Êxodo 18
Bob Utley · You Can Understand the Bible
Êxodo 18
Jethro, Moses' Father-in-Law Jethro's Advice Jethro's Visit Jethro Visits Moses The Meeting of Jethro and Moses 18:1-4 18:1-12 18:1-9 18:1-12 18:1-4 18:5-12 18:5-11 18:10-12 18:12 The Appointment of Judges The Appointment of Judges 18:13-16 18:13-23 18:13-23 18:13-14 18:13-23 Jethro Counsels Moses 18:15-16 18:17-23 18:17-23 18:24-27 18:24-27 18:24-27 18:24-26 18:24-26 18:27 18:27 CONTEXTUAL INSIGHTS Moses' father-in-law has been the subject of much discussion among both Jewish and Christian theologians for the following reasons. He is a priest of Midian, yet he offers a sacrifice to God in which Aaron and the elders participated (cf. Exod. 18:12). Moses greets him with much respect (cf. Exod. 18:7). He offers a blessing to YHWH (cf. Exod. 18:10). He makes a strong theological affirmation of YHWH's uniqueness (cf. Exod. 18:11). Although he is possibly a pagan, Moses takes advice from him on how to structure the legal system of Israel (cf. Exod. 18:13-23,24). This man is known by at least four different names. Jether, Exod. 4:18 Reuel, Exod. 2:18 (cf. Num. 10:29) Hobab, Num. 10:29; Jdgs. 4:11 Jethro, Exod. 18:1 This is the only chapter where we are introduced to Moses' second son, Eliezer. We know nothing more about him except that his name means "God is my help" (BDB 45). This is a much more encouraging title than the name of the first son, Gershom, which means "sojourner" (BDB 177). The last time we see Zipporah (BDB 862, meaning "little bird"), Moses' wife, she is on the way to Egypt with Moses and, yet, here in Exodus 18, she had apparently been sent home to her father (cf. Exod. 18:2). The exact relationship between Exod. 4:20 and this chapter is uncertain.
Êxodo 18:1-4
18:1 "Jethro" See note A. in Contextual Insights. ▣ "the priest of Midian" Because Jethro is allowed to offer a sacrifice in Exod. 18:12 and because he is so pleased to hear what God has done for Israel, Exod. 18:9, and also because he uses such YHWHistic terms to speak to God, Exod. 19:10,11, many have assumed that he knew YHWH before he met Moses. Some have even assumed that Moses learned about YHWH from Jethro. This has been called the "Kenite theory" because the Midianites and Kenites are related and this may go back to an earlier group who followed YHWH. However enticing this theory might be, there is just not enough evidence to advocate it. ▣ "God. . .the Lord" These are the two major names for God. Elohim is usually translated "God" and "YHWH" is usually translated "the Lord" (see SPECIAL TOPIC: NAMES FOR DEITY, C. and D.). The JEPD source theory assumes that this comes from two different authors. This chapter is a good example of how ridiculous this theory is when pushed to extremes. Both of the terms, Elohim and YHWH, are used repeatedly in this chapter in one obvious literary unit. SPECIAL TOPIC: PENTATEUCH SOURCE CRITICISM (J.E.P.D). 18:2-4 This seems to be a historical flashback giving information about Moses' family. TEV has Exod. 18:3b-4 in parentheses. 18:2 "Zipporah" This name means "a little bird" (BDB 862). Some believe it specifically refers to "a warbler" (cf. Exod. 2:21). ▣ "after he sent her away" This term meant "divorce" in rabbinical Judaism (cf. Deut. 24:1). In this context, however, it only meant sending her back to her father for a period of time, probably for safety reasons. Rabbinical Midrash says that this was at the instigation and encouragement of Aaron. It seems to be related to the very difficult and ambiguous passage in Exod. 4:24-26, but the exact "what" and "why" is uncertain. When we last saw Moses and Zipporah they had only one son and now, two (cf. Exod. 18:4). 18:3 "Gershom. . .Eliezer" Gershom is the first son who we were introduced to earlier in Exodus. His name means "sojourner," which reflects Moses' discouraged attitude. The second son, whom we knew nothing about, has a more encouraging name, "God is my help" (cf. Exod. 18:4). The fact that this son is mentioned and not spoken of later is a good evidence for the historicity of this account (see SPECIAL TOPIC: OT HISTORIOGRAPHY COMPARED TO NEAR EASTERN CULTURES). It also shows the selective nature of Hebrew historical narrative (see SPECIAL TOPIC: OT HISTORICAL NARRATIVE).
