Chapter commentary
Exodus Chapter 18
서론
Untitled
繁體中文
English original
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, Ex 18:1-6. II. Moses entertains his father-in-law with great respect (Ex 18:7), with good discourse (Ex 18:8-11), with a sacrifice and a feast, Ex 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 (Ex 18:13-23), and Moses, after some time, takes his counsel (Ex 18:24-26), and so they part, Ex 18:27.
1-12
Jethro's Visit to Moses (1491 BC)
繁體中文
葉忒羅來見摩西（主前1491年）
¹ 摩西的岳父米甸祭司葉忒羅、聽見神為摩西和神的百姓以色列所行的一切事、就是耶和華將以色列從埃及領出來的事。
² 便帶著摩西的妻子西坡拉、就是摩西從前打發回去的。
³ 又帶著西坡拉的兩個兒子。一個名叫革舜、因為摩西說、我在異地作了客旅。
⁴ 一個名叫以利以謝、因為他說、我父親的神幫助了我、救我脫離法老的刀。
⁵ 摩西的岳父葉忒羅帶著摩西的妻子和兩個兒子、來到神的山、就是摩西在曠野安營的地方。
⁶ 他對摩西說、我是你岳父葉忒羅、帶著你的妻子和兩個兒子、來到你這裏。
這件事盡可如此處理所記載的位置——即在頒布律法之前發生，而非如有人所置、與Nu 10:11,29等所記相連。獻祭之事早已有了；此處所記的祭（Ex 18:12）可留意到是葉忒羅獻的，不是亞倫。至於葉忒羅勸摩西在他以下設立審判官，雖然暗示（Ex 18:13）他給這勸告的時機是次日，卻不能因此推論摩西對此事的安排不是後來律法頒布之後才作的，正如De 1:9所置。很明顯，葉忒羅自己也不願他在政府中作此改動，直到他從神得了相關指示（Ex 18:23），而這指示是他後來才得的。葉忒羅來，
I. 為以色列的幸福——特別是他女婿摩西的尊榮——道賀；如今葉忒羅覺得自己在摩西患難中所顯的一切恩慈都得了厚報，他女兒的婚配也遠勝他所能期望。葉忒羅不能不聽見舉國所談論的——神為他百姓以色列所作的榮耀彰顯（Ex 18:1）；他來為要查問、使自己更確切地了解（見Ps 111:2），並與他們一同喜樂，作一個既真正尊重他們、又尊重他們的神的人。他雖是米甸人、不能與他們同得分應許之地，卻與他們同得拯救之樂。我們盡可如此以別人的安慰為自己的安慰——以神所喜悅的義人亨通為樂。
II. 為把摩西的妻子和兒女帶來給他。看來他曾打發她們回去，大概是從那客店打發的——在那裏他妻子對兒子受割禮的反對幾乎要了他的命（Ex 4:25）；他恐怕她們成為進一步的阻礙，便把她們送回岳父那裏。他預見自己在法老宮中可能遇見的挫折，所以不願在自己家中帶著任何累贅。他屬於那樣一支派——在為神服事時對父親說：我未曾看見他，De 33:9。照樣基督的門徒在受差作一項與摩西相差無幾的使命時，當撇下妻子兒女，Mt 19:29。然而摩西與妻子之間一時的分離雖有理由，卻當在一旦方便之時立即重聚。這是這關係的律。你們作丈夫的、要按情理和妻子同住，1Pe 3:7。我們盡可推想葉忒羅樂得女兒相伴、疼愛她的兒女，卻不肯把她留在丈夫身邊以外、也不肯把他們留在父親身邊以外，Ex 18:5,6。摩西必須把家人帶在身邊，好在治理神的教會之時，也在家庭治理上樹立謹慎的好榜樣，1Ti 3:5。摩西如今既擔了極大的尊榮又擔了極大的責任，他的妻子與他同在、分享兩者，也是合宜的。此處也留意他兩個兒子之意義深遠的名字。1. 長子名叫革舜（Ex 18:3），即「寄居的」，摩西藉此不僅為記念自己的境況，也作為給兒子的提醒：因為我們在地上都是客旅，正如我們的列祖一樣。摩西有一位叔祖幾乎同名——革順，即「寄居的」；因為他雖生於迦南（Ge 46:11），列祖在那裏仍承認自己是客旅。2. 另一個他起名以利以謝（Ex 18:4），即「我的神是幫助」，如我們所譯；這回顧他從法老手中得救、即在他殺了那埃及人之後逃脫之時；但若這就是（如有人所想）他在前往時於客店受割禮的那個兒子，我寧可照原文所能承擔的譯作前瞻之意：主是我的幫助，必救我脫離法老的刀——這刀當他去領以色列出奴役之時，他有理由預料要向他拔出。請注意，當我們為神和我們的世代從事任何艱難的服事之時，以神為我們的幫助來鼓勵自己是好的：那曾拯救的，現在也拯救、將來也必拯救。
⁷ 摩西出來迎接他的岳父、向他下拜、與他親嘴、彼此問安。然後進了帳棚。
