess the three qualities of piety, veracity, and strict honesty, or incorruptness. Jethro’s conception of the true judicial character leaves little to be desired. If among every ten Israelites there was one such person, the moral condition of the nation cannot have been so much depressed by the Egyptian servitude as is sometimes represented. Place such over them to be rulers of thousands, etc. A decimal organisation naturally presents itself to men’s minds as the simplest in a simple state of society, and was probably already in use among the Arab tribes with whom Jethro was familiar. The graduated seriesrulers of tens, of fifties, of hundreds, and of thousands, implies a power of three-fold appeal, from the “ruler of ten” to the “ruler of fifty”from him to the “ruler of a hundred”and from him to the “ruler of a thousand.” Whether there was an appeal from the last-named to Moses, is doubtful. Probably there was not; Moses deciding those cases only which the “rulers of thousands” reserved for him as being specially difficult or important.
Exo 18:22
Let them judge the people at all seasons. Instead of occasional court-days, on which Moses sat from morning to evening hearing causes, judgments were to be given continually by the rulers of tens, fifties, etc; the accumulation of untried causes being thus avoided, and punishment following promptly on the committal of an offence. The elaborately minute organisation was only suited for the period of the wanderings, and was of a semi-military character, such as might have suited an army on the march When the Israelites became settled dwellers in Palestine, such a multiplicity of judges was unnecessary, and was discontinued. So shall it be easier. Literally, “So make it easier.” Compare Exo 18:18.
Exo 18:23
And God command thee so. Jethro does not suppose that Moses will take his advice without further consultation. He assumes that the matter will be laid by Moses before God, and God’s will learnt concerning it. The entire narrative supposes that there was some established means by which the Israelite leader could refer a matter to Jehovah and obtain a decision upon it. This can scarcely have been as yet the Urim and Thummim. Probably Moses held frequent communication with Jehovah by means of waking visions. Thou shalt be able to endurei.e; “the work will not be too much for theethou wilt be able to bear it.” This people shall also go to their place in peace. The “place” intended would seem to be Palestine. Keil supposes that the word “peace” is to be taken literally, and concludes from it that breaches of the peace had previously been frequent, the people having “often taken the law into their own hands on account of the delay in the judicial decision;” but this is to extract from the words more than they naturally signify. “In peace” means “cheerfully, contentedly.” If the changes which he recommends are carried out, Jethro thinks that the people will make the rest of the journey to Canaan quietly and contentedly, without complaint or dissatisfaction.
Exo 18:24
So Moses hearkened. Moses took the advice tendered him, not immediately, but after the law had been given at Sinai, and the journeying was about to be resumed. See Deu 1:9-15.
Exo 18:25
Moses chose able men. It appears from Deu 1:13, that instead of selecting the men himself, which would have been an invidious task, Moses directed their nomination by the people, and only reserved to himself the investing them wit h their authority. Heads over the people. From the time of their appointment, the “rulers” were not merely judges, but “heads” of their respective companies, with authority over them on the march, and command in the battle-field (Num 31:14). Thus the organisation was at once civil and military.
Exo 18:26
At all seasons. See the comment on Exo 18:22. The hard causes they brought unto Moses. It must have been left to the discretion of the judges to determine whether a cause was hard or easy, a great or a little matter. Probably only those causes which seemed “hard” to the “rulers of thousands” were brought before Moses for decision.
HOMILETICS
Exo 18:14-23
The unwisdom of a monopoly of power.
The principle of the division of labour, which is essential to progress in the arts, was well known in Egypt, and was applied there, not to the arts only, but also to government and administration. Moses, who had resided forty years at the court of a Pharaoh (Act 7:23), must have been thoroughly acquainted with the fact that, in a well-ordered community, judicial functions were separated kern legislative and administrative, and entrusted to a large number of persons, not monopolised by a single individual. But it had appeared to him that the condition of his own people was exceptional. Just released from the cruel bondage of a hard and pitiless slavery, without education, without habits of command or self-control, without any knowledge of the principles of law or experience in the practice of courts, they seemed to him unfit for the exercise of the judicial officeespecially as he understood it. For his view was, that each particular decision should be made an occasion of educating the people in the principles of law and justice (Exo 18:16), and upon these it was his habit to descant in connection with each judgment that he delivered. As he felt that he alone among all the Israelites was equal to this task, he had undertaken to discharge singly the office of judge in a community consisting of above two millions of persons. Jethro, on visiting him, was struck with the unwisdom of such an attempt, and honestly gave expression to his feelings. Jethro saw
I. THAT TO MONOPOLISE THE JUDICIAL FUNCTION IN SO LARGE A COMMUNITY WAS UNWISE, AS AN UNDUE STRAIN UPON THE MENTAL AND PHYSICAL POWERS OF THE MONOPOLISER. SO numerous were the causes brought before him that Moses had to sit “from morning to evening”probably from early dawn until the dusk of the evening twilighthearing them. At eighty years of age, or more (Exo 7:7), his physical strength was not equal to this exertion. Our physical powers have to be considered. No one is justified in overtaxing them unnecessarily. The body needs change of attitude and employment, air, gentle exercise, freedom from restraint, confinement, tension. No one could habitually sit at any one task for twelve hours continuously without its telling on his bodily frame and injuring his constitution. Again, the mental strain must have been injurious to him, and if not actually impairing his faculties, must have interfered with their due exercise and rendered him unfit to perform the delicate duties of a judge late in the day. Had necessity been laid upon him, had God appointed him to be the sole judge of the people, or had there actually been no one else among the Israelites competent to the performance of any part of the work, he would have been right in acting as he did, for health is not the first consideration; but this was not so. God had not spoken upon the point; and there was an abundance of men in the congregation, quite competent to perform raider judicial functions, as Jethro clearly perceived, and as he himself also saw when it was pointed out to him. Thus he was exhausting himself unnecessarily, a proceeding which cannot be justified.
