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Matthew Henry's Complete Commentary

Matthew Henry · 1714

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Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

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Barnes' Notes on the Bible

Albert Barnes · 1834

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Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.

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Adam Clarke's Commentary and Critical Notes on the Bible

Adam Clarke · 1831

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Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.

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John Gill's Exposition of the Bible

John Gill · 1763

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John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

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Keil & Delitzsch Commentary on the Old Testament

Carl F. Keil, Franz Delitzsch · 1866

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구약 학술 표준 — 히브리어·문헌비평·고대근동 배경

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Cambridge Bible for Schools and Colleges

Cambridge (다저자) · 1900

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준전권 준학술 (권별 저자·연도 확인)

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Word Pictures in the New Testament

A.T. Robertson · 1933

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헬라어 시제·문법 해설 결정판 (KR PD / US 1931+ 권별)

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The Expositor's Greek Testament

ed. W. Robertson Nicoll (다저자) · 1910

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헬라어 신약 학술 (권별 저자 PD 확인 필요)

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Meyer's Critical and Exegetical Commentary on the New Testament

Heinrich A.W. Meyer · 1880

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신약 학술 정밀주해 (독일 — K&D 대응)

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MacLaren's Expositions of Holy Scripture

Alexander Maclaren · 1910

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설교형 강해 명저 (전권, 절별 가공 필요)

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Hodge's Commentary on the New Testament

Charles Hodge · 1860

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프린스턴 조직신학 관점 신약 정밀 주석 (롬·고전후·엡)

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Exodus Kabanata 18 서론

5 mga komentaryo na inihambing

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Matthew Henry's Complete Commentary

Walang pamagat

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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.

Barnes' Notes on the Bible

Exodus 18 Introduction

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The events recorded in this chapter could not have occupied many days - only 15 days elapsed between the arrival of the Israelites in the wilderness of Sin and their final arrival at Sinai, see Exodus 16:1; Exodus 19:1. This leaves, however, sufficient time for the interview and transactions between Moses and Jethro.

Adam Clarke's Commentary and Critical Notes on the Bible

Exodus 18 Introduction

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Jethro, called the father-in-law of Moses, hearing of the deliverance which God had granted to Israel, Exodus 18:1, took Zipporah and her two sons, Gershom and Eliezer, and brought them to Moses, when the Israelites were encamped near Horeb, Exodus 18:2-5. He sends to Moses, announcing his arrival, Exodus 18:6. Moses goes out to meet him, Exodus 18:7, and gives him a history of God's dealings with the Israelites, Exodus 18:8. Jethro greatly rejoices, and makes striking observations on the power and goodness of God, Exodus 18:9-11. He offers burnt-offerings and sacrifices to Jehovah, and Aaron and all the elders of Israel feast with him, Exodus 18:12. The next day Jethro, observing how much Moses was fatigued by being obliged to sit as judge and hear causes from morning to evening, Exodus 18:13, inquires why he did so, Exodus 18:14. Moses answers, and shows that he is obliged to determine causes between man and man, and to teach them the statutes and laws of God, Exodus 18:15, Exodus 18:16. Jethro finds fault, and counsels him to appoint men who fear God, love truth, and hate covetousness, to be judges over thousands, hundreds, fifties, and tens, to judge and determine in all smaller matters, and refer only the greater and most important to himself, Exodus 18:17-22; and shows that this plan will be advantageous both to himself and to the people, Exodus 18:23. Moses hearkens to the counsel of Jethro, and appoints proper officers over the people, who enter upon their functions, determine all minor causes, and refer only the most difficult to Moses, Exodus 18:24-26. Moses dismisses Jethro, who returns to his own country, Exodus 18:27.

John Gill's Exposition of the Bible

Exodus 18 Introduction

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INTRODUCTION TO Exodus 18

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

Cambridge Bible for Schools and Colleges

Exodus 18 Introduction

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The visit of Jethro to Moses. Appointment of judges to assist Moses in the administration of justice

Entirely, or with unimportant exceptions (as perhaps in vv. 9–11), from E: notice the predominance of God. The chapter is one of great historical interest: it presents a picture of Moses legislating. Cases calling for a legal decision arise among the people: the contending parties come to Moses to have them settled; he adjudicates between them; and his decisions are termed ‘the statutes and directions (tôrôth) of God.’ It was the function of the priests in later times to give oral ‘direction’ upon cases submitted to them, on matters both of civil right Deuteronomy 17:11)1[158], and of ceremonial observance (ib. Exodus 24:8)1[159]; and here Moses himself appears discharging the same function, and so creating the primitive nucleus of Hebrew law. He is not represented as giving the people a finished code, but as deciding upon cases as they arose: decisions given in this way, especially in difficult cases (v. 26), would naturally form precedents for future use (cf. on Exodus 21:1): an increasing body of civil and criminal law would thus gradually grow up, based upon a Mosaic nucleus, and perpetuating Mosaic principles, but augmented by the decisions of later priests or judges, framed to meet the needs of a wider and more varied national life. Collections of such laws, dating, as we have them, from post-Mosaic times, are preserved in the ‘Book of the Covenant’ (Exodus 20:23 to Exodus 23:33), and in the Code embedded in the discourses of Deuteronomy.

