Chapter 18

1 Jethro bringeth to Moses his wife and two sons. 7 Moses entertaineth him. 13 Jethro’s counsel is accepted. 27 Jethro departeth.

1. Jethro, the priest of Midian. See on ch. 2:16, 18.

2. Zipporah, Moses’ wife. See on ch. 2:21.

After he had sent her back. Some commentators have thought that Zipporah left her husband in anger after the circumcision of her son on the way to Egypt (ch. 4:24–26). This view is untenable, since the record does not state that she returned to her father but that Moses sent her back. This he had done for her own safety (PP 255), in view of the danger to which Zipporah and her sons would be exposed in Egypt during the struggle with Pharaoh (see also PP 383).

3. Gershom. See on ch. 2:22.

4. Eliezer. Moses’ second son has not previously been mentioned by name, but was probably the one circumcised by Zipporah on the way to Egypt (ch. 4:25). Eliezer means “my God is [my] help.” In contrast, the name Moses gave his first son, Gershom, means “banishment” (ch. 2:22), reflecting a spirit of despondency natural to an exile. The name of the second son revealed the father’s gratitude for the divine protection enjoyed during his flight from Egypt. That Eliezer’s name is mentioned and explained here for the first time is no valid reason for thinking that he had been without a name. From 1 Chron. 23:17 we learn that Eliezer had but one son, Rehabiah, whose descendants had become numerous in the time of Solomon.

5. The mount of God. The “mount of God,” where Jethro found Moses and the Israelites encamped, was Horeb (ch. 3:1). It had been in its neighborhood that God appeared to Moses in the fiery bush. It was near here also that Moses had smitten the rock and given water to his thirsty people (ch. 17:6).

6. And he said. The Hebrew text may also be rendered “and someone said,” or, “and it was said.” This agrees better with the context, for Jethro and Moses had not yet met (see v. 7). It seems that Jethro, on arriving in the vicinity of the camp, sent a messenger to Moses, who spoke in his name and announced his arrival. The RSV reads, “And when one told Moses,” etc.

7. Moses went out. Oriental courtesy required such conduct in case of an honored, or even a welcome, visitor (see Gen. 18:2; 19:1; Luke 15:20; etc.). It was evidently Moses’ intention to receive Jethro with all possible honor and respect. He not only went out to meet him but bowed before him as before a superior.

8. Moses told. Jethro had probably heard something of the story of Israel’s deliverance. News of the miraculous events that preceded the Exodus, as well as victory over the Egyptian army at the Red Sea, must have spread like wildfire through the countries bordering on Egypt.

10 Blessed be the Lord. Every phase of Jethro’s conduct proves him a religious man and a believer in the true God. Of this his thanksgiving to the Lord, the God of the Israelites, is striking proof.

Delivered the people. A repetition of what has already been stated in the first part of the verse. Following the LXX, the RSV omits the last clause of the verse. The RSV, but not the LXX, inserts this clause in the middle of v. 11.

11. Now I know. This text is not easy to explain, and has been taken by some commentators as proof that Jethro was a polytheist. Jethro, however, was “the godly priest of Midian” (PP 301). Here, with the additional evidence recounted by Moses, Jethro simply reaffirms his faith in the true God.

For in the thing. This statement is even less clear than the preceding one. The translators of the KJV apparently understood Jethro to say that God had shown Himself superior to the gods of Egypt. A more literal translation would read, “Even in the very matter that they [the Egyptians] dealt proudly against them [the Israelites].” Such a rendition sees the superiority of the Lord revealed in the way the pride of the Egyptians was humbled by the power of God (see on v. 10).

12. Took a burnt offering. Sacrifices were instituted by God Himself as soon as sin entered the world (see on Gen. 3:21; 4:3, 4). The practice of offering sacrifices was perpetuated by all who knew and honored God (see Gen. 4:4; 8:20; 12:7, 8; 22:13; etc.). Like Melchizedek (Gen. 14:18), Jethro was recognized as a priest of the true God (Ex. 2:16; PP 301), and therefore had the right to offer sacrifices. It would seem, however, that the Midianites, generally, were idolaters (Num. 25:17, 18; 31:16). Moses, Aaron, and the elders of Israel would not have partaken of a sacrificial meal had it been tainted by heathen practices or performed by a man who was not a worshiper of the God of heaven.

To eat bread. Of the burnt offering itself nothing was eaten. It was completely consumed, since in its entirety it was considered as belonging to God (Lev. 1:3–17). The other sacrifices here mentioned were such that, after the blood had been poured out before God and certain portions of the flesh burnt on the altar, the “elders” might eat what remained (see 1 Sam. 2:15, 16).

13. Moses sat to judge. In ancient times a ruler, whether king, prince, or chieftain, also exercised the office of judge. Legislative, executive, and judicial powers were all vested in one individual. For several centuries preceding the monarchy the leaders of Israel were called “judges,” and their administration was referred to as “judgment.” Like these successors of Moses, the chief rulers of Carthage also bore the title of “judges.” Since the time when he was accepted as leader by the people (ch. 4:29–31), Moses, it appears, regarded himself as obligated to hear and decide all complaints that arose among his people. Thus far he had not delegated judicial authority to anyone else. This cannot have been because the idea had not occurred to him, for in Egypt a judicial system existed, with judges appointed by the king. It may be that he doubted the ability of his countrymen, who had been slaves all their lives, to serve in such a capacity.

From the morning unto the evening. We do not know whether Moses was always as busy as he was upon the day after Jethro’s arrival. Commentators have conjectured that many complaints may have arisen out of the division of the spoil of the Amalekites, or that the unusual situation in which the people suddenly found themselves, upon liberation from slavery, produced more problems than would otherwise have been the case. They had lived all their lives under the rigid authority of Egyptian taskmasters, without freedom to make decisions of their own. Suddenly they had become their own masters, and must now associate together as equals. Under such circumstances smooth and harmonious community life can exist only when all abide by commonly understood and accepted rules.

