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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.
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Jethro's Visit to Moses (1491 BC)
简体中文
叶忒罗来访摩西（公元前1491年）
¹ 摩西的岳父米甸祭司叶忒罗，听见神为摩西和神的百姓以色列所行的一切事，就是耶和华将以色列从埃及领出来的事， ² 便带着摩西的妻子西坡拉，就是摩西从前打发回去的， ³ 又带着她的两个儿子；一个名叫革舜，因为摩西说："我在外邦作了寄居的"； ⁴ 一个名叫以利以谢，因为他说："我父亲的神帮助了我，救我脱离法老的刀。" ⁵ 摩西的岳父叶忒罗，带着摩西的妻子和两个儿子，来到神的山，就是摩西在旷野安营的地方。 ⁶ 他对摩西说："我是你岳父叶忒罗，带着你的妻子和她的两个儿子一同来了。"
这事很可以如这里所记的位置那样，发生在律法颁布之前，而不是像有些人所置的那样，与民10:11,29等处所记的事相连。献祭之事早已有之；在此处所提到的祭（出18:12）中，可注意的是叶忒罗拿来献祭，而不是亚伦。至于叶忒罗劝摩西在他以下设立审判官，虽然（出18:13）暗示他给这劝告的时机是次日，但这并不表明摩西处理这事必是在不久之后——当律法已经颁布之时——如申1:9所安置的位置。明显的是，叶忒罗自己也不愿他在得着神关于这事的指示之前便作治理上的更改（出18:23），而这指示是他后来才得着的。叶忒罗来，
I\. 为以色列的幸福，特别是他女婿摩西的尊荣表示祝贺；如今叶忒罗认为自己为摩西在患难中所施的一切恩慈已得了丰厚的报答，他的女儿也得了出乎意料的美好姻缘。叶忒罗不能不听见全国所传扬的事——神为祂百姓以色列所行的荣耀显现（出18:1）；他来要查问，使自己更详尽地知道这事（见诗111:2），并与他们一同喜乐，作为一个对他们和他们的神都怀真诚敬意的人。虽然他作为米甸人不能与他们同得所应许之地，却与他们同享得释放的喜乐。我们这样可以使别人的安慰成为自己的，正如神所行的，以义人的亨通为乐。
II\. 将摩西的妻子和儿女带到他那里。看来他曾把他们打发回去了，大概是在那客栈——在那里他的妻子因厌弃儿子行割礼几乎叫他丧命（出4:25）；他恐怕他们再成为阻碍，便将他们送回岳父那里。他预见在法老宫廷中可能遭遇的种种挫折，因此不愿带任何家人同去。他正属于那对父亲说我不认识他——当事奉神的工作当行之时——的支派（申33:9）。照样基督的门徒，当他们要踏上一段与摩西相仿的征途时，也当撇下妻子儿女（太19:29）。然而，摩西与妻子之间一时的分离虽有理由，他们却当尽早一有方便便重新团聚。这是关系之律。你们作丈夫的，要按情理与妻子同住（彼前3:7）。我们可以推测叶忒罗乐意有他女儿相伴，也疼爱她的儿女，但他不愿把她从她丈夫那里留住，也不愿把他们从他们父亲那里留住（出18:5,6）。摩西必须有他的家眷在他身边，使他在治理神的教会之时，也能在治理家庭上立下谨慎的好榜样（提前3:5）。摩西如今既被加了许多尊荣，也负了许多关怀，他的妻子与他同在，与他同担两者，乃是合宜的。他的两个儿子的名字意义被记下来。1. 长子名叫革舜（出18:3），即"寄居者"——摩西借此不仅要记念自己的境遇，也要提醒儿子他的境况：因为我们都在地上作寄居的，正如我们的列祖一样。摩西有一位曾叔父名字几乎相同——革顺，即"寄居者"——因为虽然他生于迦南（创46:11），列祖在那里却仍自认是寄居的。2. 另一个他叫以利以谢（出18:4），即"我的神是帮助"——如我们这样翻译；这话回顾他脱离法老的拯救，当他在杀了那埃及人之后逃命之时；但若这就是（如有些人所想）他在前行时于客栈受了割礼的那个儿子，我宁可译为前瞻之意——原文也可如此译——耶和华是我的帮助，必救我脱离法老的刀——当他要去将以色列从奴役中领出来之时，他确有理由料想这刀必向他举起。按：当我们为神和我们的世代承担任何艰难的服事之时，以神为我们的帮助来勉励自己是好的：那曾救我们的，如今仍救，将来也必救。
