Text -- Exodus 18:21 (NET)

18:21 But you choose from the people capable men, God-fearing, men of truth, those who hate bribes, and put them over the people as rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.

Commentary -- Word/Phrase Notes (per phrase)

Clarke: Exo 18:21

Able men - Persons of wisdom, discernment, judgment, prudence, and fortitude; for who can be a ruler without these qualifications? Such as fear God - Who are truly religious, without which they will feel little concerned either for the bodies or souls of the people

Clarke: Exo 18:21

Men of truth - Honest and true in their own hearts and lives; speaking the truth, and judging according to the truth

Clarke: Exo 18:21

Hating covetousness - Doing all for God’ s sake, and love to man; laboring to promote the general good; never perverting judgment, or suppressing the testimonies of God, for the love of money or through a base, man-pleasing spirit, but expecting their reward from the mercy of God in the resurrection of the just

Clarke: Exo 18:21

Rulers of thousands, etc. - Millenaries, centurions, quinquagenaries, and decurions; each of these, in all probability, dependent on that officer immediately above himself. So the decurion, or ruler over ten, if he found a matter too hard for him, brought it to the quinquagenary, or ruler of fifty; if, in the course of the exercise of his functions, he found a cause too complicated for him to decide on, he brought it to the centurion, or ruler over a hundred. In like manner the centurion brought his difficult case to the millenary, or ruler over a thousand; the case that was too hard for him to judge, he brought to Moses; and the case that was too hard for Moses, he brought immediately to God. It is likely that each of these classes had a court composed of its own members, in which causes were heard and tried. Some of the rabbins have supposed that there were 600 rulers of thousands, 6000 rulers of hundreds, 12,000 rulers of fifties and 60,000 rulers of tens; making in the whole 78,600 officers. But Josephus says (Antiq., lib. iii., chap. 4) that Moses, by the advice of Jethro, appointed rulers over myriads, and then over thousands; these he divided into five hundreds, and again into hundreds, and into fifties; and appointed rulers over each of these, who divided them into thirties, and at last into twenties and tens; that each of these companies had a chief, who took his name from the number of persons who were under his direction and government. Allowing what Josephus states to be correct, some have supposed that there could not have been less than 129,860 officers in the Israelitish camp. But such computations are either fanciful or absurd. That the people were divided into thousands, hundreds, fifties and tens, we know, for the text states it, but we cannot tell precisely how many of such divisions there were, nor, consequently, the number of officers.

Calvin: Exo 18:21

21.Moreover, thou shalt ¹⁹⁹ provide out of all the people Literally so, “thou shalt provide;” meaning, thou shalt choose out, and take the most worthy, so that such an office be not entrusted rashly to any one that offers. But this was most reasonable, among a free people, that the judges should not be chosen for their wealth or rank, but for their superiority in virtue. Yet although it be right that regard should be chiefly had to virtue, so that if any one of the lower orders be found more suitable than others, he should be preferred to the noble or the rich; still should any one choose to, lay this down as a perpetual and necessary rule, he will be justly accounted contentious. Jethro enumerates four qualifications which must be principally regarded in the appointment of judges, viz., ability in business, the fear of God, integrity, and the contempt, of riches, not to exclude others whereof, as we shall soon see, mention is made in the first chapter of Deuteronomy, but to signify that all are not qualified, nay, that extraordinary virtues are required which, by synecdoche, he embraces in these four. The words which we translate “brave men,” ²⁰⁰ ( viros fortes,) are, in the Hebrew, “men of bravery,” ( viros fortitudinis;) by which title some think that strong and laborious men are described. But in my opinion, Moses rather designates strenuous and courageous persons, whom he opposes not only to the inactive, but to the timid and cowardly also. But because vigor of mind as well as of body is but frail without the fear of God, he adds piety in the second place, in that they should exercise their office as having an account to render to God. “Truth” is opposed not only to deception and gross falsehoods, but to popularity-hunting, flattering promises, and other crooked arts, which tend to corrupt justice. Lastly, hatred of covetousness is demanded; because nothing is more antagonistic to justice than eagerness for gain; and since snares are so constantly set for judges by the offers of pecuniary advantage, they would not be duly fortified against this mode of corruption, unless they earnestly detested avarice.

TSK: Exo 18:21

Moreover : Deu 1:13-17; Act 6:3

able men : Exo 18:25; Deu 16:18; 1Ki 3:9-12; Pro 28:2

such as : Exo 23:2-9; Gen 22:12, Gen 42:18; 2Sa 23:3; 1Ki 18:3, 1Ki 18:12; 2Ch 19:5-10; Neh 5:9, Neh 7:2; Ecc 12:13; Luk 18:2, Luk 18:4

men : Job 29:16, Job 31:13; Isa 16:5, Isa 59:4, Isa 59:14, Isa 59:15; Jer 5:1; Eze 18:8; Zec 7:9; Zec 8:16

hating : Exo 23:8; Deu 16:18, Deu 16:19; 1Sa 8:3, 1Sa 12:3, 1Sa 12:4; Psa 26:9, Psa 26:10; Isa 33:15; Eze 22:12; Act 20:33; 1Ti 3:3, 1Ti 6:9-11; 2Pe 2:14, 2Pe 2:15

rulers of thousands : Whatever matter the decarch , or ruler over ten, could not decide, went to the pentecontarch , or ruler of fifty, and thence by degrees to the hecatontarch , or ruler over a hundred, to the chiliarch , or ruler over a thousand, to Moses, and at length to God himself. Each magistrate had the care or inspection of only ten men; the decarch superintended ten private characters; the hecatontarch ten decarchs ; and the chiliarch , ten hecatontarchs . Num 10:4; Deu 1:15; Jos 22:14; 1Sa 8:12

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 18:21

Able men - The qualifications are remarkably complete, ability, piety, truthfulness, and unselfishness. From Deu 1:13, it appears that Moses left the selection of the persons to the people, an example followed by the Apostles; see Act 6:3.

