Exodus 18 commentary

Jethro came to rejoice with Moses in the happiness of Israel, and to bring his wife and children to him. Moses must have his family with him, that while he ruled the church of God, he might set a good example in family government, 1Ti 3:5.

Conversation concerning God's wondrous works is good, and edifies. Jethro not only rejoiced in the honour done to his son-in-law, but in all the goodness done to Israel. Standers-by were more affected with the favours God had showed to Israel, than many were who received them. Jethro gave the glory to Israel's God. Whatever we have the joy of, God must have the praise. They joined in a sacrifice of thanksgiving. Mutual friendship is sanctified by joint worship. It is very good for relations and friends to join in the spiritual sacrifice of prayer and praise, as those that meet in Christ. This was a temperate feast; they did eat bread, manna. Jethro must see and taste that bread from heaven, and though a gentile, is welcome: the gentiles are welcomed to Christ the Bread of life.

Here is the great zeal and the toil of Moses as a magistrate. Having been employed to redeem Israel out of the house of bondage, he is a further type of Christ, that he is employed as a lawgiver and a judge among them. If the people were as quarrelsome one with another as they were with God, no doubt Moses had many causes brought before him. This business Moses was called to; it appears that he did it with great care and kindness. The meanest Israelite was welcome to bring his cause before him. Moses kept to his business from morning to night. Jethro thought it was too much for him to undertake alone; also it would make the administration of justice tiresome to the people. There may be over-doing even in well-doing. Wisdom is profitable to direct, that we may neither content ourselves with less than our duty, nor task ourselves beyond our strength. Jethro advised Moses to a better plan. Great men should not only study to be useful themselves, but contrive to make others useful. Care must be taken in the choice of the persons admitted into such a trust. They should be men of good sense, that understood business, and that would not be daunted by frowns or clamours, but abhorred the thought of a bribe. Men of piety and religion; such as fear God, who dare not to do a base thing, though they could do it secretly and securely. The fear of God will best fortify a man against temptations to injustice. Moses did not despise this advice. Those are not wise, who think themselves too wise to be counselled.

1. When Jethro, the priest of Midian. This chapter consists of two parts. First of all, the arrival of Jethro in the camp is related, and his congratulation of Moses on account of the prosperity of his enterprise, together with the praise and sacrifice rendered to God. Secondly, his proposed form of government for the people is set forth, in consequence of which judges and rulers were chosen, lest Moses should sink under his heavy task. The greater number of commentators think that Zipporah, having been enraged on account of her son’s circumcision, had turned back on their journey, and gone to live with her father; but to me this does not seem probable. For Moses would never have allowed his sons to be deprived of the redemption of which he was the minister; nor would it have been consistent that they should afterwards be appointed priests, of whom God was not the Redeemer. Besides, if he had deposited his wife and children in safety, and had advanced alone to the contest, he would have been deservedly suspected of deceit, or of excessive cowardice. Wherefore I have no doubt but that he underwent, together with his family, that miserable yoke of bondage by which they were long oppressed, and by this proof evidenced his faithfulness, so that greater authority might attend his vocation. The statement, then, in the second verse, “after he had sent her back,” I apply to Moses, because he had sent back his wife from the wilderness to visit her father, either having yielded to the desire which was natural to her as a woman, or, induced by his own feelings of piety, he had wished to show respect in this way to an old man nearly connected with him. There is something forced and cold in the words, which some would supply, “after he had sent back gifts.” The text runs very well thus, After Moses had sent back his wife, she was brought again by his father-in-law, thus returning and repaying his kindness.

3. And her two sons. It was remarked in its proper place, how distinguished a proof not only of faith, but of magnanimity and firmness Moses had manifested in giving these names to his sons. For we cannot doubt, but that he brought on himself the ill-will of his connections, as if he despised the country of his wife, by calling the one (Gershom) “a strange land;” and the name of his son continually cried out, that though he inhabited Midian, yet was he an alien in his heart, and though sojourning for a time, would afterwards seek another habitation. Whence also we may conjecture that he took them with him into Egypt, rather than banish from him these two pledges of his piety on account of the sudden anger and reproaches of his wife; since by their names he was daily reminded that God’s covenant was to be, preferred to all earthly advantages.

5. And Jethro, Moses’ father-in-law. It was not so much love for Moses as the fame of the miracles which drew this old man, “Ce bon veillard;” this good old man. — Fr. bowed down with age, from his home into the wilderness; for it will hereafter appear from the context, that he was not induced by ambition; because, after he had offered sacrifice to God, and, in solemn thanksgiving, had testified that he ascribed all the glory to God alone, he returned home again with the same simplicity in which he had come. Moses, too, at the beginning of the chapter, has stated the cause of his coming, for he does not say that he had heard of the arrival of his son-in-law, but how wonderful had been God’s goodness and power in delivering Moses and the people. He desired, therefore, to be in some measure a spectator of the things whereof he had heard, and not to neglect, by remaining at home, such illustrious instances of God’s bounty. I have already explained why Mount Horeb is distinguished by the name of “the Mount of God.” The vision, indeed, which had been already vouchsafed to Moses there, rendered it worthy of this honorable title; but here, as before, there is reference made rather to the promulgation of the Law, whereby God consecrated the mountain to Himself.

7. And Moses went out. In the foregoing verse he had related what happened last, viz., that Jethro said, I am come, and have brought to thee thy wife and children; but this transposition is common in Hebrew. Now, then, he adds, that Moses went to meet him, and to pay him honor; and that they met each other with mutual kindness, and respectively performed the duties of affection. “To ask each other of their peace,” So in margin A. V. is tantamount to inquiring whether things were well and prospering. But the main point is, that Moses told him how gracious God had been to His people; for this was the drift of the whole of his address, that, when he had left his father-in-law, he had not yielded to the impulse of lightness, but had obeyed the call of God, as had afterwards been proved by His extraordinary aids and by heavenly prodigies.

10. And Jethro said, Blessed. Hence it appears that although the worship of God was then everywhere profaned by strange additions, yet Jethro was not so devoted to superstition as not to acknowledge and honor the true God. Nevertheless, the comparison which he subjoins, that “Jehovah is greater than all gods,” implies that he was not pure and free from all error. For, although the Prophets often so speak, it is with a different import; for sometimes God is exalted above the angels, that His sole eminence may appear, every heavenly dignity being reduced to its due order; sometimes, too, He is improperly called “Greater,” not as if the false gods had any rank, but that the greatness which is falsely and foolishly attributed to them in the world may be brought to naught. But Jethro here imagines, in accordance with the common notion, that a multitude of inferior gods are in subordination to the Most High. Thus, where the pure truth of God does not shine, religion is never uncorrupt and clear, but always has some dregs mixed with it. At the same time, Jethro seems to have made some advance; for in affirming that he now knows the power of God, he implies that he was more rightly informed than before; unless, perhaps, it might be preferred to understand this of the experimental knowledge, which confirms even believers, so that they more willingly submit themselves to God, whom they already knew before. Meanwhile, there is no doubt that by the name of Jehovah he designates the God of Israel; for, although they boasted everywhere that they worshipped the eternal God, yet by asserting the true Deity of the One God, he puts all others beneath Him. At any rate he confesses that, by the history of their deliverance, he was assured of the immense power of God, who had manifested himself in Israel; so as to despise, in comparison with Him, whatever gods were honored elsewhere in the world. The latter clause S. M. has rendered this clause, In re qua insolenter egerunt contra illos [perierunt]; and in his note he says, “Hoc est, remensus est illis ea mensura qua ipsi mensi fuerunt Israelitis.” They drowned the little ones of Israel in the water, and they also perished in the waters. Thus Abraham Sepharadi expounds this passage: — “Alii sic exponunt; Propterea quod superbe egerunt contra eos, voluit quoque Deus se magnificum ostendere contra AEgyptios.” — W. of verse (11) is unfinished; for it stands thus, “According to the word (or reason) wherein they dealt proudly against them;” thus the principal verb is wanting to express that God repaid the Egyptians the just wages of their cruelty; just as He denounces “judgment without mercy,” upon all who proudly and unmercifully mistreat their neighbors, (James 2:13,) according to the declaration of our Lord Jesus Christ, “With what measure ye mete,” etc. (Matthew 7:2.) The exposition which some give seems too limited, viz., that the Egyptians, who had drowned the infants in the river, were themselves drowned in the Red Sea. I prefer, then, to extend it to every instance of punishment which they received.

12. And Jethro. Although I do not think that Jethro had previously sacrificed to idols, yet, because he worshipped an unknown God, with but a confused and clouded faith, it appears that this was his first sincere and legitimate sacrifice since the God of Israel had been more clearly known to him. We may gather from hence that it was duly offered, because Moses, and Aaron, and the elders openly professed them. selves his companions, and partook with him; for it is not merely said that they came to eat bread with him, but “before God;” which expression describes a sacred and solemn feast, a part and adjunct of the offering and divine worship. But they never would have willingly polluted themselves with the defilement’s of the Gentiles for the sake of gratifying an unholy man. It follows, then, that this was a token of his piety, since they did not hesitate to become partakers with him. We ought, indeed, to have God before our eyes, as often as we partake of his bounty; but we shall hereafter see, that this expression is peculiarly applied to sacrifices, wherein the faithful put themselves in the presence of God. Yet. do I not admit that Jethro slew the victims in right of the priesthood which he exercised in the land of Midian; but because there was more liberty, as will be explained in its place, before the Law was prescribed by God. It is my decided opinion that by the word “bread,” the manna is incontestably meant.

Exodus 18:13-27

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.

13. Accidit autem postridie ut sederet Moses ad judicandum populum: stabatque populus juxta Mosen a mane usque ad vesperum.

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?

14. Et videns socer Mosis omnia quae faciebat ipse erga populum, dixit, Quid est quod tu facis populo? quare tu sedes solus, et universus populus stat juxta te a mane usque ad vesperum.

15. And Moses said unto his father-in-law, Because the people come unto me to enquire of God.

15. Et respondit Moses socero suo, Quia venit populus ad me ad quaerendum Deum.

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.

16. Quum est illis negotium, veniunt ad me, et ego judico inter quemque et proximum ejus, et ostendo statuta Dei et leges ejus.

17. And Moses’ father-in-law said unto him, The thing that thou doest is not good.

17. Tunc dixit socer Mosis ad eum, Non est bonum quod tu facis.

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.

18. Deficiendo deficies tam tu quam populus iste qui tecum est: Nam haec res gravis est supra tuas vires: non poteris ergo praestare solus.

