EXODUS
CHAPTER 18
Jethro comes to Moses bringing Moses’ wife and sons; he offers sacrifice to the Lord—Moses sits in judgment seat and hears all cases—Jethro counsels Moses to teach the law, to appoint lesser judges, and to delegate power to them.
Moses gets a second councilor, as wise Father-in-law who teaches him to delegate
1 WHEN Jethro,
the priest of Midian, [ Jethro had been a product of growing up in the church - he knew how the Priesthood was supposed to work. The High Priest of Midian had several generations of Priesthood training and experiences behind him, extending clear back to Father Abraham" (Third, p. 279). "Joseph Smith changed Exodus 18:1 to read 'the high priest of Midian', confirming what is recorded in Doctrine and Covenants 84:6-7, that Jethro held the Melchizedek Priesthood" (Student Manual, p. 124). We should notice that Jethro is not an Israelite, but is labeled a "priest" (v. 1), blesses the Lord (v. 10-11), and sacrifices to the Lord with Moses, Aaron, and all of the elders of Israel partaking in that sacrifice (v. 12). So we have a non-Israelite priest worshiping and sacrificing to the Lord, which violates dogmatic notions about who can and cannot be a "priest" ] Moses’ father in law, heard of all that God had done [ As the word has spread that Israel has defeated Egypt in aa way and has won their freedom people outside of Egypt are talking. Jethro understands the source of the blessings. In Numbers 11, picks it up and then you have the story of the 70 elders that are gathered at the temple. And the two that remain behind and yet are filled with the Spirit. To some degree, chapter 19 of Exodus, all the way through Numbers 10, at least according to some biblical scholars is almost like an insert. You've interrupted the story to expand out this particular period of time or this particular series of events. And those events all have to do with what happens when Israel gets to Sinai following Egypt. And chapter 18, in some ways is separate from chapters 19 and 20, simply because we've got another story, another narrative, but then we have this huge expansion that is Exodus 19 through Numbers 10. In terms of structure, in terms of the Bible, the narrative of 18 really stops until Numbers 11 and then that narrative picks up at that point. ] for Moses, and for Israel his people, and that the LORD had brought Israel out of Egypt;
2 Then Jethro, Moses’ father in law, took Zipporah, Moses’ wife, after he had sent her back,
[ We are not sure at what point Moses did send his wife and two son's back to her father. Moses I am sure would have been very scared at what was going to happen when he under the direction of God took the Pharaoh on. Usually it does not come out well for the challenger and his family. Maybe he feared the the Pharaoh would use his family as a bartering chip, he might capture them and do whatever. So Moses most likely set them off very early in his assignment from God. Mosts scholars believe that it was when Aaron came that he sent her to father. ]
3 And her two sons; of which the name of the one was Gershom; [ "ger" means alien or stranger. So Moses would have named him while he felt that he, Moses was a stranger in a strange land. ] for he said, I have been an alien in a strange land:
4 And the name of the other was Eliezer; [ "ezer" is the word for help. "Eli" is my God. ] ; for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh:
5 And Jethro, Moses’ father in law, came with his sons and his wife unto Moses into the wilderness,[ The suggestion is made that this verse is somewhat out of the proper chronological order. Reason 1 In Deut 1:6,9,10,12-15 it talks about when they left Horeb - on the 20th day of the second year. This is when he complains to Jethro about not being able to keep up so to speak with the work load. At this point they have not reached Horeb as we see in Exodus 19:1,2 that they did not arrive at Horeb until the first day of the 3rd month after leaving Egypt. Reason 2. Moses, in Deut. i. 6, 9, 10, 12-15, relates that when they were about to depart from Horeb, which was on the 20th day of the second month of the second year from their leaving Egypt, that he then complained that he was not able to bear the burden alone of the government of a people so numerous; and that it was at that time that he established judges and captains over thousands and hundreds and fifties and tens, which appears to be the very transaction recorded in this place; the measure itself being recommended by Jethro, and done in consequence of his advice.
Reason 3. From Num. x. 11, 29, &c., we find that when the cloud was taken up, and the Israelites were about to depart from Horeb, that Moses addressed Hobab, who is supposed to have been the same as Jethro, and who then was about to return to Midian, his own country, entreating him to stay with them as a guide while they traveled through the wilderness. It therefore seems necessary that the transaction recorded in this chapter should be inserted Numbers 10. between the 10th and 11th verses. Num. x. 10-11.