Rulers of thousands ... - The numbers appear to be conventional, corresponding nearly, but not exactly, to the military, or civil divisions of the people: the largest division (1,000) is used as an equivalent of a gens under one head, Num 1:16; Num 10:4; Jos 22:14.

The word "rulers,"sometimes rendered "princes,"is general, including all ranks of officials placed in command. The same word is used regularly on Egyptian monuments of the time of Moses.

Poole: Exo 18:21

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.

Haydock: Exo 18:21

Avarice. That they may not be bribed against their better knowledge. The wise, rich, and disinterested, must be appointed magistrates; such as may not be under any undue influence. Aristotle blames the Lacedemonians for entrusting such offices to people who had nothing. See Isaias iii. 7.

Gill: Exo 18:21

Moreover, thou shalt provide out of all the people,.... Or look out ^t from among them; see Act 6:3,

able men; or "men of power" ^u; meaning not so much men of strong and robust constitutions, who, as Aben Ezra says, are able to bear labour; but men that have strength of heart, as Ben Gersom expresses it, men of spirit and courage, and are not afraid to do justice, to repress vice, and countenance virtue; or, as Maimonides says ^w, have a strong heart, or courage and boldness to deliver the oppressed from the hands of the oppressor. Jarchi interprets it of rich men, of men of substance, who have no need to flatter, or play the hypocrite, and to know the faces of men:

such as fear God; who have the fear of God before their eyes, and on their hearts, in all they do, and therefore cannot do those things that others do, who are destitute of it; cannot give a cause the wrong way wilfully, or pervert judgment, and are the reverse of the character of the unjust judge, that neither feared God nor regarded man, Luk 18:2,

men of truth; true men, sincere, upright, and faithful men, that love truth and hate lies and falsehood, and will take some pains to get at the truth of a cause, to inquire where it lies, and pursue and encourage it where it is found, and discourage to the uttermost falsehood, lies, and perjury: hating covetousness; in themselves and others, filthy lucre, dishonest gain, mammon of unrighteousness, and so not to be bribed and corrupted, and execute wrong judgment for the sake of money:

and place such over them to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens; meaning not courts of judicature, consisting of such a number of judges, for such a court was never known to have a thousand judges upon the bench at once; the highest court of judicature that ever was among the Jews, which was long after this time, consisted but of seventy or seventy one: but the sense is, that each of these should have such a number of persons, or rather families, under their care, who, when they applied unto them for justice, should faithfully administer it to them; See Gill on Exo 18:25.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 18:21

¹ tn The construction uses the independent pronoun for emphasis, and then the imperfect tense “see” (חָזָה, khazah) – “and you will see from all….” Both in Hebrew and Ugaritic expressions of “seeing” are used in the sense of choosing (Gen 41:33). See U. Cassuto, Exodus, 220.

² tn The expression is אַנְשֵׁי־חַיִל (’anshe khayil, “capable men”). The attributive genitive is the word used in expressions like “mighty man of valor.” The word describes these men as respected, influential, powerful people, those looked up to by the community as leaders, and those who will have the needs of the community in mind.

³ tn The description “fearers of God” uses an objective genitive. It describes them as devout, worshipful, obedient servants of God.

⁴ tn The expression “men of truth” (אַנְשֵׁי אֱמֶת, ’anshe ’emet) indicates that these men must be seekers of truth, who know that the task of a judge is to give true judgment (U. Cassuto, Exodus, 220). The word “truth” includes the ideas of faithfulness or reliability, as well as factuality itself. It could be understood to mean “truthful men,” men whose word is reliable and true.

⁵ tn Heb “haters of bribes.” Here is another objective genitive, one that refers to unjust gain. To hate unjust gain is to reject and refuse it. Their decisions will not be swayed by greed.

⁶ tn Heb “over them”; the referent (the people) has been specified in the translation for clarity.

⁷ sn It is not clear how this structure would work in a judicial setting. The language of “captains of thousands,” etc., is used more for military ranks. There must have been more detailed instruction involved here, for each Israelite would have come under four leaders with this arrangement, and perhaps difficult cases would be sent to the next level. But since the task of these men would also involve instruction and guidance, the breakdown would be very useful. Deut 1:9, 13 suggest that the choice of these people was not simply Moses’ alone.

Geneva Bible: Exo 18:21

Moreover thou shalt provide out of all the people ^{( i )} 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:

^{( i )} What manner of men ought to be chosen to bear office.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 18:1-27

1 Jethro brings his wife and two sons to Moses.

7 Moses entertains him, and relates the goodness of the Lord.

9 Jethro rejoices, blesses God, and offers sacrifice.

13 He gives good counsel, which is accepted.

27 Jethro departs.

Maclaren: Exo 18:21

Exodus 18:21

(Preached on occasion of Mr. Gladstone's death.)