II. THAT IT WAS ALSO UNWISE, AS UNDULY TAXING THE PATIENCE OF THE PEOPLE. One man could not keep pace with the number of constantly arising causes, which must have tended to accumulate, whence would arise a delay of justice. It was inconvenient enough to have to wait from the morning until the evening before obtaining a hearing; but probably the ease was not uncommon of a cause being put off to the next court-day, which, if the people were on the march, might be several days distant. The convenience of suitors is an important consideration in the administration of justice, which should be prompt as well as sure, to content men’s natural sense of what is fitting.
III. THAT, FURTHER, IT TENDED TO CRAMP THE EXERCISE BY THE PEOPLE OF POWERS WHICH THEY POSSESSED, AND THE EMPLOYMENT OF WHICH WOULD HAVE ELEVATED THEM. There were in Israel and will always be in every community, “able men,” well fitted to take part in the decision of causes. Such men will commonly be very numerous; and if they have no part in the administration of justice, a large section of the community will at once be dissatisfied with the slight passed upon them, and debarred from an employment which would have tended to their moral education and elevation. The jury system of modern states is a recognition of the fact, that judicial capacity is widely spread, and that society ought to provide a field for its exercise. It is important to utilise the powers possessed by all members of the community, both for their own contentation and for the general welfare of the community itself. The world is over-full of despots and monopolists, persons who desire to grasp as much power as possible, and are unwilling to share their office with others. We may acquit Moses of such selfishness; but we cannot acquit all those who follow in his footsteps. It would be well if persons in positions of authority nowadays sought generally to associate others in their workto call out latent talent, exercise it, and so educate its possessors.
Exo 18:21
The necessary qualifications of such as are to exercise the office of judges.
Few positions in life are more important than that of the judge. Not only are the lives and liberties of individual citizens at his disposal, but the very existence of the State depends on him, since unless justice is in the main administered states fly to pieces. It has been said that the whole elaborate machinery of the British Constitution has been designed and arranged with the ultimate object of putting twelve honest men together into a jury box. Where the functions to be discharged are so important, it is of the utmost moment that qualifications should be laid down in theory, and strictly adhered to in practice. Jethro saw that judges ought to be
I. MEN OF ABILITY. Ordinary, common-place powers are not enough. “Non ex quovis ligno Mercurius fit.” Something above the average is necessary. Jethro thought one man in ten among the Israelites might possess sufficient intelligence and discrimination to judge the lowest class of causes, those of the least account. This was a somewhat sanguine estimate. In modern communities, which boast of their general enlightenment, considerably less than one-tenth of the citizens have their names inscribed upon the jury lists. The standard of intelligence however varies in different ages and countries, so that no hard-and-fast line can be laid down on the subject. All that can be insisted upon is thisthe judge should be a person recognised to possess ability for his office, i.e; sagacity and practical discernment. If he has not these gifts, it is no use his possessing others, as learning, scholarship, artistic or scientific attainments. He will not be respected; no confidence will be felt in him; his decisions will carry no weight, and will injure rather than benefit the community.
2. MEN OF PIETY. “Provide out of all the people such as fear God,” said Jethro. It is greatly to be feared that this qualification is in modern times but slightly regarded. How seldom do we hear it asked of any newly-appointed judgeIs he a religious man? And yet unless God is feared, there can be no security that justice will be done even by the judge of the greatest possible intelligence. If a man be not God-fearing, he may allow prejudice, passion, even caprice to sway his judgments, he may gradually become like the “unjust judge,” who “feared not God neither regarded man.” Or, again, he may have to pronounce judgment in matters concerning religion, for such will often come before courts, and then what weight can he expect his decisions to have? It is a wise and venerable custom which makes it incumbent on our “judges of assize” to preface the opening of their commission in each assize town by attendance at Divine service and hearing of God’s word preached by a minister of the Gospel. It would be still better if those who nominate judges would follow Jethro’s counsel, and take care in each instance to select for the office “such as fear God”i.e; sincerely religious persons. The reality of religion is preferable to the show of it; and the only security for righteous judgments is that the judge be himself a righteous man.
3. MEN OF TRUTH. There can be no real piety without truthfulness, so that this qualification is, in fact, included in the last. But there is a semblance of piety which is not over-scrupulous with regard to truth, or “pious frauds” would not have passed into a bye-word. Truth, the love of it, the honest desire to search it out, and make it manifest, is so essential a quality in a judge, that it deserves separate mention, and can never be dispensed with, whatever other qualifications a man may have. Let there be any suspicion of a man’s truthfulness, and then, whatever reputation for piety may attach to him, he is not fitted to be a judge, and ought not to be selected for the judge’s office.
