An Exposition of Genesis, Exodus · Chapter 18
CHAP. XVIII. PPP. The 17th Section.
This Chapter containeth the history of Jethroes visiting Moses and Israel in the wildernes while yet at Rephidim and in that part of Horeb, wherein God gave Israel water. These general heads are considerable therein.
1. Jethroes accesse to Moses, V. 1.6.
2. Jethroes entertainment with him, Ver. 7.12.
3. Jethroes observation, and advise given and taken, Ver, 13.23.26.
4. Jethroes departure, Ver. 27.
In the first general head are these particulars to be noted,
1. The occasion of Jethroes visit, Ver. 1.
2. The preparation made for it, Ver. 2.3.4.
3. The motion and approach to Moses, Ver. 5.
4. The message sent by an harbenger to him, ver. 6.
1. The first special head, is in the first verse,Ver. 1. And Iethro the priest of Midian the Father in law of Moses heard of all that God had done for Moses and for Israel his people, that Iehovah had brought forth Israel out of Egypt, Readings to the sense, are the same; some read When, others afterward, others and, coupling another event, again Iethro is is stiled Prince of midian, Onk. Iun. In this head being the occasion of Jethroes visit, note,
1. The connection of it to the precedent events in Rephidim.
2. The subject taking occasion to visit set out,
1. By his name, Jethro.
2. By his office, Prince and priest of Midian.
3. By his relation, Father in law to Moses, whose daughter was married to him.
3. The occasion given and taken for this visit, which was the hearing of some strange events, wherein,
1. The act, which was reception of something by the ear, whether it were by common fame, or special message, is not expressed here, neither is it material.
2. The object received set forth two wayes,
1. Generally, All that God had done hitherto,
1. More specially, for Moses who was his son in law.
2. More large, to Israel Gods people. This was very much, since the time Moses departed from Jethro his Father in law in Midian. All the plagues on Egypt.
2. Singularly, one main event, that Jehovah had brought forth Israel out of Egypt, With all the prodigious means made use of thereunto. Of the man, his office and relation hath bin spoken already, Ex. 2. Now onelyonly shall we note what is recorded of him here.
D. 1. God mooved strangers and heads of nations somtimes to listen after his providences to his Church.
D. 2. Affinity simply was not interdicted unto the Church with strangers that yeeld to faith.
D. 3. The fame of Gods stupendious works to his Church may affect strangers to come and see them.
D. 4. Relations hearing of Gods goodnes to their correlats, are justly mooved to visit them.
D. 5. Friends to Israels good cannot but be mooved with the tidings of Gods great works for them.
D. 6. The fame of Israels deliverance from Egypt may justly moove men to inquire after God, Ver. 1.
2. The next thing related is Jethroes preparation for his visit, and that was in disposing his company, the wife and sons of Moses, good pledges to carry with him. Whereabout we read,
1. His taking of his daughter,Ver. 2. the wife of Moses, And Jethro the Father in law of Moses tooke Zipporah the wife of Moses after the sending of her back, Readings agree in sense. — After he had left her, Syr. — Sent her back to him. Ar. Onk. No difficulty in the letter.
1. The subject taking, the same Jethro spoken of.
2. The object taken, Zipporah wife to Moses, and daughter to Jethro, the best pledge for Moses.
3. The time of taking, after he had sent her back; of which it is queried, when he sent her to Iethro? some think; but since they came over the red sea. Others think that she went back about the circumcision of her son by the way; which seems to be more probable; seing so many troubles had met them in the way since their comming out of Egypt, that it can scarcely be conceived possible to send her and her sons there in safety. V. 2. That glosse, after Zipporah sent Moses gifts or tokens, is vain.
2. His taking of the Children, his two sons, whose names occasionally with the reason of them he recites,
1. And her two sons, of which the name of the one was Gershom, for he said, I have bin an alien in a strange land. Readings are the same. Ver. 3.Ver. 3.
2. And the name of the other was Eliezer, for the God of my father was my help and delivered me from the sword of Pharaoh. Ver. 4.Ver. 4. — from the hand of Pharaoh, Sept. All els the same, — His word hath bin my help, Caldee. Here note,
1. The same undertaker, Jethro, &c.
2. The persons taken, two sons of Moses.
1. Gershom, the reason of whose name is rendred, Ex. 2.22.
2. Eliezer, The reason of whose name we have here; he was born, it seemeth, upon Moses his departure from Midian, and for want of circumcising him, God was angry, Ex. 4.24. His name is, My God is an help, and he sheweth wherein, even delivering him from being slain by Pharaoh long before. Ver. 4.
We learn here.