You will have anticipated my purpose in selecting this text. I should be doing violence to your feelings and mine if I made no reference to the event which has united the Empire and the world in one sentiment. The great tree has fallen, and the crash has for the moment silenced all the sounds of the forest. Wars abroad and controversies at home are hushed. All men, of all schools of opinion, creeds, and parties, see now, in the calm face of the dead, the likeness to the great of old'; and it says something, with all our faults, for the soundness of the heart of English opinion, that all sorts and conditions of men have brought their sad wreaths to lay them on that coffin.

But, whilst much has been said, far more eloquently and authoritatively than I can say it, about the many aspects of that many-sided life, surely it becomes us, as Christian people, to look at it from the distinctively Christian point of view, and to gather some of the lessons which, so regarded, it teaches us.

My text is part of the sagacious advice which Jethro, the father-in-law of Moses, gave him about the sort of men that he should pick out to be his lieutenants in civic government. Its old-fashioned, simple phraseology may hide from some of us the elevation and comprehensiveness of the ideal that it sets forth. But it is a grand ideal; and amongst the great names of Englishmen who have guided the destinies of this land, none have approached more nearly to it than he whose death has taken away the most striking personality from our public life.

So let me ask you to look with me, first, at the ideal of a politician that is set forth here.

The free life of the desert, far away from the oppressions of surrounding military despotisms, that remarkable and antique constitution of the clan, with all its beautiful loyalty, had given this Arab sheikh a far loftier conception of what a ruler of men was than he could have found exemplified at Pharaoh's court; or than, alas! has been common in many so-called Christian countries. The field upon which he intended that these great qualities should be exercised was a very limited one, to manage the little affairs of a handful of fugitives in the desert. But the scale on which we work has nothing to do with the principles by which we work, and the laws of perspective and coloring are the same, whether you paint the minutest miniature or a gigantic fresco. So what was needed for managing the little concerns of Moses' wanderers in the wilderness is the ideal of what is needed for the men who direct the public affairs of world-wide empires.

Let me run over the details. They must be able men,' or, as the original has it,' men of strength.' There is the intellectual basis, and especially the basis of firm, brave, strongly-set will which will grasp convictions, and, whatever comes, will follow them to their conclusions. The statesman is not one that puts his ear down to the ground to hear the tramp of some advancing host, and then makes up his mind to follow in their paths; he is not sensitive to the varying winds of public opinion, nor does he trim his sails to suit them, but he comes to his convictions by first-hand approach to, and meditation on, the great principles that are to guide, and then holds to them with a strength that nothing can weaken, and a courage that nothing can daunt. Men of strength' is what democracies like ours do most need in their leaders; a strong man, in a blatant land,' who knows his own mind, and is faithful to it for ever. That is a great demand.

Such as fear God'--there is the secret of strength, not merely in reference to the intellectual powers which are not dependent for their origin, though they may be for the health and vigor of their work, upon any religious sentiment, but in regard to all true power. He that would govern others must first be lord of himself, and he only is lord of himself who is consciously and habitually the servant of God. So that whatever natural endowment we start with, it must be heightened, purified, deepened, enlarged, by the presence in our lives of a deep and vital religious conviction. That is true about all men, leaders and led, large and small. That is the bottom-heat in the greenhouse, as it were, that will make riper and sweeter all the fruits which are the natural result of natural capacities. That is the amulet and the charm which will keep a man from the temptations incident to his position and the weaknesses incident to his character. The fear of God underlies the noblest lives. That is not to-day's theory. We are familiar with the fact, and familiar with the doctrine formulated out of it, that there may be men of strong and noble lives and great leaders in many a department of human activity without any reference to the Unseen. Yes, there may be, but they are all fragments, and the complete man comes only when the fear of the Lord is guide, leader, impulse, polestar, regulator, corrector, and inspirer of all that he is and all that he does.

Men of truth '--that, of course, glances at the crooked ways which belong not only to Eastern statesmanship, but it does more than that. He that is to lead men must himself be led by an eager haste to follow after, and to apprehend, the very truth of things. And there must be in him clear transparent willingness to render his utmost allegiance, at any sacrifice, to the dawning convictions that may grow upon him. It is only fools that do not change. Freshness of enthusiasm, and fidelity to new convictions opening upon a man, to the end of his life, are not the least important of the requirements in him who would persuade and guide individuals or a nation.

Hating covetousness'; or, as it might be rendered, unjust gain.' That reference to the oiling of the palms' of Eastern judges may be taken in a loftier signification. If a man is to stand forth as the leader of a people, he must be clear, as old Samuel said that he was, from all suspicion of having been following out his career for any form of personal advantage. Clean hands,' and that not only from the vulgar filth of wealth, but from the more subtle advantages which may accrue from a lofty position, are demanded of the leader of men.

