Matthew Poole and continuators on Exodus 18

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.