14. Why sittest thou thyself alone? Jethro’s rebuke was not concerned with Moses’ technique of judgment. He did not object, as some commentators have thought, to Moses’ sitting while the people stood, as being humiliating for them. He did protest, however, that Moses should divide his burden by delegating certain duties of leadership to others qualified to bear them.

15. To enquire of God. This undoubtedly means that the people came to Moses as to one whom they regarded as qualified to speak for God. They did not look to Moses as they had looked toward the judges they knew in Egypt, but considered him as the appointed mouthpiece of God. Apparently, this was also Moses’ point of view, and since the Lord had not instructed him otherwise, he felt it his duty to decide all cases brought to him.

16. I do make them know. Some commentators have taken the reference to statutes and laws as proof that the visit of Jethro occurred after the giving of the law at Sinai. Others have pointed out that the practice described in this passage would not have been necessary after the giving of the law, and that its existence at the time of Jethro’s visit fixes the visit as having occurred before the law was formally proclaimed to Israel. The latter explanation seems preferable. God had not left His people for thousands of years without moral law. Cain knew that murder was sin (Gen. 4:8–13), Shem and Japheth demonstrated acquaintance with the law by shunning indecency (Gen. 9:23), Abraham observed God’s commandments (Gen. 26:5), and even the Philistine king Abimelech knew that adultery was “a great sin” (Gen. 20:9). The mentioning of “my commandments, my statutes, and my laws” (Gen. 26:5) in the time of the patriarchs is therefore not anachronistic, but shows clearly man’s knowledge of such divinely imparted laws before Sinai. Moses, who during the 40 years of his desert sojourn had recorded the history of God’s dealings with the patriarchs, must have been well acquainted with the moral principles set forth in the book of Genesis.

18. Thou wilt surely wear away. Jethro showed wisdom in the counsel he gave his son-in-law. It is a sacred duty to have regard for one’s health, and not unnecessarily overtax one’s strength.

19. Be thou for the people to God-ward. Or, “You shall represent the people before God” (RSV). Replying to Moses’ explanation as to why the people came to him and why he consented to deal with their various cases, Jethro pointed out that it is one thing to lay down principles and another to apply them. Moses might reserve the legislative function to himself, and in that capacity transmit to the people divine principles. But he should also select men able to apply the principles to the various situations that arose, and delegate to these persons the judicial function of government (vs. 21, 22).

Bring the causes unto God. In difficult cases Moses actually laid the cause before God and obtained directions from Him as to the decision he should render (see Num. 15:32–36; 27:5–11).

20. Ordinances and laws. Jethro’s distinction between “ordinances” and “laws” is not clear. Some regard “statutes” as connected with religion and “laws” as regulations with respect to civil and social matters. Others explain the first as “specific” and the second as “general” enactments. Jethro’s advice that Moses ought to “shew them the way wherein they must walk” does clearly reveal that he meant Moses should lay down broad principles to guarantee equality and justice. The RSV renders these two terms as “statutes,” or the laws themselves, and “decisions,” or principles to be followed in applying the laws.

21. Able men. Jethro not only counseled Moses to choose “able men” but listed the qualifications these men should have—piety, moral integrity, and fairness. His conception of the character of a true judge leaves little to be desired. If these qualities were required today in the choice of men for responsible positions in government, the strength of a nation would be greatly increased.

Rulers. The system proposed by Jethro would guarantee fair treatment for all. Little matters could thus be decided by the family heads, the “rulers of tens.” More difficult cases would be referred to the next higher authority, or court of appeal. Matters of a more serious nature would be brought to the “rulers of thousands.”

22. At all seasons. Instead of occasional court days, on which Moses sat hearing cases and rendered decisions all day long, provision was to be made for prompt consideration of problems as they arose.

23. And God command thee so. Although Jethro was convinced of the soundness of his counsel and the importance of its being followed, he nevertheless modestly left the choice of adopting it up to Moses. Knowing that his son-in-law acted according to divine directions in all matters, he realized that the success of the plan would be assured only if God should approve of it, and that only on this condition would Moses accept it. That Moses acted in harmony with Jethro’s advice is evidence that it did receive divine sanction, and that in giving it Jethro must have been inspired by the Spirit of God.

25. Moses chose able men. Verses 24–26 give the impression that Moses carried out Jethro’s advice immediately. Deuteronomy 1:9–15 indicates that Moses did not actually arrange for the selection of these judges until after the law was given at Sinai. Moses apparently awaited divine approval of the plan. Execution of the plan is related here, pursuant to Moses’ habit of dealing with subjects topically rather than chronologically. To fail to keep this literary characteristic of Moses in mind may lead to erroneous conclusions (see on Ex. 16:33, 35). It appears from Deut. 1:13 that instead of selecting the men himself Moses directed their nomination by the people, after which he invested them with the authority of their office.

Made them heads. From the time of their appointment the “rulers” were not merely judges but “heads” over their respective companies, with authority over them on the march, in the camp, and on the battlefield (see Num. 31:14). Both civil and military functions seem to have been combined.

27. He went his way. Jethro must have considered his visit to the Israelite camp one of the high points of his life. He there received a firsthand report of the marvelous doings of the God of his ancestor Abraham, whom he also served, whereby his own faith was strengthened.

Ellen G. White comments

1-27PP 300-301

1-14PP 300

7-12SR 134

13-269T 262

15-26PP 301

16   MH 404; TM 341

19   GW 20

19-23TM 340

19-26AA 93

19-27SR 135

21        GW 449; 6T 215