Such is the ideal. The requirements are stern and high, and they exclude the vermin that infest politics,' as they are called, and cause them to stink in many nostrils. The self-seeking schemer, the one-eyed partisan, the cynic who disbelieves in ideals of any sort, the charlatan who assumes virtues that he does not possess, and mouths noble sentiments that go no deeper than his teeth, are all shut out by them. The doctrine that a man may do in his public capacity things which would be disgraceful in private life, and yet retain his personal honor untarnished, is blown to atoms by this ideal. It is much to be regretted, and in some senses to be censured, that so many of our wisest, best, and most influential men stand apart from public life. Much of that is due to personal bias, much more of it is due to the pressure of more congenial duties, and not a little of it is due to the disregard of Jethro's ideal, and to the degradation of public life which has ensued thereby. But there have been great men in our history whose lives have helped to lift up the ideal of a statesman, who have made such a sketch as Jethro outlined, though they may not have used his words, their polestar; and amongst the highest of these has been the man whose loss we to-day lament.

Let me try to vindicate that expression of opinion in a word or two. I cannot hope to vie in literary grace, or in completeness, with the eulogies that have been abundantly poured out; and I should not have thought it right to divert this hour of worship from its ordinary themes, if I had had no more to say than has been far better said a thousand times in these last days. But I cannot help noticing that, though there has been a consensus of admiration of, and a practically unanimous pointing to, character as after all the secret of the spell which Mr. Gladstone has exercised for two generations, there has not been, as it seems to me, equal and due prominence given to what was, and what he himself would have said was, the real root of his character and the productive cause of his achievements.

And so I venture now to say a word or two about the religion of the man that to his own consciousness underlay all the rest of him. It is not for me to speak, and there is no need to speak, about the marvelous natural endowments and the equally marvelous, many-sided equipment of attainment which enriched the rich, natural soil. Intermeddling as he did with all knowledge, he must necessarily have been but an amateur in many of the subjects into which he rushed with such generous eagerness. But none the less is the example of all but omnivorous acquisitiveness of everything that was to be known, a protest, very needful in these days, against the possible evils of an excessive specializing which the very progress of knowledge in all departments seems to make inevitable. I do not need to speak, either, of the flow, and sometimes the torrent, of eloquence ever at his command, nor of the lithe and sinewy force of his extraordinarily nimble, as well as massive, mind; nor need I say more than one word about the remarkable combination of qualities so generally held and seen to be incompatible, which put into one personality a genius for dry arithmetical figures and a genius for enthusiasm and sympathy with all the oppressed. All these things have been said far better than I can say them, and I do not repeat them.

But I desire to hammer this one conviction into your hearts and my own, that the inmost secret of that noble life, of all that wealth of capacity, all that load of learning, which he bore lightly like a flower, was the fact that the man was, to the very depths of his nature, a devout Christian. He would have been as capable, as eloquent, and all the rest of it, if he had been an unbeliever. But he would never have been nor done what he was and did, and he would never have left the dint of an impressive and lofty personality upon a whole nation and a world, if beneath the intellect there had not been character, and beneath character Christianity.

He was far removed, in ecclesiastical connections, from us Nonconformists, and he held opinions in regard to some very important ecclesiastical questions which cut straight across some of our deepest convictions. We never had to look for much favor from his hands, because his intellectual atmosphere removed him far from sympathy with many of the truths which are dearest to the members of the Free Evangelical Churches. But none the less we recognize in him a brother in Jesus Christ, and rejoice that there, on the high places of a careless and skeptical generation, there stood a Christian man.

In this connection I cannot but, though I have no right to do so, express how profoundly thankful I, for one, was to the present Prime Minister of England that in his brief eulogium on, I was going to say, his great rival, he ended all by the emphatic declaration that Mr. Gladstone was, first and foremost, a great Christian man. Yes; and there was the secret, as I have already said, not of his merely political eminence, but of the universal reverence which a nation expresses to-day. All detraction is silenced, and all calumnies have dropped away, as filth from the white wings of a swan as it soars, and with one voice the Empire and the world confess that he was a great and a good man.

I need not dwell in detail on the thoughts of how, by reason of this deep underlying fear of God, the other qualifications which are sketched in our ideal found their realization in him; how those who, all through his career, smiled most at the successive enthusiasms which monopolized his mind, and sometimes at the contrasts between these, are now ready to admit that, whether the enthusiasms were right or wrong, there is something noble in the spectacle of a man ever keeping his mind, even when its windows were beginning to be dimmed by the frosts of age, open to the beams of new truth. And the greatest, as some people think, of his political blunders, as we are beginning, all of us, to recognize, now that party strife is hushed, was the direct consequence of that ever fresh and youthful enthusiasm for new thoughts and new lines of action. Innovators aged eighty are not too numerous.

Nor need I say more than one word about the other part of the ideal, hating covetousness.' The giver of peerages by the bushel died a commoner. The man that had everything at his command made no money, nor anything else, out of his long years of office, except the satisfaction of having been permitted to render what he believed to be the highest of service to the nation that he loved so well. Like our whilom neighbor, the other great commoner, John Bright, he lived among his own people; and like Samuel, of whom I have already spoken, he could stretch out his old hands and say, They are clean.' One scarcely feels as if, to such a life, a State funeral in Westminster Abbey was congruous. One had rather have seen him laid among the humble villagers who were his friends and companions, and in the quiet churchyard which his steps had so often traversed. But at all events the ideal was realized, and we all know what it was.

Might I say one word more? As this great figure passes out of men's sight to nobler work, be sure, on widened horizons corresponding to his tutored and exercised powers, does he leave no lessons behind for us? He leaves one very plain, homely one, and that is, Work while it is called to-day.' No opulence of endowment tempted this man to indolence, and no poverty of endowment will excuse us for sloth. Work is the law of our lives; and the more highly we are gifted, the more are we bound to serve.