Êxodo 18:5-12
18:5 "the mount of God" This sometimes goes by the non-Semitic name of Sinai, which seems to be related to the Wilderness of Sin and reflects either the soil, climate, or vegetation. This mountain is also referred to by the Hebrew name Horeb (cf. Exod. 3:1; 4:27; 24:13), but we are uncertain of the etymology. SPECIAL TOPIC: HOREB 18:6 Israel would be leery of approaching groups of people. The LXX and Syriac translations have "Lo!" (cf. RSV, REB, NJB, cf. Gen. 48:2) instead of the MT's pronoun "I" (JPSOA, NRSV), which would imply Jethro speaking directly to Moses before he arrived at the Israelite campsite. It is possible that this direct speech is from a servant sent ahead to give Moses the message (UBS Handbook, p. 430). 18:7 "Moses went out to meet his father-in-law, and he bowed down and kissed him" Rabbinical Judaism is perplexed by this verse because of the gracious greeting of Moses, the man of God, to Jethro, the unbeliever (in their opinion). However, this seems to be the common Oriental greeting, not some kind of theological gesture. ▣ "welfare" This is literally shalom. They truly seem to care for each other (note same idiom in Gen. 43:27). SPECIAL TOPIC: PEACE (OT) 18:8 This shows the oral culture of the ANE. See John H. Walton and D. Brent Sandy, The Lost World of Scripture. ▣ "delivered" This VERB in the Hiphil stem (BDB 664, KB 717, Hiphil IMPERFECT with waw, cf. Exod. 18:10 [twice]) denotes snatching something out of the hand (i.e., power) of another (cf. Exod. 2:19; 2 Sam. 14:16; 19:9; 22:1; 2 Kgs. 20:6; 2 Chr. 32:11; Ezra 8:31). Notice in the Piel stem it is used of Israel "plundering" the Egyptians in the exodus (cf. Exod. 3:22; 12:36). Notice the emphasis is on the power of YHWH (i.e., Holy War), not Moses nor the Israeli army. 18:9 "Jethro rejoiced over all the goodness which the Lord had done to Israel, in delivering them from the hand of the Egyptians" This is a tremendous theological passage which contains many characteristic YHWHistic, covenant terms. I personally believe that Jethro must have known about YHWH before this encounter. Rabbinical Midrash says that he was converted in this experience, but it seems obvious to me that he is reflecting previous knowledge and is rejoicing in YHWH's continued goodness and promises. 18:11 "Now I know that God is greater than all the gods" This is either evidence that Jethro received new knowledge about YHWH, which is the assertion of the rabbis, or this is a Hebrew idiom (cf. Ps. 135:5). See SPECIAL TOPIC: MONOTHEISM. The ending of this verse is unusual. The Jerusalem Bible footnotes (p. 101) assert something has been left out, as does Brevard S. Childs, The Book of Exodus, p. 320. It seems to refer to the idols of Egypt specifically. The plagues and the exodus showed the weakness of Egypt's gods/idols (cf. Exod. 12:12; Num. 33:4). It is hard to know if confessions of YHWH's power directly relates to personal faith in YHWH. Rahab ‒ Josh. 2:8-11 a woman ‒ 1 Kgs. 17:24 Naaman ‒ 2 Kgs. 5:15 Cyrus II ‒ Isa. 45:3 Nebuchadnezzar ‒ Dan. 2:46-47; 3:28-30; 4:2-3,37 Darius ‒ Dan. 6:25-27 sailors in Jonah ‒ Jonah 1:9,14 Nineveh ‒ Jonah 3:5-10 I affirm faith in YHWH has always been wider than Israel (i.e., Melchizedek, cf. Genesis 14; Abimelech, cf. Gen. 20:3-7; Job; Caleb; Uriah; just to mention a few). These "believers" foreshadow YHWH's desire for all humans made in His image, for fellowship, to have a personal knowledge and awe for Him (see SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN. 18:12 The "sacrifice" may be a friendship covenant or peace offering (cf. Gen. 31:54). It seems that Moses is making a covenant with Jethro by means of a sacrifice and by consummating it in a communal meal in the presence of Aaron and the elders. The exact purpose of this sacrifice with Jethro is uncertain, unless it is a gesture of thanksgiving to God (cf. Exod. 18:8-9). There are two sacrifices mentioned here. a burnt offering, usually totally consumed on the altar by fire a peace offering, where the offerer and his guest eat part of the animal (i.e., in God's presence) SPECIAL TOPIC: BURNT OFFERINGS SPECIAL TOPIC: PEACE OFFERING