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;

19. Nunc audi vocem meam: consilium tibi dabo, et erit Deus tecum. Esto tu pro populo coram Deo, ut referas causas ad Deum.

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.

20. Docebisque eos statuta et leges, et ostendes eis viam in qua ambulent, et opus quod faciant.

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.

21. Tu autem deliges ex toto populo viros fortes, timentes Deum, viros veraces, qui oderint avaritiam: praeficiesque eis tribunos, centuriones, quinquagenarios, et decanos.

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.

22. Qui judicent populum omni tempore: si autem acciderit negotium magnum, ad te referent, omnem vero leviorem causam judicabunt ipsi: et tibi levius erit onus, quia sufferent ipsi tecum.

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.

23. Si hoc feceris, et praeceperit tibi Deus, poteris stare: atque etiam populus hic ad locum suum veniet in pace.

24. So Moses hearkened to the voice of his father-in-law, and did all that he had said.

24. Obedivit Moses voci soceri sui: et fecit omnia quae ille dixerat.

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.

25. Et elegit Moses viros fortes ex toto Israel, et constituit eos capita super populum, principes super mille centuriones, quinquagenarios, ac decanos.

26. And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves.

26. Qui judicabant populum omni tempore, ardua referebant ad Mosen: omnem vero rem parvam judicabant ipsi.

27. And Moses let his father-in-law depart; and he went his way into his own land.

27. Dimisit autem Moses socerum suum, et abiit ad terram suam.

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 “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. 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. (2 Corinthians 12:7.)

15. And Moses said unto his father-in-law. Moses replies ingenuously, as if on a very praiseworthy matter, like one unconscious of any fault; for he declared himself to be the minister of God, and the organ of His Spirit. Nor, indeed, could his faithfulness and integrity be called in question. He only erred in overwhelming himself with too much labor, and not considering himself privately, nor all the rest publicly. Yet a useful lesson may be gathered from his words. He says that disputants come “to inquire of God,” and that he makes them to know the statutes of God and His laws. Hence it follows that this is the object of political government, that God’s tribunal should be erected on earth, wherein He may exercise the judge’s office, to the end that judges and magistrates should not arrogate to themselves a power uncontrolled by any laws, nor allow themselves to decide anything arbitrarily or wantonly, nor, in a word, assume to themselves what belongs to God. Then, and then only, will magistrates acquit themselves properly:. when they remember that they are the representatives (vicarios) of God. An obligation is here also imposed upon all private individuals, that they should not rashly appeal to the authority or assistance of judges, but should approach them with pure hearts, as if inquiring of God; for whosoever desires anything else except to learn from the mouth of the magistrate what is right and just, boldly and sacrilegiously violates the place which is dedicated to God.

17. And Moses’ father-in-law said. He does not absolutely condemn the whole system which Moses had before adopted, after the manner of morose, or froward, or ambitious men who, by carping at some trifle, obscure the noble deeds of others; but by seeking only to correct a part of it, he detracts not from the just praise of Moses, and leaves the power which God had conferred upon him untouched. Herein his moderation is worth observing, for he does not abuse this pretext of a particular error, so as to upset the due order of things; but only advises Moses how he may usefully execute the office which God had conferred upon him.

19. I will give thee counsel. Jethro dares, indeed, to promise success, if Moses will obey his counsel; yet does he not proudly boast that this will be the fruit of his own prudence, but ascribes it to God’s blessing and grace, if he prospers even when nothing is established but on the best system. For this is the import of the expression, that a counsel occurs to him, which if Moses follows, God shall bless him. Nor yet does he reprove Moses, as if God had not been thus far with his pious zeal and industry, but rather hints that God is the author of this counsel, which He will follow up with His grace. In sum, he does not state it to be his Object to diminish in the smallest degree the grace which Moses had already experienced; but to point out a plan, of which God will, by its result, show His approbation. Then follows the other point to which I have alluded, viz., that he does not rob Moses of his authority, so as to overturn his call from God, but rather by exhorting him to proceed, desires that what God has once ordained should be firm and inviolable. It is well also for us diligently to consider that counsel be taken according to circumstances and expediency, so that there be no departure from the ordinance of God; because it is sinful to entertain the question whether we should obey God or not. Accursed, then, are the deliberations wherein it is proposed to alter anything in God’s Word, or to withdraw ourselves from the bounds of our calling. We have said that the burden whereby Moses was weighed down was not of God’s imposing; but only had he been set over the people as their leader, as far as his ability permitted. Jethro leaves this unaffected, and thus confirms by subscribing, as it were, to the decree of heaven. Because he was chosen to be as an interpreter, and God familiarly admitted him as the mediator between Him and His people, Jethro enjoins him to continue in the discharge of these duties. But because the possession of the supreme government did not interfere with the duty of a Prophet, he desired also the greater matters to be referred to him; for I so interpret the expressions, that Moses was to be “to God-ward,” for the delivery of the rule of piety, and for the performance of the prophetical office, whilst the weightier causes were to be referred by the rulers to him, that every one might have justice done him.

21. Moreover, thou shalt Thou shalt choose. — Lat. provide out of all the people Literally so, “thou shalt provide;” meaning, thou shalt choose out, and take the most worthy, so that such an office be not entrusted rashly to any one that offers. But this was most reasonable, among a free people, that the judges should not be chosen for their wealth or rank, but for their superiority in virtue. Yet although it be right that regard should be chiefly had to virtue, so that if any one of the lower orders be found more suitable than others, he should be preferred to the noble or the rich; still should any one choose to, lay this down as a perpetual and necessary rule, he will be justly accounted contentious. Jethro enumerates four qualifications which must be principally regarded in the appointment of judges, viz., ability in business, the fear of God, integrity, and the contempt, of riches, not to exclude others whereof, as we shall soon see, mention is made in the first chapter of Deuteronomy, but to signify that all are not qualified, nay, that extraordinary virtues are required which, by synecdoche, he embraces in these four. The words which we translate “brave men,” אנשי חיל, Men of might. It is S. M. who thinks the words to mean “Strong and hardy men, capable of bearing fatigue.” ́̓Αιδρας δυνατοὺς LXX. — W. (viros fortes,) are, in the Hebrew, “men of bravery,” (viros fortitudinis;) by which title some think that strong and laborious men are described. But in my opinion, Moses rather designates strenuous and courageous persons, whom he opposes not only to the inactive, but to the timid and cowardly also. But because vigor of mind as well as of body is but frail without the fear of God, he adds piety in the second place, in that they should exercise their office as having an account to render to God. “Truth” is opposed not only to deception and gross falsehoods, but to popularity-hunting, flattering promises, and other crooked arts, which tend to corrupt justice. Lastly, hatred of covetousness is demanded; because nothing is more antagonistic to justice than eagerness for gain; and since snares are so constantly set for judges by the offers of pecuniary advantage, they would not be duly fortified against this mode of corruption, unless they earnestly detested avarice.

23. If thou shalt do this thing. What immediately follows, “and God command thee so,” may be taken in connection with the beginning of the verse, as if, in self-correction, Jethro made the limitation, that he did not wish his counsel to be obeyed, unless God should approve of it. Others extend it more widely, that if Moses followed God’s commands in all things, this moderation of his duties would be useful. However you take it, Jethro declares that he would have nothing conceded to him, which should derogate from God’s supreme authority; but that there was nothing to prevent Moses from following, as he had done, God as his leader, and still adopting the proposed plan. Yet he signifies that this was to be but temporary, when he adds, that the people should go in peace or prosperously into the land of Canaan. Jethro, then, had no wish to establish a law for posterity; but points out a remedy for present inconveniences, and a provisional arrangement, There is an obscurity here in the Latin, which I have not been able to remove. The words are, “atque (ut vulgo loquitur) modum promissionis ostendit.” The common language to which C. alludes may probably be that of the ancient grammarians. The Fr. is “par maniere de provision, (comme on dit.)” until the people should obtain a peaceful resting-place.

24. So Moses hearkened. Here is a. remarkable instance of modesty, that Moses is not indisposed to submit himself to the counsel of his father-in-law. For although Jethro was his superior in age and in degree of affinity, in other respects he was far inferior to him. This yielding, then, of Moses to his authority, lays down a rule for all the greatest and most excellent Doctors, that they should not refuse lo receive the admonitions of those whom they admit to teach rightly, although they are not of such high dignity. For Cyprian “Et ideo vir sanctus Cyprianus, (Ep. 74:12, ad Pompeium,) non solum doctus, sed etiam docibilis, quod in laude episcopi quem designat Apostolus sic intellexit ipse ut diceret: ‘etiam hoc in episcopo diligendum, ut non solum scienter doceat, sed etiam patienter discat.’” — Aug. contra Donat, lib. 4:7, vol. 9:125. truly declares that none is a good doctor who is not also docile. It is probable that the old man immediately returned home, not in contempt, or from his dislike to labor or fatigue, but “Mais il est vray-semblable, que Moyse l’a volontiers excuse pour sa vieillesse;” but it is probable that Moses voluntarily excused him on account of his old age. — Fr. on account of his age; but we shall hereafter see in its proper place that his son remained in the camp.

DEUTERONOMY 1

A REPETITION OF THE SAME HISTORY

Deuteronomy 1:9-18

9. And I spoke unto you at that time, saying, I am not able to bear you myself alone:

9. Dixi vobis in tempore illo, dicendo, Non possum solus ferre vos.

10. The Lord your God hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude.

10. Jehova Deus vester multiplicavit vos, ita ut sitis hodie sicut stellae coeli in multitudine.

11. (The Lord God of your fathers make you a thousand times so many more as ye are, and bless you, as he hath promised you!)

11. Jehova Deus patrum vestrorum addat super vos sicut estis, mille vicibus, et benedicat vobis quemadmodum loquutus est vobis.

12. How can I myself alone bear your cumbrance, and your burden, and your strife?

12. Quomodo feram solus laborem vestrum, et onus vestrum, et lites vestras.

13. Take you wise men, and understanding, and known among your tribes, and I will make them rulers over you.

13. Date ex vobis viros sapientes et intelligentes, et peritos e tribubus vestris, ut praeficiam illos vobis.

14. And ye answered me, and said, The thing which thou hast spoken is good for us to do.

14. Et respondistis mihi atque dixistis, Bona res est quam dixisti ut faciamus.

15. So I took the chief of your tribes, wise men, and known, and made them heads over you, captains ever thousands, and captains over hundreds, and captains over fifties, and captains over tens, and officers among your tribes.

