On the next day, Moses sat to judge the people, and the people stood around Moses from the morning to the evening.
Parallel Translations
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On the next day, Moses sat to judge the people, and the people stood around Moses from the morning to the evening.
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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.
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And it came to pass on the morrow, that Moses sat to judge the people; and the people stood about Moses from the morning unto the evening.
Cross-references (7)
Passages linked to Exodus 18:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Judges 5:10 “Speak, you who ride on white donkeys, you who sit on rich carpets, and you who walk by the way.
- Job 29:7 when I went out to the city gate, when I prepared my seat in the street.
- Isaiah 16:5 A throne will be established in loving kindness. One will sit on it in truth, in the tent of David, judging, seeking justice, and swift to do righteousness.
- Joel 3:12 “Let the nations arouse themselves, and come up to the valley of Jehoshaphat; for there I will sit to judge all the surrounding nations.
- Matthew 23:2 saying, “The scribes and the Pharisees sat on Moses’ seat.
- Romans 12:8 or he who exhorts, to his exhorting; he who gives, let him do it with generosity; he who rules, with diligence; he who shows mercy, with cheerfulness.
- Romans 13:6 For this reason you also pay taxes, for they are servants of God’s service, continually doing this very thing.
Cross-references from openbible.info (CC BY 4.0)
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John Trapp 1656 · Public Domain Exo 18:13 And it came to pass on the…
Exo 18:13 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.
Ver. 13. And the people stood by Moses.] Being haply, as the French are said to be, very litigious; and thereunto abusing Moses’s lenity: whereas had they been soundly whipped, - as among Mohammedans they are, that go to law for light matters, - there would have been but few and short suits amongst them. Sure it is, that if men’s hearts were not bigger than their suits, there would not be half so many.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Moses sat as a civil magistrate, by hearing and…
Moses sat as a civil magistrate, by hearing and determining causes and controversies arising among the people.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Here is, I. The great zeal and industry of…
Here is, I. The great zeal and industry of Moses as a magistrate.
1. Having been employed to redeem Israel out of the house of bondage, herein he is a further type of Christ, that he is employed as a lawgiver and a judge among them. (1.) He was to answer enquiries, to acquaint them with the will of God in doubtful cases, and to explain the laws of God that were already given them, concerning the sabbath, the man, etc., beside the laws of nature, relating both to piety and equity, Exo 18:15. They came to enquire of God; and happy it was for them that they had such an oracle to consult: we are ready to wish, many a time, that we had some such certain way of knowing God's mind when we are at a loss what to do. Moses was faithful both to him that appointed him and to those that consulted him, and made them know the statutes of God and his laws, Exo 18:16. His business was, not to make laws, but to make known God's laws; his place was but that of a servant. (2.) He was to decide controversies, and determine matters in variance, judging between a man and his fellow, Exo 18:16. And, if the people were as quarrelsome one with another as they were with God, no doubt he had a great many causes brought before him, and the more because their trials put them to no expense, nor was the law costly to them. When a quarrel happened in Egypt, and Moses would have reconciled the contenders, they asked, Who made thee a prince and a judge? But now it was past dispute that God had made him one; and they humbly attend him whom they had then proudly rejected.
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2. Such was the business Moses was called to, and it appears that he did it, (1.) With great consideration, which, some think, is intimated in his posture: he sat to judge (Exo 18:13), composed and sedate. (2.) With great condescension to the people, who stood by him, Exo 18:14. He was very easy of access; the meanest Israelite was welcome himself to bring his cause before him. (3.) With great constancy and closeness of application. [1.] Though Jethro, his father-in-law, was with him, which might have given him a good pretence for a vacation (he might have adjourned the court for that day, or at least have shortened it), yet he sat, even the next day after his coming, from morning till evening. Note, Necessary business must always take place of ceremonious attentions. It is too great a compliment to our friends to prefer the enjoyment of their company before our duty to God, which ought to be done, while yet the other is not left undone. [2.] Though Moses was advanced to great honour, yet he did not therefore take his case and throw upon others the burden of care and business; no, he thought his preferment, instead of discharging him from service, made it more obligatory upon him. Those think of themselves above what is meet who think it below them to do good. It is the honour even of angels themselves to be serviceable. [3.] Though the people had been provoking to him, and were ready to stone him (Exo 17:4), yet still he made himself the servant of all. Note, Though others fail in their duty to us, yet we must not therefore neglect ours to them. [4.] Though he was an old man, yet he kept to his business from morning to night, and made it his meat and drink to do it. God had given him great strength both of body and mind, which enabled him to go through a great deal of work with ease and pleasure; and, for the encouragement of others to spend and be spent in the service of God, it proved that after all his labours his natural force was not diminished. Those that wait on the Lord and his service shall renew their strength.
II. The great prudence and consideration of Jethro as a friend.
1. He disliked the method that Moses took, and was so free with him as to tell him so, Exo 18:14, Exo 18:17, Exo 18:18. He thought it was too much business for Moses to undertake alone, that it would be a prejudice to his health and too great a fatigue to him, and also that it would make the administration of justice tiresome to the people; and therefore he tells him plainly, It is not good. Note, There may be over-doing even in well-doing, and therefore our zeal must always be governed by discretion, that our good may not be evil spoken of. Wisdom is profitable to direct, that we may neither content ourselves with less than our duty nor over-task ourselves with that which is beyond our strength.
2. He advised him to such a model of government as would better answer the intention, which was, (1.) That he should reserve to himself all applications to God (Exo 18:19): Be thou for them to God-ward; that was an honour in which it was not fit any other should share with him, Num 12:6-8. Also whatever concerned the whole congregation in general must pass through his hand, Exo 18:20. But, (2.) That he should appoint judges in the several tribes and families, who should try causes between man and man, and determine them, which would be done with less noise, and more despatch, than in the general assembly wherein Moses himself presided. Thus they must be governed as a nation by a king as supreme, and inferior magistrates sent and commissioned by him, Pe1 2:13, Pe1 2:14. Thus many hands would make light work, causes would be sooner heard, and the people eased by having justice thus brought to their tent-doors. Yet, (3.) An appeal might lie, if there were just cause for it, from these inferior courts to Moses himself; at least if the judges were themselves at a loss: Every great matter they shall bring unto thee, Exo 18:22. Thus that great man would be the more serviceable by being employed only in great matters. Note, Those whose gifts and stations are most eminent may yet be greatly furthered in their work by the assistance of those that are every way their inferiors, whom therefore they should not despise. The head has need of the hands and feet, Co1 12:21. Great men should not only study to be useful themselves, but contrive how to make others useful, according as their capacity is. Such is Jethro's advice, by which it appears that though Moses excelled him in prophecy he excelled Moses in politics; yet,
3. He adds two qualifications to his counsel: - (1.) That great care should be taken in the choice of the persons who should be admitted into this trust (Exo 18:21); they must be able men, etc. It was requisite that they should be men of the very best character, [1.] For judgment and resolution - able men, men of good sense, that understood business, and bold men, that would not be daunted by frowns or clamours. Clear heads and stout hearts make good judges. [2.] For piety and religion - such as fear God, as believe there is a God above them, whose eye is upon them, to whom they are accountable, and of whose judgment they stand in awe. Conscientious men, that dare not do a base thing, though they could do it ever so secretly and securely. The fear of God is that principle which will best fortify a man against all temptations to injustice, Neh 5:15; Gen 42:18. [3.] For integrity and honesty - men of truth, whose word one may take, and whose fidelity one may rely upon, who would not for a world tell a lie, betray a trust, or act an insidious part. [4.] For noble and generous contempt of worldly wealth - hating covetousness, not only not seeking bribes nor aiming to enrich themselves, but abhorring the thought of it; he is fit to be a magistrate, and he alone, who despiseth the gain of oppressions, and shaketh his hands from the holding of bribes, Isa 33:15. (2.) That he should attend God's direction in the case (Exo 18:23): If thou shalt do this thing, and God command thee so. Jethro knew that Moses had a better counsellor than he was, and to his counsel he refers him. Note, Advice must be given with a humble submission to the word and providence of God, which must always overrule.
