Exodus 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, Pe1 2:13, Pe1 2:14. Thus many hands would make light work, causes would be sooner heard, and the people eased by having justice thus brought to their tent-doors. Yet, (3.) An appeal might lie, if there were just cause for it, from these inferior courts to Moses himself; at least if the judges were themselves at a loss: Every great matter they shall bring unto thee, Exo 18:22. Thus that great man would be the more serviceable by being employed only in great matters. Note, Those whose gifts and stations are most eminent may yet be greatly furthered in their work by the assistance of those that are every way their inferiors, whom therefore they should not despise. The head has need of the hands and feet, Co1 12:21. Great men should not only study to be useful themselves, but contrive how to make others useful, according as their capacity is. Such is Jethro's advice, by which it appears that though Moses excelled him in prophecy he excelled Moses in politics; yet, 3. He adds two qualifications to his counsel: - (1.) That great care should be taken in the choice of the persons who should be admitted into this trust (Exo 18:21); they must be able men, etc. It was requisite that they should be men of the very best character, [1.] For judgment and resolution - able men, men of good sense, that understood business, and bold men, that would not be daunted by frowns or clamours. Clear heads and stout hearts make good judges. [2.] For piety and religion - such as fear God, as believe there is a God above them, whose eye is upon them, to whom they are accountable, and of whose judgment they stand in awe. Conscientious men, that dare not do a base thing, though they could do it ever so secretly and securely. The fear of God is that principle which will best fortify a man against all temptations to injustice, Neh 5:15; Gen 42:18. [3.] For integrity and honesty - men of truth, whose word one may take, and whose fidelity one may rely upon, who would not for a world tell a lie, betray a trust, or act an insidious part. [4.] For noble and generous contempt of worldly wealth - hating covetousness, not only not seeking bribes nor aiming to enrich themselves, but abhorring the thought of it; he is fit to be a magistrate, and he alone, who despiseth the gain of oppressions, and shaketh his hands from the holding of bribes, Isa 33:15. (2.) That he should attend God's direction in the case (Exo 18:23): If thou shalt do this thing, and God command thee so. Jethro knew that Moses had a better counsellor than he was, and to his counsel he refers him. Note, Advice must be given with a humble submission to the word and providence of God, which must always overrule. Now Moses did not despise this advice because it came from one not acquainted, as he was, with the words of God and the visions of the Almighty; but he hearkened to the voice of his father-in-law, Exo 18:24. When he came to consider the thing, he saw the reasonableness of what his father-in-law proposed and resolved to put it in practice, which he did soon afterwards, when he had received directions from God in the matter. Note, Those are not so wise as they would be thought to be who think themselves too wise to be counselled; for a wise man (one who is truly so) will hear, and will increase learning, and not slight good counsel, though given by an inferior. Moses did not leave the election of the magistrates to the people, who had already done enough to prove themselves unfit for such a trust; but he chose them, and appointed them, some for greater, others for less division, the less probably subordinate to the greater. We have reason to value government as a very great mercy, and to thank God for laws and magistrates, so that we are not like the fishes of the sea, where the greater devour the less. III. Jethro's return to his own land, Exo 18:27. No doubt he took home with him the improvements he had made in the knowledge of God, and communicated them to his neighbours for their instruction. It is supposed that the Kenites (mentioned in Sa1 15:6) were the posterity of Jethro (compare Jdg 1:16), and they are there taken under special protection, for the kindness their ancestor here showed to Israel. The good-will shown to God's people, even in the smallest instances, shall in no wise lose its reward, but shall be recompensed, at furthest, in the resurrection.