15. Tulique principes tribuum vestrarum, viros sapientes et peritos, ac constitui eos principes super vos, tribunos, et centuriones, et quinquagenarios, et decuriones, et praefectos tribubus vestris.

16. And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him.

16. Atque praecepi judicibus vestris tempore illo, dicendo, Audite inter fratres vestros, et judicate juste inter virum et fratrem suum, et inter peregrinum ejus.

17. Ye shall not respect persons in judgment, but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God’s: and the cause that is too hard for you, bring it unto me, and I will hear it.

17. Non agnoscetis faciem in ipso judicio: sicut parvum, sic et magnum audietis: non timebitis a facie cujusquam, quia judicium Dei est: rem autem quae gravior erit vobis, referetis ad me, et audiam illam.

18. And I commanded you at that time all the things which ye should do.

18. Praecepique vobis tempore illo onmia quae facere deberetis.

CHAPTER 18

Ex 18:1-27. Visit of Jethro.

1-5. Jethro ... came ... unto Moses, &c.--It is thought by many eminent commentators that this episode is inserted out of its chronological order, for it is described as occurring when the Israelites were "encamped at the mount of God." And yet they did not reach it till the third month after their departure from Egypt (Ex 19:1, 2; compare De 1:6, 9-15).

6. and thy wife, and her two sons--See Ex 4:20.

7. Moses went out to meet his father-in-law, &c.--Their salutations would be marked by all the warm and social greetings of Oriental friends (see on Ex 4:27)--the one going out to "meet" the other, the "obeisance," the "kiss" on each side of the head, the silent entrance into the tent for consultation; and their conversation ran in the strain that might have been expected of two pious men, rehearsing and listening to a narrative of the wonderful works and providence of God.

12. Jethro ... took a burnt offering--This friendly interview was terminated by a solemn religious service--the burnt offerings were consumed on the altar, and the sacrifices were peace offerings, used in a feast of joy and gratitude at which Jethro, as priest of the true God, seems to have presided, and to which the chiefs of Israel were invited. This incident is in beautiful keeping with the character of the parties, and is well worthy of the imitation of Christian friends when they meet in the present day.

13-26. 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.

When Jethro, the priest of Midian, etc. - Concerning this person and his several names, See Clarke's note on Exo 2:15, See Clarke's note on Exo 2:16, See Clarke's note on Exo 2:18, See Clarke's note on Exo 3:1, See Clarke's note on Exo 4:20, See Clarke's note on Exo 4:24. Jethro was probably the son of Reuel, the father-in-law of Moses, and consequently the brother-in-law of Moses; for the word חתן chothen, which we translate father-in-law, in this chapter means simply a relative by marriage. See Clarke's note on Exo 3:1.

After he had sent her back - Why Zipporah and her two sons returned to Midian, is not certainly known. From the transaction recorded Exo 4:20, Exo 4:24, it seems as if she had been alarmed at the danger to which the life of one of her sons had been exposed, and fearing worse evils, left her husband and returned to her father. It is however possible that Moses, foreseeing the troubles to which his wife and children were likely to be exposed had he taken them down to Egypt, sent them back to his father-in-law till it should please God to deliver his people.

Jethro, now finding that God had delivered them, and totally discomfited the Egyptians, their enemies, thought it proper to bring Zipporah and her sons to Moses, while he was in the vicinity of Horeb.

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

Jethro - came with his sons - There are several reasons to induce us to believe that the fact related here is out of its due chronological order, and that Jethro did not come to Moses till the beginning of the second year of the exodus, (see Num 10:11), some time after the tabernacle had been erected, and the Hebrew commonwealth established, both in things civil and ecclesiastical. This opinion is founded on the following reasons: -

1. On this verse, where it is said that Jethro came to Moses while he was encamped at the mount of God. Now it appears, from Exo 19:1, Exo 19:2, that they were not yet come to Horeb, the mount of God, and that they did not arrive there till the third month after their departure from Egypt; and the transactions with which this account is connected certainly took place in the second month; see Exo 16:1.

2. Moses, in Deu 1:6, Deu 1:9, Deu 1:10, Deu 1:12-15, relates that when they were about to depart from Horeb, which was on the 20th day of the second month of the second year from their leaving Egypt, that he then complained that he was not able to bear the burden alone of the government of a people so numerous; and that it was at that time that he established judges and captains over thousands and hundreds and fifties and tens, which appears to be the very transaction recorded in this place; the measure itself being recommended by Jethro, and done in consequence of his advice.

3. From Num 10:11, Num 10:29, etc., we find that when the cloud was taken up, and the Israelites were about to depart from Horeb, that Moses addressed Hobab, who is supposed to have been the same as Jethro, and who then was about to return to Midian, his own country, entreating him to stay with them as a guide while they traveled through the wilderness. It therefore seems necessary that the transaction recorded in this chapter should be inserted Numbers 10 between the 10th and 11th verses. Num 10:10-11.

4. It has been remarked, that shortly after they had departed from Sinai the dispute took place between Miriam, Aaron, and Moses, concerning the Ethiopian woman Zipporah whom he had married, (see Num 12:1, etc.); and this is supposed to have taken place shortly after she had been brought back by Jethro.

5. In the discourse between Moses and Jethro, mentioned in this chapter, we find that Moses speaks of the statutes and laws of the Lord as things already revealed and acknowledged, which necessarily implies that these laws had already been given, (Exo 18:16), which we know did not take place till several months after the transactions mentioned in the preceding chapters.

6. Jethro offers burnt-offerings and sacrifices to God apparently in that way in which they were commanded in the law. Now the law respecting burnt-offerings was not given till after the transactions mentioned here, unless we refer this chapter to a time posterior to that in which it appears in this place. See Clarke's note on Exo 18:12.

From all these reasons, but particularly from the two first and the two last, it seems most likely that this chapter stands out of its due chronological order, and therefore I have adjusted the chronology in the margin to the time in which, from the reasons above alleged, I suppose these transactions to have taken place; but the matter is not of much importance, and the reader is at liberty to follow the common opinion. As Moses had in the preceding chapter related the war with Amalek and the curse under which they were laid, he may be supposed to have introduced here the account concerning Jethro the Midianite, to show that he was free from that curse, although the Midianites and the Kenites, the family of Jethro, were as one people, dwelling with the Amalekites. See Jdg 1:16; 1Chr 2:55; 1Sam 15:6. For although the Kenites were some of those people whose lands God had promised to the descendants of Abraham, (see Gen 15:18, Gen 15:19), yet, in consideration of Jethro, the relative of Moses, all of them who submitted to the Hebrews were suffered to live in their own country; the rest are supposed to have taken refuge among the Edomites and Amalekites. See Calmet, Locke, etc.

And he said unto Moses - That is, by a messenger; in consequence of which Moses went out to meet him, as is stated in the next verse, for an interview had not yet taken place. This is supported by reading הנה hinneh, behold, for אני ani, I, which is the reading of the Septuagint and Syriac, and several Samaritan MSS.; instead therefore of I, thy father, we should read, Behold thy father, etc. - Kennicott's Remarks.

And did obeisance - וישתחו vaiyishtachu, he bowed himself down, (See Clarke's note on Gen 17:3, and See Clarke's note on Exo 4:31); this was the general token of respect. And kissed him; the token of friendship. And they asked each other of their welfare; literally, and they inquired, each man of his neighbor, concerning peace or prosperity; the proof of affectionate intercourse. These three things constitute good breeding and politeness, accompanied with sincerity.

And they came into the tent - Some think that the tabernacle is meant, which it is likely had been erected before this time; see Clarke's note on Exo 18:5. Moses might have thought proper to take his relative first to the house of God, before he brought him to his own tent.

And Jethro rejoiced for all the goodness - Every part of Jethro's conduct proves him to have been a religious man and a true believer. His thanksgiving to Jehovah (Exo 18:10) is a striking proof of it; he first blesses God for the preservation of Moses, and next for the deliverance of the people from their bondage.

Now I know that the Lord is greater than all gods - Some think that Jethro was now converted to the true God; but it is very probable that he enjoyed this blessing before he knew any thing of Moses, for it is not likely that Moses would have entered into an alliance with this family had they been heathens. Jethro no doubt had the true patriarchal religion.

Wherein they dealt proudly - Acting as tyrants over the people of God; enslaving them in the most unprincipled manner, and still purposing more tyrannical acts. He was above them - he showed himself to be infinitely superior to all their gods, by the miracles which he wrought. Various translations have been given of this clause; the above I believe to be the sense.

Jethro - took a burnt-offering - עלה olah. Though it be true that in the patriarchal times we read of a burnt-offering, (see Gen 22:2, etc)., yet we only read of one in the case of Isaac, and therefore, though this offering made by Jethro is not a decisive proof that the law relative to burnt-offerings, etc., had already been given, yet, taken with other circumstances in this account, it is a presumptive evidence that the meeting between Moses and Jethro took place after the erection of tabernacle. See Clarke's note on Exo 18:5.

Sacrifices for God - זבחים zebachim, slain beasts, as the word generally signifies. We have already seen that sacrifices were instituted by God himself as soon as sin entered into our world; and we see that they were continued and regularly practiced among all the people who had the knowledge of the only true God, from that time until they became a legal establishment. Jethro, who was a priest, (Exo 2:16), had a right to offer these sacrifices; nor can there be a doubt of his being a worshipper of the true God, for those Kenites, from whom the Rechabites came, were descended from him; 1Chr 2:55. See also Jeremiah 35.

And Aaron came, and all the elders of Israel to eat bread - The burnt-offering was wholly consumed; every part was considered as the Lord's portion, and therefore it was entirely burnt up. The other sacrifices mentioned here were such that, after the blood had been poured out before God, the officers and assistants might feed on the flesh. Thus, in ancient times, contracts were made and covenants sealed; See Clarke's note on Gen 15:13, etc. It is very likely, therefore, that the sacrifices offered on this occasion, were those on the flesh of which Aaron and the elders of Israel feasted with Jethro.

Before God - Before the tabernacle, where God dwelt; for it is supposed that the tabernacle was now erected. See Clarke's note on Exo 18:5; and see Deu 12:5-7, and 1Chr 29:21, 1Chr 29:22, where the same form of speech, before the Lord, is used, and plainly refers to his manifested presence in the tabernacle.

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.

The people come unto me to inquire of God - To know the mind and will of God on the subject of their inquiries. Moses was the mediator between God and the people; and as they believed that all justice and judgment must come from him, therefore they came to Moses to know what God had spoken.