D. 1. Wife and Children are the best pledges a father can bring in visiting.
D. 2. Prudence may send away somtimes the dearest pledges from hindering Gods work. Ver. 2.
D. 3. As Children are great mercies so it is good to make them memorials of Gods mercies to us.
D. 4. The mercies in pilgrimage, & deliverance from death must not be forgotten. Ver. 3.4. By Gods Moses.
Ver. 5.3. The motion and approach of Jethro to Moses followeth, And Iethro the father in law of Moses came, and his sons and his wife unto Moses in the wildernes, where he was encamping at the mountain of God, Readings, to the sense are the same. — The mountain upon which the glory of their God was revealed, Onk. — Where he stayed at the mount of God, Syr. Ar.
1. The subject mooving, Jethro with the sons and wife of Moses, they are jointly here in this.
2. The motion, they came or were comming upon their way as they intended, not that they had arrived.
3. The term whereunto, expressed,
1. More large, into the wildernes.
2. More strictly, into the mount of God, where Moses and Israel incamped: the letter is plain; hither were they bent in their motion.
Quest. What mount of God was this? Was it Sinai?
Answer. 1. Surely no, for here they were in their second month after their comming out of Egypt, but to Sinai they came not untill the third month, Ex. 19.1.2. This mountain being called Horeb. Ch. 17.6. breeds the difficulty, compared with Deut. 5.2. where it is said the law was given which was at Sinai. 3. The homonymie of the word Horeb solveth the doubt, for it is conceived to be the name of all that tract unto Sinai; so that now they were but entred into this commpasse of ground which contained many mountaines. 4. The stile of Gods mountain was variously attributed, where-ever God appeared upon any such eminent place, so Jerusalem afterward was called, Gods holy mountain. 5. It is probably the same place where God mett with Moses at first, when he was feeding Jethroes sheep. Ex. 3.1.
Quest. When came Jethro hither to visit Moses?
Answ. 1. Doubtles at that time while Moses and Israel encamped there, which was in the second month. 2. He departed to his own land before they went on to Sinai, Ver. 27. 3. Therefore it could not be that this visit was after the giving of the law, or in the second yeer as some conjecture.
We may note.
D 1. Wildernes-conditions fright not the true relations of the Church from comming unto them.
D. 2. In the wildernes God may have his mount, his strong place for his Church.
D. 3. Gods Israel hath his camp safely by his mount, though in a wildernes, Ver. 5.
4. The message of Jethro sent beforehand to Moses; so the burden of the words must byasse it, however it seems to some that this verse is transposed, and should come after the next, but there is no such cause here of transposition; the history laying things naturally as they were acted,Ver. 6. And he said to Moses, I thy father in law Iethro am comming to thee, and thy wife and her two sons with her, Readings mostly to the same purpose, — And he sent one who should tell Moses, I &c. Ar. — And it was told Moses behold thy father in law, &c. with, him. Syr. and Sept. Herein note,
1. The informer Jethro, by some messenger as must be supposed, who sent as the conturion unto Christ, some fit persons to deliver his desire.
2. The information itself which was his approach, with his wife and children toward him. And this was but reasonable, for doubtles after this conflict with Amalek, they kept guards and centinels to watch, for security of the camp, thorough which he could not passe, without acquainting Moses with the same.
Observe we.
D. 1. Natural relations though higher, yet must give due respect to inferiour when exalted by God in power.
D. 2. Providence orders sometimes the injoyment of relations to his servants, after sad separations.
D. 3. It is sweet meeting of Church-relations as others after vanquishing of enemies. Ver. 6.
2. The next general of this Chapter is the entertainment which Moses gave to his father in law Jethro, expressed, Ver. 7.12. In which passage occurre these particulars,
1. Moses his meeting and salutation, Ver. 7.
2. Moses his narration to him of all providences, Ver. 8.
3. Jethroes resentment of all this, V. 9.12.
1. As to their meeting and salutation we have it thus,Ver. 7, And Moses went out to meet his father in law, and he bowed himself down, and kissed him, and they asked each other of (their) peace, and they came into the tent, — They saluted one another, and he led them into the tent, Sept. — They saluted each other peaceably. Onk. Sam. — With peaceable words. Vulg. — Each wished peace to his neighbour, &c. Syr. — And both inquired of the safety of his friend. Ar. sense is most the same. These particulars are obvious.
1. The action of Moses alone is three-fold,
1. His egresse to meet Jethro, and Moses went out to meet his father in law.
1. The person mooving, Moses, King in Jeshurum.
2. The motion, he went out from his place or tent, one saith from under the cloud of glory. B. Uz.
3. The end of his motion, to meet his father in law. in answear to his message having knowledge of his approach.
2. His humble and dutiful obeisance at meeting, he bowed himself down, or did obeisance.
3. His tender expression of love, he kissed him. All sutable to relations.
2. Their mutual action twofold,
1. They asked each other of peace, which may be understood either of inquiry or wishing peace, good and welfaire one to another, which was saluting with peaceable words, as some render.