4. MEN OF PROBITY, who would scorn to take a bribe. The “corrupt judge” is the opprobrium of debased nations, the disgrace of his calling, the destroyer of the state to which he belongs. In many ancient kingdoms corruption, when detected in a judge, was punished by instant execution. Where it has been regarded as venial and punished inadequately, as at Rome, society has rapidly deteriorated and a revolution has shortly supervened. We may congratulate ourselves that judges in our own country are not only incorrupt, but beyond suspicion, so far above taking a bribe that no one would dare to offer them one. In the East, on the contrary, according to the universal testimony of travellers, it is scarcely possible to find the office of judge exercised by any one who is not notoriously open to corrupt influence, who does not expect, and is not anxious to receive, bribes. Among the Jews, judicial corruption is first noticed among the sons of Samuel, who “turned aside after lucre, and took bribes, and perverted judgment” (1Sa 8:3). In the decline of the nation, the evil grew and increased, and is frequently denounced by the prophets (Isa 1:23 : Jer 5:28; Eze 22:27; Mic 3:11; Mic 7:3, etc.).
HOMILIES BY J. ORR
Exo 18:13-27
The appointment of judges.
During the few days that Jethro was with Moses, he did the latter an essential service, and initiated nothing short of a revolution in the manner of conducting judicial business. Besides its immediate lessons (noted below), this incident of the appointment of judges is valuable as illustrating
1. The scope left in the arrangements of Israel for the independent action of the human mind. Various examples of this occur in the historye.g; the retention of Hobab as a guide in the wanderings (Num 10:31), and the suggestion of the spies (Deu 1:22).
2. The truth that in God’s ways of dealing with Israel, existing capabilities were utilised to the utmost. We have seen this in regard to the miracles, ,rod again in the conflict with Amalek; it is now to be noted in the formation of a polity. The same principle probably applies to what is said in Exo 18:16 of Moses making the people to “know the statutes of God and his laws.” That Moses, in giving forth these statutes, acted under supernatural direction, and frequently by express instruction of God, is not to be denied; but it is equally certain that existing usages, embodying principles of right, were taken advantage of as far as they went. We cannot err in supposing that it is this same case-made law which, in its completed form, and under special Divine sanction, is embodied in the code of chs. 21-23. But neither in substance nor in form is this code, so various in its details, a direct Divine product. It grew up under Moses’ hand in these decisions in the wilderness. Traditional materials were freely incorporated into it.
3. The assistance which a man of moderate gifts is often capable of rendering to another, greatly his superior. Jethro’s was certainly a mind of no ordinary capacity; but we do this excellent man no injustice in speaking of his gifts as moderate in comparison with the splendid abilities of Moses. Yet his natural shrewdness and plain common-sense enabled him to detect a blunder in Moses’ system of administration of which the lawgiver himself was apparently oblivious, and furnished him, moreover, with the suggestion of a remedy. The greatest minds are in this way often dependent on the humblest, and are, by the dependence, taught humility and respect for the gifts of others. There is no one who is not his neighbour’s superior in some matternone from whom his neighbour may not learn something. The college-bred man may learn from the rustic or mechanic, the merchant from his clerk, the statesman from the humblest official in his department, the doctor of divinity from the country minister, studious men generally, from those engaged in practical callings. Let no man, therefore, despise another. Jethro could teach Moses; and the plainest man, drawing on the stores with which experience has furnished him, need not despair of being of like service to those above him. It is for our own good. that God binds us together in these relations of dependence, and we should be thankful that he does so. “The eye cannot say to the hand, I have no need. of thee: nor, again, the head to the feet, I have no need of thee,” etc. (l Corinthians 12- Exo 14:31). Observe
I. MOSES‘ ERROR (Exo 23:13). He took upon himself the whole burden of the congregation. He sat from morning till evening to hear their causes. We naturally wonder that the suggestion of appointing judges was left to come from Jethrothat so obvious an expedient for getting rid of the difficulty did not occur to Moses himself. It is astonishing, however, how wise a man may be in great things, and yet miss some little bit of sense which is right before his vision, and which is picked up at once by another and possibly a more ordinary mind. It is of Sir IsaActs Newton the story is told, that being troubled by the visits of a cat and kitten, he fell on the expedient of making two holes in his study door to admit of their entrance and exita large hole for the cat, and a small hole for the kitten! Moses’ error, we may be sure, did not arise from that which is a snare to so many in responsible positionsan exaggerated idea of his own importance. He would not fancy that everything must be managed by himself, because no one else was able to do it so well. But:
1. The burden which now pressed upon him had probably grown from small beginnings. It is proverbially easier to set a system in operation, than to get rid of it again, when it presses and becomes inconvenient.
2. Moses probably accepted the position of judge and arbiter, as inseparable from the peculiar relation in which he stood to the people. They naturally looked to him, God’s delegate, and in some sense their spiritual father, as the proper person to hear their causes, and settle their disputes. He felt the burden, but submitted to it as inevitable.
3. It was a further difficulty in the situation that no code of laws had as yet been formed; he was making the law as well as deciding cases. This may have seemed a bar in the way of the appointment of deputies.
4. The method by which the reform could be accomplished was not obvious. Jethro’s scheme exactly met the case; but it had not as yet been suggested. Even had it occurred to Moses, he might have shrunk from entertaining it. There is always a hesitancy felt in entering on reforms which necessitate a large recasting of the frame-work of society, which involve new and untried arrangements. Difficulties might have been anticipated in finding the requisite number of men, in imparting to them the requisite amount of instruction, in making the scheme popular among the people, etc. It is useful to observe that when the scheme was actually set on foot, these difficulties did not prove to be insuperable. Nor, when Jethro made his proposal, do the difficulties seem to have been much thought of. Moses saw the wisdom of the plan, and readily adopted it. We are often thus kept back from useful undertakings by the ghosts of our own fears.