I do make them know the statutes of God, and his laws - These words are so very particular that they leave little room for doubt that the law had been given. Such words would scarcely have been used had not the statutes and laws been then in existence. And this is one of the proofs that the transaction mentioned here stands out of its due chronological order; See Clarke's note on Exo 18:5.

Thou wilt surely wear away - נבל תבל nabol tibbol, in wearing way, thou wilt wear away - by being thus continually employed, thou wilt soon become finally exhausted. And this people that is with thee; as if he had said, "Many of them are obliged to wait so long for the determination of their suit that their patience must be soon necessarily worn out, as there is no one to hear every cause but thyself."

I will give thee counsel, and God shall be with thee - Jethro seems to have been a man of great understanding and prudence. His advice to Moses was most appropriate and excellent; and it was probably given under the immediate inspiration of God, for after such sacrificial rites, and public acknowledgment of God, the prophetic spirit might be well expected to descend and rest upon him. God could have showed Moses the propriety and necessity of adopting such measures before, but he chose in this case to help man by man, and in the present instance a permanent basis was laid to consolidate the union of the two families, and prevent all future misunderstandings.

Thou shalt teach them ordinances - חקים chukkim, all such precepts as relate to the ceremonies of religion and political economy. And laws, התורת hattoroth, the instructions relative to the whole system of morality.

And shalt show them the way - אה הדרך eth hadderech, That very Way, that only way, which God himself has revealed, and in which they should walk in order to please him, and get their souls everlastingly saved.

And the work that they must do - For it was not sufficient that they should know their duty both to God and man, but they must Do it too; יעשון yaasun, they must do it diligently, fervently, effectually; for the paragogic nun deepens and extends the meaning of the verb.

What a very comprehensive form of a preacher's duty does this verse exhibit! 1. He must instruct the people in the nature, use, and importance of the ordinances of religion. 2. He must lay before them the whole moral law, and their obligations to fulfill all its precepts. 3. He must point out to each his particular duty, and what is expected of him in his situation, connections, etc. And, 4. He must set them all their work, and see that they do it. On such a plan as this he will have full opportunity to show the people, 1. Their sin, ignorance, and folly; 2. The pure and holy law which they have broken, and by which they are condemned; 3. The grace of God that bringeth salvation, by which they are to be justified and finally saved; and, 4. The necessity of showing their faith by their works; not only denying ungodliness and worldly lusts, but living soberly, righteously, and godly in this present world, looking for that blessed hope, and the glorious appearing of the great God and our Savior, Jesus Christ.

Able men - Persons of wisdom, discernment, judgment, prudence, and fortitude; for who can be a ruler without these qualifications? Such as fear God - Who are truly religious, without which they will feel little concerned either for the bodies or souls of the people.

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

Hating covetousness - Doing all for God's sake, and love to man; laboring to promote the general good; never perverting judgment, or suppressing the testimonies of God, for the love of money or through a base, man-pleasing spirit, but expecting their reward from the mercy of God in the resurrection of the just.

Rulers of thousands, etc. - Millenaries, centurions, quinquagenaries, and decurions; each of these, in all probability, dependent on that officer immediately above himself. So the decurion, or ruler over ten, if he found a matter too hard for him, brought it to the quinquagenary, or ruler of fifty; if, in the course of the exercise of his functions, he found a cause too complicated for him to decide on, he brought it to the centurion, or ruler over a hundred. In like manner the centurion brought his difficult case to the millenary, or ruler over a thousand; the case that was too hard for him to judge, he brought to Moses; and the case that was too hard for Moses, he brought immediately to God. It is likely that each of these classes had a court composed of its own members, in which causes were heard and tried. Some of the rabbins have supposed that there were 600 rulers of thousands, 6000 rulers of hundreds, 12,000 rulers of fifties and 60,000 rulers of tens; making in the whole 78,600 officers. But Josephus says (Antiq., lib. iii., chap. 4) that Moses, by the advice of Jethro, appointed rulers over myriads, and then over thousands; these he divided into five hundreds, and again into hundreds, and into fifties; and appointed rulers over each of these, who divided them into thirties, and at last into twenties and tens; that each of these companies had a chief, who took his name from the number of persons who were under his direction and government. Allowing what Josephus states to be correct, some have supposed that there could not have been less than 129,860 officers in the Israelitish camp. But such computations are either fanciful or absurd. That the people were divided into thousands, hundreds, fifties and tens, we know, for the text states it, but we cannot tell precisely how many of such divisions there were, nor, consequently, the number of officers.

If thou shalt do this thing, and God command thee - Though the measure was obviously of the utmost importance, and plainly recommended itself by its expediency and necessity; yet Jethro very modestly leaves it to the wisdom of Moses to choose or reject it; and, knowing that in all things his relative was now acting under the immediate direction of God, intimates that no measure can be safely adopted without a positive injunction from God himself. As the counsel was doubtless inspired by the Divine Spirit, we find that it was sanctioned by the same, for Moses acted in every respect according to the advice he had received.

And Moses let his father-in-law depart - But if this be the same transaction with that mentioned Num 10:29, etc., we find that it was with great reluctance that Moses permitted so able a counsellor to leave him; for, having the highest opinion of his judgment, experience, and discretion, he pressed him to stay with them, that he might be instead of eyes to them in the desert. But Jethro chose rather to return to his own country, where probably his family were so settled and circumstanced that they could not be conveniently removed, and it was more his duty to stay with them, to assist them with his counsel and advice, than to travel with the Israelites. Many others might be found that could be eyes to the Hebrews in the desert, but no man could be found capable of being a father to his family, but himself. It is well to labor for the public good, but our own families are the first claimants on our care, attention, and time. He who neglects his own household on pretense of laboring even for the good of the public, has surely denied the faith, and is worse than an infidel.

It is strange that after this we hear no more of Zipporah! Why is she forgotten? Merely because she was the wife of Moses; for he chose to conduct himself so that to the remotest ages there should be the utmost proofs of his disinterestedness. While multitudes or the families of Israel are celebrated and dignified, his own he writes in the dust. He had no interest but that of God and his people; to promote this, he employed his whole time and his uncommon talents. His body, his soul, his whole life, were a continual offering to God. They were always on the Divine altar; and God had from his creature all the praise, glory, and honor that a creature could possibly give. Like his great antitype, he went about doing good; and God was with him. The zeal of God's house consumed him, for in that house, in all its concerns, we have the testimony of God himself that he was faithful, Heb 3:2; and a higher character was never given, nor can be given of any governor, sacred or civil. He made no provision even for his own sons, Gershom and Eliezer; they and their families were incorporated with the Levites, 1Chr 23:14; and had no higher employment than that of taking care of the tabernacle and the tent, Num 3:21-26, and merely to serve at the tabernacle and to carry burdens, Num 4:24-28. No history, sacred or profane, has been able to produce a complete parallel to the disinterestedness of Moses. This one consideration is sufficient to refute every charge of imposture brought against him and his laws. There never was an imposture in the world (says Dr. Prideaux, Letter to the Deists) that had not the following characters: -

1. It must always have for its end some carnal interest.

2. It can have none but wicked men for its authors.

3. Both of these must necessarily appear in the very contexture of the imposture itself.

4. That it can never be so framed, that it will not contain some palpable falsities, which will discover the falsity of all the rest.

5. That wherever it is first propagated, it must be done by craft and fraud.

6. That when entrusted to many persons, it cannot be long concealed.

1. The keenest-eyed adversary of Moses has never been able to fix on him any carnal interest. No gratification of sensual passions, no accumulation of wealth, no aggrandizement of his family or relatives, no pursuit of worldly honor, has ever been laid to his charge.

2. His life was unspotted, and all his actions the offspring of the purest benevolence.

3. As his own hands were pure, so were the hands of those whom he associated with himself in the work.

4. No palpable falsity has ever been detected in his writings, though they have for their subject the most complicate, abstruse, and difficult topics that ever came under the pen of man.

5. No craft, no fraud, not even what one of his own countrymen thought he might lawfully use, innocent guile, because he had to do with a people greatly degraded and grossly stupid, can be laid to his charge. His conduct was as open as the day; and though continually watched by a people who were ever ready to murmur and rebel, and industrious to find an excuse for their repeated seditious conduct, yet none could be found either in his spirit, private life, or public conduct.

6. None ever came after to say, "We have joined with Moses in a plot, we have feigned a Divine authority and mission, we have succeeded in our innocent imposture, and now the mask may be laid aside." The whole work proved itself so fully to be of God that even the person who might wish to discredit Moses and his mission, could find no ground of this kind to stand on. The ten plagues of Egypt, the passage of the Red Sea, the destruction of the king of Egypt and his immense host, the quails, the rock of Horeb, the supernatural supply by the forty years' manna, the continual miracle of the Sabbath, on which the preceding day's manna kept good, though, if thus kept, it became putrid on any other day, together with the constantly attending supernatural cloud, in its threefold office of a guide by day, a light by night, and a covering from the ardours of the sun, all invincibly proclaim that God brought out this people from Egypt; that Moses was the man of God, chosen by him, and fully accredited in his mission; and that the laws and statutes which he gave were the offspring of the wisdom and goodness of Him who is the Father of Lights, the fountain of truth and justice, and the continual and unbounded benefactor of the human race.

Jethro to congratulate the happiness of Israel, and particularly the honour of Moses his son - in - law; comes to rejoice with them, as one that had a true respect both for them and for their God. And also to bring Moses's wife and children to him. It seems he had sent them back, probably from the inn where his wife's lothness to have her son circumcised had like to have cost him his life, Ex 4:25.

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

The name of the other was Eliezer - My God a help: it looks back to his deliverance from Pharaoh, when he made his escape after the slaying of the Egyptian; but if this were the son that was circumcised in the inn, I would rather translate it, The Lord is mine help, and will deliver me from the sword of Pharaoh, which he had reason to expect would be drawn against him, when he was going to fetch Israel out of bondage.

Now know I that JEHOVAH is greater than all gods - That the God of Israel is greater than all pretenders; all deities, that usurp divine honours: he silenceth them, subdues them all, and is himself the only living and true God. He is also higher than all princes and potentates, who also are called gods, and has both an incontestable authority over them, and an irresistible power to control them; he manages them all as he pleaseth, and gets honour upon them how great soever they are. Now know I: he knew it before, but now he knew it better; his faith grew up to a full assurance, upon this fresh evidence; for wherein they dealt proudly - The magicians or idols of Egypt, or Pharaoh and his grandees, opposing God, and setting up in competition with him, he was above them. The magicians were baffled, Pharaoh humbled, his powers broken, and Israel rescued out of their hands.