2. They both went together into the tent. One read's he made him a proselyte and they came into the tent of the house of drink. Ben. Uz. but no such thing is in the text.
Learn hence.
D. 1. It is not unbeseeming the highest places or persons in Kingdome or Church of Christ to give due respect to relations.
D. 2. Grace doth not unteach men manners and civil carriage respectively unto men.
D. 3. Natural affection and expressions of it to friends beseemeth Gods servants.
D. 4. It is a natural duty for relations to inquire of and wish each others peace.
D. 5. Conduct to a tent for rest is sutable for travellers that visit their relations. Ver. 7.
2. After this followes the narration of Moses to him while he was reposed in the tent,Ver. 8. And Moses declared to his father in law, all that Iehovah had done unto Pharaoh, and to the Egyptians for Israels sake, all the travel that had found them in the way and (how) Iehovah had delivered them, Readings are to the same sense. Some for travel read tribulation, labour, mis-hap, &c. some for (finding) that hapned or befel them or all the labour which they laboured, &c. Syr. Herein note,
1. The reporter is Moses, full of Gods discoveries, such as he could hold no longer in, as wanting vent.
2. The subject to whom, is Iethro his father in law. One whose heart, it seems, was affected with Gods works.
3. The matter reported is the history of all that God had done, since Moses his comming into Egypt
1. All the judgments executed upon Pharaoh unto death.
2. All the plagues upon the Egyptians because of their oppression of Israel.
3. All the streights which met with them by the way at the red sea, Marah, and Rephidim, even to Amaleks destruction.
4. All the deliverance which God gave them from these continually, wherein he casteth all upon Iehovah.
Quest. Why did Moses tell all this to Iethro?
Answ. 1. It may be to acquaint him more fully with the true God, wonderful in being and working. 2. To affect his heart more toward Israel the Church of God, that he might join with them. 3. To glorify God upon the account of all the works declared to him.
It teacheth us.
D. 1. Gods servants filled with sense of mercys, cannot but declare them unto others.
D. 2. The friends of Israel are fittest subjects to hear Gods works unto it.
D. 3. Terrible works God doth among his enemies for Israels sake.
D. 4. Great travels and distresses may befall Gods Church in the way of redemption.
D. 5. Jehovah is sure to deliver his Israel out of all their troubles.
D. 6. Such works of God are to be reported to instruct others and glorify God, Ver. 8.
3. Jethroes resentment of all this report followeth, and that is expressed in these acts of his,
1. In his joy, thus described, And Iethro rejoyced for all that goodnes, which Iehovah had done to Israel, whom he had delivered out of the hand of the Egyptians, Readings are to the same sense, onelyonly some words different, — lether was astonished, &c. and out of the hand of Pharaoh, Sept. — About their safety, &c. Ar. — And who delivered them for (whom he delivered) Sam. It may be read either way by the relative. Here observe,
1. Iethroes affection, he was full of joy and gladnes.
2. The object of it, God and his goodnes upon Israel.
3. The instance of that goodnes. Their deliverance from the hand and power of the Egyptians, Ver. 9.Ver. 9.
2. In his thanksgiving, And Iethro said blessed be Iehovah, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh; who hath delivered the people from under the hand of the Egyptians, Readings are to the same sense, — And delivered both you, Ar. — This people. Syr. Vulg.
1. The action of Iethro is blessing, and praise to Iehovah.
2. The ground of it, a double deliverance.
1. Special of Moses and his relations.
2. General of Israel, ver. 10.Ver. 10.
3, In his acknowledgment of God, Now I know that Iehovah is great above all Gods, for in the thing wherein they dealt proudly he was above them. The latter clause is variously rendred. — For this that they tell upon them, Sept. — That they dealt proudly against them. Vulg. — Because in the fame thing wherein the Egyptians thought to judge, in it they were judged. Onk. — They dealt proudly against them. Sam. — Seing he punished them in the same thing wherein they were cruel against them. Syr. Our translatours join with the truest reading▪ Here note.
1. An improvement of Jethroes knowledge of God, Now I know that Iehovah is greater then all Gods.
1. The occasion, now, upon this report of all by Moses.
2. The improvement of knowledge, now I know more fully, and experimentally.
3. The object, the greatnes of Iehovah above all Gods, either Idols, or earthly powers, but false Gods are intended here, such as Egypt and the nations did worship.
2. The ground or medium perfecting this knowledge which was Gods worke done upon the enemies for Israels sake at this time. The expression is either ellyptical, as Jethroes extasy might make it, or els it is truly read, that wherein the Egyptians dealt proudly against Israel, God was above them, to curb their pride, and save his people. This demonstrates the true God, ver. 11.Ver. 11.