⁸ 摩西將耶和華為以色列的緣故向法老和埃及人所行的一切事、以及路上所遭遇的艱難、並耶和華怎樣搭救他們、都述說與他岳父聽。
⁹ 葉忒羅因耶和華待以色列的一切好處、就是拯救他們脫離埃及人的手、甚是歡喜。
¹⁰ 葉忒羅說、耶和華是應當稱頌的。他救了你們脫離埃及人和法老的手、將這百姓從埃及人的手下救出來。
¹¹ 我現今在埃及人狂傲的事上、得知耶和華比萬神都大。
¹² 摩西的岳父葉忒羅把燔祭和平安祭獻給神。亞倫和以色列的眾長老都來了、與摩西的岳父在神面前喫飯。
此處請留意，I. 摩西與岳父之間的親切問候，Ex 18:7。摩西雖是主先知、偉大的先知，又是耶書崙的王，卻對岳父表示極謙卑的敬意。無論神的護理如何高升我們，我們都當良心上向當恭敬的人恭敬，不可輕看自己貧寒的親屬。那些在神眼前蒙恩的人，並不因此免去對人當盡的本分，也不能以此作為傲慢高傲之態的辯護。摩西出去迎接葉忒羅，向他行禮、與他親嘴。信仰並不廢除禮儀。他們彼此問安。連他們之間那些親切的寒暄也被記下，作為彼此相愛友誼的表達和增進。
II. 摩西向他岳父講述神為以色列所成就的大事，Ex 18:8。這是葉忒羅來的目的之一——要更詳盡確切地了解他所聽見的大概。請注意，關於神奇妙作為的談論是有益的談論；這是好的、能造就人的，Ps 105:2。可比較Ps 145:11,12。打聽和講述消息、就此議論，不僅是談話中正當的消遣，更可藉著留意神的護理、以及護理在一切事件中的運作和趨向，而得到極好的益處。
III. 這番講述在葉忒羅心中留下的印象。1. 他為神的以色列道賀：葉忒羅甚是歡喜，Ex 18:9。他不僅因女婿所得的尊榮歡喜，更因賜給以色列的一切好處歡喜，Ex 18:9。請注意，公眾的福氣是心胸開闊之人的喜樂。當以色列人自己在發怨言之時——儘管神對他們如此恩慈——此處卻有一個米甸人在歡喜。這不是外邦人的信心使猶太人的不信蒙羞的惟一一次；見Mt 8:10。旁觀者比那些領受恩惠的人更受神賜以色列之恩的感動。2. 他把榮耀歸給以色列的神（Ex 18:10）：「耶和華是應當稱頌的」（因如今他以這名為人所知），「他救了你——摩西和亞倫——脫離法老的手，以致他雖圖謀你們的死卻不能如願，又藉著你們的事奉拯救了百姓。」請注意，凡我們因之喜樂的，神必因之得讚美。3. 他的信心因此堅固，便趁此機會鄭重宣認：我現今……得知耶和華比萬神都大，Ex 18:11。請注意，(1.) 他信仰的內容：以色列的神大過一切冒充者、一切篡奪神聖尊榮的虛假和假冒的神祇；他使它們啞口無言、制服它們、勝過它們一切，因此他自己才是惟一的又真又活的神。他也高過一切君王和掌權者（他們被稱為神），對他們既有無可爭辯的權柄、又有不可抗拒的權能加以管轄和統管；他隨己意調度他們，無論他們多大，都在他們身上得榮耀。(2.) 他信仰的堅固與長進：我現今……得知；他從前知道，如今知道得更清楚；他的信心在這新證據之上長進到完全確信。那些頑固地閉眼不看最清楚之光的人，若還不知道耶和華比萬神都大，便是執意瞎眼。(3.) 他信仰的根基與理由：因為埃及人狂傲——術士、埃及人所敬拜的偶像，或法老和他的顯貴（他們既與神作對、又與他爭競）——耶和華在他們以上。術士被挫敗、偶像被動搖、法老被降卑、他的勢力被粉碎，儘管他們屢屢結盟，神的以色列仍從他們手中被救出。請注意，遲早神要顯明自己高過那些以驕傲作為與他相爭的人。那自高反對神的必降為卑。
IV. 他們喜樂和感恩的表達。他們在獻祭和筵席中彼此相交，Ex 18:12。葉忒羅因真心關懷以色列的益處，雖是米甸人，卻被欣然接納與摩西和以色列長老相交，因他也是亞伯拉罕的子孫，雖屬較年幼的家。1. 他們一同獻上感恩祭：葉忒羅把燔祭獻給神，大概是他親自獻的，因他是米甸的祭司、又是敬拜真神的人，而祭司之職尚未在以色列中設立。請注意，彼此的友誼因一同敬拜而成聖。親屬朋友相聚之時，一同獻上禱告和讚美的屬靈祭，以基督為合一的中心，這是極好的事。2. 他們一同坐席歡樂，就是在祭物上設筵。摩西趁此邀請他的親屬朋友到自己帳棚裏赴席——這是朋友之間值得稱許的慣例，基督自己也因接受這類邀請而加以認可和推薦。這是一席節制的筵席：他們在神面前喫飯；這飯我們盡可想是嗎哪。葉忒羅必須看見並嘗嘗那從天而降的糧，雖是外邦人，卻與任何以色列人一樣受歡迎；外邦人至今也如此被歡迎來就那生命之糧基督。這是一席按敬虔之道而設的筵席：他們在神面前喫飯——節制、感恩、存敬畏神的心；他們席間的談論也與聖徒相稱。我們當如此為榮耀神而喫喝，在席上舉止如同確信神的眼目注視著我們的人。
English original
Jethro's Visit to Moses (1491 BC)