And Jethro took a burnt offering for God - And probably offered it himself, for he was a priest in Midian, and a worshipper of the true God, and the priesthood was not yet settled in Israel. And they did eat bread before God - Soberly, thankfully, in the fear of God; and their talk such as became saints. Thus we must eat and drink to the glory of God; as those that believe God's eye is upon us.

Moses sat to judge the people - To answer enquiries; to acquaint them with the will of God in doubtful cases, and to explain the laws of God that were already given.

The people came to enquire of God - And happy was it for them that they had such an oracle to consult. Moses was faithful both to him that appointed him, and to them that consulted him, and made them know the statutes of God, and his laws - His business was not to make laws, but to make known God's laws: his place was but that of a servant.

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

Not good - Not convenient either for thee or them.

Be thou for them to God - ward - That was an honour which it was not fit any other should share with him in. Also whatever concerned the whole congregation must pass through his hand, Ex 18:20. But, he appointed judges in the several tribes and families, which should try causes between man and man, and determine them, which would be done with less noise, and more dispatch than in the general assembly. Those whose gifts and stations are most eminent may yet be greatly furthered in their work by the assistance of those that are every way their inferiors. This is Jethro's advice; but he adds two qualifications to his counsel. That great care should be taken in the choice of the persons who should be admitted into this trust; it was requisite that they should be men of the best character. For judgment and resolution, able men: men of good sense, that understood business; and bold men, that would not be daunted by frowns or clamours. Clear heads and stout hearts make good judges. For piety, such as fear God, who believe there is a God above them, whose eye is upon them, to whom they are accountable, and whose judgment they stand in awe of. Conscientious men, that dare not do an ill thing, though they could do it never so secretly and securely. For honesty, men of truth, whose word one may take, and whose fidelity one may rely upon. For a generous contempt of worldly wealth, hating covetousness, not only not seeking bribes, or aiming to enrich themselves, but abhorring the thought of it. That he should attend God's direction in the case, Ex 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.

So Moses hearkened unto the voice of his father - in - law. When he came to consider the thing, he saw the reasonableness of it, and resolved to put it in practice, which he did soon after, when he had received directions from God. Those are not so wise as they would be thought to be, who think themselves too wise to be counselled; for a wise man will hear, and will increase learning, and not slight good counsel, though given by an inferior.

He went into his own land - It is supposed the Kenites mentioned 1Sam 15:6, were the posterity of Jethro, (compare Jud 1:16,) and they are taken under special protection, for the kindness their ancestor shewed to Israel.

2 Then Jethro Moses father in law took Zipporah Moses wife, after he had sent her back .

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

5 And Jethro Moses father in law came with his sons, and his wife unto Moses into the wilderness, where he encamped at the mount of God.

Not at this time, but after the delivery of the law at mount Sinai, as may appear 1. because he finds them encamped, as it here follows, at the mount of God, i. e. Sinai, whither they came not till Exod. 19. 2. 2. because the laws of Sacrifices were given before his coming, as appears from ver. 12. 3. because the execution of this counsel here given about the choice of Magistrates, ver. 19. is related after the Israelites departure from Sinai, Deut. 1. 7, &c. And therefore here is a transposal in this history, which is also frequent in other places of holy Scripture.

Marginal references: chap. 3. 1.

6 And he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her.

Not by word of mouth, as the next verse sheweth, but either by a letter, or by a messenger, as that word is used, Mat. 8. 6, 8. compared with Luk. 7. 3, 6.

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

Heb. of their peace, i. e. prosperity and all happiness, which also they wished one to the other, as this phrase implies. See 1 Sam. 10. 4. & Psal. 122. 6.

Marginal references: Heb. p[illegible: 1+ letters]ace.

8 And Moses told his father in law all that the LORD had done unto Pharaoh, and to the Egyptians for Israels sake , and all the travel that had come upon them by the way, and how the LORD delivered them.

Or, concerning Israels business.

Marginal references: Heb. found out.

11 Now I know that the LORD is greater than all gods: for in the thing wherein they dealt proudly, he was above them.

viz. More clearly and by certain experience, as that phrase signifies, Gen. 22. 12. 1 King. 17. 18, 24. For otherwise it is more than probable, that Iethro had the knowledge of the true God before this time, not onely because he was the great grand-child of Abraham, but also because of his long conversation with a person of so great knowledge and wisdom and piety as Moses was.

Either 1. their false Gods, who wrought strange things in and by their servants the Magitians, who contended with Moses, and proudly boasted of their skill as not a whit inferiour to that of Moses, but at last were forced to yield up the cause, Exod. 8. 19. or rather 2. the Egyptians, spoken of ver. 10. who dealt proudly and scornfully and tyrannically with the Israelites, but God shewed himself to be above them and above their King, though Pharaoh would not own him for his Superiour, Exod. 5. 2. but lift up his horn against God and against his people: but the Lord brought that proud Prince upon his knees, and forced him oft to confess his faults and to become suppliant to Moses for deliverance from the plagues, and at last, when he continued incorrigible, he drowned him in the Sea.

Marginal references: chap. 1. 10, [illegible: 1+ letters]6, 22. and 5. [illegible: 1 word]. & 14. 18.

12 And Jethro Moses father in law took a burnt-offering and sacrifices for God: and Aaron came, and the Elders of Israel to eat bread with Moses father in law before God .

(i. e.) Gave or offered, as that verb is used Psal. 68. 18. compared with Eph. 4. 8. also Exod. 25. 2. Which he did that he might publickly testifie both his embracing of the true Religion, [illegible: 1+ letters]nd his thankfulness to God for the great deliverance given to his people, wherein also himself and family were concerned. And he took or offered these not immediately or by himself, (which would have seemed a presumptuous and unwarrantable action for a stranger to undertake in the Church of Israel) but by those who were appointed to do it, in which sence David is said to have sacrificed 2 Sam. 24. 25. and Solomon, 1 King. 8. 63. and all those who brought their offerings to the Priests to offer for them.

To wit, of thanksgiving, as is expressed Exod. 24. 5. for part of these the offerers with others did eat, Levit. 7. 15. whereas no man might eat of the burnt-offerings, Lev. 1. 9.

(i. e.) to feast together of the remainders of the sacrifices.

Either before the cloudy pillar: or rather, before the altar, and in the place of publick worship: for some such place undoubtedly they had, though the Tabernacle was not yet built: and that was the place appointed for such feasts. See Deut. 12. 7. and 27. 7. 1 Chron. 29. 21. Psal. 116. 17.

13 And it came to pass on the morrow, that Moses sate to judge the people : and the people stood by Moses from the morning unto the evening.

As a civil Magistrate by hearing and determining causes and controversies arising among the people.

15 And Moses said unto his father in law, Because the people come unto me to enquire of God .

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

Marginal references: Lev. 24. 12. Num. 15. 34.

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.

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

Marginal references: Heb. a man and his fellow.

17 And Moses father in law said unto him; The thing that thou doest, is not good .

Not convenient either for thy self or for the people.

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 thy self alone.

Waste and destroy thy health and strength by excessive labour of mind and body.

By tedious attendance and expectation ere their turn comes for the decision of their matters.

Marginal references: Heb. fading thou wilt fade.; Num. 11. 14▪ Deut. 1. 9.

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 mayst bring the causes unto God:

(i. e.) I doubt not, God will assist and bless thee as well in the course which I propose to thee, as in that which thou now dost use, because God is a God of order and loves order, and he is a God of mercy, and would not have thee destroy thy self in his work. Or it may be taken for a prayer, and God be with thee, i. [illegible: 1+ letters]. bless and assist thee therein.

Heb. before God, i. [illegible: 1+ letters]. in hard and weighty causes which the inferiour Judges cannot determine, as it is explained, ver. 22. where they need and seek direction from God, there thou shalt be as a mediatour between God and them, to bring their matters to God, as it here follows, and to receive directions and commands from him▪ See Numb. 15. 33▪ 34. and 27. 5, 6.

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.

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

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.

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

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

Or, of faith, or faithful, such as love the truth, and diligently labour to find it out in all causes, and then pass a true and righteous sentence, not at all respecting persons, but onely the truth and right of their causes, such as hate lies and slanders, and will severely rebuke and punish them.

This, though included in the former, is particularly expressed, because gifts and bribes are the great corrupters of Judges and judgments.

Marginal references: Deut. 1. 16. and 16. 18. [illegible: 1+ letters] Chro. 19. 7, 9.

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 .

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

To their several habitations, which are called mens places, Iudg. 7. 7. and 9. 55. and 19. 28, 29. where their calling and business lies, from which they are now diverted and detained by fruitless and wearisome attendances.

Orderly and quietly having their minds much eased by this course and their contentions soon ended.

24 So Moses hearkened to the voice of his father in law , and did all that he had said .

This is one evidence of that meekness for which Moses is justly magnified, that he disdained not to receive advice from one so much his inferiour in Wisdom and Learning and knowledge of the things of God. And God would have this wise Counsel to come from Iethro, not from Moses himself, to shew how variously he distributes his gifts, and to teach all men not to think too highly of themselves nor to despise the counsels even of their inferiours.

Not immediately, but after he had received Gods approbation, Numb. 11. 16. and the peoples consent, Deut. 1. 14.

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.

Not solely, but together with the people, as appears from Deut. 1. 13.

27 And Moses let his father in law depart , and he went his way into his own land.

(i. e.) Dismissed him honourably. See Numb. 10. 29.