Exodus 18:13-27 13. And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning unto the evening. 13. Accidit autem postridie ut sederet Moses ad judicandum populum: stabatque populus juxta Mosen a mane usque ad vesperum. 14. And when Moses' father-in-law saw all that he did to the people, he said, What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee from morning unto even? 14. Et videns socer Mosis omnia quae faciebat ipse erga populum, dixit, Quid est quod tu facis populo? quare tu sedes solus, et universus populus stat juxta te a mane usque ad vesperum. 15. And Moses said unto his father-in-law, Because the people come unto me to enquire of God. 15. Et respondit Moses socero suo, Quia venit populus ad me ad quaerendum Deum. 16. When they have a matter, they come unto me; and I judge between one and another, and I do make them know the statutes of God, and his laws. 16. Quum est illis negotium, veniunt ad me, et ego judico inter quemque et proximum ejus, et ostendo statuta Dei et leges ejus. 17. And Moses' father-in-law said unto him, The thing that thou doest is not good. 17. Tunc dixit socer Mosis ad eum, Non est bonum quod tu facis. 18. Thou wilt surely wear away, both thou and this people that is with thee; for this thing is too heavy for thee; thou art not able to perform it thyself alone. 18. Deficiendo deficies tam tu quam populus iste qui tecum est: Nam haec res gravis est supra tuas vires: non poteris ergo praestare solus. 19. Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people to God-ward, that thou mayest bring the causes unto God; 19. Nunc audi vocem meam: consilium tibi dabo, et erit Deus tecum. Esto tu pro populo coram Deo, ut referas causas ad Deum. 20. And thou shalt teach them ordinances and laws, and shalt show them the way wherein they must walk, and the work that they must do. 20. Docebisque eos statuta et leges, et ostendes eis viam in qua ambulent, et opus quod faciant. 21. Moreover, thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness, and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens. 21. Tu autem deliges ex toto populo viros fortes, timentes Deum, viros veraces, qui oderint avaritiam: praeficiesque eis tribunos, centuriones, quinquagenarios, et decanos. 22. And let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear the burden with thee. 22. Qui judicent populum omni tempore: si autem acciderit negotium magnum, ad te referent, omnem vero leviorem causam judicabunt ipsi: et tibi levius erit onus, quia sufferent ipsi tecum. 23. If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people shall also go to their place in peace. 23. Si hoc feceris, et praeceperit tibi Deus, poteris stare: atque etiam populus hic ad locum suum veniet in pace. 24. So Moses hearkened to the voice of his father-in-law, and did all that he had said. 24. Obedivit Moses voci soceri sui: et fecit omnia quae ille dixerat. 25. And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. 25. Et elegit Moses viros fortes ex toto Israel, et constituit eos capita super populum, principes super mille centuriones, quinquagenarios, ac decanos. 26. And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves. 26. Qui judicabant populum omni tempore, ardua referebant ad Mosen: omnem vero rem parvam judicabant ipsi. 27. And Moses let his father-in-law depart; and he went his way into his own land. 27. Dimisit autem Moses socerum suum, et abiit ad terram suam. 13. And it came to pass. A memorable circumstance, and one well worth knowing, is here introduced. In that form of government over which God presided, and which He honored with extraordinary manifestations of His glory, there was something deserving of reprehension, which Jethro corrected; and again, Moses himself, the mighty Prophet, and with whom alone God was thus familiar, was deservedly reproved for inconsiderately wearing away both himself and the people by excessive labor. It was a proof of his illustrious virtue and mental heroism to undergo so many troubles, to endure so much fatigue, and not to be subdued by weariness from daily exposing himself to new toils. It betrayed also a magnanimity never sufficiently to be praised, that he should occupy himself gratuitously for this perverse and wicked people, and never desist from his purpose, although he experienced an unworthy return for his kind efforts. For we have seen him to have been often assailed by reproaches and contumelies, and assaulted by chidings and threats; so that it is more than marvelous that his patience, so constantly abused, was not altogether worn out. In this, assuredly, many virtues will be discovered worthy of the highest praise; yet Jethro in these very praises finds occasion of fault. Whence we are warned that in all the most excellent acts of men some defect is ever lurking, and that scarcely any exists so perfect in every respect as to be free from any stain. Let all those, then, who are called on to be rulers of mankind know, that however diligently they may exercise their office, something still may be wanting, if the best plan that they adopt be brought to examination. Therefore let all, whether kings or magistrates, or pastors of the Church, know, that whilst they strain every nerve to fulfill their duties, something will always remain which may admit of correction and improvement. Here, too, it is worth while to remark, that no single mortal can be sufficient to do everything, however many and various may be the endowments wherein he excels. For who shall equal Moses, whom we have still seen to be unequal to the burden, when he undertook the whole care of governing the people? Let, then, God's servants learn to measure