[158] EVV. teach: but the Heb. verb is the one used technically of the priests, and meaning to direct (viz. how to act in a given case): see the small print note on p. 162.

[159] EVV. teach: but the Heb. verb is the one used technically of the priests, and meaning to direct (viz. how to act in a given case): see the small print note on p. 162.

The Hebrew tôrâh (‘law’) had a threefold character: it was viz. judicial, ceremonial, and moral. The ceremonial and moral tôrâh as well as the judicial tôrâh is represented in the ‘Book of the Covenant,’ and in Dt.; the moral tôrâh also in parts of the ‘Law of Holiness’ (Leviticus 17-26.); and the ceremonial tôrâh especially in P (the ceremonial laws of Lev. Nu.); but the tôrôth of Exodus 18:15; Exodus 18:20, as the context shews, are exclusively judicial.

Tôrâh, it may be worth while here further to explain, is derived from the verb hôrâh, to point out, direct, mentioned in footnote 1; and means properly pointing out, direction. It may be used of oral direction given by prophets (as Isaiah 1:10; Isaiah 5:24; Isaiah 30:9); but it is used especially of oral direction given by the priests to the laity, in accordance with a traditional body of principles and usages, chiefly on points of ceremonial observance; in process of time the term came further to denote a body of technical direction (or ‘law’) on a given subject (e. g. on leprosy, Leviticus 14:2; Leviticus 14:32; Leviticus 14:54; Leviticus 14:57), and finally to denote ‘the law,’ as a whole. For examples of the use of both the verb (EVV. teach) and the subst. (EVV. law) in the senses explained, see Leviticus 10:11; Leviticus 14:57, Deuteronomy 17:10-11 (‘according to the direction wherewith they shall direct thee’), Exodus 24:8, Exodus 33:10, Micah 3:11 Jeremiah 18:18, Ezekiel 7:26; Ezekiel 44:23, Haggai 2:11 (render, ‘Ask, now, direction of the priest’), Malachi 2:6-9 (see the writer’s notes in the Century Bible); and see further DB. iii. 65 f.

It is another point of interest that Moses, in the establishment of his judicial system, adopted as his instructor a foreigner (Midianite or Kenite: see the note on Exodus 2:18). Hobab (= Jethro) is in Numbers 10:29-32 invited to be the Israelites’ guide through the wilderness; and the Kenites actually accompanied them into Judah (Jdg 1:16). The contact with the family and people of Moses’ father-in-law was thus considerable; and the fact has led to the conjecture that their influence upon early Israel may have been greater than is actually described in our extant narratives, and may have even extended to religious matters (pp. xlix. f., lxiv. n.; comp., with reserve, ATLAO.2 413 f., 433).

There are strong reasons for thinking that this episode stood originally at a later point in the narrative. (1) In v. 5 the ‘wilderness where he was encamped, at the mount of God,’ cannot be Rephidim (Exodus 17:1), but can only be the ‘wilderness of Sinai,’ the arrival at which, however, is not mentioned till Exodus 19:1-2 a. (2) The Deuteronomist quite clearly places the episode at the close of the Israelites’ sojourn at Horeb: he describes viz. the appointment of these judges (Exodus 1:9-18), after the Israelites have been told that they have remained long enough in Horeb, and are directed to leave it (Exodus 1:6-8), and before the statement that they did leave it (Exodus 1:19). Hence it is almost certain that this narrative stood originally in E immediately before E’s account of the departure of Israel from Sinai (narrated in our existing Pentateuch only by P, Numbers 10:11 ff., and J, Numbers 10:33); and that it was still read there by the write of Dt. (Numbers 10:29-32 seems to be J’s account of another incident connected with the same visit of Hobab (i.e. Jethro: see on Exodus 2:18) to Moses.

Exodus Kabanata 18 1

3 mga komentaryo na inihambing

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Ex 18:1-27.

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Ex 18:1-27.

VISIT OF JETHRO.

1-5. Jethro . . . came . . . unto Moses, &c.--It is thought by many eminent commentators that this episode is inserted out of its chronological order, for it is described as occurring when the Israelites were "encamped at the mount of God." And yet they did not reach it till the third month after their departure from Egypt

(Ex 19:1, 2;

compare

De 1:6, 9-15).

Barnes' Notes on the Bible

Exodus 18:1

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Jethro was, in all probability, the "brother-in-law" of Moses Exodus 3:1. On the parting from Zipporah, see Exodus 4:26.

Adam Clarke's Commentary and Critical Notes on the Bible

Exodus 18:1

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When Jethro, the priest of Midian, etc. - Concerning this person and his several names, See Clarke's note on Exodus 2:15, See Clarke's note on Exodus 2:16, See Clarke's note on Exodus 2:18, See Clarke's note on Exodus 3:1, See Clarke's note on Exodus 4:20, See Clarke's note on Exodus 4:24. Jethro was probably the son of Reuel, the father-in-law of Moses, and consequently the brother-in-law of Moses; for the word חתן chothen, which we translate father-in-law, in this chapter means simply a relative by marriage. See Clarke's note on Exodus 3:1.