Now Moses did not despise this advice because it came from one not acquainted, as he was, with the words of God and the visions of the Almighty; but he hearkened to the voice of his father-in-law, Exo 18:24. When he came to consider the thing, he saw the reasonableness of what his father-in-law proposed and resolved to put it in practice, which he did soon afterwards, when he had received directions from God in the matter. Note, Those are not so wise as they would be thought to be who think themselves too wise to be counselled; for a wise man (one who is truly so) will hear, and will increase learning, and not slight good counsel, though given by an inferior. Moses did not leave the election of the magistrates to the people, who had already done enough to prove themselves unfit for such a trust; but he chose them, and appointed them, some for greater, others for less division, the less probably subordinate to the greater. We have reason to value government as a very great mercy, and to thank God for laws and magistrates, so that we are not like the fishes of the sea, where the greater devour the less.
III. Jethro's return to his own land, Exo 18:27. No doubt he took home with him the improvements he had made in the knowledge of God, and communicated them to his neighbours for their instruction. It is supposed that the Kenites (mentioned in Sa1 15:6) were the posterity of Jethro (compare Jdg 1:16), and they are there taken under special protection, for the kindness their ancestor here showed to Israel. The good-will shown to God's people, even in the smallest instances, shall in no wise lose its reward, but shall be recompensed, at furthest, in the resurrection.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain And when Moses's father in law saw all that…
And when Moses's father in law saw all that he did to the people,.... Or for them (q); for their information and instruction in the laws of God, and for the decision of cases brought before him, according to them; and what a deal of business was on his hands, and he went through for the good of the people:
he said, what is this thing that thou doest to the people? this question he put, not as being ignorant what he did, he saw what he did, and understood it full well, but this he said to lead on to some conversation upon this head:
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why sittest thou thyself alone? no other judge upon the bench with him to assist him, to take it by turns, and to relieve and ease him:
and all the people stand by thee from morning unto even? not being able to get their causes heard and tried, there being so many of them; and therefore some were obliged to wait all day long, before they could have their business done, which was both fatiguing to him and them.
(q) "propter populum" Vatablus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Moses sat to judge the people - To answer…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 13. To judge the people] To hear and…
Verse 13. 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Exo 18:13. Moses sat to judge the people —…
Exo 18:13. Moses sat to judge the people — To answer inquiries; to acquaint them with the will of God in doubtful cases, and to explain the laws of God that were already given.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain From the morning unto the evening - It may…
From the morning unto the evening - It may be assumed as at least probable that numerous cases of difficulty arose out of the division of the spoil of the Amalekites Exo 17:13, and causes would have accumulated during the journey from Elim.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain on the morrow . . . Moses sat to…
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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 13. On the morrow — After the sacrificial feast…
13. On the morrow — After the sacrificial feast described in Exo_18:12. The duties of friendship, love, and hospitality must give place to those of public responsibility and care. The very next day after the joyful feast the great lawgiver and judge resumes his arduous work. It has been suggested that difficulties arising out of the division of the spoil of the Amalekites occasioned the disputes which Moses sat all day to decide. This, however, is a pure supposition, and we have no evidence that the Israelites captured any considerable amount of spoil from the defeated Amalekites. Various causes of dispute and strife would naturally arise from time to time among the thousands of Israel, and nothing can be determined from this fact as to the date of Jethro’s visit.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 13. to judge the people] Moses discharged the duties…
13. to judge the people] Moses discharged the duties which the sheikh, or head of a tribe, still does among the Bedawin.
13–23. Jethro’s advice to Moses, to appoint officers to assist him in the administration of justice.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (13) On the morrow.—The day following Jethro’s arrival.
(13) On the morrow.—The day following Jethro’s arrival.
Moses sat to judge the people.—The office of prince, or ruler, was in early times regarded as including within it that of judge. Rulers in these ages were sometimes even called “judges,” as were those of Israel from Joshua to Samuel, and those of Carthage at a later date (suffetes). Ability to judge was thought to mark out a person as qualified for the kingly office (Herod. i. 97). Moses, it would seem, had, from the time that he became chief of his nation, undertaken the hearing of all complaints and the decision of all causes. He held court days from time to time, when the host was stationary, and judged all the cases that were brought before him. No causes were decided by any one else. Either it had not occurred to him that the duty might be discharged by deputy, or he had seen reasons against the adoption of such an arrangement. Perhaps he had thought his countrymen unfit as yet for the difficult task. At any rate, he had acted as sole judge, and had, no doubt, to discharge the duty pretty frequently. Knowing that there was much business on hand, he did not allow the visit of his near connection to interfere with his usual habits, but held his court just as if Jethro had not been there.
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The people stood by Moses from the morning unto the evening.—So great was the number of causes, or so difficult were they of decision, that Moses was occupied the whole day in deciding them. Following the usual Oriental practice, he began early in the morning, and found himself compelled to continue until nightfall. It is not clear whether his “sessions” were always of this length, or whether on this occasion the ordinary time was exceeded. Some have suggested that the division of the Amalekite spoil would naturally have led to disputes, and so to complaints.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 13-26. JETHRO"S ADVICE TO MOSES, AND ITS ADOPTION.…
Vers. 13-26. JETHRO"S ADVICE TO MOSES, AND ITS ADOPTION. The office of ruler in ancient times, whether exercised by a king, a prince, or a mere chieftain, was always understood to include within it the office of judge. In the Greek ideal of the origin of kingly government (Heb 1:96), the able discharge of judicial functions marks the individual out for sovereignty. The successors of Moses, like the chief rulers of Carthage, bore the title of "Judges" ( shophetim, suffetes). Moses, it appears, had from the time when he was accepted as leader by the people, (Exo_4:29-31) regarded himself as bound to hear and decide all the causes and complaints which arose among the entire Israelite people. He had net delegated his authority to any one. This can scarcely have been because the idea had not occurred to him, for the Egyptian kings ordinarily decided causes by judges nominated ad hoc. Perhaps he had distrusted the ability of his countrymen so recently slaves to discharge such delicate functions. At any rate, he had reserved the duty wholly to himself (ver. 18). This course appeared to Jethro unwise. No man could, he thought, in the case of so great a nation, singly discharge such an office with satisfaction to himself and others. Moses would "wear himself away" with the fatigue; and he would exhaust the patience of the people through inability to keep pace with the number of cases that necessarily arose. Jethro therefore recommended the appointment of subordinate judges, and the reservation by Moses of nothing but the right to decide such cases as these judges should, on account of their difficulty, refer to him (ver. 22) On reflection, Moses accepted this course as the best open to him under the circumstances, and established a multiplicity of judges, under a system which will be discussed in the comment on verse 25.