Exo 18:1-5

The Amalekites had met Israel with hostility, as the prototype of the heathen who would strive against the people and kingdom of God. But Jethro, the Midianitish priest, appeared immediately after in the camp of Israel, not only as Moses’ father-in-law, to bring back his wife and children, but also with a joyful acknowledgement of all that Jehovah had done to the Israelites in delivering them from Egypt, to offer burnt-offerings to the God of Israel, and to celebrate a sacrificial meal with Moses, Aaron, and all the elders of Israel; so that in the person of Jethro the first-fruits of the heathen, who would hereafter seek the living God, entered into religious fellowship with the people of God. As both the Amalekites and Midianites were descended from Abraham, and stood in blood-relationship to Israel, the different attitudes which they assumed towards the Israelites foreshadowed and typified the twofold attitude which the heathen world would assume towards the kingdom of God. (On Jethro, see Exo 2:18; on Moses’ wife and sons, see Exo 2:21-22; and on the expression in Exo 18:2, “after he had sent her back,” Exo 4:26.) - Jethro came to Moses “into the wilderness, where he encamped at the mount of God.” The mount of God is Horeb (Exo 3:1); and the place of encampment is Rephidim, at Horeb, i.e., at the spot where the Sheikh valley opens into the plain of er Rahah (Exo 17:1). This part is designated as a wilderness; and according to Robinson (1, pp. 130, 131) the district round this valley and plain is “naked desert,” and “wild and desolate.” The occasion for Jethro the priest to bring back to his son-in-law his wife and children was furnished by the intelligence which had reached him, that Jehovah had brought Israel out of Egypt (Exo 18:1), and, as we may obviously supply, had led them to Horeb. When Moses sent his wife and sons back to Jethro, he probably stipulated that they were to return to him on the arrival of the Israelites at Horeb. For when God first called Moses at Horeb, He foretold to him that Israel would be brought to this mountain on its deliverance from Egypt (Exo 3:12).Kurtz (Hist. of O. C. iii. 46, 53) supposes that it was chiefly the report of the glorious result of the battle with Amalek which led Jethro to resolve to bring Moses’ family back to him. There is no statement, however, to this effect in the biblical text, but rather the opposite, namely, that what Jethro had heard of all that God had done to Moses and Israel consisted of the fact that Jehovah had brought Israel out of Egypt. Again, there are not sufficient grounds for placing the arrival of Jethro at the camp of Israel, in the desert of Sinai and after the giving of the law, as Ranke has done. For the fact that the mount of God is mentioned as the place of encampment at the time, is an argument in favour of Rephidim, rather than against it, as we have already shown. And we can see no force in the assertion that the circumstances, in which we find the people, point rather to the longer stay at Sinai, than to the passing halt at Rephidim. For how do we know that the stay at Rephidim was such a passing one, that it would not afford time enough for Jethro’s visit? It is true that, according to the ordinary assumption, only half a month intervened between the arrival of the Israelites in the desert of Sin and their arrival in the desert of Sinai; but within this space of time everything might have taken place that is said to have occurred on the march from the former to the latter place of encampment. It is not stated in the biblical text that seven days were absorbed in the desert of Sin alone, but only that the Israelites spent a Sabbath there, and had received manna a few days before, so that three or four days (say from Thursday to Saturday inclusive) would amply suffice for all that took place. If the Israelites, therefore, encamped there in the evening of the 15th, they might have moved farther on the morning of the 19th or 20th, and after a two days’ journey by Dofkah and Alush have reached Rephidim on the 21st or 22nd. They could then have fought the battle with the Amalekites the following day, so that Jethro might have come to the camp on the 24th or 25th, and held the sacrificial meal with the Israelites the next day. In that case there would still be four or five days left for him to see Moses sitting in judgment a whole day long (Exo 18:13), and for the introduction of the judicial arrangements proposed by Jethro; - amply sufficient time, inasmuch as one whole day would suffice for the sight of the judicial sitting, which is said to have taken place the day after the sacrificial meal (Exo 18:13). And the election of judges on the part of the people, for which Moses gave directions in accordance with Jethro’s advice, might easily have been carried out in two days. For, on the one hand, it is most probable that after Jethro had watched this severe and exhausting occupation of Moses for a whole day, he spoke to Moses on the subject the very same evening, and laid his plan before him; and on the other hand, the execution of this plan did not require a very long time, as the people were not scattered over a whole country, but were collected together in one camp. Moreover, Moses carried on all his negotiations with the people through the elders as their representatives; and the judges were not elected in modern fashion by universal suffrage, but were nominated by the people, i.e., by the natural representatives of the nation, from the body of elders, according to their tribes, and then appointed by Moses himself. - Again, it is by no means certain that Israel arrived at the desert of Sinai on the first day of the third month, and that only half a month (15 or 16 days) elapsed between their arrival in the desert of sin and their encamping at Sinai (cf. Exo 19:1). And lastly, though Kurtz still affirms that Jethro lived on the other side of the Elanitic Gulf, and did not set out till he heard of the defeat of the Amalekites, in which case a whole month might easily intervene between the victory of Israel and the arrival of Jethro, the two premises upon which this conclusion is based, are assumptions without foundation, as we have already shown at Exo 3:1 in relation to the former, and have just shown in relation to the latter.

Exo 18:6-11

When Jethro announced his arrival to Moses (“he said,” sc., through a messenger), he received his father-in-law with the honour due to his rank; and when he had conducted him to his tent, he related to him all the leading events connected with the departure from Egypt, and all the troubles they had met with on the way, and how Jehovah had delivered them out of them all. Jethro rejoiced at this, and broke out in praise to Jehovah, declaring that Jehovah was greater than all gods, i.e., that He had shown Himself to be exalted above all gods, for God is great in the eyes of men only when He makes known His greatness through the display of His omnipotence. He then gave a practical expression to his praise by a burnt-offering and slain-offering, which he presented to God. The second כּי in Exo 18:11 is only an emphatic repetition of the first, and אשׁר בּדּבר is not dependent upon ידעתּי, but upon גּדול nopu tub, or upon הגדּיל understood, which is to be supplied in thought after the second כּי: “That He has proved Himself great by the affair in which they (the Egyptians) dealt proudly against them (the Israelites).” Compare Neh 9:10, from which it is evident, that to refer these words to the destruction of Pharaoh and his army in the Red Sea as a punishment for their attempt to destroy the Israelites in the water (Exo 1:22) is too contracted an interpretation; and that they rather relate to all the measures adopted by the Egyptians for the oppression and detention of the Israelites, and signify that Jehovah had shown Himself great above all gods by all the plagues inflicted upon Egypt down to the destruction of Pharaoh and his army in the Red Sea.

Exo 18:12

The sacrifices, which Jethro offered to God, were applied to a sacrificial meal, in which Moses joined, as well as Aaron and all the elders. Eating bread before God signified the holding of a sacrificial meal, which was eating before God, because it was celebrated in a holy place of sacrifice, where God was supposed to be present.

Exo 18:13-23

The next day Jethro saw how Moses was occupied from morning till evening in judging the people, who brought all their disputes to him, that he might 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, 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. 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.”

Exo 18:24

Moses followed this sage advice, and, as he himself explains in Deu 1:12-18, directed the people to nominate wise, intelligent, and well-known men from the heads of the tribes, whom he appointed as judges, instructing them to administer justice with impartiality and without respect of persons.

Exo 18:25-27

The judges chosen were arranged as chiefs (שׂרים) over thousands, hundreds, fifties, and tens, after the analogy of the military organization of the people on their march (Num 31:14), in such a manner, however, that this arrangement was linked on to the natural division of the people into tribes, families, etc. (see my Archäologie, §140). For it is evident that the decimal division was not made in an arbitrary manner according to the number of heads, from the fact that, on the one hand, the judges were chosen from the heads of their tribes and according to their tribes (Deu 1:13); and on the other hand, the larger divisions of the tribes, viz., the families (mishpachoth), were also called thousands (Num 1:15; Num 10:4; Jos 22:14, etc.), just because the number of their heads of families would generally average about a thousand; so that in all probability the hundreds, fifties, and tens denote smaller divisions of the nation, in which there were about this number of fathers. Thus in Arabic, for example, “the ten” is a term used to signify a family (cf. Hengstenberg, Dissertations v. ii. 343, and my Arch. §149). The difference between the harder or greater matters and the smaller matters consisted in this: questions which there was not definite law to decide were great or hard; whereas, on the other hand, those which could easily be decided from existing laws or general principles of equity were simple or small. (Vide Joh. Selden de Synedriis i. c. 16, in my Arch. §149, Not. 3, where the different views are discussed respecting the relative positions and competency of the various judges, about which there is no precise information given in the law.) So far as the total number of judges is concerned, all that can be affirmed with certainty is, that the estimated number of 600 judges over thousands, 6000 over hundreds, 12,000 over fifties, and 60,000 over tens, in all 78,600 judges, which is given by Grotius and in the Talmud, and according to which there must have been a judge for every seven adults, is altogether erroneous (cf. J. Selden l.c. pp. 339ff.). For if the thousands answered to the families (Mishpachoth), there cannot have been a thousand males in every one; and in the same way the hundreds, etc., are not to be understood as consisting of precisely that number of persons, but as larger or smaller family groups, the numerical strength of which we do not know. And even if we did know it, or were able to estimate it, this would furnish no criterion by which to calculate the number of the judges, for the text does not affirm that every one of these larger or smaller family groups had a judge of its own; in fact, the contrary may rather be inferred, from the fact that, according to Deu 1:15, the judges were chosen out of the heads of the tribes, so that the number of judges must have been smaller than that of the heads, and can hardly therefore have amounted to many hundreds, to say nothing of many thousands.

Jethro's Visit to Moses. (b. c. 1491.)

1 When Jethro, the priest of Midian, Moses' father in law, heard of all that God had done for Moses, and for Israel his people, and that the Lord had brought Israel out of Egypt; 2 Then Jethro, Moses' father in law, took Zipporah, Moses' wife, after he had sent her back, 3 And her two sons; of which the name of the one was Gershom; for he said, I have been an alien in a strange land: 4 And the name of the other was Eliezer; for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh: 5 And Jethro, Moses' father in law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the mount of God: 6 And he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her.

This incident may very well be allowed to have happened as it is placed here, before the giving of the law, and not, as some place it, in connection with what is recorded, Num. x. 11, 29, &c. Sacrifices were offered before; in these mentioned here (v. 12) it is observable that Jethro is said to take them, not Aaron. And as to Jethro's advising Moses to constitute judges under him, though it is intimate (v. 13) that the occasion of his giving that advice was on the morrow, yet it does not follow but that Moses's settlement of that affair might be some time after, when the law was given, as it is placed, Deut. i. 9. It is plain that Jethro himself would not have him make this alteration in the government till he had received instructions from God about it (v. 23), which he did not till some time after. Jethro comes,

I. To congratulate the happiness of Israel, and particularly the honour of Moses his son-in-law; and now Jethro thinks himself well paid for all the kindness he had shown to Moses in his distress, and his daughter better matched than he could have expected. Jethro could not but hear what all the country rang of, the glorious appearances of God for his people Israel (v. 1); and he comes to enquire, and inform himself more fully thereof (see Ps. cxi. 2), and to rejoice with them as one that had a true respect both for them and for their God. Though he, as a Midianite, was not to share with them in the promised land, yet he shared with them in the joy of their deliverance. We may thus make the comforts of others our own, by taking pleasure, as God does, in the prosperity of the righteous.