Reason 4. It has been remarked, that shortly after they had departed from Sinai the dispute took place between Miriam, Aaron, and Moses, concerning the AEthiopian woman Zipporah whom he had married, (see Num. xii. 1, &c.;) and this is supposed to have taken place shortly after she had been brought back by Jethro.
Reason 5. In the discourse between Moses and Jethro, mentioned in this chapter, we find that Moses speaks of the statutes and laws of the Lord as things already revealed and acknowledged, which necessarily implies that these laws had already been given, (ver. 16,) which we know did not take place till several months after the transactions mentioned in the preceding chapters.
Reason 6. Jethro offers burnt-offerings and sacrifices to God apparently in that way in which they were commanded in the law. Now the law respecting burnt-offerings was not given till after the transactions mentioned here, unless we refer this chapter to a time posterior to that in which it appears in this place. See the note on "ver. 12".
For these reasons, and particularly the two first and the two last, it seems most likely that this chapter is out of its proper chronological order.], where he encamped at the mount of God:
6 And he [ Jethro sends a messenger ahead to tell him that he is coming. ] said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her.
[ Interesting that he does not refer to them as his daughter and two grandsons but as Moses's wife and son's. Respecting that family unit. ]
7 ¶ And Moses went out to meet his father in law,[ So Moses goes out to meet Jethro. ], and did obeisance,[ "wjtyw vaiyishtachu", he bowed himself down, a general token of respect. What a great kind of relationship that they had with each other. ], and kissed him; and they asked each other of their welfare; and they came into the tent.[ some think that the tabernacle is meant, which it is likely had been erected before this time. So it would only be fitting that Moses a High Priest takes Jethro another high priest to the tabernacle. ].
8 And Moses told his father in law all that the LORD had done unto Pharaoh and to the Egyptians for Israel’s sake, and all the travail that had come upon them by the way, and how the LORD delivered them.
9 And Jethro rejoiced for all the goodness [ Suggesting again that Jethro was a righteous man, as the first thing that he wants to do is to give God thanks then gives a burnt offerring. ] which the LORD had done to Israel, whom he had delivered out of the hand of the Egyptians.
10 And Jethro said, Blessed be the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians.
11 Now I know that the LORD is greater than all gods: for in the thing wherein they dealt proudly he was above them.
[ Reference here to the God's of the Egyptians and how the God of Israel targeted each of the Egyptian Gods with specific plagues, plagues that were meant to out place the God's that the Egyptians held in such respect. ]
12 And Jethro, Moses’ father in law, took a burnt offering [ Though it be true that in the patriarchal times we read of a burnt- offering, (see Gen. xxii. 2, &c.,) yet we only read of one in the case of Isaac, and therefore, though this offering made by Jethro is not a decisive proof that the law relative to burnt-offerings, &c., had already been given, yet, taken with other circumstances in this account, it is a presumptive evidence that the meeting between Moses and Jethro took place after the erection of tabernacle. ] and sacrifices for God:["µyjbz zebachim", slain beasts, as the word generally signifies. We have already seen that sacrifices were instituted by God himself as soon as sin entered into our world; and we see that they were continued and regularly practiced among all the people who had the knowledge of the only true God, from that time until they became a legal establishment. Jethro, who was a priest, (Ex 2:16,) had a right to offer these sacrifices; nor can there be a doubt of his being a worshipper of the true God, for those Kenites, from whom the Rechabites came, were descended from him; 1 Chron. 2:55. See also Jeremiah 35. ]: and Aaron came, and all the elders of Israel, to eat bread with Moses’ father in law before God.[ Suggesting again that it was done in the tabernacle or his house. ].
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. [ The people came to ask Moses what to do about everything in their life. Remember that they were used to being told what they could do and what they could not do. They were slaves. As such most if not all of them did not know who to make decisions for them self. So the would come to ask Moses what to do, and this would happen all day long every day. Now wonder they were called the children of Israel. ]
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, [ Note the words "doing to the people" if you make all of the decisions for them they do not get to grow, they do not learn. Then it is followed up with "sittest thou thyself alone". What is Jethro implying that he needs to do here? Moses is their priesthood leader, but not their patriarch, however he is over burdened because he is trying to administer to the people as their patriarchal leader. The Melchizedek leader can organize the masses into wards and stakes, thus allowing local leaders to be called to handle the issues within their own stewardship.