II. JETHRO‘S EXPOSTULATION (Exo 23:14-19). If Moses did not see the mistake he was committing, Jethro did. To his clearer vision, the evils of the system in vogue were abundantly apparent, he saw:
1. That Moses was taking upon himself a task to which his strength was quite unequal (Exo 23:18).
2. That, notwithstanding his exertions, the work was not being done.
3. That the time and energy which Moses was expending in these labours could be bestowed to infinitely better purpose (Exo 23:20).
4. Above all, that this expenditure of strength on subordinate tasks was unnecessary, seeing that there were men in the camp as capable as Moses himself of doing a large part of the work (Exo 23:21). On these grounds he based his expostulation. The lessons taught are of great importance.
(1) The neglect of division of labour in Christian work leads to serious evils. The work is not overtaken, the strength of those engaged in it is greatly overtaxed, while energy is bestowed on inferior tasks which might be applied to better purpose.
(2) The adoption of division of labour in Christian work secures obvious advantages. It relieves the responsible heads, expedites business and promotes order, secures that the work is better done, and utilises a great variety of talent which would otherwise remain unemployed. These are important considerations, and the application of them to hard wrought clergymen, and to others in responsible positions, is sufficiently obvious. Not a little work is heaped by congregations on ministers which could he far better done by persons among themselves, and the doing of which by laymen would leave the minister free in mind and heart for the discharge of his higher and proper duties.
III. THE PROPOSAL OF THE APPOINTMENT OF JUDGES (Exo 23:19-27). Jethro’s scheme had every merit which a scheme of the kind could have. It relieved Moses, provided for the overtaking of the work, and secured that, while being overtaken, the work would be done with greater efficiency. It was a bold, comprehensive measure, yet withal perfectly workable. It would also have an important effect in welding the nation together. It is to be noted concerning it:
1. That it reserved to Moses various important duties (Exo 23:19, Exo 23:20). he was still to be the teacher of the people in the ordinances and laws of God, and had the duty of trying and of deciding upon causes of special difficulty. This would fully occupy his powers, while his relation to the people, as God’s vicegerent, would be better preserved by his retaining a position apart, and keeping himself from their petty strifes.
2. That special stress is laid upon the character of the men to be selected as judges (Exo 23:21). Ability is not overlooked, but peculiar importance is attached to their being men that fear God, love truth, and hate covetousness. Happy the country which has such judges! Jethro’s insistance on these particulars shows him to have been a man of true piety, and one who had an eye to the true interests of the people, as well as to the good of Moses.
3. The scheme, before being adopted, was to be submitted for God’s approval (Exo 23:23). This should be done with all our schemes. Jethro, having accomplished this useful bit of work, returned to his home in peace (Exo 23:27).J.O.
HOMILIES BY H. T. ROBJOHNS
Exo 18:13-16
The Christian in Public Paths.
“Moses sat to judge the people: and the people,” etc. (Exo 18:13). Explain with accuracy the work of Moses. On such a text might be based a homily on the functions, work and bearing of a civil magistrate or judge. But it is better to give the subject a wider application, and to treat it under Christian lights.
I. THE FUNCTIONS OF A CHRISTIAN. Moses sat as a prophet, expounding the Divine will, as revealed to his exalted soul by the Spirit of God; and as a judge, deciding controversies. Indeed the two functions were blended; in giving legal decisions, he treated the suitors as intelligent and moral beings, assigning the principles on which they were based. These functions of Moses may suggest what should be those of a Christian in the public paths of life.
1. To expound the mind and will of God: i.e; his truth and his law.
2. To promote peace: i.e; in all the relations of life (Mat 5:9).
II. THE MANNER OF THEIR DISCHARGE.
1. With patience. “From the morning unto the evening.”
2. In the spirit of brotherhood. “The people stood by Moses.” No airs of superiority.
3. With diligence. Moses went on with his work, though
(1) He had distinguished visitors. Jethro might have been an excuse for a vacation or a short session. No! “on the morrow” he went on with duty, and worked as long as it was light. “Necessary business must always take the place of ceremonious attention. It is too great a compliment to our friends to prefer the enjoyment of their company before our duty to God.”
(2) He had come to great honour. Moses did not take his ease and throw the burdens upon others. “Noblesse oblige.” It is the honour of angels to minister (Heb 1:14; Mat 20:28).
(3) He had received great provocation.
(4) Advancing in years. To life’s last hour Moses worked for the public good.R.
Exo 18:17-27
The Economy of Force.
“The thing that thou doest is not good,” etc. Exo 18:17, Exo 18:18. In the error of Moses, and the amendment suggested by Jethro, are to be discovered most valuable lessons. This day in the life of Moses was a microcosm of all his days. His whole life was service. So with all true life. But in such a life mistakes are possible. We inquire then what are the Divine conditions of a life of true ministry?
I. CHARACTER. The elements were laid down by Jethro as qualifications of the new judges. Certain that Moses possessed them. So must all who aim at usefulness (Exo 18:21).
1. Ability. Strange that ability comes first; but so it must be. Piety without ability can adorn only obscurity. Service and responsibility demand the man of power. Ability may be natural; but is also to be acquired. Hence duty of hard work, especially in morning of life.