He leaves us another lesson. Follow convictions as they open before you, and never think that you have done growing, or have reached your final stage.

He leaves another lesson. Do not suppose that the Gospel of Jesus Christ cannot satisfy the keenest intellect, nor dominate the strongest will. It has come to be a mark of narrowness and fossilhood to be a devout believer in Christ and His Cross. Some of you young men make an easy reputation for cleverness and advanced thought by the short and simple process of disbelieving what your mother taught you. Here is a man, probably as great as you are, with as keen an intellect, and he clung to the Cross of Christ, and had for his favorite hymn--

Rock of Ages, cleft for me, Let me hide myself in Thee.'

He leaves another lesson. If you desire to make your characters all that it is in them to be made, you must, like him, go to Jesus Christ, and get your teaching and your inspiration from that great Lord. We cannot all be great men. Never mind. It is character that tells; we can all be good men, and we can all be Christian men. And whether we build cottages or palaces, if we build on one foundation, and only if we do, they will stand.

Moses leaves another lesson, as he glides into the past. This man, having served his generation by the will of God, fell on sleep, and was gathered to his fathers, and saw corruption'; but He whom God hath raised up saw no corruption.' The lamps are quenched, the sun shines. Moses dies, The prophets, do they live for ever?' but when Moses and Elias faded from the Mount of Transfiguration' the apostles saw no man any more, save Jesus only, and the voice said,' This is My beloved Son; hear ye Him-'

MHCC: Exo 18:13-27

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.

Matthew Henry: Exo 18:13-27

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.

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, 1Pe 2:13, 1Pe 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, 1Co 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 1Sa 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.

Keil-Delitzsch: Exo 18:13-23

The next day Jethro saw how Moses was occupied from morning till evening in judging the people, who brought all their disputes to him, that he might settle them according to the statutes of God. על עמד : as in Gen 18:8. The people came to Moses "to seek or inquire of God"(Gen 18:15), i.e., to ask for a decision from God: in most cases, this means to inquire through an oracle; here it signifies to desire a divine decision as to questions in dispute. By judging or deciding the cases brought before him, Moses made known to the people the ordinances and laws of God. For every decision was based upon some law, which, like all true justice here on earth, emanated first of all from God. This is the meaning of Gen 18:16, and not, as Knobel supposes, that Moses made use of the questions in dispute, at the time they were decided, as good opportunities for giving laws to the people. Jethro condemned this plan (Gen 18:18.) as exhausting, wearing out ( נבל lit., to fade away, Psa 37:2), both for Moses and the people: for the latter, inasmuch as they not only got wearied out through long waiting, but, judging from Gen 18:23, very often began to take the law into their own hands on account of the delay in the judicial decision, and so undermined the well-being of the community at large; and for Moses, inasmuch as the work was necessarily too great for him, and he could not continue for any length of time to sustain such a burden alone (Gen 18:18). The obsolete form of the inf. const. עשׂהוּ for עשׂתו is only used here, but is not without analogies in the Pentateuch. Jethro advised him (Gen 18:19.) to appoint judged from the people for all the smaller matters in dispute, so that in future only the more difficult cases, which really needed a superior or divine decision, would be brought to him that he might lay them before God. " I will give thee counsel, and God be with thee (i.e., help thee to carry out this advice): Be thou to the people האלהים מוּל , towards God, "i.e., lay their affairs before God, take the place of God in matters of judgment, or, as Luther expresses it, "take charge of the people before God."To this end, in the first place, he was to instruct the people in the commandments of God, and their own walk and conduct ( הזהיר with a double accusative, to enlighten, instruct; שדרך the walk, the whole behaviour; מעשׂה particular actions); secondly , he was to select able men ( חיל אנשׁי men of moral strength, 1Ki 1:52) as judges, men who were God-fearing, sincere, and unselfish (gain-hating), and appoint them to administer justice to the people, by deciding the simpler matters themselves, and only referring the more difficult questions to him, and so to lighten his own duties by sharing the burden with these judges. מעליך הקל (Gen 18:22) "make light of (that which lies) upon thee."If he would do this, and God would command him, he would be able to stand, and the people would come to their place, i.e., to Canaan, in good condition ( בּשׁלום ). The apodosis cannot begin with וצוּך , "then God will establish thee,"for צוּה never has this meaning; but the idea is this, "if God should preside over the execution of the plan proposed."

Constable: Exo 15:22--Lev 1:1

II. THE ADOPTION OF ISRAEL 15:22--40:38

The second major section of Exodus records the events associated with God's adoption of Israel as His chosen people. Having redeemed Israel out of slavery in Egypt He now made the nation His privileged son. Redemption is the end of one journey but the beginning of another.

Constable: Exo 18:1-27

5. The friendliness of Jethro the Midianite ch. 18

As a Midianite, Jethro was a descendant of Abraham as was Amalek. Both were blood relatives of the Israelites. Nevertheless the attitudes of the Amalekites and Jethro were very different, though Midian as a nation was hostile to Israel. Set next to each other in the text as they are, the experiences of Israel with Amalek and with Jethro illustrate two different attitudes that other nations held toward Israel. These differences have characterized the attitudes of outsiders toward God's elect throughout history.²⁹⁸ Jethro was a God-fearing man, part of a believing minority in Midian.