Quest. Had he no knowledge of Iehovah before?
Answ. Yea, but now more particular & instructive as he acknowledgeth.
4. In his worship or sacrifice,Ver. 12. And Iethro Moses father in law took a burntoffering and sacrifices for God, and Aaron came & all the elders of Israel to eat bread with the father in law of Moses before God. Readings to the same sense. Some read, He offered, &c. But not to the letter. It was doubtles an holy feast kept by them unto God.
1. The act of worship directed unto, and terminated in God.
1 The subject worshipping, Iethro father in law to Moses.
2. The act, he took, and set apart burnt offerings and sacrifices for the true God, he prepared them doubtles according to law from Moses, but he acted not as a priest to offer them, — But ordered it to be offered according to Gods will.
2. The feast attending. in partaking of these sacrifices; whereabout are noted.
1. The guests or associats, Aaron and the elders of Israel, Ready to congratulate his comming.
2. Their approach, they came to him where Moses had appointed them to meet.
3. Their end, it was to eat bread with him, to join in sacrificing and feasting with him before God.
Quest. What were the sacrifices here spoken of?
Answer. Doubtles thank offerings, and peace offerings, which were known before the written law… of these they who worshipped did eat, Levit. 7. Ver. 15.
Quest. Who did offer these sacrifices?
Answer, 1. Not Jethro, being not called thereunto. 2. The same hand that God appointed to minister before the Priesthood was fetled, which Moses ordered; it might be by Moses or Aaron at his appointment.
Quest. What was their eating bread?
Answer. 1. Not onelyonly eating Manna, though that they might. 2. It was the usuall phrase of feasting. 3. It was a sacred festivall done before God & with reference to rejoyce in him.
And learneth us.
D. 1. The Churches friends rejoyce in all the good done for it, and deliverance of it.
D. 2. As Jehovah is the cause of good & deliverance to his Church, so he is the object of their joy. V. 9.
D. 3. Joyfull hearts for the Churches good are thankful hearts to God for the same.
D. 4. Deliverance of special relations but especially of the Church from powers of enemies is just matter of thanksgiving Ver. 10.
D. 5. Experience of the mighty works of God, perfects the knowledge of himself.
D. 6. The great works of God, sets him above all that are so called.
D. 7. The pride of enemies exalts the power of God above them, Ver. 11.
D. 8. Knowledge of God is best expressed in sacrificing and worship of him.
D. 9. True proselyts worship according to the will of God revealed.
D. 10. Holy feasting is consistent with Gods holy worship.
D. 11. Gods glory must terminat all sacrificing, and eating among his people.
D. 12. Eminent members of the Church may not disdain communion with true proselyts, Ver. 12.
3. The next general head of this Chapter is Jethroes counsel and advise about framing and modelling of the goverment of Israel to their better advantage. In the history whereof we have to note,
1. The occasion of this offered, V. 13.
2. Jethroes questioning with Moses thereabout, Ver. 14.
3. Moses his reply to his father in law, Ver. 15.16.
4. Jethroes return upon Moses,
1. By way of a tender check, Ver. 17.18.
2. By way of advise as to a new model, Ver. 19.23.
5. Moses his concession to this advise, Ver. 24.25, 26.
1. As to the occasion of all this, it was the painfull administration of justice which Moses did alone, and it is thus described, And it was about the morrow, Ver. 13.and Moses sat to judge the people, and the people stood by Moses from the morning to the evening, Readings agree; and the letter is plain: Herein note,
1. The term connecting this to the former passage, and it was; this declares the succeeding actions. One day is for worshipping and feasting, but that is not all the busines of Moses, the next day he is at work, and executing judgment.
2. The matter connected which is Moses his imployment: about which we have to note,
1. The person, Moses, the judge of Israel.
2. The action, He sat to judge the people, where,
1. The act implieth hearing and determining of all cases brought to him.
2. The object, such of the people of Israel that had matters to be judged.
3. The time, it was the morrow after his sacrificing and rejoycing with Jethro.
2. The peoples attendance upon judgment, and here,
1. Their posture, they stood by Moses where he sat to give judgment, submitting to him.
2. Their patience, it was from the morning to the evening, so long stood they to receive judgment, or just administrations between a man and his neighbour.
Observe we.