¹ When Jethro, the priest of Midian, Moses' father in law, heard of all that God had done 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,
³ And her two sons; of which the name of the one was Gershom; for he said, I have been an alien in a strange land:
⁴ And the name of the other was Eliezer; 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, where he encamped at the mount of God:
⁶ And he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her.
This incident may very well be allowed to have happened as it is placed here, before the giving of the law, and not, as some place it, in connection with what is recorded, Nu 10:11,29, etc. Sacrifices were offered before; in these mentioned here (Ex 18:12) it is observable that Jethro is said to take them, not Aaron. And as to Jethro's advising Moses to constitute judges under him, though it is intimate (Ex 18:13) that the occasion of his giving that advice was on the morrow, yet it does not follow but that Moses's settlement of that affair might be some time after, when the law was given, as it is placed, De 1:9. It is plain that Jethro himself would not have him make this alteration in the government till he had received instructions from God about it (Ex 18:23), which he did not till some time after. Jethro comes,
I. To congratulate the happiness of Israel, and particularly the honour of Moses his son-in-law; and now Jethro thinks himself well paid for all the kindness he had shown to Moses in his distress, and his daughter better matched than he could have expected. Jethro could not but hear what all the country rang of, the glorious appearances of God for his people Israel (Ex 18:1); and he comes to enquire, and inform himself more fully thereof (see Ps 111:2), and to rejoice with them as one that had a true respect both for them and for their God. Though he, as a Midianite, was not to share with them in the promised land, yet he shared with them in the joy of their deliverance. We may thus make the comforts of others our own, by taking pleasure, as God does, in the prosperity of the righteous.
