Bible Commentaries

From the way to Egypt, upon the occasion mentioned Exodus 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.

Jethro came, not at this time, but after the delivery of the law at Mount Sinai; as it 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 Exodus 19:2.

2. Because the laws of sacrifices were given before his coming, as appears from Exodus 18:12.

3. Because the execution of this counsel here given about the choice of magistrates, Exodus 18:19, is related after the Israelites’ departure from Sinai, Deuteronomy 1:7, &c. And therefore here is a transposal in this history, which is also frequent in other places of Holy Scripture.

He spoke, not by word of mouth, as the next verse showeth, but either by a letter, or by a messenger, as that word is used, Matthew 8:6,8, compared with Luke 7:3,6.

Of their welfare, Heb. of their peace, i.e. prosperity and all happiness, which also they wished one to the other, as this phrase implies. See 1 Samuel 10:4 Psalms 122:6.

For Israel’s sake, or, concerning Israel’s business.

Now I know, viz. more clearly and by certain experience; as that phrase signifies, Genesis 22:12 1 Kings 17:18,24. For otherwise it is more than probable that Jethro had the knowledge of the true God before this time, not only because he was the great-grandchild of Abraham, but also because of his long conversation with a person of so great knowledge, and wisdom, and piety, as Moses was.

Wherein they dealt proudly; either,

1. Their false gods, who wrought strange things in and by their servants the magicians, who contended with Moses, and proudly boasted of their skill as not a whit inferior to that of Moses, but at last were forced to yield up the cause, Exodus 8:19; or rather,

2. The Egyptians, spoken of Exodus 18:10, who dealt proudly, and scornfully, and tyrannically with the Israelites, but God showed himself to be above them, and above their king; though Pharaoh would not own him for his superior, Exodus 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.

Took a burnt-offering, i.e. gave, or offered; as that verb is used Psalms 68:18, compared with Ephesians 4:8; also Exodus 25:2. Which he did, that he might publicly testify both his embracing of the true religion, and 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 sense David is said to have sacrificed, 2 Samuel 24:25, and Solomon, 1 Kings 8:63, and all those who brought their offerings to the priests to offer for them.

A burnt offering and sacrifices, to wit, of thanksgiving, as is expressed Exodus 24:5; for part of these the offerers, with others, did eat, Leviticus 7:15, whereas no man might eat of the burnt-offerings, Leviticus 1:9.

To eat bread, i.e. to feast together of the remainders of the sacrifices.

Before God; either before the cloudy pillar; or rather, before the altar, and in the place of public 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 Deuteronomy 12:7 27:7 1 Chronicles 29:21 Psalms 116:17.

Moses sat as a civil magistrate, by hearing and determining causes and controversies arising among the people.

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. 1 Samuel 9:9.

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

Not convenient either for thyself or for the people.

Thou wilt surely waste and destroy thy health and strength by excessive labour of mind and body;

and this people, by tedious attendance and expectation ere their turn comes for the decision of their matters.

God shall be with thee, 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 thyself in his work. Or it may be taken for a prayer, and God be with thee, i.e. bless and assist thee therein.

To Godward, Heb. before God, i.e. in hard and weighty causes, which the inferior judges cannot determine, as it is explained Exodus 18:22; where they need and seek direction from God, there thou shalt be as a mediator between God and them, to bring their matters to God, as it here follows, and to receive directions and commands from him. See Numbers 15:33,34 27:5,6.

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

Able men, 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 judgment, to which men of little minds, or narrow souls, are easily swayed by fears, or hopes, or gifts.

Such as fear God; 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.

Men of truth, 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 only the truth and right of their causes; such as hate lies and slanders, and will severely rebuke and punish them. Hating covetousness: this, though included in the former, is particularly expressed, because gifts and bribes are the great corrupters of judges and judgments.

If God approve of the course which I suggest, to whose wisdom I submit my opinion. For Jethro 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 wilt have leisure to ask and take his counsel in all emergencies, which now thou hast not,

and thou wilt be able to endure.

To their place; to their several habitations, which are called men’s places, Jude 7:7 9:55 19:28,29; where their calling and business lies, from which they are now diverted and detained by fruitless and wearisome attendances.

In peace, orderly and quietly, having their minds much eased by this course, and their contentions soon ended.

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 inferior in wisdom, and learning, and knowledge of the things of God. And God would have this wise counsel to come from Jethro, not from Moses himself, to show 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 inferiors.

Moses did all that he had said, not immediately, but after he had received God’s approbation, Numbers 11:16, and the people’s consent, Deuteronomy 1:14.

Moses chose them not solely, but together with the people, as appears from Deuteronomy 1:13.

i.e. Moses dismissed him honourably. See Numbers 10:29.