carefully their powers, lest they should wear out, by ambitiously embracing too many occupations. For this propensity to engage in too many things (polupragmosune) is a very common malady, and numbers are so carried away by it as not to be easily restrained. In order, therefore, that every one should confine himself within his own bounds, let us learn that in the human race God has so arranged our condition, that individuals are only endued with a certain measure of gifts, on which the distribution of offices depends. For as one ray of the sun does not illuminate the world, but all combine their operations as it were in one; so God, that He may retain men by a sacred and indissoluble bond in mutual society and good-will, unites one to another by variously dispensing His gifts, and not raising up any out of measure by his entire perfection. Therefore Augustine [198] truly says that, God humbled His servant by this act; just as Paul reports, that buffetings were inflicted on him by the messenger of Satan, lest the grandeur of his revelations should exalt him too highly. (2 Corinthians 12:7.) 15. And Moses said unto his father-in-law. Moses replies ingenuously, as if on a very praiseworthy matter, like one unconscious of any fault; for he declared himself to be the minister of God, and the organ of His Spirit. Nor, indeed, could his faithfulness and integrity be called in question. He only erred in overwhelming himself with too much labor, and not considering himself privately, nor all the rest publicly. Yet a useful lesson may be gathered from his words. He says that disputants come "to inquire of God," and that he makes them to know the statutes of God and His laws. Hence it follows that this is the object of political government, that God's tribunal should be erected on earth, wherein He may exercise the judge's office, to the end that judges and magistrates should not arrogate to themselves a power uncontrolled by any laws, nor allow themselves to decide anything arbitrarily or wantonly, nor, in a word, assume to themselves what belongs to God. Then, and then only, will magistrates acquit themselves properly:. when they remember that they are the representatives (vicarios) of God. An obligation is here also imposed upon all private individuals, that they should not rashly appeal to the authority or assistance of judges, but should approach them with pure hearts, as if inquiring of God; for whosoever desires anything else except to learn from the mouth of the magistrate what is right and just, boldly and sacrilegiously violates the place which is dedicated to God. 17. And Moses' father-in-law said. He does not absolutely condemn the whole system which Moses had before adopted, after the manner of morose, or froward, or ambitious men who, by carping at some trifle, obscure the noble deeds of others; but by seeking only to correct a part of it, he detracts not from the just praise of Moses, and leaves the power which God had conferred upon him untouched. Herein his moderation is worth observing, for he does not abuse this pretext of a particular error, so as to upset the due order of things; but only advises Moses how he may usefully execute the office which God had conferred upon him. 19. I will give thee counsel. Jethro dares, indeed, to promise success, if Moses will obey his counsel; yet does he not proudly boast that this will be the fruit of his own prudence, but ascribes it to God's blessing and grace, if he prospers even when nothing is established but on the best system. For this is the import of the expression, that a counsel occurs to him, which if Moses follows, God shall bless him. Nor yet does he reprove Moses, as if God had not been thus far with his pious zeal and industry, but rather hints that God is the author of this counsel, which He will follow up with His grace. In sum, he does not state it to be his Object to diminish in the smallest degree the grace which Moses had already experienced; but to point out a plan, of which God will, by its result, show His approbation. Then follows the other point to which I have alluded, viz., that he does not rob Moses of his authority, so as to overturn his call from God, but rather by exhorting him to proceed, desires that what God has once ordained should be firm and inviolable. It is well also for us diligently to consider that counsel be taken according to circumstances and expediency, so that there be no departure from the ordinance of God; because it is sinful to entertain the question whether we should obey God or not. Accursed, then, are the deliberations wherein it is proposed to alter anything in God's Word, or to withdraw ourselves from the bounds of our calling. We have said that the burden whereby Moses was weighed down was not of God's imposing; but only had he been set over the people as their leader, as far as his ability permitted. Jethro leaves this unaffected, and thus confirms by subscribing, as it were, to the decree of heaven. Because he was chosen to be as an interpreter, and God familiarly admitted him as the mediator between Him and His people, Jethro enjoins him to continue in the discharge of these duties. But because the possession of the supreme government did not interfere with the duty of a Prophet, he desired also the greater matters to be referred to him; for I so interpret the expressions, that Moses was to be "to God-ward," for the delivery of the rule of piety, and for the performance of the prophetical office, whilst the weightier causes were to be referred by the rulers to him, that every one might have justice done him. 21. Moreover, thou shalt [199] provide out of all the people Literally so…