II. To bring Moses's wife and children to him. It seems, he had sent them back, probably from the inn where his wife's aversion to the circumcision of her son had like to have cost him his life (Ex 4:25); fearing lest they should prove a further hindrance, he sent them home to his father-in-law. He foresaw what discouragements he was likely to meet with in the court of Pharaoh, and therefore would not take any with him in his own family. He was of that tribe that said to his father, I have not known him, when service was to be done for God, De 33:9. Thus Christ's disciples, when they were to go upon an expedition not much unlike that of Moses, were to forsake wife and children, Mt 19:29. But though there might be reason for the separation that was between Moses and his wife for a time, yet they must come together again, as soon as ever they could with any convenience. It is the law of the relation. You husbands, dwell with your wives, 1Pe 3:7. Jethro, we may suppose, was glad of his daughter's company, and fond of her children, yet he would not keep her from her husband, nor them from their father, Ex 18:5,6. Moses must have his family with him, that while he ruled the church of God he might set a good example of prudence in family-government, 1Ti 3:5. Moses had now a great deal both of honour and care put upon him, and it was fit that his wife should be with him to share with him in both. Notice is taken of the significant names of his two sons. 1. The eldest was called Gershom (Ex 18:3), a stranger, Moses designing thereby, not only a memorial of his own condition, but a memorandum to his son of his condition also: for we are all strangers upon earth, as all our fathers were. Moses had a great uncle almost of the same name, Gershon, a stranger; for though he was born in Canaan (Ge 46:11), yet even there the patriarchs confessed themselves strangers. 2. The other he called Eliezer (Ex 18:4), My God a help, as we translate it; it looks back to his deliverance from Pharaoh, when he made his escape, after the slaying of the Egyptian; but, if this was (as some think) the son that was circumcised at the inn as he was going, I would rather translate it so as to look forward, which the original will bear, The Lord is my help, and will deliver me from the sword of Pharaoh, which he had reason to expect would be drawn against him when he was going to fetch Israel out of bondage. Note, When we are undertaking any difficult service for God and our generation, it is good for us to encourage ourselves in God as our help: he that has delivered does and will deliver.
⁷ And Moses went out to meet his father in law, and did obeisance, and kissed him; and they asked each other of their welfare; and they came into the tent.
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 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.
¹² And Jethro, Moses' father in law, took a burnt offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses' father in law before God.
Observe here, I. The kind greeting that took place between Moses and his father-in-law, Ex 18:7. Though Moses was a prophet of the Lord, a great prophet, and king in Jeshurun, yet he showed a very humble respect to his father-in-law. However God in his providence is pleased to advance us, we must make conscience of giving honour to whom honour is due, and never look with disdain upon our poor relations. Those that stand high in the favour of God are not thereby discharged from the duty they owe to men, nor will that justify them in a stately haughty carriage. Moses went out to meet Jethro, did homage to him, and kissed him. Religion does not destroy good manners. They asked each other of their welfare. Even the kind How-do-you-do's that pass between them are taken notice of, as the expressions and improvements of mutual love and friendship.
II. The narrative that Moses gave his father-in-law of the great things God had done for Israel, Ex 18:8. This was one thing Jethro came for, to know more fully and particularly what he had heard the general report of. Note, Conversation concerning God's wondrous works is profitable conversation; it is good, and to the use of edifying, Ps 105:2. Compare Ps 145:11,12. Asking and telling news, and discoursing of it, are not only an allowable entertainment of conversation, but are capable of being tuned to a very good account, by taking notice of God's providence, and the operations and tendencies of that providence, in all occurrences.
III. The impressions this narrative made upon Jethro. 1. He congratulated God's Israel: Jethro rejoiced, Ex 18:9. He not only rejoiced in the honour done to his son-in-law, but in all the goodness done to Israel, Ex 18:9. Note, Public blessings are the joy of public spirits. While the Israelites were themselves murmuring, notwithstanding all God's goodness to them, here was a Midianite rejoicing. This was not the only time that the faith of the Gentiles shamed the unbelief of the Jews; see Mt 8:10. Standers-by were more affected with the favours God had shown to Israel than those were that received them. 2. He gave the glory to Israel's God (Ex 18:10): "Blessed be Jehovah" (for by that name he is now known), "who hath delivered you, Moses and Aaron, out of the hand of Pharaoh, so that though he designed your death he could not effect it, and by your ministry has delivered the people." Note, Whatever we have the joy of God must have the praise of. 3. His faith was hereby confirmed, and he took this occasion to make a solemn profession of it: Now know I that Jehovah is greater than all gods, Ex 18:11. Observe, (1.) The matter of his faith: that the God of Israel is greater than all pretenders, all false and counterfeit-deities, that usurp divine honours; he silences them, subdues them, and is too hard for them all, and therefore is himself the only living and true God. He is also higher than all princes and potentates (who are called gods), and has both an incontestable authority over them and an irresistible power to control and over-rule them; he manages them all as he pleases, and gets honour upon them, how great soever they are. (2.) The confirmation and improvement of his faith: Now know I; he knew it before, but now he knew it better; his faith great up to a full assurance, upon this fresh evidence. Those obstinately shut their eyes against the clearest light who do not know that the Lord is greater than all gods. (3.) The ground and reason upon which he built it: For wherein they dealt proudly, the magicians, and the idols which the Egyptians worshipped, or Pharaoh and his grandees (they both opposed God and set up in competition with him), he was above them. The magicians were baffled, the idols shaken, Pharaoh humbled, his powers broken, and, in spite of all their confederacies, God's Israel was rescued out of their hands. Note, Sooner or later, God will show himself above those that by their proud dealings contest with him. He that exalts himself against God shall be abased.