18:1-12 The names of Moses' sons (vv. 3-4) reflect his personal experiences in the providence of God. However not all biblical names carry such significance.

"It is a very precarious procedure to attempt to analyze the character or disposition of an Old Testament character on the basis of the etymology of his name alone."²⁹⁹

Many names were significant (e.g., Abraham, Isaac, Jacob, Israel, etc.), but not all were.

The mount of God (v. 5) is the mountain where God revealed Himself and His law to Israel, Mt. Sinai. The wilderness was the wilderness near Sinai.

"Moses' summary [vv. 8-10] is a proof-of-Presence summary, a confession of Yahweh's powerful protection of and provision for Israel."³⁰⁰

Jethro acknowledged the sovereignty of God (v. 11). This does not prove he was a monotheist, though he could have been. He gave evidence of his faith by offering a burnt offering and by making sacrifices to Yahweh (v. 12). The meal that Moses, Aaron, and the Israelite elders ate with Jethro was the sacrificial meal just mentioned. Eating together in the ancient Near East was a solemn occasion because it constituted the establishment of an alliance between the parties involved. That is undoubtedly what it involved here. The fact that Aaron and all the elders of Israel were also present demonstrated its importance.

18:13-23 Moses experienced a crisis of overwork (cf. Acts 6:1-7). Previously he had had to cope with a lack of food and a lack of water. This section explains how he overcame the present crisis. It also explains the beginning of Israel's legal system. Here we see how the requirements and instructions of the Mosaic Covenant became accessible to the ordinary Israelite and applicable to the problems that arose as the Israelites oriented their lives to that code.³⁰¹

Clearly Israel already at this time had a body of revealed law (v. 16; cf. 15:26).³⁰² God greatly expanded this with the giving of the Mosaic Covenant.

Evidently the people were becoming unruly because Moses was not dispensing justice quickly (v. 23). Jethro's counsel was wise and practical, and he presented it subject to the will of God (v. 23). Moses may not have realized the seriousness of the problem he faced. He seems to have been a gifted administrator who would not have consciously let Israel's social welfare deteriorate. However, his "efficiency expert" father-in-law pointed out how he could manage his time better.

Notice the importance of modeling integrity in verse 21. Integrity means matching walk with talk, practicing what one preaches. This has always been an important qualification for leaders.

"Mr. [Dwight L.] Moody said shrewdly: It is better to set a hundred men to work, than do the work of a hundred men. You do a service to a man when you evoke his latent faculty. It is no kindness to others or service to God to do more than your share in the sacred duties of Church life."³⁰³

18:24-27 Moses allowed the people to nominate wise, respected men from their tribes whom he appointed as judges (v. 25; cf. Deut. 1:12-18). These men handled the routine disputes of the Israelites, and this kept Moses free to resolve the major problems.

Jethro returned to his native land (v. 27), but he visited Moses and his daughter and grandchildren again (cf. Num. 10:29), perhaps often during the following 40 years.

"In times of great crises God always provided men to lead the way to deliverance. Moses is an eloquent example of this very fact. The hand of God providentially prepared this man for this very moment. He was cognizant of Egyptian manners and was therefore able to articulate demands before the King of Egypt. Moses had been trained in military matters and was therefore capable of organizing this large mass of people for movement across the deserts. His training in Egypt had given him the ability to write and therefore provided a means by which these accounts would be recorded for eternity. Forty years of desert experience had given Moses the know-how of travel in these areas as well as the kind of preparation that would be needed to survive the desert heat. All of this a mere accident of history? No indeed. The history before us is a supreme example of God's sovereign ability to accomplish His purposes for His people. Those who belong to Him have every reason to be confident that that which God has promised He will perform."³⁰⁴

"The present narrative has many parallels with the accounts in Genesis 14 and 15. Just as Melchizedek the priest of Salem (salem) met Abraham bearing gifts as he returned from the battle with Amraphel (Ge 14:18-20), so Jethro the Midianite priest came out with Moses' wife and sons to offer peace (salom, 18:7; NIV they greeted each other') as he returned from the battle with the Amalekites. . . . The purpose of these parallels appears to be to cast Jethro as another Melchizedek, the paradigm of the righteous Gentile. It is important that Jethro have such credentials because he plays a major role in this chapter, instructing Moses, the lawgiver himself, how to carry out the administration of God's Law to Israel. Thus, just as Abraham was met by Melchizedek the priest (Ge 14) before God made a covenant with him in Genesis 15, so Moses is met by Jethro the priest (Ex 18) before God makes a covenant with him at Sinai (Ex 19)."³⁰⁵

Melchizedek (Gen. 14:17-24)	Jethro (Exod. 18:1-27)
He was a Gentile priest of Salem (Gen. 14:18).	He was a Gentile priest of Midian (Exod. 18:1).
He met Abraham bearing gifts as Abraham returned from defeating the Mesopotamians (Gen. 14:18).	He met Moses as Moses returned from defeating the Amalekites (Exod. 18:5).
He brought gifts to Abraham (Gen. 14:18).	He brought Moses' wife and sons to Moses (Exod. 18:2-6).
He was king of peace (Heb. salem, Gen. 14:18).	He offered Moses peace (Heb. salom, Exod. 18:7).
Abraham's heir was Eliezer ("God is my help," Gen. 15:2).	Moses' heir was Eliezer ("God is my help," Exod. 18:4).
He praised God for rescuing Abraham from the Amalekites (Gen. 14:19-20).	He praised God for rescuing Moses from the Egyptians (Exod. 18:10-11).
He offered bread and wine (Gen. 14:18).	He offered sacrifices and ate bread with Moses (Exod. 18:12).