D. 1. Gods providence joyns work to sacrifice, and his servants do unite them.
D. 2. The morrow brings its own work from God unto his servants, not every day the same.
D. 3. Gods substitutes are careful as to worship him, so to do judgement to Gods people.
D. 4. Good rulers sit close to deal judgement to their people.
D. 5. Providence puts hard work upon Gods ministers sometimes, from morning to evening.
D. 6. It is just to be unwearied in giving and receiving judgement, when God calleth, Ver. 13.
2. Next to this occasion given, Iethro prepareth to his further advise by expostulating with him about his present course in judging Israel, as it is Ver. 14.Ver. 14. And the father in Law of Moses saw all that he was doing to the people, and said what is this thing which thou art doing to the people? Why art thou sitting thy self alone, and all the people standing by thee from morning to evening? Readings all agree in the sense, Herein note,
1. Iethroes observation of what Moses did,
1. His relation describeth him, The father in law of Moses.
2. His observation, he saw and took notice of what Moses did in executing judgment.
2. His question twofold.
1. What is this thing which thou doest to the people? It is not a question of doubting, for be knew well that he judged the people, but an interrogation rather, admiring what he did, and how he was able to passe thorough it, and in some kind checking his work as afterward he speaks more plainly, Ver. 17.
2. Why sittest thou alone and the people stand by thee all the day? It is an expostulation of the same nature with the former; something of wonder and something of dislike, a strange thing, and that which tended not to the comfortable being either of himself or Israel.
Quest. Upon what account doth Jethro so expostulat?
Answer. 1. His relation to Moses might stirre him, seeking his good. 2. His good will to Israel might moove him. 3. Something from the light of nature might guide him in it. 4. Some motion might be from God.
Mark here.
D. 1. Observant fathers or sages may see inconveniences in acting judgment, which judges do not perceive.
D. 2. Nature and affection may well moove to question works of superiors in order to good.
D. 3. God may and doth use the light of nature for discovering and rectifying judgment, or rule in his Church.
D. 4. The best rulers may over burden themselves and people in giving judgment.
D. 5. It is rational and profitable to question and be questioned upon such over-actings in rule. Ver. 14.
3. The reply of Moses to this question followeth, Ver. 15.16. Thus, And Moses said to his father in law, because the people come to me to enquire of God or seek God, Readings to the same sense, onelyonly one reads — To seek the sentence of God, Vulg. — judgment of God, Sept. — Doctrine from God, Onk. — The word of God, Syr. — To aske the matter or busines of God, Ar. Ver. 15.Ver. 15.
When they have a matter (each) commeth to me, and I judge between a man and his neighbour, and I make known the statutes of God and his lawes, Readings are all to the same sence. — If any controversy, judgement or strife happen, some read, ver. 16.Ver. 16. Herein these terms occurre,
1. The replier Moses, judge of Israel, son in law to Iethro; he yeelds to the satisfying his question.
2. The account which he giveth which standeth in a threefold reason,
1. Because the people come to seek God. Wherein are,
1. The client, the people according to their respective cases, these came to him.
2. The oracle, or means to which they come, it was Moses who was made the mouth of God.
3. The end of their addresse, they came to seek God, or to inquire of God.
1. In case of conscience, to be satisfyed.
2. In case of complaint, to be righted, according to the will of God, ver. 15.
2. Because upon all matters of difference, They come unto me, and I judge between a man and his fellow. Herein,
1. The duty of the people is supposed, that they were to come to him for judgment, and so they did.
2. The duty of Moses to them, and I judge between a man & his neighbour, and that by Gods order, not mine own choise; therefore I sit alone, and judge all the day.
3. Because I am to make them know the statutes of God and his lawes; this is a great work incumbent on me, God having made me his mouth to this people, and must make them to understand all his revealed will, his statutes and his lawes to order them, in all their dutyes to God and man.
Quest. Why, or how come the people to Moses to inquire?
Answ. 1. Yet the law was not written. 2. Yet the Priesthood ordained for teaching was not setled. 3. Moses onelyonly himself was as yet authorized to teach and judge them, hereupon they come.
We observe.
D. 1. The greatest and best rulers disdain not to give an account of their judgment to reasonable inquisitors.
D. 2. The accesse of souls unto rulers to inquire of God, is a just ground for them to attend the work.
D. 3. The appeal of souls to mans barre in matters, is and should be inquiring after God, Ver. 15.
D. 4. Duties of people and rulers are correlat, they come with matters, and these must judge.
D. 5. Gods lawes and statutes are the best rule to order judgment between men.
D. 6. It is duty to rulers to make people know the statutes and lawes of God.
4. Iethroes return upon Moses now followeth.
1. By way of tender reproof, Ver. 17.18. Thus, And the father in law of Moses said unto him, the thing is not good which thou doest. Sam. same, — Thou doest not rightly this thing. Onk. — A good thing. Vulg. — Thou doest not well. Syr. It is no congruous busines which thou doest. Ar. ver. 17.Ver. 17.