IV. The expressions of their joy and thankfulness. They had communion with each other both in a feast and in a sacrifice, Ex 18:12. Jethro, being hearty in Israel's interests, was cheerfully admitted though a Midianite, into fellowship with Moses and the elders of Israel, forasmuch as he also was a son of Abraham, though of a younger house. 1. They joined in a sacrifice of thanksgiving: Jethro took burnt offerings for God, and probably offered them himself, for he was a priest in Midian, and a worshipper of the true God, and the priesthood was not yet settled in Israel. Note, Mutual friendship is sanctified by joint-worship. It is a very good thing for relations and friends, when they come together, to join in the spiritual sacrifice of prayer and praise, as those that meet in Christ the centre of unity. 2. They joined in a feast of rejoicing, a feast upon the sacrifice. Moses, upon this occasion, invited his relations and friends to an entertainment in his own tent, a laudable usage among friends, and which Christ himself, not only warranted, but recommended, by his acceptance of such invitations. This was a temperate feast: They did eat bread; this bread, we may suppose, was manna. Jethro must see and taste that bread from heaven, and, though a Gentile, is as welcome to it as any Israelite; the Gentiles still are so to Christ the bread of life. It was a feast kept after a godly sort: They did eat bread before God, soberly, thankfully, in the fear of God; and their table-talk was such as became saints. Thus we must eat and drink to the glory of God, behaving ourselves at our tables as those who believe that God's eye is upon us.
13-27
Jethro's Advice to Moses (1491 BC)
繁體中文
葉忒羅對摩西的建議（主前1491年）
¹³ 第二天，摩西坐着審判百姓，百姓從早到晚都站在摩西的左右。
¹⁴ 摩西的岳父看見他向百姓所作的一切事，就說：「你向百姓作的是甚麼事呢？你為甚麼獨自坐着，眾百姓從早到晚都站在你的左右呢？」
¹⁵ 摩西對岳父說：「這是因百姓到我這裏來求問神。
¹⁶ 他們有事的時候就到我這裏來，我便在兩造之間施行審判；我又叫他們知道神的律例和法度。」
¹⁷ 摩西的岳父說：「你這作的不好。
¹⁸ 你和這些百姓必都疲憊；因為這事太重，你獨自一人辦不了。
¹⁹ 現在你要聽我的話。我為你出個主意，願神與你同在。你要替百姓到神面前，將案件奏告神；
²⁰ 又要將律例和法度教訓他們，指示他們當行的道，當作的事；
²¹ 並要從百姓中揀選有才能的人，就是敬畏神、誠實無妄、恨不義之財的人，派他們作千夫長、百夫長、五十夫長、十夫長，管理百姓，
²² 叫他們隨時審判百姓。大事都要呈到你這裏，小事他們自己可以審判。這樣，你就輕省些，他們也可以同當此任。
²³ 你若這樣行，神也這樣吩咐你，你就能受得住，這百姓也都平平安安歸回他們的住處。」
²⁴ 於是，摩西聽從他岳父的話，按着他所說的去行。
²⁵ 摩西從以色列人中揀選了有才能的人，立他們為百姓的首領，作千夫長、百夫長、五十夫長、十夫長。
²⁶ 他們隨時審判百姓，有難斷的案件就呈到摩西那裏，但各樣小事他們自己審判。
²⁷ 此後，摩西讓他的岳父回去，他就回本地去了。
這裏我們看見：一、摩西作為審判官的大熱心和勤奮。