The authority of the Melchizedek Priesthood can be exercised when there is no father in a home because the Melchizedek Order is without father or mother. This is the order of Christ, and it functions accordingly. The common element among the “fatherless, widows, and orphans" is the absence of a patriarch to physically and spiritually provide and protect. Thus the Melchizedek authority and responsibility is to provide for the temporal and spiritual needs of those who are without a patriarch or priesthood leader in the home. For this reason, the Melchizedek priesthood is given to the male, as this responsibility is to become an assistant— and a replacement if necessary—for the authority and responsibility of the father of the family. (This is another reason why women are not ordained to the Melchizedek Priesthood.) That he needs to meet in a council, he needs others to help him. Home teachers visiting teachers... he needs to get others to do the ministering to help him. Elder Maxwell said once "so much of are youth are done for that they are almost done in. If youth are too underwhelmed then they are too likely to be overwhelmed by the world...Give them things of significance to do. " Another point might be made that Jethro see's that his daughter, Moses wife and sons might need a little attention as well here. So we have three reasons for the suggestions from Jethro: 1) Moses will wear out 2) His family needs hims as well 3) The people need to learn to make decisions for themselves. Moses has an organizational chart and it has Moses at the top. And then all of these categories, it was like commerce, agriculture, traffic, bicycle licenses... all of them are under Moses. Then there's Jethro's plan and organizational chart. You see delegation. ] and all the people stand by thee from morning unto even? [ There is no break. The trials of being at the top of the leadership pyramid.
What is the concern that Jethro has for his son in law Moses? One: he is the one on whom all the decisions are made - wearing himself out, two: people are not given a chance to grow themselves. Remember how the Lord dealt with the brother of Jared and the brother of Jared tried to hand the Lord the problem of light in the boat. And the Lord says, "What are you going to do about that?" And pushes it right back to him. ]
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. [ Why would Moses have answered his father in law in such a manner? Moses and his people were a product of the Egyptian empire - this is how it was done for them - when they had a problem they went to the king and he told them what they should do. Moses was just acting as he had been taught. ]
17 And Moses’ father in law said unto him, The
thing that thou doest is not good. [ Why
is what Moses is doning not good? One: too much burden
for Moses, two: the people need to learn to make decisions for themselves. This is something that we all have to learn. I was taught early on by my grandfather to "Never go to your boss with a problem. Always go with a recommendation or solution," which was helpful as a bishop. Young men or women would come and say things like should I marry so and so or not? Or in ward council, "Bishop here’s a problem." I'd often respond, "What do you guys recommend as a council and try to get suggestions from every one in the room? Or come back with a recommendation." That's the study it out in your mind part that section nine teaches us about. ]
18 Thou wilt surely wear away,[ "lbt lbm nabol tibbol", in wearing way, thou wilt wear away - by being thus continually employed, thou wilt soon become finally exhausted. And this people that is with thee; as if he had said, "Many of them are obliged to wait so long for the determination of their suit that their patience must be soon necessarily worn out, as there is no one to hear every cause but thyself."]both thou, and this people that is with
thee: [ If Moses goes then the people will really be lost. ] for this thing is too heavy for thee; thou art not able to perform it thyself alone.
19 Hearken [ Hebrew "Shema" is translated here as hearken which means to "listen" and "obey". ] now unto my voice, I will give thee counsel,[ This statement teaches us a few things: First that Jethro had been raised in the gospel his whole life and understood Gods order in doing things. Jethro has not caused the plagues to come upon the Egyptians, he has not parted the Red Sea or anything like it, he has not fetched water from a rock, he has not provided manna in the wilderness and yet he teaches Moses of God's ways, and Mose is humble enought to listen and follow through. Moses could have said look what I have done what have you done and not listened which teaches us of MOses's character. ], and God shall be with thee: Be thou for the people to God-ward, that thou mayest bring the causes unto God:
20 And thou shalt teach them ordinances [ Jethro is instructing that Moses needs to get the people to the point where they are ready to receive the ordinances of God. Which is what he will try to do in chapter 19. In otherwords you need to teach them correct principles and let them govern themselves. Learn to exercise their oewn agency in matters. ] and laws, and shalt shew them the way wherein they must walk, [ "ûrdh ha eth hadderech", THAT very WAY, the only way, the way which God himself has revealed, and in which they should walk in order to please him, and get their souls everlastingly saved. ] and the work that they must do.["w[y yaasun", they must learn it and do it diligently, fervently, effectually; The paragogic "nun" deepens and extends the meaning of the verb. ].
