Exodus 18:13 Ulasan

This chapter is concerning Moses himself, and the affairs of his own family. I. Jethro his father-in-law brings to him his wife and children (Exo 18:1-6). II. Moses entertains his father-in-law with great respect (Exo 18:7), with good discourse (Exo 18:8-11), with a sacrifice and a feast (Exo 18:12). III. Jethro advises him about the management of his business as a judge in Israel, to take inferior judges in to his assistance (Exo 18:13-23), and Moses, after some time, takes his counsel (Exo 18:24-26), and so they part (Exo 18:27).

Here is, I. The great zeal and industry of Moses as a magistrate. 1. Having been employed to redeem Israel out of the house of bondage, herein he is 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, etc., beside the laws of nature, relating both to piety and equity, Exo 18:15. 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, Exo 18:16. 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, Exo 18:16. 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 (Exo 18:13), composed and sedate. (2.) With great condescension to the people, who stood by him, Exo 18:14. 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 (Exo 17:4), 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 (Exo 18:19): Be thou for them to God-ward; that was an honour in which it was not fit any other should share with him, Num 12:6-8. Also whatever concerned the whole congregation in general must pass through his hand, Exo 18:20. 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, Pe1 2:13, Pe1 2:14. 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, Exo 18:22. 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, Co1 12:21. 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 (Exo 18:21); they must be able men, etc. 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 5:15; Gen 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 33:15. (2.) That he should attend God's direction in the case (Exo 18:23): If thou shalt do this thing, and God command thee so. Jethro knew that Moses had a better counsellor than he was, and to his counsel he refers him. 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, Exo 18:24. 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, Exo 18:27. 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 Sa1 15:6) were the posterity of Jethro (compare Jdg 1:16), 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.

INTRODUCTION TO EXODUS 18 This chapter gives an account of Jethro, Moses's father-in-law, with Zipporah his daughter, the wife of Moses, and her two sons, meeting him in the wilderness, who was kindly received by him, Exo 18:1 and on Moses' relating the great things God had done for Israel, Jethro expressed his joy on that account, gave praise to God, offered sacrifice, and kept a feast with the elders of Israel, Exo 18:8, and observing the constant and fatiguing business Moses had on his hands from morning to evening in judging the people, Exo 18:13, he gave him advice to appoint persons under him to receive laws and ordinances from him, he should have from God, and, according to them, judge and govern the people under them, some being rulers of thousands, others of hundreds, others of fifties, and some of tens, Exo 18:19, which counsel was acceptable to Moses, and he took it, Exo 18:24 and the chapter is concluded with their friendly parting, Exo 18:27.

And when Moses's father in law saw all that he did to the people,.... Or for them (q); for their information and instruction in the laws of God, and for the decision of cases brought before him, according to them; and what a deal of business was on his hands, and he went through for the good of the people: he said, what is this thing that thou doest to the people? this question he put, not as being ignorant what he did, he saw what he did, and understood it full well, but this he said to lead on to some conversation upon this head: why sittest thou thyself alone? no other judge upon the bench with him to assist him, to take it by turns, and to relieve and ease him: and all the people stand by thee from morning unto even? not being able to get their causes heard and tried, there being so many of them; and therefore some were obliged to wait all day long, before they could have their business done, which was both fatiguing to him and them. (q) "propter populum" Vatablus.

Jethro, called the father-in-law of Moses, hearing of the deliverance which God had granted to Israel, Exo 18:1, took Zipporah and her two sons, Gershom and Eliezer, and brought them to Moses, when the Israelites were encamped near Horeb, Exo 18:2-5. He sends to Moses, announcing his arrival, Exo 18:6. Moses goes out to meet him, Exo 18:7, and gives him a history of God's dealings with the Israelites, Exo 18:8. Jethro greatly rejoices, and makes striking observations on the power and goodness of God, Exo 18:9-11. He offers burnt-offerings and sacrifices to Jehovah, and Aaron and all the elders of Israel feast with him, Exo 18:12. The next day Jethro, observing how much Moses was fatigued by being obliged to sit as judge and hear causes from morning to evening, Exo 18:13, inquires why he did so, Exo 18:14. Moses answers, and shows that he is obliged to determine causes between man and man, and to teach them the statutes and laws of God, Exo 18:15, Exo 18:16. Jethro finds fault, and counsels him to appoint men who fear God, love truth, and hate covetousness, to be judges over thousands, hundreds, fifties, and tens, to judge and determine in all smaller matters, and refer only the greater and most important to himself, Exo 18:17-22; and shows that this plan will be advantageous both to himself and to the people, Exo 18:23. Moses hearkens to the counsel of Jethro, and appoints proper officers over the people, who enter upon their functions, determine all minor causes, and refer only the most difficult to Moses, Exo 18:24-26. Moses dismisses Jethro, who returns to his own country, Exo 18:27.

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.

VISIT OF JETHRO. (Exo. 18:1-27) Jethro . . . came . . . unto Moses, &c.--It is thought by many eminent commentators that this episode is inserted out of its chronological order, for it is described as occurring when the Israelites were "encamped at the mount of God." And yet they did not reach it till the third month after their departure from Egypt (Exo 19:1-2; compare Deu 1:6, Deu 1:9-15).

on the morrow . . . Moses sat to judge the people, &c.--We are here presented with a specimen of his daily morning occupations; and among the multifarious duties his divine legation imposed, it must be considered only a small portion of his official employments. He appears in this attitude as a type of Christ in His legislative and judicial characters. the people stood by Moses from the morning unto the evening, &c.--Governors in the East seat themselves at the most public gate of their palace or the city, and there, amid a crowd of applicants, hear causes, receive petitions, redress grievances, and adjust the claims of contending parties.

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. על עמד: 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 (נבל 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. עשׂהוּ for עשׂתו 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 האלהים מוּל, 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 (הזהיר with a double accusative, to enlighten, instruct; שדרך the walk, the whole behaviour; מעשׂה particular actions); secondly, he was to select able men (חיל אנשׁי men of moral strength, Kg1 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. מעליך הקל (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 (בּשׁלום). The apodosis cannot begin with וצוּך, "then God will establish thee," for צוּה never has this meaning; but the idea is this, "if God should preside over the execution of the plan proposed."