2. Piety. Ability is the engine of the soul, the fear of God the helm. Richard Cobden was wont to say:”You have no security for a man who has no religious principle.” Said his colonel to Hedley Vicars, offering him in 1852 the adjutancy of his regiment:”Vicars, you are the man I can best trust with responsibility.”
3. Truth.
4. Disinterestedness.
II. ECONOMY, i.e; of force and of resource (Exo 18:17, Exo 18:18). Remark:
1. That the most earnest are likely to neglect it. It is not the hack but the thoroughbred that needs to be held in. The energy of Moses led him into error. So earnestness kills itself with excess of work.
2. That there is necessity for economy. As with money, one must not spend 25s. a week, if one has only 20s.; so there is a limitation as to strength (of every kind), time, and opportunity.
3. That the economy is easy. The Christian worker should not attempt that which is above, beside, or beneath his power or vocation. Nor all that is on the level of his ability.
4. That the consequences will be abundant and rich. The result of division of labour in a factory; so with spiritual enterprise, the effects will be the enrichment of the Church, and the largest service for the world.
III. CONCENTRATION. The more we withdraw effort from that which is not within our own province, the more must we accumulate and concentrate energy upon that which is.R.
HOMILIES BY J. URQUHART
Exo 18:13-27
Good counsel well taken.
I. ZEAL MAY OUTRUN DISCRETION.
1. Moses’ strength was overtaxed, his spirit needlessly burdened.
2. There was delay for the people with its vexation and loss. The most self-sacrificing love will not of itself make our methods the best and wisest.
II. WHAT IS NEEDFUL FOR THE GIVING OF ADVICE.
1. Affectionate interest and care. The people’s need and Moses’ burden both weigh upon Jethro’s spirit.
2. Wisdom. A better way is clearly conceived, all the requirements of the case are grasped and met.
3. Honest plainness.
4. Piety. He asked Moses to take his advice only so far as God will command him.
III. WHAT IS NEEDFUL FOR PROFITING BY GOOD COUNSEL.
1. Readiness to listen. There is on Moses’ part no proud resenting of a stranger’s interference. The voice was heard as if it rose up within his own bosom.
2. Obedience to conviction. He not only heard and assented, he went and did it.U.
HOMILIES BY D. YOUNG
Exo 18:13-26
Jethro’s advice.
In considering this passage it is desirable to form some distinct opinion as to the time of Jethro’s visit to Moses. How comes this episode to be mentioned at all, and what is its point of attachment to the main course of the history? Evidently it would not have been inserted unless as explaining how these rulers of thousands, hundreds, fifties and tens, had first been appointed. The origin of this appointment is then seen to be traceable to Jethro’s prudent and sagacious suggestions. It has then to be further explained how Jethro happens to be in the camp at all. And so we have another illustration of how things which seem utterly disconnected from one another yet have a very real connection. See Zipporah on the way from Midian to Egypt rebelling against the ordinance of the Lord; and then look on all this orderly and careful provision for the administration of justice through the tribes of Israel. What connection should there be between these? Yet one leads to the other. As to the time of the visit, any exact determination is of course out of the question, but this much at least may be guessed that the visit was alter the giving of the law. What if it happened just about the time of Miriam’s jealousy against Moses, and was in some measure the cause of it? (Num 12:1-16.) Such a supposition too would better harmonise with the reference in Exo 18:16, when Moses represents himself as explaining the statutes of God and his laws. May we not almost say that if this chapter were inserted somewhere in the earlier part of the book of Numbers, and from it we looked back on all the mass of legislation in Exodus and Leviticus, it would read with far greater force?
I. WE HAVE GOD‘S PEOPLE PRESENTED TO US AS ABOUNDING IN OCCASIONS OF DISPUTE AMONG THEMSELVES. This appears as a certain consequence of that spirit of self-seeking so manifest and strong among them. The law from Sinai of course conflicted with many old and honoured traditions. That law had been given to secure in the first place a nation devoted to the service of God; and in the second place the mutual prosperity of all the members of that nation. If only every Israelite had obeyed these laws from the heart, and entered into the spirit of them, then the prosperity of all would have been ensured. But as a matter of fact most part of the Israelites wanted to conform to the laws just so far as suited their convenience and no further. Laws were to be interpreted very strictly when such interpretations were for their advantage, ant[ very loosely when the contrary. The disputes, misunderstandings, and lawsuits of society are a great reproach, and ought to be a great humiliation. Think of all the machinery which is in daily operation through such a land as England to secure, as far as may be, the doing of right between man and man. And yet this machinery, expensive and elaborate as it is, works in a very unsatisfactory way; indeed that which is meant to work justice very often works injustice, and certainly very seldom ensures the exact attainment of right. Hence, however pleased we are to look on Jethro’s suggestions here, and see them carried out with a measure of success, we feel that they must not he suffered to hide an end more desirable still. Law reformers cry out, and with ample cause, for the adoption of such means as will secure a cheap and speedy settlement of all disputes. But how much more would be gained if only there was a universal acceptance of the Gospel, with all its powers and principles! That Gospel puts into man a loving and unselfish heart and a spirit of brotherliness, which, if allowed fair play, would soon do away with litigation and all that leads to it. A world of Christians would be a simple-hearted, plain-living people, ever acting towards one another in truth, kindness, and goodwill. Cheap justice is good; but the new heavens and the new earth, wherein dwelleth righteousness, are much better.