Guzik: Exo 18:1-27

Exodus 18 - Jethro's Counsel to Moses

A. Jethro and Moses meet.

1. (1-6) Moses meets with Jethro, his father-in-law, in the desert of Midian.

And Jethro, the priest of Midian, Moses' father-in-law, heard of all that God had done for Moses and for Israel His people; that the LORD had brought Israel out of Egypt. Then Jethro, Moses' father-in-law, took Zipporah, Moses' wife, after he had sent her back, with her two sons, of whom the name of one was Gershom (for he said, "I have been a stranger in a foreign land") and the name of the other was Eliezer (for he said, "The God of my father was my help, and delivered me from the sword of Pharaoh"); and Jethro, Moses' father-in-law, came with his sons and his wife to Moses in the wilderness, where he was encamped at the mountain of God. Now he had said to Moses, "I, your father-in-law Jethro, am coming to you with your wife and her two sons with her."

a. Jethro, Moses' father-in-law, took Zipporah, Moses' wife, after he had sent her back, with her two sons: Moses was here re-united with his wife Zipporah and his two sons Gershon and Eliezer. Apparently Moses sent his family back to Midian at some time, perhaps during the plagues of Egypt.

b. I, your father-in-law Jethro, am coming to you: Moses had a special relationship with Jethro. Even though he was raised in all the wisdom and education of Egypt, Moses no doubt learned more about real leadership from the priest and shepherd Jethro - whose flocks Moses tended until his call at Sinai.

2. (7-12) Jethro glorifies God when Moses reports what the LORD has done.

So Moses went out to meet his father-in-law, bowed down, and kissed him. And they asked each other about their well-being, and they went into the tent. And Moses told his father-in-law all that the LORD had done to Pharaoh and to the Egyptians for Israel's sake, all the hardship that had come upon them on the way, and how the LORD had delivered them. Then Jethro rejoiced for all the good which the LORD had done for Israel, whom He had delivered out of the hand of the Egyptians. And Jethro said, "Blessed be the LORD, who has delivered you out of the hand of the Egyptians and out of the hand of Pharaoh, and who has delivered the people from under the hand of the Egyptians. Now I know that the LORD is greater than all the gods; for in the very thing in which they behaved proudly, He was above them." Then Jethro, Moses' father-in-law, took a burnt offering and other sacrifices to offer to God. And Aaron came with all the elders of Israel to eat bread with Moses' father-in-law before God.

a. All the hardship . . . and how the LORD had delivered them: Moses gave Jethro an honest report, describing both the hardships and the deliverance.

b. Now I know that the LORD is greater than all the gods: It is possible Jethro knew this before, because he was the priest of Midian (Exodus 18:1). But when he heard of God's great works over the gods of Egypt, it brought this truth to Jethro more clearly than before.

B. Jethro's advice to Moses.

1. (13-16) Jethro observes Moses as he settles disputes among the children of Israel.

And so it was, on the next day, that Moses sat to judge the people; and the people stood before Moses from morning until evening. So when Moses' father-in-law saw all that he did for the people, he said, "What is this thing that you are doing for the people? Why do you alone sit, and all the people stand before you from morning until evening?" And Moses said to his father-in-law, "Because the people come to me to inquire of God. When they have a difficulty, they come to me, and I judge between one and another; and I make known the statutes of God and His laws."

a. Moses sat to judge the people: Among such a large group there would naturally be many disputes and questions of interpretation to settle. Apparently Moses was virtually the only recognized judge in the nation, and the job of hearing each case occupied Moses from morning until evening.

b. And I make known the statutes of God and His laws: Because Moses knew the Word of God, he was fit to settle disputes among the children of Israel. Yet taking all this responsibility to himself was a massive burden.

2. (17-23) Jethro advises Moses to delegate the job of settling disputes.

So Moses' father-in-law said to him, "The thing that you do is not good. Both you and these people who are with you will surely wear yourselves out. For this thing is too much for you; you are not able to perform it by yourself. Listen now to my voice; I will give you counsel, and God will be with you: Stand before God for the people, so that you may bring the difficulties to God. And you shall teach them the statutes and the laws, and show them the way in which they must walk and the work they must do. Moreover you shall select from all the people able men, such as fear God, men of truth, hating covetousness; and place such over them to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. And let them judge the people at all times. Then it will be that every great matter they shall bring to you, but every small matter they themselves shall judge. So it will be easier for you, for they will bear the burden with you. If you do this thing, and God so commands you, then you will be able to endure, and all this people will also go to their place in peace."

a. The thing that you do is not good: It wasn't that Moses was unfit to hear their disputes; it wasn't that he didn't care about their disputes; it wasn't that the job was beneath him, it wasn't that the people didn't want Moses to hear their disputes. The problem was simply that the job was too big for Moses to do. His energies were spent unwisely. Moses must delegate, even as in Acts 6:2-4, the apostles insisted they needed to delegate so they would not leave the word of God and serve tables.