21 Moreover thou shalt provide out of all the people able men, [ Find good righteous men who are persons of wisdom, discernment, judgment, prudence, and fortitude; and extend a call to them to various levels of leadership. ] such as fear God, men of truth, hating covetousness;[ They are in it to serve God and man, not in it for themself? ]; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens: [ In other words; set up an organization with only a few reporting to a few so that the people can be managed and taken care of in a more orderly manner. ]
22 And let them [ These righteous men that you have called. ] judge the people [ So now that you have good men in place let them have the responsibility to 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: [ If they do not know how to render judgement then it can go up the line one level; if they do not have the answer up one more level until it gradually reaches you Moses. In th emenatime you are no having to be responsible for each and every person. ] so shall it be easier for thyself, and they shall bear the bburden with thee.
23 If thou shalt do this thing, and God command thee [ So don't just do it because I said so - go ask God if that is what he would like you to do and do what God tells you. Very good advice from a seasoned man of God. You have your agency, this is what I would do, this is the normal way that God would organize things but you better ask God just the same to make sure, since you are the one in charge. ] so, then thou shalt be able to endure, and all this people shall also go to their place in peace.
24 so Moses hearkened to the voice
of his father in law, [ What a remarkable response
from Moses - futther insight that he was indeed a man of God. "The
remarkable quality of this powerful declaration is enhanced by the humility
of this master teacher who gave it. So far as the scriptures show, Jethro
had never divided the Red Sea. Jethro had never changed a staff into
a serpent, nor performed the miracle of the leprous hand. Jethro had
never been called upon to liberate between two and three million people
from slavery nor command ten terrible plagues to ravage the Egyptian
court. Jethro had never produced honey-dew bread from heaven nor made
water gush forth in a flood from a rock. Jethro had not done any of these
things for the simple reason that God had never commanded him to do them.
Nevertheless, he knew that the Priesthood which he, Jethro, had conferred
upon Moses, was the channel of power through which these mighty deeds
were done. And now, when he saw Moses, this same mighty miracle-worker,
this beloved son-in-law and husband of Zipporah, foolishly failing to
delegate Priesthood responsibility to others, the wise old patriarch
knew it was time to speak out. But when he was all through, when he had
given the best advice which the principles of Priesthood procedure would
seem to require, he humbly concluded by asking Moses to verify this advice
with the Lord. '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.' These were the last words recorded in scripture
from this wise and humble man. Jethro thereupon bade his loved ones farewell
and departed once again into his own country. Moses never forgot these
inspired instructions from Jethro. At the very first opportunity he carried
them out. But that opportunity did not come for nearly a year" (Third,
p. 280-281). ] and did all that he had said.
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.
26 And they judged the people at
all seasons: the hard causes they brought unto Moses, but every small
matter they judged themselves. [ The able men that Moses called to help him. (The rest of the story continues in Numbers 11) "'Jethro made a valuable contribution
to Moses in suggesting an organization of leaders over units of ten,
fifty, one hundred and one thousand to instruct and to judge the people in
all but the most difficult of matters, which would be passed up through the
system of inferior and superior courts if necessary, until they reached Moses
at the head. Moses showed commendable humility and wisdom in accepting the
old Priest's advice. (A modern use of the same type of organization is seen
in D&C 136.)'
(Rasmussen, Introduction to the Old Testament, 1:82-83.)" (Student Manual,
p. 124). ]
27 ¶ And Moses let his father in law depart;[ Suggesting to me that this was not Moses's first choice. That if he could have his way he would have had Jethro stay with him for continued counsel. How hard would this have been for Jethro to leave Moses and his grandkids. ]; and he went his way into his own land.