II. WE SEE MOSES DOING HIS BEST, BY INDIVIDUAL EFFORT, TO RECONCILE AND SATISFY THESE DISPUTANTS. We get the impression of a man whose hands are full with his judicial work. When his own dear kinsfolk come in such affecting and pressing circumstances, he can only spare for them a brief interval; and a large part of that interval seems to have been occupied with religious exercises. With the morning light Moses settles down to what he must have found a weary and discouraging work. Many a perjury, many an impudent claim, many a reckless slander, many a pitiful story of oppression and extortion he would have to listen to. It is the daily work of judges and magistrates to deal with the seamy side of human nature, but then this is their business; they look for it, they get used to it, above all they are paid for it. Perhaps they would say, most of them, that it is no affair of theirs to ask too curiously whence all this disputing comes and how it is to be cured. They are there to administer laws and not to make them. But Moses was more than a judge. He had not only to settle these disputes by the way, but also to guide the disputers towards Canaan. We are perfectly certain, too, that the great bulk of those against whom justice compelled him to decide would become his enemies. Yet he struggled on, accepting the responsibility, and trying to get the laws of God for Israel more and more accepted among the people. He indeed sets us, in this matter, a noble example. The pressure which was upon him will never rest upon us, for all men sought him; but we also have our limited opportunity, larger alas! than we seek to use, of advancing the things that make for peace. There is so much to promote discord, so much to excite partisan spirit; there are so many to tear every rent wider, instead of putting in the little stitch in time that saves nine, that we may well ask for grace, gentleness, fidelity, and impartiality, in order to put in our intervening word when such a word may be possible and acceptable. The more we think of all that there is in this world acting, often alas! consciously and deliberately, to spite, separate, and irritate, the more let us determine to form part of a reuniting and cementing force.
III. NOTICE THE TIMELY PRESENCE AND COUNSEL OF JETHRO. Truly there is appearance here of something unaccountable in the dealings of God. Such a seemingly important matter as the judicial system of Israel owes its existence to the suggestion of an outsider. And yet it might have been thought that this was exactly one of the things which Jehovah would provide for by express enactments. When it is a matter of making the tabernacle, he is very particular as to measurements and materials, but when it is a matter of judging causes, he leaves it to be determined by the advice of an apparently casual visitant to the camp. There is nothing really strange in all this, if we remember that God only instructs us where we cannot make discoveries for ourselves. Revelation does not supersede, it rather assumes and requires the exercise of common sense and natural judgment. We find a somewhat parallel case to this in the New Testament when the deacons were appointed. Common sense told the apostles they were becoming burdened with work which did not properly belong to them, and only hindered them in the doing of work for which they were specially responsible; and so here the common sense of Jethro steps in to suggest to Moses a more excellent way. Why did not Moses think of it himself? The very fact that he did not shed a great deal of light on his character. His strength lay not in personal initiation, but in complete waiting and dependence on God. If God had commanded the institution of these rulers, he would very quickly have had the command in operation; but he never thought of proposing the plan himself. But when another proposes it, he can see at once that it is a wise, practicable, and necessary one. Moses is not to be blamed as wanting in sagacity in that he failed to see this remedy before. Great discoveries are simple enough when once they are made; and then everyone wonders they were not made long before.
IV. OBSERVE THE DETAILS OF JETHRO‘S ADVICE. Not only does he suggest the obtaining of help from somewhere, but taking in the whole situation at a glance, he can suggest exactly the best thing to be done. Probably as a priest in Midian he had seen a great many disputings and helped to some extent in the settlement of them. We cannot but feel as we read. through the details of the counsel, that whatever may be lacking in Jethro’s formal standing, he acquits himself as one who is really and opportunely the messenger of God. He speaks as a good and true man ought to speak both for the relief of his kinsman and for the abiding good of the whole people. He judges that in Israel itself there are resources enough to meet the emergency, if only properly searched out and arranged. Given 600,000 men, surely among them there will be a fair proportion who have the qualities required. Notice that Jethro aims at a high standard (verse 21); able men are wanted, and wherein does the ability consist? No doubt a certain acuteness and general power of mind was required, hut the chief elements of the ability lay in those qualities which Jethro went on to specify. An efficient judge between man and man must be also one who fears God. The fear of man that bringeth a snare must not be allowed to enter his mind. He must measure things by Divine standards, ever asking what God would wish his judgments to be. He must be a man of truth, sparing no effort and avoiding no danger; in order to get at it he must try to keep his mind clear from prejudices. If he has fallen into any error he will promptly confess it, feeling that the interests of truth are more important than a reputation for consistency. And he must be free from covetousness. No suspicion of a bribe will cling to his judgments, nor will he be infected with that worldliness of spirit which looks to the property of men a great deal more than to the interest and comfort of their persons. But now the half-incredulous question cannot be kept out of the mind, “where shall such judges be found?” At all events let them be sought for. We cannot find perfect men; but we know the direction in which to seek. Probably, in the course of a long life, Jethro has discovered that men are both better and worse than he thought at first; and he is perfectly certain that men can be found to do all that is indispensably requisite for the present need. Moses was wearing himself out with duties which many in Israel were quite competent to perform; but who of them all could do the work which had been rut specially into his hands?Y.
HOMILIES BY G. A. GOODHART
Exo 18:19
The eye cannot say unto the hand, I have no need of thee.