Ver. 18.Fading thou wilt fade away both thou and this people that is with thee, for the thing is too heavy for thee, thou art not able to do it thy self alone, — With corruption insufferable, Sept. — With foolish labour shalt thou be consumed. Vulg. — With wearines thou shalt be wearied. Onk. Ar. — Thou wilt be disgraced. Syr. All tending to the same sense. Wherein these special things occurre,
1. The person returning stiled by his relation still, the father in law of Moses, rationally he can return him no hurt.
2. The rejoinder made, consisting in these heads,
1. In a proposition of the evil of this course, set out,
1. Simply, the thing which thou doest is not good, which is negative.
1. The subject, was his alliduous sitting in judgment alone.
2. The attribute denied is goodnes, not moral, but natural, civil. ver. 17.
2. Interpretatively and positively, fading thou wilt fade away both thou and this people, that is with thee; this was the evil attributed in the denyal of the work of Moses to be good.
2. In the reasonable account of it, For this thing, &c. Ver. 18.The reason is the disproportion between the burden of the work and the strength of the man.
1. This thing is too heavy for thee, it requires many more shoulders than yours.
2. Thou art not able to do it alone, no single man is sufficient for so many mens works.
Learn we.
D. 1. God may use men of meaner calling and indowments to help for prudentials, for goverment in his Church.
D. 2. The most morally good goverment may not be good in natural or civil respects, Ver. 17.
D. 3. Imprudential over-acting in doing judgment may consume rulers and people.
D. 4. Good and righteous work may be too heavy for the best and strongest shoulders.
D. 5. Solitarines in dealing judgment may carry great weaknes in it.
D. 6. It is good prudence to undertake burdens proportionable for strength and no more, Ver. 18.
2. Jethroes return is by way of advise to Moses for preventing the evil which he feared would otherwise befal both him, and Israel, which is given, Ver. 19.23. Wherein we have to note,
1. His prescription to Moses for his work, Ver. 19.20.
2. His advise for under-officers, Ver. 12.22.
3. His incouragement unto all, v. 23.
1. In his prescription to Moses we may observe,
1. His preface in these words,Ver. 19. Now hearken to my voice, I will counsel thee, and God shall be with thee, Readings agree to the same sense. — The word of God shall be for thy help, Onk. Herein occurre.
1. His call for audience, hearken unto me.
2. His promise of help, I will give thee counsel, i. e. Advise you for the best.
3. A prediction of successe, God shall be with you.
Quest. How could Jethro undertake so much?
Answ. 1. Jethro was come into acquaintance with God, although before a stranger. 2. God doth not disdain his presence to the weakest, but by them may give advise unto the stranger. 3. Gods law of nature might direct him, as well as his Spirit guide him in the following advise.
2. The counsel itself followeth as to Moses, which standeth in two particulars,
Ver. 19.1. In ordering him, in this new model, his place and government, Be thou for the people to Godward, — Be thou seeking doctrine for the people from the face of God, Onk. — The teacher of the people from God, Syr. — On Gods part for the people, Ar. Here he sets,
1. God supream in the goverment of Israel.
2. Moses next to God, to receive, and give law from him.
3. Israel universally subjected to him under God.
2. In ordering the work of his place which stands,
1. In mediating between God and them, And thou shalt bring the matter unto God, — Their words or matters, &c. 70. — Into the sight of the Lord, Onk. Sam. Syr. and Vulg. to the same sense Herein note,
1. His work being mediation, stands in bringing the cases of Israel unto God.
2. In returning Gods answear unto them, which must be supposed, for satisfying them. This is the general work of mediation, Ver. 19.Ver. 19.
Ver. 20.2. In law giving, And thou shalt admonish them of the statutes and lawes, — Testify to them the ordinances of God, and his law, Sept. — With precepts, &c. Thou shalt exhort, Ar. — And shew them ceremonies and rites of washing. Vulg. The whole work is declared in two things.
1. The object, Gods statutes and lawes, which must rule.
2. The act which is admonishing, teaching, opening, and giving the lawes to the people from God.
Ver. 20.3. In prophetical teaching, And thou shalt make known unto them the way wherein they shall walk, and the work which they shall do, Readings are to the same sense, Deut. 1.18. In this work also are considerable,
1. The object of this prophetical work, which is wayes to be walked in, and work to be done; that is the whole busines of their conversations both toward God and man.
2. The prophetical work, which consists in teaching or making known these things to Israel, Gods people; in all this Iethro doth assert, and not deny the dignity and soveraignity which God gave to Moses.
Learn hence.