Êxodo 18:13-16
18:13 "the next day that Moses sat to judge the people, and the people stood about Moses from the morning until the evening" The terms "sat" and "stood" are legal terms. This procedure involved an extremely long wait for justice. The same thing caused trouble later in David's reign. Jethro apparently saw the problem, not intentionally but by accident, and offered a very practical suggestion to Moses. The VERB "judge" (BDB 1047, KB 1622, here an INFINITIVE CONSTRUCT) is used often in this chapter (cf. Exod. 18:13,16,22 [twice], 26 [twice]). 18:15 "because the people come to me to inquire of God" It must be remembered that at this point, there is still no priesthood. The tabernacle and priesthood do not come until later in Israel's history (cf. Exodus 25-31; 35-40). Currently Moses was standing as a priest for the people (cf. Exod. 18:19). He also teaches the people (cf. Exod. 18:20) and judges the people (cf. Exod. 18:15). All of these will later become aspects of the the ministry of the Levites.
Êxodo 18:17-23
18:18 "You will surely wear out, both yourself and these people" The term "wear out" means "to fade away like a leaf." This is intensified by the use of an INFINITIVE ABSOLUTE and an IMPERFECT VERB from the same root (BDB 615, KB 663). This system of justice would hurt Moses and the people. The delegation of authority is good, not only for Moses, but for the spiritual development of those who share the leadership and for those whom they serve. 18:20 "teach them the statutes and the laws, and make known to them the way in which they are to walk and the work they are to do" It is very important that Moses was to show the people what they were to do. Teaching the elders to be responsible for different groups is a tremendously practical piece of advice. For "the statutes," "the laws," "the ways" see SPECIAL TOPIC: TERMS FOR GOD'S REVELATION. God's revelation at Sinai will begin in Exodus 19. The giving of the law which occurs in Exodus 20-24, may reflect this suggestion of Jethro. God reveals to Moses and he passes it on to the covenant people. The VERB translated "teach" (BDB 264, KB 265, Hiphil PERFECT with waw) denotes not just information but a warning to obey. In this way it theologically parallels shema (cf. Deut. 6:4), which means "hear so as to do." The covenant with Israel was conditional on obedience (see SPECIAL TOPIC: COVENANT). SPECIAL TOPIC: SHEMA 18:21 "you shall select out of all the people able men who fear God, men of truth, those who hate dishonest gain" Here is a fourfold qualification which is similar to the one described concerning the specially called group in Acts 6:3 and the church leaders of 1 Tim. 3:1ff. In the account of this event in Deut. 1:9-18, Moses asks the tribes to choose the judges (cf. Deut. 1:13). ▣ "of thousands, of hundreds, of fifties and of tens" This refers to military units (cf. 1 Sam. 29:2; 2 Sam. 18:1). One of the tractates of the Talmud, Sanhedrin 19A, has calculated the number of judges it would take for the number of people mentioned in Exod. 12:37 and have come up with a total of 78,600 judges. The key to these high numbers is the different usages of the term "thousand." SPECIAL TOPIC: THOUSAND (eleph) 18:23 "If you do this thing and God so commands you" Jethro is obviously speaking in Oriental politeness but the theological underpinnings are very significant. Also, the teachableness of Moses is quite evident (cf. Exod. 18:24).
Êxodo 18:24-27
18:25 "able men" This NOUN (BDB 298) has several meanings (i.e., "strength," "efficiency," "wealth," "army") but here it denotes a moral and judicial ability. Notice it does not specify a particular tribe. 18:27 This seems very different from Num. 10:29-32.