Men may make a channel for the stream, but they cannot make the stream. Water-power is a grand natural agency; but it is by means of human agency that it may be applied to the best advantage. So also in other matters; power comes from God; the way to use and economise power it is left for man to discover and to act upon. Consider here:
I. THE DIVINE POWER. “God shall be with thee,” said Jethro. The history shows how God had been with him already, how he was with him all through his life. Especially we may notice
1. His relation to Pharaoh. The shepherd facing the king. Whence his boldness? He had shrunk beforehand at the mere prospect; when the hour came Pharaoh quailed before him. It was not Moses, it was the power which manifested itself through Moses, that humbled Pharaoh. Moses was but the visible rod in the outstretched hand of the invisible Jehovah.
2. His relation to the people. Harder to face a fickle multitude than to face an obstinate and Powerful monarch. Here too the Divine Power was manifested; the glory of Jehovah was, as it were, reflected from the face of his servant. It was the radiancy of the reflected glory which again and again cowed the rebels to submission. As with Jeremiah (Jer 1:4-8), Zerubbabel (Zed. Jer 4:6), St. Paul (2Co 12:9, 2Co 12:10), so also with Moses; human weakness the more evidently testified to Divine power.
II. THE HUMAN COUNSEL. Notice:
1. The need of it. Men are so weak that they are soon unhinged by a great trust reposed in them. Their attention is so fixed upon the one thing, that other things are seen out of perspective. Moses was so filled with the consciousness of a Divine power working through him, that he failed at first to realise the fact that he was unequal to the friction necessitated by such a power. He realised the effect of the power in prospect more accurately than he could do after it possessed him (cf. Jer 4:1-31.). As the mediator between God and Israel, had it not been for Jethro’s counsel, he must soon have been worn out through forgetting the necessities of his own nature. Lives are still wasted and shortened through a like oversight. The man who feels that he is the channel of Divine power is, for the time, so God-intoxicated, that it does not occur to him to share his responsibilities. He must be both head and hands in everything, and the head in consequence soon grows heavy, and the hands hang down. Under the force of inspiration, common-sense is in abeyance; all the more need for wise counsel from those who occupy a neutral stand-point.
2. The wisdom of it. Jethro saw that the great thing was not that Moses should do all the work, but that all the work should be done. The power to do it, was no doubt lodged with Moses (cf. water-power lodged with keeper of sluice gates). The work, however, might be best done by a distribution of the power through selected agents. Moses need not to be head and hands; he might choose other hands, making them responsible to himself as head. Moses showed his wisdom by accepting the wise counsels of Jethro; many men would have shown their folly by setting them aside as the suggestions of ignorance.
Concluding considerations. Inspiration is a grand thing; but it may be best utilised by common-sense. God’s power enables for action; but that power is best applied when the counsels of Jethro are attended to. All men have not the same gifts; and those who have what seem to be the higher gifts, are apt to set too small a value upon advice given by those less gifted. Even the gift of faith, however, needs the gift of wisdom to direct it. Moses was able to do more than he otherwise could have done because he was wise enough to hearken to the voice of Jethro, his father-in-law. G.
Exo 18:13-15. Moses sat to judge the people Rather, which the context clearly proves to be the meaning, to administer justice to the people. The word shapat, says Cocceius, denotes, at large, all regulation and disposal. Moses informs Jethro, that this was the case: he tells him first, Exo 18:15 that the people come to him to enquire of GOD. GOD, it is to be remembered, had been pleased to constitute himself the King and Lawgiver of the Jews, whose government is therefore called a Theocracy; and he had appointed Moses to be his great vicegerent to the people instead of God. See ch. Exo 4:16. The people, therefore, came to Moses as to GOD himself, their supreme Judge and Lawgiver, to know his will, and receive his decisions in all cases of property and controversy. Moses explains this fully in the following verse: the people, says he, come to me to enquire and know the will of their great Legislator.
Reader! do not overlook in this feature of Moses, one of the characters of the Lord Jesus, whom Moses prefigured. Joh 5:22-23 .
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.
Ver. 13. And the people stood by Moses. ] Being haply, as the French are said to be, very litigious; and thereunto abusing Moses’s lenity: whereas had they been soundly whipped, – as among Mohammedans they are, that go to law for light matters, – there would have been but few and short suits amongst them. Sure it is, that if men’s hearts were not bigger than their suits, there would not be half so many.
unto. Some codices, with one early printed edition, Samaritan Pentateuch, and Syriac, read “even until”.
Moses Appoints Rulers to Judge Israel
Exo 18:13-27
Jethros frank acknowledgment of Gods supremacy and lovingkindness was extremely beautiful. Oh, for more wisdom to discern, and humble reverence to acknowledge the divine goodness wherever we encounter it. His advice also was most sagacious. It is far better to set a thousand people to work than attempt to do the work of a thousand. The greatest and most useful men are those who know how to devolve on others work for which these are quite competent, while they concentrate themselves on matters of the highest moment, which the others cannot undertake. Thus character is created. It is the highest service of all to bring mens requests and causes to God, and then to show them the way in which they should walk and the work they should do. In the best sense this is what Jesus does for us all.
Jdg 5:10, Job 29:7, Isa 16:5, Joe 3:12, Mat 23:2, Rom 12:8, Rom 13:6
Reciprocal: Num 27:2 – General Deu 1:12 – General Jdg 4:5 – came up 1Ki 3:16 – stood Jer 21:12 – morning
Exo 18:13. Moses sat to judge the people To answer inquiries; to acquaint them with the will of God in doubtful cases, and to explain the laws of God that were already given.