On the morrow. The day after Jethro"s arrival. Moses sat to judge the people. Moses, i.e., took his seat in an accustomed place, probably at the door of his tent, and. was understood to be ready to hear and decide causes. The people stood by Moses. A crowd of complainants soon collected, and kept Moses employed incessantly from the morning, when he had taken his seat, until the evening, i.e. , until nightfall. It is conjectured that many complaints may have arisen out of the division of the spoil of the Amalekites.
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HOMILIES BY J. ORR Vers. 13-27. The appointment of judges.
During the few days that Jethro was with Moses, he did the latter an essential service, and initiated nothing short of a revolution in the manner of conducting judicial business. Besides its immediate lessons (noted below), this incident of the appointment of judges is valuable as illustrating
1. The scope left in the arrangements of Israel for the independent action ofthe human mind. Various examples of this occur in the historye.g. , the retention of Hobab as a guide in the wanderings, (Num_10:31) and the suggestion of the spies. (Deu_1:22)
2. The truth that in God"s ways of dealing with Israel, existing capabilitieswere utilised to the utmost. We have seen this in regard to the miracles,rod again in the conflict with Amalek; it is now to be noted in the formation of a polity. The same principle probably applies to what is said in ver. 16 of Moses making the people to "know the statutes of God and his laws." That Moses, in giving forth these statutes, acted under supernatural direction, and frequently by express instruction of God, is not to be denied; but it is equally certain that existing usages, embodying principles of right, were taken advantage of as far as they went. We cannot err in supposing that it is this same case-made law which, in its completed form, and under special Divine sanction, is embodied in the code of chs. 21-23. But neither in substance nor in form is this code, so various in its details, a direct Divine product. It grew up under Moses" hand in these decisions in the wilderness. Traditional materials were freely incorporated into it.
3. The assistance which a man of moderate gifts is often capable ofrendering to another, greatly his superior. Jethro"s was certainly a mind of no ordinary capacity; but we do this excellent man no injustice in speaking of his gifts as moderate in comparison with the splendid abilities of Moses. Yet his natural shrewdness and plain common-sense enabled him to detect a blunder in Moses" system of administration of which the lawgiver himself was apparently oblivious, and furnished him, moreover, with the suggestion of a remedy. The greatest minds are in this way often dependent on the humblest, and are, by the dependence, taught humility and respect for the gifts of others. There is no one who is not his neighbour"s superior in some matter none from whom his neighbour may not learn something. The college-bred man may learn from the rustic or mechanic, the merchant from his clerk, the statesman from the humblest official in his department, the doctor of divinity from the country minister, studious men generally, from those engaged in practical callings. Let no man, therefore, despise another. Jethro could teach Moses; and the plainest man, drawing on the stores with which experience has furnished him, need not despair of being of like service to those above him. It is for our own good. that God binds us together in these relations of dependence, and we should be thankful that he does so. "The eye cannot say to the hand, I have no need. of thee: nor, again, the head to the feet, I have no need of thee," etc.. (1Co 12-14:31)
Observe
I MOSES" ERROR (ver. 13). He took upon himself the whole burden of the congregation. He sat from morning till evening to hear their causes. We naturally wonder that the suggestion of appointing judges was left to come from Jethro that so obvious an expedient for getting rid of the difficulty did not occur to Moses himself. It is astonishing, however, how wise a man may be in great things, and yet miss some little bit of sense which is right before his vision, and which is picked up at once by another and possibly a more ordinary mind. It is of Sir Isaac Newton the story is told, that being troubled by the visits of a cat and kitten, he fell on the expedient of making two holes in his study door to admit of their entrance and exit a large hole for the cat, and a small hole for the kitten! Moses" error, we may be sure, did not arise from that which is a snare to so many in responsible positions an exaggerated idea of his own importance. He would not fancy that everything must be managed by himself, because no one else was able to do it so well. But:
1. The burden which now pressed upon him had probably grown fromsmall beginnings. It is proverbially easier to set a system in operation, than to get rid of it again, when it presses and becomes inconvenient.
2. Moses probably accepted the position of judge and arbiter, asinseparable from the peculiar relation in which he stood to the people. They naturally looked to him, God"s delegate, and in some sense their spiritual father, as the proper person to hear their causes, and settle their disputes. He felt the burden, but submitted to it as inevitable.
3. It was a further difficulty in the situation that no code of laws had as yetbeen formed; he was making the law as well as deciding cases. This may have seemed a bar in the way of the appointment of deputies.
4. The method by which the reform could be accomplished was notobvious. Jethro"s scheme exactly met the case; but it had not as yet been suggested. Even had it occurred to Moses, he might have shrunk from entertaining it. There is always a hesitancy felt in entering on reforms which necessitate a large recasting of the frame-work of society, which involve new and untried arrangements. Difficulties might have been anticipated in finding the requisite number of men, in imparting to them the requisite amount of instruction, in making the scheme popular among the people, etc. It is useful to observe that when the scheme was actually set on foot, these difficulties did not prove to be insuperable. Nor, when Jethro made his proposal, do the difficulties seem to have been much thought of. Moses saw the wisdom of the plan, and readily adopted it. We are often thus kept back from useful undertakings by the ghosts of our own fears.
II JETHRO"S EXPOSTULATION (vers. 14-19). If Moses did not see the mistake he was committing, Jethro did. To his clearer vision, the evils of the system in vogue were abundantly apparent, he saw:
1. That Moses was taking upon himself a task to which his strength wasquite unequal (ver. 18).
2. That, notwithstanding his exertions, the work was not being done.
3. That the time and energy which Moses was expending in these labourscould be bestowed to infinitely better purpose (ver. 20).
4. Above all, that this expenditure of strength on subordinate tasks wasunnecessary, seeing that there were men in the camp as capable as Moses himself of doing a large part of the work (ver. 21). On these grounds he based his expostulation. The lessons taught are of great importance.
(1) The neglect of division of labour in Christian work leads to serious evils. The work is not overtaken, the strength of those engaged in it is greatly overtaxed, while energy is bestowed on inferior tasks which might be applied to better purpose.
(2) The adoption of division of labour in Christian work secures obvious advantages. It relieves the responsible heads, expedites business and promotes order, secures that the work is better done, and utilises a great variety of talent which would otherwise remain unemployed. These are important considerations, and the application of them to hard wrought clergymen, and to others in responsible positions, is sufficiently obvious (see an essay by Dr. Caird, on "The co-operation of the laity in the government and work of the Church," in Good Words for 1863). Not a little work is heaped by congregations on ministers which could he far better done by persons among themselves, and the doing of which by laymen would leave the minister free in mind and heart for the discharge of his higher and proper duties.
