Exodus18
English Standard Version
1 , the of , ’ , of had for and for his , the Lord had out of .
2Now , ’ , had , ’ , he had sent her ,
3along with her . The of the was ( for he , I have been a in a ),
4and the of the , (for he said, The of my was my , and me from the of ).
5 , ’ , with his and his to in the where he was at the of .
6And when he sent to , I, your , am to you with your and her with her,
7 to his and bowed and him. And they of their and into the .
8Then his all that the Lord had to and to the for , all the that had upon them in the , and how the Lord had them.
9And the the Lord had to , in that he had them out of the of the .
10 , be the Lord, has you out of the of the and out of the of and has the from under the of the .
11 I the Lord is than , in this they with the people.
12And , ’ , a and to ; and with the of to with ’ .
13The to the , and the .
14When ’ that he was for the , he , is you are for the ? do you , and the you ?
15And to his , the to me to of ;
16 they have a , they to me and I , and I make them the of and his .
17 ’ to him, you are is .
18 the with you will wear , the is too for you. You are to it .
19 my ; I will give you , and with you! You shall represent the their to ,
20and you shall them about the and the , and make them the in which they must and must .
21Moreover, for from the , who , who are and a , and such men over the people as of , , , and .
22And let them the at . they shall to you, but any they shall themselves. So it will be for you, and they will the burden with you.
23 you , will you, you will be to , this also will their in .
24So to the of his and he had .
25 out of and them the , of , , , and .
26And they the at . Any they to , but any themselves.
27Then his , and he away to his own .
Study Guide
Public-domain commentary and original-language notes for Exodus 18.
Chapter Summary
In this chapter: Jethro brings to Moses his wife and two sons. (1–6). Moses entertains Jethro. (7–12). Jethro's counsel to Moses. (13–27).
vv1-6
Jethro came to rejoice with Moses in the happiness of Israel, and to bring his wife and children to him. Moses must have his family with him, that while he ruled the church of God, he might set a good example in family government, 1Ti 3:5.
vv7-12
Conversation concerning God's wondrous works is good, and edifies. Jethro not only rejoiced in the honour done to his son-in-law, but in all the goodness done to Israel. Standers-by were more affected with the favours God had showed to Israel, than many were who received them. Jethro gave the glory to Israel's God. Whatever we have the joy of, God must have the praise. They joined in a sacrifice of thanksgiving. Mutual friendship is sanctified by joint worship. It is very good for relations and friends to join in the spiritual sacrifice of prayer and praise, as those that meet in Christ. This was a temperate feast; they did eat bread, manna. Jethro must see and taste that bread from heaven, and though a gentile, is welcome: the gentiles are welcomed to Christ the Bread of life.
vv13-27
Here is the great zeal and the toil of Moses as a magistrate. Having been employed to redeem Israel out of the house of bondage, he is a further type of Christ, that he is employed as a lawgiver and a judge among them. If the people were as quarrelsome one with another as they were with God, no doubt Moses had many causes brought before him. This business Moses was called to; it appears that he did it with great care and kindness. The meanest Israelite was welcome to bring his cause before him. Moses kept to his business from morning to night. Jethro thought it was too much for him to undertake alone; also it would make the administration of justice tiresome to the people. There may be over-doing even in well-doing. Wisdom is profitable to direct, that we may neither content ourselves with less than our duty, nor task ourselves beyond our strength. Jethro advised Moses to a better plan. Great men should not only study to be useful themselves, but contrive to make others useful. Care must be taken in the choice of the persons admitted into such a trust. They should be men of good sense, that understood business, and that would not be daunted by frowns or clamours, but abhorred the thought of a bribe. Men of piety and religion; such as fear God, who dare not to do a base thing, though they could do it secretly and securely. The fear of God will best fortify a man against temptations to injustice. Moses did not despise this advice. Those are not wise, who think themselves too wise to be counselled.
Key Words
יִתְרוֹ: Jethro, Moses' father-in-law
כֹּהֵן: literally one officiating, a priest; also (by courtesy) an acting priest (although a layman)
מִדְיָן: Midjan, a son of Abraham; also his country and (collectively) his descendants
מֹשֶׁה: Mosheh, the Israelite lawgiver
חָתַן: to give (a daughter) away in marriage; hence (generally) to contract affinity by marriage
שָׁמַע: to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)
כֹּל: properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
אֲשֶׁר: who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
אֱלֹהִים: gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative
עָשָׂה: to do or make, in the broadest sense and widest application
Cross References
Exodus 18Moses' retrospective account of appointing judges matching Jethro's criteria of wisdom, integrity, and fear of God.
Supported by Matthew Poole, JFB
The direct historical parallel and fulfillment of Moses choosing heads, rulers of thousands, hundreds, fifties, and tens.
Supported by Matthew Poole
Moses' retrospective on the unbearable weight of judging the people alone matches Jethro's warning.
Supported by Matthew Poole, JFB
The historical account of Moses entreating Jethro (Hobab) to stay with Israel before his departure.
Supported by Matthew Poole
Relates to Moses sending Zipporah back after the circumcision crisis on the way to Egypt.
Supported by Matthew Poole, John Calvin, JFB
Records the birth and original naming of Gershom because of Moses' exile in Midian.
Supported by Matthew Poole, John Calvin
Identifies the 'mount of God' as Horeb/Sinai, where Moses previously kept Jethro's flock.
Supported by Matthew Poole, JFB
Jehoshaphat's charge to judges echo Jethro's criteria: fear of God, truth, and hating covetousness/bribes.
Supported by Matthew Henry
Apostolic selection of the seven deacons echoes Jethro's advice of selecting capable, spiritual men to delegate labor.
Supported by Matthew Henry
God promises to take of the Spirit on Moses and put it on elders to bear the burden.
Supported by John Calvin
Provides the model of covenantal peace offerings and eating bread together before God.
Supported by Matthew Poole
New Testament parallel of delegating disputes to qualified men to avoid minister burnout.
Supported by Matthew Henry
The law later codifying that hard, controversial legal matters must be brought to the central sanctuary judge.
Supported by Matthew Poole
Jethro's reply stating his decision to return to his own land and kindred.
Supported by Matthew Poole
Echoes Jethro's confession that Yahweh is incomparably greater than all other gods.
Supported by Matthew Poole
Moses expresses identical strain under the burden, leading to the elders' selection.
Supported by Matthew Poole
A sapiential parallel confirming that rulers who hate covetousness prolong their days.
Supported by Matthew Henry
The subsequent history of Jethro's descendants (Kenites) entering the wilderness of Judah with Israel.
Supported by Matthew Poole
Parallel expression of 'Now I know' following a powerful, concrete display of God's power.
Supported by Matthew Poole
Illustrates Moses' role of bringing difficult causes directly to God-ward for divine resolution.
Supported by Matthew Henry