II. To bring Moses's wife and children to him. It seems, he had sent them back, probably from the inn where his wife's aversion to the circumcision of her son had like to have cost him his life (ch. iv. 25); fearing lest they should prove a further hindrance, he sent them home to his father-in-law. He foresaw what discouragements he was likely to meet with in the court of Pharaoh, and therefore would not take any with him in his own family. He was of that tribe that said to his father, I have not known him, when service was to be done for God, Deut. xxxiii. 9. Thus Christ's disciples, when they were to go upon an expedition not much unlike that of Moses, were to forsake wife and children, Matt. xix. 29. But though there might be reason for the separation that was between Moses and his wife for a time, yet they must come together again, as soon as ever they could with any convenience. It is the law of the relation. You husbands, dwell with your wives, 1 Pet. iii. 7. Jethro, we may suppose, was glad of his daughter's company, and fond of her children, yet he would not keep her from her husband, nor them from their father, v. 5, 6. Moses must have his family with him, that while he ruled the church of God he might set a good example of prudence in family-government, 1 Tim. iii. 5. Moses had now a great deal both of honour and care put upon him, and it was fit that his wife should be with him to share with him in both. Notice is taken of the significant names of his two sons. 1. The eldest was called Gershom (v. 3), a stranger, Moses designing thereby, not only a memorial of his own condition, but a memorandum to his son of his condition also: for we are all strangers upon earth, as all our fathers were. Moses had a great uncle almost of the same name, Gershon, a stranger; for though he was born in Canaan (Gen. xlvi. 11), yet even there the patriarchs confessed themselves strangers. 2. The other he called Eliezer (v. 4), My God a help, as we translate it; it looks back to his deliverance from Pharaoh, when he made his escape, after the slaying of the Egyptian; but, if this was (as some think) the son that was circumcised at the inn as he was going, I would rather translate it so as to look forward, which the original will bear, The Lord is my help, and will deliver me from the sword of Pharaoh, which he had reason to expect would be drawn against him when he was going to fetch Israel out of bondage. Note, When we are undertaking any difficult service for God and our generation, it is good for us to encourage ourselves in God as our help: he that has delivered does and will deliver.

7 And Moses went out to meet his father in law, and did obeisance, and kissed him; and they asked each other of their welfare; and they came into the tent. 8 And Moses told his father in law all that the Lord had done unto Pharaoh and to the Egyptians for Israel's sake, and all the travail that had come upon them by the way, and how the Lord delivered them. 9 And Jethro rejoiced for all the goodness which the Lord had done to Israel, whom he had delivered out of the hand of the Egyptians. 10 And Jethro said, Blessed be the Lord , who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians. 11 Now I know that the Lord is greater than all gods: for in the thing wherein they dealt proudly he was above them. 12 And Jethro, Moses' father in law, took a burnt offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses' father in law before God.

Observe here, I. The kind greeting that took place between Moses and his father-in-law, v. 7. Though Moses was a prophet of the Lord, a great prophet, and king in Jeshurun, yet he showed a very humble respect to his father-in-law. However God in his providence is pleased to advance us, we must make conscience of giving honour to whom honour is due, and never look with disdain upon our poor relations. Those that stand high in the favour of God are not thereby discharged from the duty they owe to men, nor will that justify them in a stately haughty carriage. Moses went out to meet Jethro, did homage to him, and kissed him. Religion does not destroy good manners. They asked each other of their welfare. Even the kind How-do-you-do's that pass between them are taken notice of, as the expressions and improvements of mutual love and friendship.

II. The narrative that Moses gave his father-in-law of the great things God had done for Israel, v. 8. This was one thing Jethro came for, to know more fully and particularly what he had heard the general report of. Note, Conversation concerning God's wondrous works is profitable conversation; it is good, and to the use of edifying, Ps. cv. 2. Compare Ps. cxlv. 11, 12. Asking and telling news, and discoursing of it, are not only an allowable entertainment of conversation, but are capable of being tuned to a very good account, by taking notice of God's providence, and the operations and tendencies of that providence, in all occurrences.

III. The impressions this narrative made upon Jethro. 1. He congratulated God's Israel: Jethro rejoiced, v. 9. He not only rejoiced in the honour done to his son-in-law, but in all the goodness done to Israel, v. 9. Note, Public blessings are the joy of public spirits. While the Israelites were themselves murmuring, notwithstanding all God's goodness to them, here was a Midianite rejoicing. This was not the only time that the faith of the Gentiles shamed the unbelief of the Jews; see Matt. viii. 10. Standers-by were more affected with the favours God had shown to Israel than those were that received them. 2. He gave the glory to Israel's God (v. 10): "Blessed be Jehovah" (for by that name he is now known), "who hath delivered you, Moses and Aaron, out of the hand of Pharaoh, so that though he designed your death he could not effect it, and by your ministry has delivered the people." Note, Whatever we have the joy of God must have the praise of. 3. His faith was hereby confirmed, and he took this occasion to make a solemn profession of it: Now know I that Jehovah is greater than all gods, v. 11. Observe, (1.) The matter of his faith: that the God of Israel is greater than all pretenders, all false and counterfeit-deities, that usurp divine honours; he silences them, subdues them, and is too hard for them all, and therefore is himself the only living and true God. He is also higher than all princes and potentates (who are called gods), and has both an incontestable authority over them and an irresistible power to control and over-rule them; he manages them all as he pleases, and gets honour upon them, how great soever they are. (2.) The confirmation and improvement of his faith: Now know I; he knew it before, but now he knew it better; his faith great up to a full assurance, upon this fresh evidence. Those obstinately shut their eyes against the clearest light who do not know that the Lord is greater than all gods. (3.) The ground and reason upon which he built it: For wherein they dealt proudly, the magicians, and the idols which the Egyptians worshipped, or Pharaoh and his grandees (they both opposed God and set up in competition with him), he was above them. The magicians were baffled, the idols shaken, Pharaoh humbled, his powers broken, and, in spite of all their confederacies, God's Israel was rescued out of their hands. Note, Sooner or later, God will show himself above those that by their proud dealings contest with him. He that exalts himself against God shall be abased.

IV. The expressions of their joy and thankfulness. They had communion with each other both in a feast and in a sacrifice, v. 12. Jethro, being hearty in Israel's interests, was cheerfully admitted though a Midianite, into fellowship with Moses and the elders of Israel, forasmuch as he also was a son of Abraham, though of a younger house. 1. They joined in a sacrifice of thanksgiving: Jethro took burnt offerings for God, and probably offered them himself, for he was a priest in Midian, and a worshipper of the true God, and the priesthood was not yet settled in Israel. Note, Mutual friendship is sanctified by joint-worship. It is a very good thing for relations and friends, when they come together, to join in the spiritual sacrifice of prayer and praise, as those that meet in Christ the centre of unity. 2. They joined in a feast of rejoicing, a feast upon the sacrifice. Moses, upon this occasion, invited his relations and friends to an entertainment in his own tent, a laudable usage among friends, and which Christ himself, not only warranted, but recommended, by his acceptance of such invitations. This was a temperate feast: They did eat bread; this bread, we may suppose, was manna. Jethro must see and taste that bread from heaven, and, though a Gentile, is as welcome to it as any Israelite; the Gentiles still are so to Christ the bread of life. It was a feast kept after a godly sort: They did eat bread before God, soberly, thankfully, in the fear of God; and their table-talk was such as became saints. Thus we must eat and drink to the glory of God, behaving ourselves at our tables as those who believe that God's eye is upon us.

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, 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, v. 14, 17, 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. v. 15; Gen. xlii. 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.

CHAP. XVIII.

AND Iethro the Priest of Midian, the father in law of Moses, heard of all that God had done for Moses, and for [illegible: 1 span] people that Iehovah had brought forth Israel out of Egypt. And Iethro Moses father in law, took Zipporah Moses wife, after he had sent her backe. And her two sons, of which the name of the one was Gershom: for he said, I have beene an alien in a strange land. And the name of the other was Eliezer: for the God of my father hath been my help, and delivered me from the sword of Pharaoh. And Iethro Moses father in law, came, and his sons & his wife, unto Moses into the wildernesse, where he was encamping, at the mountaine of God. And he said unto Moses, I thy father in law Iethro, am come unto thee, and thy wife, and her two sonnes with her. And Moses went out to meet his father in law, and bowed himselfe downe and kissed him; and they asked each other of their peace; and they came into the tent. And Moses told his father in law, all that Iehovah had done unto Pharaoh, and to the Egyptians for Israels sake: all the travaile that had found them in the way, and how Iehovah had delivered them. And Iethro rejoyced for all the goodnes which Iehovah had done to Israel: whom he had delivered out of the hand of the Egyptians. And Iethro said, Blessed [illegible: 1 word] 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. Now I know that Iehovah is greater than all gods: for in the thing wherein they dealt proudly, (he was) above them. And Iethro Moses father in law, tooke a burne offring and sacrifices for God: and Aaron came, and all the Elders of Israel, to eat bread with Moses father in law, before God. And it was on the morrow, that Moses sate to judge the people: and the people stood by Moses, from the morning unto the evening. And Moses father in law saw all that he did to the people: and he said, what is this thing that thou dost to the people? why sittest thou thy selfe alone, and all the people stand by thee, from morning unto evening? And Moses said unto his father in law: because the people commeth unto me to enquire as God. When they have a matter (every one) commeth unto me; and I judge betweene [illegible: 1 word] man and his neighbour: and I make knowne the statutes of God, and his lawes. And Moses father in law said unto him: the things not good which thou doest. Fading thoe 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 selfe alone. Now hearken unto in▪ voice, I will give thee counsell, and God shall be with thee: Be thou for the people to God-ward; and thou shalt bring the matters unto God. And admonish them of the statutes and the lawes; and make knowne unto them the way wherein they shall walke, and the worke that they shall doe. And thou provide out of all the people, men of ability, fearing God; men of truth, hating covetousnesse: and set them 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 time: and let this be, every great matter, let them bring unto thee, and every small matter let them judge: so make thou (the burden) lighter for thy selfe; and let them beare it with thee. If thou shalt doe this thing, and God command thee so, then thou shalt be able to stand; and all this people also, shall come to their place in peace. And Moses hearkned to the voice of his father in law, and did all that he had said. And Moses chose men of ability 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 time: the hard matter they brought unto Moses, and every small matter they judged themselves. And Moses sent away his father in law; and he went his way unto his owne land.