III THE PROPOSAL OF THE APPOINTMENT OF JUDGES (vers. 1927). Jethro"s scheme had every merit which a scheme of the kind could have. It relieved Moses, provided for the overtaking of the work, and secured that, while being overtaken, the work would be done with greater efficiency. It was a bold, comprehensive measure, yet withal perfectly workable. It would also have an important effect in welding the nation together. It is to be noted concerning it:
1. That it reserved to Moses various important duties (vers. 19, 20). hewas still to be the teacher of the people in the ordinances and laws of God, and had the duty of trying and of deciding upon causes of special difficulty. This would fully occupy his powers, while his relation to the people, as God"s vicegerent, would be better preserved by his retaining a position apart, and keeping himself from their petty strifes.
2. That special stress is laid upon the character of the men to be selected as judges (ver. 21). Ability is not overlooked, but peculiar importance is attached to their being men that fear God, love truth, and hate covetousness. Happy the country which has such judges! Jethro"s insistance on these particulars shows him to have been a man of true piety, and one who had an eye to the true interests of the people, as well as to the good of Moses.
3. The scheme, before being adopted, was to be submitted for God"sapproval (ver. 23). This should be done with all our schemes. Jethro, having accomplished this useful bit of work, returned to his home in peace (ver. 27). J.O.
HOMILIES BY H. T. ROBJOHNS Vers. 13-16. The Christian in Public Paths.
sat to judge the people: and the people," etc.. (Exo_18:13) Explain with accuracy the work of Moses. On such a text might be based a homily on the functions, work and bearing of a civil magistrate or judge. But it is better to give the subject a wider application, and to treat it under Christian lights.
I THE FUNCTIONS OF A CHRISTIAN. Moses sat as a prophet, expounding the Divine will, as revealed to his exalted soul by the Spirit of God; and as a judge, deciding controversies. Indeed the two functions were blended; in giving legal decisions, he treated the suitors as intelligent and moral beings, assigning the principles on which they were based. These functions of Moses may suggest what should be those of a Christian in the public paths of life.
1. To expound the mind and will of God: i.e. , his truth and his law.
2. To promote peace: i.e. , in all the relations of life. (Mat_5:9)
II THE MANNER OF THEIR DISCHARGE.
1. With patience. "From the morning unto the evening.
2. In the spirit of brotherhood. "The people stood by Moses." No airs of superiority.
3. With diligence. Moses went on with his work, though
(1) He had distinguished visitors. Jethro might have been an excuse for a vacation or a short session. No! "on the morrow" he went on with duty, and worked as long as it was light. "Necessary business must always take the place of ceremonious attention. It is too great a compliment to our friends to prefer the enjoyment of their company before our duty to God.
(2) He had come to great honour. Moses did not take his ease and throw the burdens upon others. "Noblesse oblige." It is the honour of angels to minister. (Heb_1:14; Mat_20:28)
(3) He had received great provocation.
(4) Advancing in years. To life"s last hour Moses worked for the public good. R.
HOMILIES BY J. URQUHART Vers. 13-27. Good counsel well taken.
I ZEAL MAY OUTRUN DISCRETION.
1. Moses" strength was overtaxed, his spirit needlessly burdened.
2. There was delay for the people with its vexation and loss. The most self-sacrificing love will not of itself make our methods the best and wisest.
II WHAT IS NEEDFUL FOR THE GIVING OF ADVICE.
1. Affectionate interest and care. The people"s need and Moses" burdenboth weigh upon Jethro"s spirit.
2. Wisdom. A better way is clearly conceived, all the requirements of thecase are grasped and met.
3. Honest plainness.
4. Piety. He asked Moses to take his advice only so far as God willcommand him.
III WHAT IS NEEDFUL FOR PROFITING BY GOOD COUNSEL.
1. Readiness to listen. There is on Moses" part no proud resenting of astranger"s interference. The voice was heard as if it rose up within his own bosom.
2. Obedience to conviction. He not only heard and assented, he went anddid it. U.
HOMILIES BY D. YOUNG Vers. 13-26. Jethro"s advice.
In considering this passage it is desirable to form some distinct opinion as to the time of Jethro"s visit to Moses. How comes this episode to be mentioned at all, and what is its point of attachment to the main course of the history? Evidently it would not have been inserted unless as explaining how these rulers of thousands, hundreds, fifties and tens, had first been appointed. The origin of this appointment is then seen to be traceable to Jethro"s prudent and sagacious suggestions. It has then to be further explained how Jethro happens to be in the camp at all. And so we have another illustration of how things which seem utterly disconnected from one another yet have a very real connection. See Zipporah on the way from Midian to Egypt rebelling against the ordinance of the Lord; and then look on all this orderly and careful provision for the administration of justice through the tribes of Israel. What connection should there be between these? Yet one leads to the other. As to the time of the visit, any exact determination is of course out of the question, but this much at least may be guessed that the visit was alter the giving of the law. What if it happened just about the time of Miriam"s jealousy against Moses, and was in some measure the cause of it? (Nu 12) Such a supposition too would better harmonise with the reference in ver. 16, when Moses represents himself as explaining the statutes of God and his laws. May we not almost say that if this chapter were inserted somewhere in the earlier part of the book of Numbers, and from it we looked back on all the mass of legislation in Exodus and Leviticus, it would read with far greater force?
I WE HAVE GOD"S PEOPLE PRESENTED TO US AS ABOUNDING IN OCCASIONS OF DISPUTE AMONG THEMSELVES. This appears as a certain consequence of that spirit of self-seeking so manifest and strong among them. The law from Sinai of course conflicted with many old and honoured traditions. That law had been given to secure in the first place a nation devoted to the service of God; and in the second place the mutual prosperity of all the members of that nation. If only every Israelite had obeyed these laws from the heart, and entered into the spirit of them, then the prosperity of all would have been ensured. But as a matter of fact most part of the Israelites wanted to conform to the laws just so far as suited their convenience and no further. Laws were to be interpreted very strictly when such interpretations were for their advantage, ant very loosely when the contrary. The disputes, misunderstandings, and lawsuits of society are a great reproach, and ought to be a great humiliation. Think of all the machinery which is in daily operation through such a land as England to secure, as far as may be, the doing of right between man and man. And yet this machinery, expensive and elaborate as it is, works in a very unsatisfactory way; indeed that which is meant to work justice very often works injustice, and certainly very seldom ensures the exact attainment of right. Hence, however pleased we are to look on Jethro"s suggestions here, and see them carried out with a measure of success, we feel that they must not he suffered to hide an end more desirable still. Law reformers cry out, and with ample cause, for the adoption of such means as will secure a cheap and speedy settlement of all disputes. But how much more would be gained if only there was a universal acceptance of the Gospel, with all its powers and principles! That Gospel puts into man a loving and unselfish heart and a spirit of brotherliness, which, if allowed fair play, would soon do away with litigation and all that leads to it. A world of Christians would be a simple-hearted, plain-living people, ever acting towards one another in truth, kindness, and goodwill. Cheap justice is good; but the new heavens and the new earth, wherein dwelleth righteousness, are much better.