on the morrow . . . Moses sat to judge the people, &c.--We are here presented with a specimen of his daily morning occupations; and among the multifarious duties his divine legation imposed, it must be considered only a small portion of his official employments. He appears in this attitude as a type of Christ in His legislative and judicial characters. the people stood by Moses from the morning unto the evening, &c.--Governors in the East seat themselves at the most public gate of their palace or the city, and there, amid a crowd of applicants, hear causes, receive petitions, redress grievances, and adjust the claims of contending parties.

Moses' father-in-law said unto him, The thing . . . is not good--not good either for Moses himself, for the maintenance of justice, or for the satisfaction and interests of the people. Jethro gave a prudent counsel as to the division of labor [Exo 18:21-22], and universal experience in the Church and State has attested the soundness and advantages of the principle.

If thou shalt do this thing, &c.--Jethro's counsel was given merely in the form of a suggestion; it was not to be adopted without the express sanction and approval of a better and higher Counsellor; and although we are not informed of it, there can be no doubt that Moses, before appointing subordinate magistrates, would ask the mind of God, as it is the duty and privilege of every Christian in like manner to supplicate the divine direction in all his ways. Next: Exodus Chapter 19

And it came to pass on the morrow,.... The above Targum paraphrases it,"on the day after the day of atonement:''and so Jarchi observes the same, out of a book of theirs called Siphri; but rather this was either the day after the entertainment of Jethro with Aaron and the elders in the tent of Moses, or the day after Jethro's coming, as Aben Ezra: that Moses sat to judge the people; though his father-in-law was come to visit him, yet he did not neglect the care of his people, and the business that lay upon his hands for their good, civil and religious; but, the very day following his coming, closely applied himself to hear and judge causes; and such a vast body of people must find him work enough; and especially if we consider their quarrelsome disposition, for if they were so to one another, as they were to Moses and Aaron, they must be very litigious; however Moses bore with them, and attended to their causes, to do justice and judgment among them, being now made a prince and a judge over them by divine authority, and whom they acknowledged as such: and the people stood by Moses, from the morning unto the evening; not that a single cause was so long a trying, but there being so many of them in one day, that they lasted from the morning tonight; so that when one cause was dispatched and the parties dismissed, another succeeded, and so continued all the day long: Moses he sat as judge, with great majesty, gravity, and sedateness, hearkening with all attention to what was said on both sides, and the people they "stood", both plaintiff and defendant, as became them.

And when Moses's father in law saw all that he did to the people,.... Or for them (q); for their information and instruction in the laws of God, and for the decision of cases brought before him, according to them; and what a deal of business was on his hands, and he went through for the good of the people: he said, what is this thing that thou doest to the people? this question he put, not as being ignorant what he did, he saw what he did, and understood it full well, but this he said to lead on to some conversation upon this head: why sittest thou thyself alone? no other judge upon the bench with him to assist him, to take it by turns, and to relieve and ease him: and all the people stand by thee from morning unto even? not being able to get their causes heard and tried, there being so many of them; and therefore some were obliged to wait all day long, before they could have their business done, which was both fatiguing to him and them. (q) "propter populum" Vatablus.

And Moses said unto his father in law,.... In answer to his question; and there were two things, as Aben Ezra observes, he did to the people, and for which they came to him; the one is observed in this verse, and the other in the next: because the people come unto me to inquire of God; of his mind and will in certain cases, and of his statutes and laws, as the following verse shows; what they should observe, and according to which they should conduct themselves: they came to inquire what God would have them to do; and, in doubtful cases, what was his will and pleasure, and to desire Moses to inform them; and if the things were of such a nature that he could not easily and readily do it, then to inquire of God for them, which in later times was done by Urim and Thummim.

When they have a matter, they come unto me,.... This is the other thing he did for them, as the above writer observes; which being last mentioned, he speaks of first, as follows, meaning that when there was a matter in difference between two persons or more, and they could not agree upon it among themselves, then they brought it to him to be heard and decided: and I judge between one and another; hear what they have to say on both sides, and then judge which is in the right and which is in the wrong, and determine what is to be done, according to the laws of God or according to the rules of justice and equity: and I do make them know the statutes of God and his laws; this relates to the first thing, their coming to him to inquire of God, what is his mind and will, or what he would have them do; and in order to this, and in answer to their request, he instructed them in the laws of God, both civil and religious: this is made use of by some, to prove that Jethro's coming to Moses was after the law was given: but this does not necessarily follow, because Moses, by a divine impulse, might be directed immediately to make known to the people what was the will and mind of God, with respect to any particular case they inquired about; and rather this seems to furnish out an argument to the contrary, since, if the laws and statutes of God had yet been given on Mount Sinai, the people could not have been ignorant of them, and so needed not such daily information and instruction from Moses.