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他既曾被用以從為奴之家救贖以色列，在此他更進一步預表基督——被用作他們中間的立法者和審判官。（1）他當回答查問，在疑難的事上使他們認識神的旨意，並解明已經賜給他們的神的律法——如關乎安息日、嗎哪等，此外還有關乎敬虔和公義的自然律，出18:15。他們來求問神；他們有這樣的指南可查問，實為有福：我們許多時候當不知所措時，真巴不得也有這樣確切的方法知道神的心意。摩西對設立他的和向他查問的人都忠心，使他們認識神的律例和法度，出18:16。他的職責不是立法，而是宣明神的律法；他的地位不過是僕人的地位。（2）他當裁決爭端，判定糾紛，在人與人之間施行審判，出18:16。百姓若彼此之間像他們與神之間那樣好爭，無疑他有許多案件被帶到面前，而且案件更多，因為審訊不花費，律法對他們也不昂貴。從前在埃及發生爭執，摩西要勸和，他們卻問：*誰立你作首領和審判官呢？*如今卻毫無疑問神立了他；他們如今謙卑地來就近他們當日驕傲地拒絕的人。
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這就是摩西蒙召所作的工，看來他是：（1）極其慎重地作——有人以他的姿態暗示這一點：他坐着審判（出18:13），從容持重。（2）極其屈尊地對待百姓——他們站在他左右，出18:14。他極易親近；最卑微的以色列人也歡迎親自把案件帶到他面前。（3）極其堅恆專注地作。〔一〕雖然岳父葉忒羅與他同在，這本是放假的好藉口（他大可那天休庭，或至少提早結束），他卻在岳父到來的次日從早到晚坐着。請注意，必要的事務總當在恭敬的款待之先。為享受朋友相伴而撇下對神當盡的本分，那是對朋友過分的遷就；當盡的本分要作，同時也不可忽略另一樣。〔二〕摩西雖然已被高舉得大尊榮，卻不因此就圖安逸，把照管和事務的重擔推給別人；不，他以為自己的高升不但不解脫他於事奉，反使事奉更責無旁貸。那些自視過高、以為行善有失身分的人，是看自己過於所當看的。事奉人就是天使自己的尊榮。〔三〕百姓雖然曾惹動他、幾乎要用石頭打死他（出17:4），他卻仍作眾人的僕人。請注意，別人雖在我們當盡的本分上失職，我們卻不可因此在他們當盡的本分上忽略。〔四〕他雖已年邁，卻從早到晚堅守崗位，以這工為他的食物和飲料。神賜他身心極大的力量，使他輕鬆愉快地完成大量工作；為鼓勵別人在事奉神上傾力奉獻，事實證明他歷經勞苦之後，氣力並未衰減。那些等候耶和華、事奉祂的，必如鷹展翅上騰，重新得力。
二、葉忒羅作為朋友的極大智慧和深思。
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他不贊成摩西所採的方法，並坦率地告訴了他，出18:14,17,18。他認為摩西獨自承擔這一切事務太多，會損害他的健康、使他過度疲勞，也會使司法對百姓成為厭煩的事；因此他坦白地告訴他：*你這作的不好。*請注意，善事上也可能作得過分，因此我們的熱心總當受智慧節制，免得我們的善被人毀謗。智慧有益於指引，使我們既不以少於本分自滿，也不以超過自己力量的過重之工自苦。
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他建議他採用一種更能達到目的的政體模式：（1）他應當把一切向神的呈報保留給自己（出18:19）：你要替百姓到神面前；這是一項不宜與別人共享的尊榮，民12:6-8。凡關乎全會眾整體的事也當經他的手，出18:20。但（2）他當在各支派和家族中設立審判官，審理人與人之間的案件並加以裁決，這樣會比由摩西親自主持的大會更少喧嘩、更快處理。這樣他們便如一國由至尊的君王治理，並由他所差遣所授權的下級官吏輔助，彼前2:13。這樣眾手合力，工作輕省，案件更快審理，百姓也因司法被帶到營門口而得輕省。但（3）若有正當理由，可從這些下級法庭上訴到摩西本人那裏；至少審判官自己也為難時：大事都要呈到你這裏，出18:22。這樣那位偉人只因用在大事上就更有用。請注意，那些恩賜和地位最卓越的人，也可因各方面都不如他們之人的幫助而在工作上大得助益，因此不可輕看他們。頭需要手和腳，林前12:21。偉人不僅當自己力求有用，也當設法使別人有用，照各人的能力而行。這就是葉忒羅的建議，由此看來，摩西在先知的事上勝過他，他在政治的事上卻勝過摩西；然而：
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他對自己的建議加上兩個附帶條件：（1）當極其謹慎地揀選受託之人（出18:21）；他們必須是有才能的人等。他們必須是品格最好的人：〔一〕在判斷和決斷上——有才能的人，有見識、明事理的人，剛強、不被怒容或喧囂所懾服的人。清楚的頭腦和剛強的心腸才能作好審判官。〔二〕在敬虔和信仰上——敬畏神的人，相信上面有一位神鑒察他們、他們要向祂交賬、懼怕祂判斷的人。有良心、雖能秘密穩妥地作卑鄙之事也不敢作的人。敬畏神是最好的原則，能最有效地抵擋一切不公的試探，尼5:15，創42:18。〔三〕在正直和誠實上——誠實無妄的人，說話可信、忠心可靠、給全世界也不肯說謊、不背信、不行詭詐的人。〔四〕在對世俗財富的高尚慷慨的輕看上——恨不義之財的人，不僅不索賄、不圖致富，更厭惡此念；憎情欺壓的財利、揮手不受賄賂的才配作審判官，也只有這樣的人才配，賽33:15。（2）他當在這事上留意神的指引（出18:23）：*你若這樣行，神也這樣吩咐你。*葉忒羅知道摩西有比他更好的謀士，便把他引到那位謀士面前。請注意，給人建議時當謙卑順服神的話和護理，這些總當居上。
摩西並沒有因這建議出自一個不如他那樣熟悉神的言語和全能異象之人而輕看它；他聽從了岳父的話，出18:24。他細想此事，便看見岳父所提議的合理性，並決心付諸實行——他日後得了神在這事上的指示便照樣行了。請注意，那些自以為聰明而不肯受教的人，並不如他們所以為的那樣聰明；因為智慧人（真正智慧的）聽見，必增長學問，不輕忽好的建議，縱使來自不如自己的人。摩西沒有把官吏的選舉交給百姓——百姓已經充分證明自己不配這樣的信託；他親自揀選並委任他們，有的管較大的分區，有的管較小的，較小的可能隸屬於較大的。我們理當看重政府為極大的恩典，並為律法和官吏感謝神，使我們不像海中的魚，大的吞吃小的。