II WE SEE MOSES DOING HIS BEST, BY INDIVIDUAL EFFORT, TO RECONCILE AND SATISFY THESE DISPUTANTS. We get the impression of a man whose hands are full with his judicial work. When his own dear kinsfolk come in such affecting and pressing circumstances, he can only spare for them a brief interval; and a large part of that interval seems to have been occupied with religious exercises. With the morning light Moses settles down to what he must have found a weary and discouraging work. Many a perjury, many an impudent claim, many a reckless slander, many a pitiful story of oppression and extortion he would have to listen to. It is the daily work of judges and magistrates to deal with the seamy side of human nature, but then this is their business; they look for it, they get used to it, above all they are paid for it. Perhaps they would say, most of them, that it is no affair of theirs to ask too curiously whence all this disputing comes and how it is to be cured. They are there to administer laws and not to make them. But Moses was more than a judge. He had not only to settle these disputes by the way, but also to guide the disputers towards Canaan. We are perfectly certain, too, that the great bulk of those against whom justice compelled him to decide would become his enemies. Yet he struggled on, accepting the responsibility, and trying to get the laws of God for Israel more and more accepted among the people. He indeed sets us, in this matter, a noble example. The pressure which was upon him will never rest upon us, for all men sought him; but we also have our limited opportunity, larger alas! than we seek to use, of advancing the things that make for peace. There is so much to promote discord, so much to excite partisan spirit; there are so many to tear every rent wider, instead of putting in the little stitch in time that saves nine, that we may well ask for grace, gentleness, fidelity, and impartiality, in order to put in our intervening word when such a word may be possible and acceptable. The more we think of all that there is in this world acting, often alas! consciously and deliberately, to spite, separate, and irritate, the more let us determine to form part of a reuniting and cementing force.
III NOTICE THE TIMELY PRESENCE AND COUNSEL OF JETHRO. Truly there is appearance here of something unaccountable in the dealings of God. Such a seemingly important matter as the judicial system of Israel owes its existence to the suggestion of an outsider. And yet it might have been thought that this was exactly one of the things which Jehovah would provide for by express enactments. When it is a matter of making the tabernacle, he is very particular as to measurements and materials, but when it is a matter of judging causes, he leaves it to be determined by the advice of an apparently casual visitant to the comp. There is nothing really strange in all this, if we remember that God only instructs us where we cannot make discoveries for ourselves. Revelation does not supersede, it rather assumes and requires the exercise of common sense and natural judgment. We find a somewhat parallel case to this in the New Testament when the deacons were appointed. Common sense told the apostles they were becoming burdened with work which did not properly belong to them, and only hindered them in the doing of work for which they were specially responsible; and so here the common sense of Jethro steps in to suggest to Moses a more excellent way. Why did not Moses think of it himself? The very fact that he did not shed a great deal of light on his character. His strength lay not in personal initiation, but in complete waiting and dependence on God. If God had commanded the institution of these rulers, he would very quickly have had the command in operation; but he never thought of proposing the plan himself. But when another proposes it, he can see at once that it is a wise, practicable, and necessary one. Moses is not to be blamed as wanting in sagacity in that he failed to see this remedy before. Great discoveries are simple enough when once they are made; and then everyone wonders they were not made long before.
IV OBSERVE THE DETAILS OF JETHRO"S ADVICE. Not only does he suggest the obtaining of help from somewhere, but taking in the whole situation at a glance, he can suggest exactly the best thing to be done. Probably as a priest in Midian he had seen a great many disputings and helped to some extent in the settlement of them. We cannot but feel as we read. through the details of the counsel, that whatever may be lacking in Jethro"s formal standing, he acquits himself as one who is really and opportunely the messenger of God. He speaks as a good and true man ought to speak both for the relief of his kinsman and for the abiding good of the whole people. He judges that in Israel itself there are resources enough to meet the emergency, if only properly searched out and arranged. Given 600, 000 men, surely among them there will be a fair proportion who have the qualities required. Notice that Jethro aims at a high standard (ver. 21); able men are wanted, and wherein does the ability consist? No doubt a certain acuteness and general power of mind was required, hut the chief elements of the ability lay in those qualities which Jethro went on to specify. An efficient judge between man and man must be also one who fears God. The fear of man that bringeth a snare must not be allowed to enter his mind. He must measure things by Divine standards, ever asking what God would wish his judgments to be. He must be a man of truth, sparing no effort and avoiding no danger; in order to get at it he must try to keep his mind clear from prejudices. If he has fallen into any error he will promptly confess it, feeling that the interests of truth are more important than a reputation for consistency. And he must be free from covetousness. No suspicion of a bribe will cling to his judgments, nor will he be infected with that worldliness of spirit which looks to the property of men a great deal more than to the interest and comfort of their persons. But now the half-incredulous question cannot be kept out of the mind, "where shall such judges be found?" At all events let them be sought for.
We cannot find perfect men; but we know the direction in which to seek. Probably, in the course of a long life, Jethro has discovered that men are both better and worse than he thought at first; and he is perfectly certain that men can be found to do all that is indispensably requisite for the present need. Moses was wearing himself out with duties which many in Israel were quite competent to perform; but who of them all could do the work which had been rut specially into his hands? Y.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Moses sat to Judge the people.
Exo_18:13-16
Moses sat to Judge the people.
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Lessons
1. Gods providence joins work to sacrifice, and His servants do unite them.
2. The morrow brings its own work from God unto His servants, not every day the same.
3. Gods substitutes are careful as to worship Him, so to do judgment to Gods people.
4. Good rulers sit close to deal judgment to their people.
5. Providence puts hard work upon Gods ministers sometimes, from morning to evening.
6. It is just to be unwearied in giving and receiving judgment when God calleth (Exo_18:13). (G. Hughes, B. D.)
Lessons
1. The greatest and best rulers disdain not to give an account of their judgment to reasonable inquisitors.
2. The access of souls unto rulers to inquire of God, is a just ground for them to attend the work.
3. The appeal of souls to mans bar in matters, is and should be inquiring after God (Exo_18:15).
4. Duties of people and rulers are correlate, they come with matters, and these must judge.
5. Gods laws and statutes axe the best rule to order judgment between men.
6. It is duty to rulers to make people know the statutes and laws of God. (G. Hughes, B. D.)
Consulting with God
My heavenly Father is my other partner in my business. I consult with Him. It is remarkable how I am relieved from the worry and anxiety so common to business men. Frequently, when I desire to think over a matter, it is really to consult with Him, after which my way is clear. And unto Him I render one-tenth. I often think this order should be reversed, and I take the tenth. (William A. Lay.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Exo_18:27. Moses let his father-in-law depart.] The departure of…
CRITICAL NOTES.—
Exo_18:27. Moses let his father-in-law depart.] The departure of Jethro may or may not have taken place prior to the law-giving from Sinai. It is quite possible, as Kalisch suggests, that this verse is here added for the sake of completeness, after the manner of Exo_16:35, leaving us free, notwithstanding, to believe that Jethro remained some time with Moses, as for many reasons he would be likely to do. It is to be borne in mind, however, that Midian was not far from the desert of Sinai, as Moses was hereabouts feeding the flock of Jethro when first commissioned from the burning bush. “It is most probable,” says Murphy, “that, during the eleven months and twenty days of the sojourn of Israel in the wilderness of Sinai, there were frequent interviews between Moses and his relations by marriage, as they were in the immediate neighbourhood.” This deserves all the more attention by reason of the record contained in Num_10:29-32.