And Moses's father in law said unto him,.... Having observed what he did, and heard his answer to the question he put to him: the thing that thou doest is not good; not meaning that it was not morally good, or that it was morally evil; for it was certainly a good thing to inquire of the mind and will of God for the people, and to hear and decide matters in controversy between them, and do justice to both parties; but it was not good for the health of Moses; it was not commodious and convenient for him; it was not for his bodily welfare; it was too much for him, as he explains himself in the next verse.

Thou wilt surely wear away,.... His natural strength and animal spirits, and so his flesh; he feared his constant application and attendance to business would impair his health, break his constitution, and bring him into a consumption. Moses was naturally of a strong and vigorous constitution; for, forty years after this, even to the time of his death, his natural force was not abated; or "fading thou wilt fade", or, "falling thou wilt fall" (r); in allusion to the leaves of trees in autumn, which fade, and wither, and fall: both thou and this people that is with thee; it was tiresome to the people, as well as fatiguing to Moses, who, because of the multitude of cases, were obliged to wait a long time, some of them from morning to night, and yet could not get their suit to come and so were obliged to attend next day, and perhaps day after day. The Targum of Jonathan is,"even thou also, Aaron and his sons, and the elders that are with them;''and so Jarchi; but these do not seem to have been assisting to him at all, as appears by what follows: for this thing is too heavy for thee: it was too great a burden upon his shoulders, what his strength was not equal to; for though his internal abilities were exceeding great, and he had a good will to the work, to serve God and his people, yet it was more, humanly speaking, than his bodily strength would admit of, or any mortal man could go through: thou art not able to perform it thyself alone; and this Moses was sensible of himself afterwards, and says the same thing, Deuteronomy 1:9. (r) "marcescendo marcesses", Montanus; so Ainsworth; "cadendo cades", Pagninus.

Hearken now unto my voice, I will give thee counsel,.... Jethro being the elder man, and of some character and figure, being either a priest or prince of Midian, or both, might, without incurring a censure, take upon him to give advice to Moses, a younger man, and his son-in-law, though he was superior to him in office and in parts; and especially since his advice proceeded from a sincere and cordial regard for his health and welfare: and God shall be with thee: and succeed the advice he gave, which he persuaded himself would be agreeable to the will of God, and attending to it he would prosper, and find that the method taken would be blessed of God, and issue in his own good and the good of the people; or it may be taken prayerwise, as by some, "may God be with thee" (s); to direct thee to what thou shouldest do, either to take the advice, or reject it; and be it as it will, he wished him well, and that he might have his health, and that as his day was, his strength might be: be thou for the people to God-ward; or on the part of God, as Aben Ezra interprets it; that part of his work he advised him to retain by all means, which lay more immediately between God and the people; to be a mediator between them; to transact affairs for them with God; to inquire his mind and will in matters difficult and doubtful; to be, as Jarchi expresses it, a messenger and interpreter between them, and an inquirer of judgments of him, or what statutes and judgments he would have observed by them: that thou mayest bring the causes unto God; concerning which, as yet, he had given no directions as a rule to go by. (s) see Poole in loc.

And thou shalt teach them ordinances and laws,.... Both with respect to things civil and religious, which he should receive from God: and shalt show them the way wherein they must walk; the path of faith and duty, the way of truth, holiness, and righteousness: and the work that they must do; both with respect to God, and one another, the various duties and exercises of religion, everything relating to their moral, religious, and civil conduct.

Moreover, thou shalt provide out of all the people,.... Or look out (t) from among them; see Acts 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, Luke 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 Exodus 18:25. (t) "videbis", Montanus; "tu prospice", Tigurine version; "tu videto", Drusius. (u) "viros virtutis", Montanus, Vatablus; "viros fortitudinis", Cartwright. (w) Hilchot Sanhedrin, c. 2. sect. 7.