D. 3. Where God sends convictions of failings he injoyneth counsels to amendment. So here.
D. 2. Gods counsellors to any may reasonably desire audience.
D. 3. Gods presence may be boldly asserted to be with his counsel.
D. 4. God hath appointed a mediator next himself for his Church, not to be remooved.
D. 5. The mediators work is to bring all the affaires of his poor people unto God, Ver. 19.
D. 6. It is proper to the mediator to give lawes and statutes from him to his Israel.
D. 7. It is the mediators work prophetically to teach the wayes and works proper for the Church.
D. 8. Moses was the mediator typical, but Christ Jesus true and real even of the Jewish Church. Ver. 20.
2. Jethroes advise for under-officers followeth, Ver. 21.22. Wherein we have to note,
1. Their qualifications pointed out.
2. Their places of order and distinction, Ver. 21.
3. Their work and imployment stated, Ver. 22.
1. He points out the men and their condition to be imployed,Ver. 21. And thou shalt provide out of all the people, men of strength fearing God, men of truth, hating covetousnes, Readings are to the same scope, — Able men worshipping God, righteous men hating pride, — Sept. —. Hating to take mony. Onk. — Hating a gift and deceit. Syr. In this peece of advise note,
1. The oversight committed to Moses Thou shalt see, consider or provide, this care is his, who was supream in Israel; to look out others.
2. The bounds of his providence for choise, the whole people of Israel to appoint some out of them.
3. The qualifications of those men, which are here 4.
1. Men of strength, ability, courage,foreign the word noteth vertue or power both of body and mind.
2. Men fearing God, or worshipping God, subject to him, that they might rule others.
3. Men of truth, faithful men, such as may speak and do, and judge according to the truth of God.
4. Men hating covetousnes, that is, taking mony and gifts, which usually pervert judgment. Three other are expressed in the repetition of this, Deut. 1.13.
1. Wise men, skilled in matters of God and his judgment.
2. Understanding men, practically knowing the wayes of God.
3. Men of known, or of eminent repute, not of obscure reputation.
2. He points out their order and degrees in 4 rankes,
Ver. 21.1. And thou shalt set over them Rulers of thousands, some. — Tribunes; these were highest next to Moses.
2. Rulers of hundreds, Readings most agree. — Centurions. — One of two hundreds, Ar. these next.
3. Rulers of fifties, Readings are the same, these are in the third degree.
4. Rulers of tens, Readings concurre, this is the … th & last order; thus several sorts are appointed to several charges to bear the worke, Ver. 21.
3. He points out the work or several places of rule or command: wherein also we have to note,
1. The description of their work in governing,Ver. 22. thus expressed, And they shall judge the people in every season, and it shall be every great matter they shall bring to thee, and every small matter themselves shall judge, Readings agree, herein,
1. A general direction for their work, they shall judge the people in every season, where observe,
1. The judges, rulers of all ranks named.
2. The object of judgment, the people, that is, those thousands under their rulers, and hundreds under their centurion, &c.
3. The act, they shall judge, that is, hear and determin causes between them in their bounds.
4. The time of doing this; which was at every season, except then prohibited, and set apart for Gods special service.
2. A special distinction of their work, which is twofold,
1. Every great matter they shall bring to thee, that is, in causes which they could not decide, as about the blasphemer, &c. Which required then an immediat answear from God.
2. Every small matter themselves shall judge, that is, all such cases they were to hear and determin, which did fall under their power, and they were able to dispatch.
Ver. 22.2. The reason of this distribution, And lighten thou from thy self, and they shall beare with thee, or let them; &c. Sam. Ar. Syr. to the same. — They shall lighten from thee and help together with thee, Sep. — Shall lighten thy burden from thee and bear it with thee, Onk. — Let it be lighter for thee, the burden being divided among others, Vulg. All to the same sense. The strength of the reason is evident in two things,
1. In easing Moses, that he may discharge his work more cheerfully among them.
2. In imploying others, who might bear every one his share in the burden with him, and so governours and people might be eased. Ver. 22.
3. Jethroes incouragement unto his advise followeth, If thou shalt do this thing, Ver. 23,and God command thee, both thou shalt be able to stand, and also all this people shall come to their place in peace. Onk. Sam. the same, — God will strengthen thee, &c. Sept. Syr. — Thou shalt fulfil the command of God, and shalt be able to bear his precepts. Vulg. — Thou mayest persevere and all this people shall go to their place in health, Ar. — Every one shall return to his own house in peace, Syr. This differs from all. Here note,
1. Something supposed, which is twofold,
1. If thou shalt do this thing, that is, as it was advised; this concerned Moses.
2. If God command thee. This Iethro supposeth or els he dareth not presse his counsel. Others read. — God will strengthen. Not to the letter.
2. Something promised for incouragement. Twofold,
1. Concerning Moses, Thou shalt be able to stand and persevere, to subject & indure comfortably in thy work.
2. Concerning Israel, This people also shall come to their place in peace; which is a prediction of a more easy passage hereby to Canaan; that is, such administrations so farre would help them, if used; yet this hinders not but that Israel might be otherwise cut short of Canaan by their sins as it fell out with this generation. Some understand by place, each mans tent whether they returned after judgment; but it being spoken of the whole people, the general place of their rest is most properly understood here.