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MAIN HOMILETICS OF THE PARAGRAPH.—Exo_18:13-27
THE FOLLY OF SOLITARY RULERSHIP
Jethro was not only a man of deep piety; he was likewise a man of sound judgment. He could not merely offer a sacrifice to God; he could also give advice to Moses. He combined the mental and moral qualities in a high degree. Intelligent men are generally the most devout. Hence we listen with keen interest to the old priest’s advice to his son-in-law. It is not given in querulous spirit, but with kindly intent, and at the most opportune time. It would be well if rulers in Church and State would consent to follow the advice so wisely given. Solitary Rulership:—
I. That it is foolish because it causes an undue strain upon the solitary individual. “And Moses’ father-in-law said unto him, ‘The thing that thou doest is not good. 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.’ ” Moses was supreme judge in Israel. The whole weight and responsibility of the judicial function rested upon him. Judges are necessary in the present conditions of society; they are a great help and blessing; they should command respect; they should not tax themselves with undue responsibilities or work; they must be diligent; they must be equitable; they must be courageous; they must be reverent. But one man was not equal to such a wide administration as that assumed by Moses. His physical strength was not equal to it. Our best physical energy should be spent in the service of God and humanity; but in this respect we are to be careful to do ourselves no harm. Moses could not endure the fatigue of continuing so long in the seat of judgment, from morning until evening listening to and deciding the queries and disputes of that vast people. He was thus ignorantly and needlessly sacrificing his physical energy. His mind would be wearied. His soul would exhaust its vitalities. Wicked men sometimes kill themselves by excess of pleasure. Good men should not kill themselves by excess of work even in the service of God. Many great lives are lost to the Church through excessive toils. The Divine Judge can never grow weary in His administration of the universe.
II. That it is foolish because it interferes with the execution of the higher part of the judicial office. “Be thou for the people God-ward, that thou mayest bring the causes unto God: And thou shalt teach them ordinances and laws, and shalt shew the way wherein they must walk, and the work that they must do.” Thus Moses was not to vacate the judicial chair, but was to take upon himself the higher duties pertaining to it. He was not to settle any little quarrel that might arise in the nation. He was to attend to the moral and spiritual aspects of justice rather than to the legal. How many great and good men are employed in meaner tasks than they ought to be, and are wasting their energies in plans which feebler minds could execute with equal skill, to the neglect of great spiritual works. How often are ministers engaged with the technical and local when they might be engaged in the spiritual and universal. Justice needs more than administrative power; it needs spiritual discernment and those qualities of moral character which are the outcome of moral meanness to God; hence it requires men to be for the people God-ward. Jesus Christ is now for the people God-ward, the one Mediator between God and man.
III. That it is foolish because it leaves unutilised a vast number of able men quite equal to the ordinary requirements of justice. “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.” There were men in the ranks of Israel who were competent to undertake the work by which Moses was overburdened. They were competent for it. They were truthful in life. They were self-sacrificing in spirit. They were judges in all but name. They wanted the authoritative call to bring them into judicial duty. They were simply waiting opportunity to become influential leaders. As it is, they are unutilised. There are crowds of men in the world, in society, and in the Church who are great in themselves, but do not become so in relation to society because they are not awakened by any call to great tasks. It is not well that a few men should monopolise official positions, thinking that they are alone equal to the work. Ministers should not do all the work of the Church; they should call out latent talent for it. Society has many unrecognised judges.
IV. That this folly is evident to wise old men who see solitary judgeships in operation. Jethro, the old Priest of Median, saw the meaning and issue of the work of Moses, as Moses did not. He saw that he was engaged in a task for which he could not long be equal. He spoke faithful words on the matter. He did not pander to any love of supreme power that there might be in Moses. He did not fear giving offence. He spoke wisely and kindly. Others can form a more correct estimate of our work than we can. We are too near it to take the perspective of it. We are too much interested in it to form unprejudiced judgments concerning it. Let us be open to the voice of wise old men who often speak to young men as in the fear of God. LESSONS:—
1. That positions of trust should not be monopolised by the few.
2. That the common crowds of men have unsuspected abilities.
3. That good men should not be prodigal of their physical and mental energy to the shortening of their lives.
THE TEACHING OF THE PEOPLE
“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: 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.”—Exo_18:19-20.
Of some very great persons very little is said in Scripture. An instance of this, in the case of Jethro, the father-in-law of Moses. His general information, his wisdom, his aptitude for government, are all signally indicated in this chapter. The meeting is most interesting (Exo_18:5-6)—their mutual salutation, conversation, &c. He sympathises with the onerous work of Moses—gives him counsel (Exo_18:13, &c, Exo_18:18). Then the text. Equally important is it now for Christian ministers and pastors.
I. The beautiful exhibition of the pastor’s work. “Be thou for the people to God-ward,” &c. That is, be God’s mouth—God’s servant—mediator—really, for so Moses was, revealing God’s will—bring to God their wants and interests. See Exo_20:18. Then we have—
II. The pastors and churches. Encouragement—“God shall be with thee.” Repeated by the Lord Jesus, “Lo, I am with you,” &c. This presence of God is,
1. Essential—no substitute, &c.—essential to all, and for all.
2. Is pledged. Promise upon promise.
3. Has never failed. All God’s servants can testify, &c. In regard to Moses. See Deu_30:1; Deu_30:4. Belongs to the entire Church of God. He is in it—its foundation—light—glory, &c.
III. The pastor’s duty to the people (Exo_18:20). Ovserve—
1. He is to teach them. Being taught of God—teach them what God reveals—teach them things about religion. Not science; but the fear and service of God.
2. Teach them ordinances. The services of God had fixed—instituted offerings, sacrifices, &c.; of course God’s ordinances, and His only—all of them—not to abate, or add, or change. So now Christ, &c. Ordinances.
3. Moral precepts. “Laws.” God-ward laws first, man-ward laws next, self-ward laws also. All the Divine precepts. Practical religion, as well as ceremonial and doctrinal—all conjointly.
4. The exhibition of public religion. “Called the way”—open. Observe the right way, old way, good way, way of life and salvation, way to Heaven.
5. Religious work. “The work that they must do.” Now religious work.
(1.) Is very diversified. Various kinds—public—home, &c.
(2.) Religious work is obligatory—must be done—no evasion permitted—no neglect excused.
(3.) Religious work must be done by all God’s people. For their own sakes. It is their health, happiness, &c. For the sake of the Church. Every member of the body. Of the family. For the world’s sake.—(Dr. J. Burns.)
SUGGESTIVE COMMENTS ON THE VERSES
Exo_18:13-27. The morning brings its own work from God unto His servants, not every day the same.
God’s servants are careful as to worship Him, so to do justice to His people.
Good rulers sit close to deal justice to their people.