And let them judge the people at all times,.... In their several districts, whenever a matter of difference between man and man arises, and the case is brought before them, let them judge impartially between them, and determine what is right and wrong, and execute judgment and justice truly; which would take off a great deal of business from the hands of Moses: and it shall be that every great matter they shall bring to thee; any affair of great importance, and difficult of determination, and about which the judges may have some doubt in their minds, and they are not clear as to the decision of it; this, they the judges, not the people, were to bring to Moses: but every small matter; which is of no great importance, or is easy of decision, where the right and the wrong clearly appear, and there is no difficulty in the determination of it: so shall it be easier for thyself; to go through the business that would be necessarily devolved upon him, as the chief ruler and governor, supreme judge, lawgiver, leader, and commander: and they shall bear the burden with thee; of ruling and judging the people; they taking a share of it, it would sit the lighter and easier upon him; and the whole seems to be wise and prudent counsel.

If thou shall do this thing,.... Hearken to the advice given, and put it in execution, by choosing out of the people, and placing over them, judges qualified, as directed: and God command thee so; for he did not desire him to follow his advice any further than it appeared to be according to the will of God, which he doubted not he would inquire about; and if he found it was agreeable to it, and should pursue it: then thou shall be able to endure; to continue in his office and post, and hold on for years to come, God granting him life and health; whereas otherwise, in all human probability, he must waste and wear away apace: and all this people shall also go to their place in peace; having had their cases heard and tried, and their differences adjusted to satisfaction; and quick dispatch being made, they would return to their tents or places of abode in much peace of mind, and sit down contented with the determination made, and pleased that the lawsuit was not protracted to any unreasonable length of time. Jarchi interprets all this people, of Aaron, Nadab, and Abihu, and the seventy elders that came with him, as if they by this means would be eased, and so pleased with it.

So Moses hearkened to the voice of his father in law,.... Considered what he said, weighed it well in his mind, and judged it good advice, and determined to follow it: and did all that he had said; by choosing such men as he directed to, and committing the judgment of the people to them, as follows:

And Moses chose able men out of all Israel,.... He looked among them, and selected the best of them, such as most answered to the qualifications it was requisite they should have; and though only one of them is here mentioned, which is the first Jethro gave, yet no doubt they were all attended to, though not expressed: and made them heads over the people; rulers, governors, judges, and officers; this is a general word, comprehending their several particular offices they sustained; which seem to be chiefly distinguished by the different numbers of people, or families, under them, otherwise their work and office were much the same: rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens; just as Jethro advised, Exodus 18:21. According to the Targum of Jonathan, the rulers of thousands were six hundred, rulers of hundreds 6000, rulers of fifties 12,000, and the rulers of tens 60,000; and so Jarchi; and the like account is given in both the Talmuds (x), where the whole is summed up, amounting to 78,600; which account Aben Ezra disapproves of, and thinks not credible: it is built upon the number of Israel at this time, when they came out of Egypt, being 600,000 men; and so if there was a ruler to every thousand men, there must be six hundred of them, and so on; but these thousands may intend not individual persons, but families, that these were appointed over, as the families of Israel and Judah are called their thousands, Micah 5:2 and this will serve greatly to reduce the number of these judges and officers. (x) T. Hieros. Sanhedrin, fol. 19. 3. T. Bab. Sanhedrin, fol. 18. 1.

And they judged the people at all seasons,.... Any day in the week, or any time in the day, whenever there was any occasion for them, and cases were brought before them: the hard cases they brought unto Moses; that is, the judges brought them to Moses when such came before them which were too hard for them, it was difficult to them to determine rightly about them, then they brought them to be heard and decided by him; for the judges, and not the people, best knew when a case was hard or easy to determine: but every small matter they judged themselves; and gave it as they saw was most agreeable to justice and equity, and did not trouble Moses with it; by which means he was eased of a great deal of business and fatigue, which was Jethro's view in giving the advice he did.

And Moses let his father in law depart,.... After he had been with him some time, and desired leave to go into his own country, which was granted; or he "dismissed" (y) him in an honourable way: and as he went out to meet him when he came, if he did not attend him, when he went, some way in person, yet sent a guard along with him, both for honour and for safety: and he went his way into his own land; the land of Midian: the Targum of Jonathan,"he went to proselyte all the children of his own country;''or, as Jarchi expresses it, the children of his family; and it is plain that the Kenites and Rechabites descended from him, who in later times lived among the Jews, and were proselytes to their religion, Judges 1:16. (y) "et dimisit", V. L. Tigurine version, Montanus, Vatablus, Drusius, Piscator.