Quest. Was Moses advised to provide these himself?
Answ. 1. He was as the supream first to look to it. 2. He gave the charge to others to find them. 3. Upon their presentment he was to constitute them, and so we find it acted. Deut. 1.13.15.
Quest. Were these sorts of rulers independent?
Answ. No, but subordinat. 2. The appeal therefore lay from him over ten to the centurions, &c.
Quest. What mean these thousands? &c.
Answ. 1. Not so many persons as in military affaires. Tribunes, centurions, &c. 2. But so many families, it being a civil goverment, and so disposed, as all the people of Israel might be ordered and governed in their several causes.
Quest. How could Iethro promise this issue?
Answ. 1. It was a rational course to bring peace. 2. It was with submission unto Gods command, whereunto his promise was annexed, ver. 23.
And teacheth us.
D. 1. Supream Governours had need of subordinat to carry on the burden of goverment.
D. 2. Men intrusted with goverment should be eminently qualified with wisdom, knowledge, courage, &c. Each indowment may give a special observation.
D. 3. Variety of bounds for power are requisit to the various capacities of rulers. Ver. 21.
D. 4. Men so designed to rule ought all times reasonably to attend on judgment.
D. 5. Matters of greatest moment have a just way of appeal from lesser to superiour judges.
D. 6. Smaller matters are reasonably to be concluded by lesser hands.
D. 7. Such distribution of work in goverment maketh the burden more easy. Ver. 22.
D. 8. Supream rulers managing their affairs by others according to Gods command, walk safely.
D. 9. Prosperity to Prince and people may be well expected by keeping Gods commands, Ver. 23.
5. The last thing in the third general head is the yeelding of Moses to Jethroes advise, Ver. 24.25.26. Wherein we have to note these acts,
1. Of Moses, Ver. 24.25, And Moses hearkned to the voice of his Father in law, and did all that he had said, Readings agree▪ Ver. 24.Ver. 24.
Ver. 25.And Moses chose men of ability out of all Israel, and gave them heads over the people, rulers of thousands, &c. Readings agree, here are 4. acts considerable.
1. The hearkning of Moses to his Father in law.
2. The obedience given to his advise.
3. The election of the men with their qualifications, which he did by the help of the heads of the tribes, and people who presented them.
4. The constitution or setting them in their several charges, 600 Tribunes, 6000 Centurions, 12000 Captains of fifty, 60000 Decurions, Ben. Uz.
2. Of these inferior now chosen officers, Ver. 26,Ver. 26. And they judged the people in every season, the hard matter they brought to Moses, and every small matter they judged themselves, Readings to the same sense, — Every howse, Sept. Wherein is an exact answear to Jethroes advise.
1. Generally they took each their province, and within their bounds they judged in all seasons.
2. Specially they carried hard causes to Moses to have answears from God.
3. Singularly they finished their own work, and judged smaller matters themselves, thus was the government of Israel upon this occasion changed and stated. Other alterations we shall read of upon other occasions also,
Note we.
D. 1. Audience and obedience are to be given to relations in reasonable advise or counsel. Ver. 24.
D. 2. Constitution of able men for subordinat rulers is a work beseeming the supream, Ver. 25.
D. 3. It is commendable for inferior rulers to be exact in discharging dutyes in judgment, Ver. 26.
4. The last head noted in the Chapter is Jethroes departure to his own place,Ver. 27. And Moses sent away his Father in law, and he went for himself to his own land, Readings agree. — To make proselyts all the sons of his land, Ben. Uz. In the text we have but two things exprest,
1. The dismission of him by Moses, which doubtles was with much respect as his first entertainment, such as did beseem his person and worth.
2. The departure of Jethro, he went his way now freely and comfortably to his own place, and no doubt with a desire to spread the fame of the true God of Israel. That this Jethro was not that Hobab, nor his visit there the same with this here, Numb. 10.29. seemeth most probable, for Jethro departed, but Hobab was intreated to stay. How long also Iethro staid with Moses is not exprest, but probably so long until he saw his counsel put in execution, which could not be suddenly, some conceive about two months, but peremptorily it cannot be determined.
We conclude this.
D. 1. Due dismission unto honorable relations is as fit as entertainment.
D. 2. Wise and sage counsellors after their work is done to others, betake themselves to their own charge. Ver. 27.
Thus farre is the history of the state of the Church at Rephidim, their 9th stage from Egypt, as here related, but their 11th as it is recorded, Numb. 33.14. And here is finished the first general head of this book, observed in the entrance, which was the history of Gods great acts in bringing Israel out of Egypt and carrying them thus farre. The next general head containeth the history of Gods law-giving to his Church, which was done at the 10th stage as here reported, but the 12th as Numb. 33.15. To this we shall proceed in the order laid before us.