Providence sometimes puts hard work upon God’s ministers from morning to evening.
It is just to be wearied in giving and receiving judgment when God calls.
Observant fathers may see inconveniences in acting judgment, which judges do not perceive.
Nature and affection may well move to question works of superiors in order to good.
The best rulers may overburden themselves.
The greatest and best rulers disdain not to give an account of their judgment to reasonable inquisitors.
God’s laws are the best rule to order judgment between men.
God may use men of meaner calling and endowment to help in the government of His Church.
Good and righteous work may be too heavy for the strongest shoulders.
It is the mediator’s work to teach the ways proper to the Church.
Supreme governors have need of subordinate agents to administer justice.
Men intrusted with government should be eminently qualified with wisdom, knowledge, and courage.
Matters of greatest moment have a just way of appeal from lesser to superior judges.
Prosperity to prince and people may be well expected by keeping God’s commands.
Wise and sage counsellors after their work is done to others, betake themselves to their own charge.
Exo_18:17.
I. Others view our acts.
II. Others can often see faults where we cannot.
III. Others reproving us may lead to a better course of action.
Or,
I. Men should interest themselves in the acts of their relatives.
II. Men should be faithful in giving reproof and advice.
Or,
I. The wisest have some defects in their conduct.
II. The wisest may be benefited by the advice of others.
Exo_18:19 (last clause).
I. Moses was a Divine manifestation.
II. Moses was Israel’s mediator.
III. Moses was a type of Christ.
Talent requires to be evoked. It is true indeed that genius asserts itself, and clears for itself space and prominence equal to its measure of supremacy; on the other hand, it is equally true that much sound ability may become dormant, simply because the leaders of society do not call it into responsible exercise. The counsel which Moses received from Jethro inspired Israel with new life. From the moment that it was acted upon, talent rose to the occasion, energy was accounted of some value, and men who had probably been sulking in the background came to be recognised and honoured as wise statesmen and cordial allies. There is more talent in society than some of us have suspected. It needs the sunshine of wise encouragement in order to develop it. There is a lesson in this suggestion for all who lead the lives of men. Specially, perhaps, there is a lesson to pastors of churches. It is a poor church in which there is not more talent than has yet been developed. When Saul saw any strong man and any valiant man, he took him to himself. This is the law of sure progress and massive consolidation in church life. Let us keep our eyes open for men of capacity and good-will, and the more we watch the more shall our vigilance be rewarded. We should try men by imposing responsibilities upon them. There is range enough in church organisation for the trial and strengthening of every gift. Better be a door-keeper in the house of God than a sluggard, and infinitely better sweep the church-floor than lounge upon the Pew top, and find fault with the sweeping of other people. Every man in the church ought to be doing something. If the pattern be taken from the case described in the context, there need be no fear of rivalry or tumult. The arrangement indicated by Jethro was based upon the severest discipline. The position of Moses was supreme and undisputed; every great case was to be referred to his well tried judgment, and in all cases of contention his voice was to determine the counsels of the camp. There must be a ruling mind in the Church, and all impertinence and other self-exaggeration must be content to bow submissively to the master will. Very possibly there may be danger in sudden development of mental activity and social influence; but it must be remembered, on the other hand, that there is infinitely deadlier peril in allowing spiritual energy and emotion to fall into disuse. In the former case, we may have momentary impertinence, conceit, and coxcombry; but in the latter we shall have paralysis and distortion more revolting than death itself.—(City Temple.)
Now, my text suggests that no man can do everything. If a minister of the Gospel has on one shoulder the spiritual affairs of a church, and on the other shoulder the financial affairs of a church, his feet are on the margin of an open grave, clear to the bottom of which he can look without moving. Let all ministers of the Gospel, so far as possible, gather around them sympathetic men and women upon whom they can throw much of the care and responsibility and trouble. “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.” Standing before you this morning, preaching my sixth anniversary sermon as your pastor—a style of sermon in which the preacher is generally expected to be more than usual personal—I have to tell you that the burdens of life are getting to me less and less, and that as the years pass on I have fewer and still fewer anxieties. In beautiful Belleville, on the banks of the Passaic, where I began my Christian ministry, it seemed as if all the work came down on my young shoulders. Going to the West, the field was larger and the care less. Going to Philadelphia, the field was still larger and the care still less. And standing to-day, as I do, among hundreds of warm personal friends, whose hands and feet and hearts are all willing to help, I have less anxiety than I ever had. I have taken the advice of Jethro in the text, and have gathered around me a great many with whom I expect to divide all the care and the responsibility; and though sometimes, what with the conduct of this Church where we have a perpetual religious awakening, and the conduct of a religious weekly newspaper, and the conduct of the lay College, people have often addressed me in words similar to those of my text, saying, “Thou wilt surely wear away; this thing is too heavy for thee,” I am glad to know that this morning I am in perfect health, and ready to recount to you what the Lord has been doing in all these days of our sojourn together, between 1869 and 1875.—Dr. Talmage.
ILLUSTRATIONS
BY
REV. W. ADAMSON
Moses Burdened! Exo_18:13-26. We may glance at—
1. Fatiguing government—its
(1) Care, and
(2) Constancy.
2. Faithful guests—the
(1) Counsel, and
(2) Compliance. It was no easy thing to govern Israel, as may be enforced by illustrations from “Robinson Crusoe,” or from the Missionary at Metlahkatlah. The unselfishness of Moses to benefit Israel may be paralleled with that of Jesus, in often denying Himself food and sleep for the sake of His followers, &c. The “Mayflower” Pilgrim Fathers from England furnish an excellent parallel to Jethro’s farewell in Exo_18:27. The difficulties of government may be referred to by a poetic quotation—
“Each petty hand
Can steer a ship becalm’d; but he that will
Govern and carry her to her ends must know
His tides, his currents, how to shift his sails;
What she will bear in foul, and what in fair weather.”
—Johnson.
Faithful Friend! Exo_18:17. In one of the lovely homes of the Susquehannah sat an anxious careworn mother, whilst grown-up daughters lounged or pored over books, &c. Day after day did she undertake all the responsibilities of a large American farmhouse hold. Whilst she toiled, her children idled. They had the ability, but not the opportunity. The mother was too anxious to do everything herself, fearing its failure otherwise. An old friend absent for years in England had just returned. During his long absence, the little children have grown up to manhood and womanhood, only to increase the fatigues of their over-anxious mother. He has noted with pained heart this weary and exhausted look; and knowing where the shoe pinches, he has been counselling the mother to adopt another plan. He points to her overtaxed powers of body and mind,—explains how this may be avoided without injury to family interests, by allowing her daughters to do all but the most important household matters, and assures her that a trial of his method will satisfy her of its wisdom. She can still retain the general superintendence. Jethro observes the overstrain of mind and body which Moses allows from day to day, and like a faithful friend interposes.
“The true friend is not he who holds up flattery’s mirror,
In which the face to thy conceit most pleasing hovers;
But he who kindly shows thee all thy faults,
And helps thee mend them ’ere an enemy discover.”
—Oriental.