Annotations. [non-Latin text not transcribed] Here beginneth the 17. Section of the law: see Gen. 6. 9. THe Priest] the Chaldee calleth him prince; the Greeke, Iothor priest of Madiam: see Exodus 2. 16. and 3. 1. Vers. 2. he had sent her backe] Heb. after her sending backe: that is, she and her children were sent back by Moses, for that trouble which befell in the way, Exod. 4. 26. Vers. 3. an alien] or, forreiner so Ger, the first part of his name signifieth: fee Exod. 2. 22. Vers. 4. Eliezer] by interpretation, My God is [illegible: 1 span] Abrams ste[illegible: 1 span]d was of this name, Gen. [illegible: 1 span] hath beene my helpe] Hebr. in my helpe; which the Greeke translateth my helper: the Chaldee [illegible: 1 word] hath beene for my helpe. [illegible: 1 span] God] the mountaine (saith the Chaldee,) [illegible: 1 span] glory of God was revealed, that was [illegible: 1 span] God gaue his Law, Ex. 3. 1. Deut. 5. 2. Vers. 6. he said] [illegible: 1 span] by messengers sent before [illegible: 1 span] said unto Iesus, that which [illegible: 1 span] messengers spake, Matth. 8. 6. 8. compared with Luke 7. 3. 6. To make this plaine, the Greeke changeth the phrase thus, And it was told Moses, saying; Loe Iothor thy father in law commeth, &c. Vers. 7. each other] Hebr. man his neighbour: this speech the Greeke explaineth, they saluted one another: and to aske, may imply not onely a question, but a wish of their welfare, as Psal. 122. 6. So in 1 Sam. 25. 5. and 10. 4. Vers. 8. found them] that is, befallen, or come upon them: as the Greeke explaineth it. A phrase often used for afflictions that come upon any, as Nehem. 9. 32. Psal. 116. 3. and 119. 143. Esth. 8. 6. Vers. 9. rejoyced] the Greeke translateth, was astonished. Accordingly all that love Ierusalem are willed to rejoyce with her, Esa. 66. 10. Vers. 10. the hand,] that is, the power and tyranny: as the Chaldee translateth it, the anguish of the dominion of the Egyptians. Vers. 11. in the thing] Hebr. in the word: which is often used for any thing or cause. The Greeke translateth, for this cause. he was above them] that is, above the Egyptians. Or, wherein they dealt proudly against them, that is, against the Israelites. This sense the Greeke affordeth: and so we are to understand words wanting, as therein hath hee beene greater then the Egyptians; and hath gotten himselfe a name, as is expressed in Nehem. 9. 10. which place giveth light unto this. For Iethroes speech is broken off, through that joyfull astonishment of his, verse 9. as passions of the minde doe often swallow up words: as is noted on Exodus 4. 5. The Chaldee paraphrase here saith, in the thing wherein the Egyptians thought to judge Israel, in that are they judged. They drowned the children of Israel in the river, Exod. 1. 22. and themselves were drowned in the sea, Exod. 14. Vers. 12. tooke a burnt-offring] the Greeke translateth, tooke burnt-offrings: (wherof see Gen. 8. 20.) These he tooke for, or tooke and offered unto God; as taking of gifts, Psal. 68. 19. is by the Apostle expounded giving of gifts, Ephes. 4. 8. So Exod. 25. 2. sacrifices] to wit, of peace, or for thanksgiving, which word is sometime added, as in Ex. 24. 5. and they now keeping a banquet before the Lord, it is to be understood of peace offrings, which men did eat of, Lev. 7. 15. whereas no man did eat of the burnt-offring, Lev. 1. 9. bread] which word is used for all meat, Gen. 3. 19. and 21. 14. and eating of bread, is here for feasting; as bread is put for a feast. Eccl. 10. 19. Dan. 5. 1. and the flesh of the sacrifices, is also called bread, Lev. 3. 11. and 21. 6. Num. 28. 2. before God] so it was a religious banquet, eaten before the Majestie of GOD, appearing in the cloud; as after in the place chosen of God for his worship, they offered sacrifices, and did eat before the Lord, Deut. 12. 5. 7. 1 Chron. 29. 21. 22. Vers. 15. to enquire of God] or, to seeke God: which the Greeke explaineth, to seeke judgement of God; and the Chaldee, to seeke doctrine from the face of the Lord: which was done by Moses, bringing their matters unto God, v. 19. Num. 27. 5. 6. & 15. 33. 34. 35. & for doubtfull things, they used in Israel to enquire of God by the Prophets, 1 Sam. 9. 9. Hereupon Moses told the Iudges whom he appointed under [illegible: 1 word], that the judgment was Gods, Deut. 1. 17. And this teacheth such as goe to law one with another, not to seeke after their owne affections, but after the will of God, and therein to rest. Vers. 16. a matter] Hebr. a word: which the Greeke rightly translateth, a controversie; so in Exod. 24. 14. See also Deut. 1. 12. make knowne] the Greeke saith, I instruct them: which version the holy Ghost approveth, 1 Cor. 2. 16. from Esa. 40. 13 Vers. 18. fade away] a similitude from the leafe of a tree, which fadeth for want of moisture: so the care of judging so great a people, would weary and weare him out. This Moses himselfe acknowledged, Deut. 1. 9. 12. Vers. 19. God shall be with thee] and consequently will prosper thy proceedings for the good of thy selfe and thy people: see Gen. 31. 3. and 32. 9. and 39. 2. The Chaldee translateth, the Word of the Lord shall be thy helpe. to God-ward] Chald. inquiring doctrine from the face of the Lord: as verse 15. thou shalt bring] or, bring thou the matters; (or words:) in Greeke, their words: meaning their hard controversies, which could not bee determined without counsell from God; as sometime fell out, Num. 15. 33. 34. 35. and 27. 5. 6. Vers. 20. the worke] or deed: in Greeke, the works. This Moses explaineth to bee all the things which they should doe, Deut. 1. 18. Vers. 21. men of ability] or, of power, vertue, and activity; that is, vertuous, active, and able men, in body and minde, as Gen. 47. 6. 1 Chron. 26. 6. The Greeke translateth able (or mighty) men. The Hebrewes describe them thus: Anshei chajil (that is, Men of ability,) are such as bee mighty in the commandements, and exactly looke to themselves, and subdue their affections; so that there bee no dishonest (or contemptible) thing in them, nor evill name. And generally, able men are such as have a strong (or couragious) heart, to deliver the oppressed out of the oppressors hand; as it is said of Moses, he stood up and saved them, (Exod. 2. 17.) Maimony in Sanhedrin, chap. 2. S. 7. men of truth] the Greeke calleth them just men. So in Zach. 7. 9. judgement of truth, the Greek there translateth just judgement. Againe, justice is put for truth, in Psal. 52. 5. because these vertues are neere allied. So in the Hebrew canons it is explained; Men of truth are such as follow after justice, for it selfe, out of their owne minde doe love the truth, and [illegible: 2 letters]te violent wrong, and flee from all kinde of injustice. Maimony in Sanhedrin, c. 2. S. 7. covetousnesse] or gain[illegible: 1 letter], lucre. The Chaldee translateth, hating to receive Mammon. The Apostle expoundeth it, not greedy of filthy lucre, 1 Tim. 3. 3. 8. Sometime there is added, gaine of money, as Iudg. 5. 19. which the Apostle calleth love of money, 1 Tim. 6. 10. The Hebrewes explaine it thus, Hating covetousnesse, even [illegible: 1 word] owne Mammon (or Riches) they hasten not thereto, [illegible: 1 word] [illegible: 1 span]greedy to gather riches; for whose hasteneth [illegible: 1 span]h, want shall [illegible: 1 word] upon him, Maimony in San [illegible: 1 span] c. 2. S. 7. The love of lucre is the corruption [illegible: 1 word] [illegible: 1 span]stice, Deut. 16. 19. 1 Sam. 8. 3. Prov. 1. 19. Ezek. [illegible: 1 span] Esa. 56. 11. Vnto the foure properties here [illegible: 1 span]ed, we may adde three [illegible: 2 letters]oe, which are na [illegible: 1 span] Deut. 1. 13. Wise [illegible: 2 letters]en, and understanding, and knowne: under which seven, all other vertues and good qualities are implyed. The Hebrew Doctors say, of the most inferiour magistrates, whom they call the Court of three men: there must be in every one of them these seven things; wisedome, meeknesse, the feare of God, hatred of Māmon, love of the truth, love of their (fellow) creatures, (that is, of other men,) and that they be men of good name. Maimony in Sanhedrin, c. 2. S. 7. See Num. 11. Deut. 1. and 17. rulers] or princes, captaines of thousands; in Greeke Chiliarchs; such we English Chiefe Captaines, Acts 21. 31. 32. Revel. 6. 15. as the next, Centurions. Vers. 22. at all time] alwaies ready to heare the causes brought: the Greeke saith, every houre. But the Sabbaths and feast daies were excepted from these, as from all other civill affaires, Levit. 23. 3. 7. 8. 21. &c. and by the Iewes canons, the evening before the Sabbath was also excepted from such judgments, notwithstanding this generall speech, at all time. Maimony in Sanhedrin, c. 11. S. 2. and 3. And they used in Israel, (as hee there sheweth in Sanhedrin, c. 3. S. 1.) the lesser courts, to sit from morning prayer till the sixt houre of the day, that is, till noone: and the greater court sate, from the daily sacrifice in the morning, till the daily evening sacrifice. let this be] or, it shall be, &c. make thou the burden] so Moses calleth it in Deut. 1. 1[illegible: 1 letter]. Vers. 23. to stand] that is, to endure. come to their place] that is, the land of Canaan, whither they are travelling; as Num. 10. 29. or, return home with an end of their controversies, without long waiting. So ones house, or home is called his place. Iudg. 7. 7. and 9. 55. and 19. 28. 29. Vers. 25. Moses chose] by the peoples consent, who brought fit men unto him, Deut. 1. 13. 14. &c. made them] Hebr. gave (or set) them heads, that is, rulers. This he did, with a charge unto the rulers to judge justly: see Deut. 1. 16. 17. Vers. 27. his way] or, himselfe: as Gen. 12. 1. And by Num. 10. 29. 32. it appeareth, that Moses earnestly requested his comming againe, to guide the people.