i. Much to Moses' credit, he was teachable; when Jethro said the thing that you do is not good, Moses listened to Jethro. Moses knew how to not bow to the complaints of the children of Israel (Exodus 17:3), but also knew how to hear godly counsel from a man like Jethro.

b. Stand before God for the people: This was the first essential step in effective delegation for Moses. He had to pray for the people. Delegation will not work if God is not in it.

c. Teach them the statutes and the laws: For Moses to effectively delegate, he had to teach the Word of God not only to those who would hear the disputes, but also those who might dispute.

i. If the people knew God's word for themselves, many disputes could be settled immediately. Also, if the people knew God's word for themselves, they would not be discouraged if they could not bring their case to Moses himself - they could know one of Moses' delegates was able give them counsel from God's wisdom.

d. Select from all the people able men, such as fear God, men of truth: This was the next step in effective delegation for Moses. Delegation fails if the job is not put into the hands of able, godly men. Only particular men were fit for this job:

· Men of ability: able men

· Men of godliness: such as fear God

· Men of God's Word: men of truth

· Men of honor: hating covetousness

i. Paul gave the same counsel to Timothy in 2 Timothy 2:2: And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also.

e. Every great matter they shall bring to you: For Moses to effectively delegate, he must still have oversight and leadership over those under him. Delegation is the exercise of leadership, not the abandoning of it.

f. You will be able to endure: This is the first reward for effective delegation. Moses would enjoy life and be able to do his job better than ever. The second reward was that all this people will also go their place in peace; that is, the people would be effectively ministered to.

i. This method also had the advantage of settling problems quickly because people didn't need to wait in line for Moses. "The longer a controversy lasts, the worse the tangle becomes, the more hot words are spoken, the more bystanders become involved." (Meyer) Jesus said we should agree with our adversary quickly (Matthew 5:25).

3. (24-27) Moses follows Jethro's suggestions; Jethro departs.

So Moses heeded the voice of his father-in-law and did all that he had said. 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. So they judged the people at all times; the hard cases they brought to Moses, but they judged every small case themselves. Then Moses let his father-in-law depart, and he went his way to his own land.

a. Moses heeded the voice of his father-in-law and did all that he had said: Moses wisely followed Jethro's counsel, and surely this extended his ministry and made him more effective.

i. "It is better to set a hundred men to work than to do the work of a hundred men." (D.L. Moody)

b. Rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens: In Moses' method of administration, some had a higher position than others. Yet God honored the faithful service of the rulers of tens as much as the service of the rulers of thousands.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 18 (Chapter Introduction)

Overview

Exo 18:1, Jethro brings his wife and two sons to Moses; Exo 18:7, Moses entertains him, and relates the goodness of the Lord; Exo 18:9, Jethro rejoices, blesses God, and offers sacrifice; Exo 18:13, He gives good counsel, which is accepted; Exo 18:27, Jethro departs.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 18 (Chapter Introduction)

CHAPTER 18

Jethro cometh to Moses with his wife and his children; their names, Exo 18:1-5 . Moses going to meet his father, does obeisance, Exo 18:7 ; and relates to him God’ s providence, Exo 18:8 . Jethro’ s joy and thanksgiving, Exo 18:9,10 ; confesseth God’ s power therein, Exo 18:11 . Jethro sacrificeth, Exo 18:12 . Moses’ s judging the people, Exo 18:13 , disliked by his father, Exo 18:14 . Moses’ s answer, Exo 18:15,16 . Jethro’ s advice, Exo 18:19-23 . Moses hearkening to his father, Exo 18:24 , chooseth able men for rulers, Exo 18:25 ; who always judged the people, Exo 18:26 . Jethro’ s departure, Exo 18:27 .

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 18 (Chapter Introduction)

(Exo 18:1-6) Jethro brings to Moses his wife and two sons.

(Exo 18:7-12) Moses entertains Jethro.

(Exo 18:13-27) Jethro's counsel to Moses.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 18 (Chapter Introduction)

This chapter is concerning Moses himself, and the affairs of his own family. I. Jethro his father-in-law brings to him his wife and children (Exo 18:1-6). II. Moses entertains his father-in-law with great respect (Exo 18:7), with good discourse (Exo 18:8-11), with a sacrifice and a feast (Exo 18:12). III. Jethro advises him about the management of his business as a judge in Israel, to take inferior judges in to his assistance (Exo 18:13-23), and Moses, after some time, takes his counsel (Exo 18:24-26), and so they part (Exo 18:27).

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 18 (Chapter Introduction)

INTRODUCTION TO EXODUS 18

This chapter gives an account of Jethro, Moses's father-in-law, with Zipporah his daughter, the wife of Moses, and her two sons, meeting him in the wilderness, who was kindly received by him, Exo 18:1 and on Moses' relating the great things God had done for Israel, Jethro expressed his joy on that account, gave praise to God, offered sacrifice, and kept a feast with the elders of Israel, Exo 18:8, and observing the constant and fatiguing business Moses had on his hands from morning to evening in judging the people, Exo 18:13, he gave him advice to appoint persons under him to receive laws and ordinances from him, he should have from God, and, according to them, judge and govern the people under them, some being rulers of thousands, others of hundreds, others of fifties, and some of tens, Exo 18:19, which counsel was acceptable to Moses, and he took it, Exo 18:24 and the chapter is concluded with their friendly parting, Exo 18:27.