Exo 18:13-27. Moses as Judges Exo 18:13 (should begin a new paragraph) J, Exo 18:14 a E, Exo 18:14 b J, Exo 18:15 E, Exo 18:16 a (neighbour) J, Exo 18:16 bf. E, Exo 18:18 a J, Exo 18:18 b Exo 18:19 a (voice) E, Exo 18:19 b (council), Exo 18:19 c E (God-ward), Exo 18:19 d J, Exo 18:20-21 a (gain) E, Exo 18:21 b (including able men) J, Exo 18:22 a (seasons) E, Exo 18:22 b J, Exo 18:23-24 a E, Exo 18:24 b J, Exo 18:25 f. Rje, Exo 18:27 E.A second pair of narratives relating to the visit of Jethro unite in describing him as the sagacious and experienced counsellor who taught Moses as judge to delegate the bulk of the work to subordinates. J tells how Jethro watched Moses sitting all day among a crowd of suitors (Exo 18:13-14 b, Exo 18:15 b), wearing out his own strength and theirs (Exo 18:18). When evening came the astonished visitor gave his counsel (Exo 18:19 b), not all of which has been preserved. It seems to have been twofold: first, in appeals and graver matters to bring the causes unto God (Exo 18:19 d), i.e. to resort to the sacred oracle (cf. 1Sa 14:41*), and so relieve himself of the load of unshared responsibility; and, secondly, to appoint able men (cf. Gen 47:6 b J) as delegates in descending grades to sift out the greater matters and settle the minor affairs (Exo 18:21 b, Exo 18:22 b), advice which Moses took (Exo 18:24 b). E, to which it has been usual to assign the whole passage, is rather more explicit in any case. In reply to his father-in-law, Moses asserts that the people already come to him to inquire of God (Exo 18:15 a): i.e. the plan of consulting the oracle is already in operation. Further, he makes them know the statutes of God (i.e. those already formulated), and his laws (or directions, i.e. those called forth by fresh circumstances, Exo 18:16 b, cf. Exo 18:20). The statutes must be those given on the mount (Exo 24:12, cf. Exo 18:3), this passage being out of place. The advice (Exo 18:19 a) Moses receives is that he shall still himself be for the people to God-ward (Exo 18:19 c), i.e. solve the graver problems by resort to the oracle (cf. pp. 100f.), warn them of the statutes and laws, and make them know their way and work (Exo 18:20), but that he shall also appoint suitable delegates (Exo 18:21 a) to be always accessible (Exo 18:22 a), and so be able to endure (Exo 18:23). This Moses did (Exo 18:24 a, Exo 18:25 f. being a gloss), and let his father-in-law go (Exo 18:27). It is a vivid and moving picture that is brought before us: the amazing energy of Moses, his sense of duty, his judicial capacity, his possession in full measure of all the qualities his deputies neededability, piety, truth, integrity. So, and with good reason in this instance, Israel looked back to Moses as at once the organ of Divine justice and the organiser of its due administration. Another parallel variant is to be found in Num 11:14; Num 11:16 f., Num 11:24 bf. Es on the 70 elders. There is also a sequel to J in Num 10:29-32 J, where Hobab (=Jethro) refuses to act as guide in the original story, possibly indicating the Ark (Num 10:33; Num 10:35 f.) as the pledge of Yahwehs ` (cf. the cloud in Num 10:34 P).
Exo 18:21 b. rulers: better captains (cf. Exo 1:11, gangmasters or labour-captains as Deu 1:11, where alone the sequence 1000, 100, 50, 10 is found). The grading seems impracticably minute, unless the reference is simply to the varying size of the clan-units. The Dt. passage, based as usual on E, confirms the dating of Exodus 18 after the giving of the Law and the departure from Kadesh.
Moses experienced a crisis of overwork (cf. Act 6:1-7). Previously he had had to cope with a lack of food and a lack of water. This section explains how he overcame the present crisis. It also explains the beginning of Israel’s legal system. Here we see how the requirements and instructions of the Mosaic Covenant became accessible to the ordinary Israelite and applicable to the problems that arose as the Israelites oriented their lives to that code. [Note: Ibid., p. 248.]
Clearly Israel already at this time had a body of revealed law (Exo 18:16; cf. Exo 15:26). I shall say more about older ancient Near Eastern law codes in my comments on Exo 21:1 to Exo 23:19. God greatly expanded this with the giving of the Mosaic Covenant.
Evidently the people were becoming unruly because Moses was not dispensing justice quickly (Exo 18:23). Jethro’s counsel was wise and practical, and he presented it subject to the will of God (Exo 18:23). Moses may not have realized the seriousness of the problem he faced. He seems to have been a gifted administrator who would not have consciously let Israel’s social welfare deteriorate. However, his efficiency expert father-in-law pointed out how he could manage his time better.
Notice the importance of modeling integrity in Exo 18:21. Integrity means matching walk with talk, practicing what one preaches. This has always been an important qualification for leaders.
"Mr. [Dwight L.] Moody said shrewdly: It is better to set a hundred men to work, than do the work of a hundred men. You do a service to a man when you evoke his latent faculty. It is no kindness to others or service to God to do more than your share in the sacred duties of Church life." [Note: Meyer, p. 210.]
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: The Popular Commentary on the Bible by Kretzmann
Fuente: The Complete Pulpit Commentary
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)