Divine Consultation! Exo_18:23. Jethro advises Moses to take his advice to the throne of grace, and ask God whether it was good or bad. “In all thy ways acknowledge Him, and He will direct thy paths.” So felt Ebezer, Samuel, David. Balaam consulted God; but with no intention of compliance. Not so Moses. On receiving an affirmation from God, Moses at once carries the suggestion into practice. A parallel more or less exists in the case of the apostles and their Divine consultation as to the wisdom of selecting Stephen and the other deacons in the Pentecostal Church. Professor Caird sees here the ideal of the Presbyterian government, by which the pastors are relieved from many needless self-imposed cares and burdens in the appointment of elders and deacons. By the co-operation of Christian laymen in the practical work of the Church, the clergy are enabled to give more time and thought to the work of public instruction. In all plans suggested to ourselves, or suggested to us by others, let us consult God.
“Implore His aid, in His decisions rest
Secure; whate’er He gives, He gives the best.”
—Samuel Johnson.
Farewell Considerations! Exo_18:27. During the stormy days, when Cavaliers and Roundheads swept England with the incessant tide of war, many a “Farewell” had to be uttered by English families. How solemn was the “adieu” which Paul paid to the elders at Miletus, where we are told that he knelt down and prayed with them all—that they all wept sore and fell on Paul’s neck, and that they kissed him, sorrowing most of all at the thought of no more beholding his face on earth! (Acts 20) And are we not reminded of that affecting scene between David and Jonathan, whose tender, conscious farewell David never afterwards forgot! (1Sa_23:14) Yet another “Farewell scene “suggests itself—the most sweet and solemn of all adieus, viz., that of the Lord Himself: “I go away.” Then followed that interval of most solemn and delightful converse, in which the disciples, bowed down with sorrow at what they had heard, were assured that He would not leave them comfortless, and that He would come again to them (John 17). No such consolation could Jethro give. Probably he realised that, like Simeon, he would soon depart, having seen the “salvation of Jehovah.” Still, Jethro and Moses were Christians, and had both respect unto the recompense of reward. Both knew that there was a land in which the everlasting epitaph “Farewell” had no place.
“Wherein may be nor pageantry, nor pride,
Nor altars, save the pure one of the heart,
Nor tombs, except for sorrow; and no tears!
The fadeless world of God, where human lips
Need say ‘Farewell!’ no more.”
—Sladden.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Jethro’s Advice to Moses
Jethro’s Advice to Moses
v. 13. And it came to pass on the morrow that Moses sat to judge the people, to hear cases, to adjust differences and give advice. And the people stood by Moses from the morning unto the evening. The number of the people being so great, there were many matters to adjust and many difficulties to untangle, and it took a great deal of Moses’ time and energy.
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v. 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 sit test thou thyself alone, and all the people stand by thee from morning unto even? In brief: What is the idea, what is the object of your doing all this work alone; why try to bear the great burden without assistance?
v. 15. And Moses said unto his father-in-law, Because the people come unto me to inquire of God. Moses was God’s ambassador to the people, God’s visible representative, and so the people came to him for divine decisions in all matters of contention, and when they needed advice.
v. 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. By giving advice in all difficult matters and by rendering decisions in all disputes, Moses made known to the people the ordinances and the laws of God.
v. 17. And Moses’ father-in-law said unto him, The thing that thou doest is not good. The practice which had been inaugurated by Moses was not good policy.
v. 18. Thou wilt surely wear away, both thou and this people that is with thee. Moses would use up, and thus waste, all his strength and energy, and the people would be worn out with the chafing of suspense as they waited. For this thing is too heavy for thee; thou art not able to perform it thyself alone. It was a plain case of the limitation of physical strength, and Jethro’s advice was good political wisdom, sound common sense.
v. 19. Hearken now unto my voice, I will give thee counsel, and God shall be with thee; Jethro knew that his advice would meet with the approval of God. Be thou for the people to God-ward that thou mayest bring the causes unto God; Moses was to represent the people in all cases in which they sought right and justice before God; he was to take the place of God toward the people, the visible representative of the real Ruler of Israel.
v. 20. And thou shalt teach them ordinances and laws, and shalt show them, let them know, teach them, the way wherein they must walk, and the work that they must do. Moses was to retain for himself the instruction of the people, both as to their general behavior and mode of living and as to their course in individual matters; he was to be their teacher in all questions of principle.
v. 21. Moreover, thou shalt provide, look for, select, out of all the people able men, men of strength of body and men of energy, such as fear God, men of truth, hating covetousness, distinguished for their lack of selfishness; and place such over them to be rulers of thousands and rulers of hundreds, rulers of fifties, and rulers of tens, the decimal system probably being taken since ten represented the average size of a family.
v. 22. And let them judge the people at all seasons, according to the degree of importance and difficulty; and it shall be that every great matter they shall bring unto thee, such as were too difficult for them to decide, but every small matter they shall judge; so shall it be easier for thyself, he would relieve himself of some of the burden resting upon him, and they shall bear the burden with thee, assist Moses in the business of having charge of such a great people.
v. 23. If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, to hold out under the burden resting upon him, and all this people shall go to their place in peace, reach their destination in safety.
v. 24. So Moses hearkened to the voice of his father—in-law, and did all that he had said.
v. 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. This institution was only afterwards developed in greater detail, Num 11:16-17.
v. 26. And they judged the people at all seasons, Moses having charged and obligated them to do their work with all considerate impartiality. The hard causes they brought unto Moses, as the final court of appeal, but every small matter they judged themselves. It is not the will of God that His servants should needlessly wear themselves out in the service of the Church. It is well-pleasing to Him that the work of the Church, both in general and in the individual congregations, be distributed according to the gifts which He has given. Thus the work will result in the benefit of all.
v. 27. And Moses let his father-in-law depart; and he went his way into his own land. He returned home a convert to the God of Israel, and it was doubtless due to his influence that at least a part of his people journeyed to Canaan with Moses’ brother-in-law, Num 10:29.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 What is this that you are doing with the…
What is this that you are doing with the people?
Jethro uses this question to show Moses that what he was doing was not good. This rhetorical question can be translated as a statement. AT: "You should not be doing all of this for the people!" (See: Rhetorical Question)
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Why is it that you sit alone ... from morning until evening?
Jethro used this question to show Moses that he was doing too much. This rhetorical question can be translated as a statement. AT: "You should not sit alone ... from morning till evening!" (See: Rhetorical Question)
you sit alone
The word "sit" here is a metonym for "judge." Judges would sit while they listened to people's complaints. AT: "you judge alone" or "you are the only one who judges the people" (See: Metonymy)
translationWords
judge
people group
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 18:13-27 Jethro’s wise advice is a further example of…
18:13-27 Jethro’s wise advice is a further example of God’s providence, although it was not given in a miraculous way. Jethro introduced Moses to a style of leadership that involved delegation of authority. It appears that Moses had been following an Egyptian style of leadership that was heavily hierarchical and based on circumstances. No Egyptian law code has yet been discovered. It appears that all authority flowed downward from the pharaoh, who ruled by fiat. Jethro proposed a structure of delegation that would make Moses’ life easier.
18:13-16 Moses had set himself up in place of Pharaoh, making himself indispensable to the people.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.