三、葉忒羅回本國去，出18:27。毫無疑問，他把在認識神上所得的長進帶回家去，並傳給鄰舍使他們得教導。據推測，基尼人（撒上15:6所提）就是葉忒羅的後裔（參士1:16），他們在那裏蒙特別的保護，是因他們的祖先在此向以色列所施的恩情。向神百姓所施的善意，就是最小的，也決不失了賞賜，至遲在復活之時也必得報。
English original
Jethro's Advice to Moses (1491 BC)
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.
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?
¹⁵ And Moses said unto his father in law, Because the people come unto me to enquire of God:
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.
¹⁷ And Moses' father in law said unto him, The thing that thou doest is not good.
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.
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:
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.
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:
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.
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.
²⁴ So Moses hearkened to the voice of his father in law, 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.
²⁷ And Moses let his father in law depart; and he went his way into his own land.
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, Ex 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, Ex 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, Ex 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 (Ex 18:13), composed and sedate. (2.) With great condescension to the people, who stood by him, Ex 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 (Ex 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, Ex 18:14,17,18. 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 (Ex 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, Nu 12:6-8. Also whatever concerned the whole congregation in general must pass through his hand, Ex 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. 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, Ex 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 (Ex 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, Ne 5:15, Ge 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 (Ex 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, Ex 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, Ex 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.
本章論到摩西本人和他自己家庭的事務。一、他的岳父葉忒羅把他的妻子和孩子帶來給他，出 18:1-6。二、摩西以極大的敬意款待岳父（出 18:7），以美好的談話（出 18:8-11），以獻祭和設宴款待他，出 18:12。三、葉忒羅就他在以色列中作審判官辦理事務的方式向他獻策，建議他選立較低的審判官來協助他（出 18:13-23），摩西過了一段時間便採納他的主意（出 18:24-26），於是二人分別，出 18:27。