⁷ 摩西出来迎接他的岳父，向他下拜，与他亲嘴，彼此问安，然后进了帐棚。 ⁸ 摩西将耶和华为以色列的缘故向法老和埃及人所行的事，以及路上所遭遇的一切艰难，并耶和华怎样搭救他们，都告诉了岳父。 ⁹ 叶忒罗因耶和华待以色列的一切好处，就是耶和华将他们从埃及人手中救出来，便甚欢喜。 ¹⁰ 叶忒罗说："耶和华是应当称颂的；他救了你们脱离埃及人和法老的手，将这百姓从埃及人的手下救出来。 ¹¹ 我现今在埃及人狂傲的事上得知，耶和华比万神都大。" ¹² 摩西的岳父叶忒罗把燔祭和平安祭献给神。亚伦和以色列的众长老都来了，与摩西的岳父在神面前吃饭。
此处请留意：
I\. 摩西与他岳父之间亲切的问候（出18:7）。摩西虽是主耶和华的先知，是伟大的先知，又是耶书仑的王，却对岳父表示极其谦卑的敬意。无论神的护理如何高升我们，我们当留心将当得的尊荣归给当得尊荣的人，决不可用轻蔑的眼光看待我们贫穷的亲属。那些在神面前蒙恩的人，并不因此便得豁免向人所当尽的本分，也不可因此以傲慢威严的态度自义。摩西出去迎接叶忒罗，向他行礼，与他亲嘴。信仰并不废除礼貌。他们彼此问安。甚至他们之间平常的问候也蒙记下，作为彼此爱与友谊的表达与增进。
II\. 摩西向他岳父述说神为以色列所行的大事（出18:8）。这是叶忒罗此来的目的之一——要更详细具体地知道他素来只听到传闻的事。按：谈论神的奇事是有益的谈论；这是好的，能造就人的（诗105:2）。比较诗145:11,12。打听过问新闻、谈论新闻，不仅是无碍的交谈消遣，更可借留意神的护理——以及那护理在一切事故中的运行与趋向——而被调到极其好的用途上。
III\. 这段叙述在叶忒罗心中所留下的印象。1. 他为神的以色列喜乐：叶忒罗……便甚欢喜（出18:9）。他不仅为加在他女婿身上的尊荣喜乐，更为一切待以色列的好处喜乐（出18:9）。按：公众的福分是公众心灵的喜乐。当以色列人自己在那里发怨言——尽管神向他们行了这一切善事——却有一个米甸人在这里喜乐。外邦人的信心使犹太人的不信蒙羞，这并非仅有的事（见太8:10）。旁观者比那些领受恩惠的人，更深受神向以色列所施恩惠的感动。2. 他将荣耀归给以色列的神（出18:10）：耶和华是应当称颂的（因为祂如今以此名被人认识），他救了你们——摩西和亚伦——脱离法老的手，使他虽图谋你们性命却不能成就，并借着你们的服事将这百姓救出来。按：凡是我们为之喜乐的事，神当得着赞美。3. 他的信心因此得坚固，并借此机会庄重地宣告：我现今……得知耶和华比万神都大（出18:11）。请留意：(1.) 他信心的内容：以色列的神大于一切僭越者——大于一切虚假冒充的神祇，那些僭取神圣敬拜的——祂使它们哑口无言，制伏它们，胜过它们一切，因此祂自己才是唯独的又真又活的神。祂也高于一切君王与权势（他们被称为神），对它们既有无可争议的权柄，又有不能抗拒的能力来管束统管它们；祂随意调度它们，并在它们身上得荣耀，无论它们何等伟大。(2.) 他信心的确证与进步：我现今得知；他以前知道，如今知道得更清楚；他的信心在这新鲜的凭据之上长进到完全的确信。那些顽固地闭上眼睛拒绝最清晰之光的人，才不知道耶和华比万神都大。(3.) 他建立信心的根基与理由：因为在他们狂傲的事上——无论是埃及人所拜的术士、偶像，还是法老和他的权贵（他们既抵挡神，又抬己与神相比）——祂是在他们以上。术士被挫败，偶像被动摇，法老被降卑，他的势力被折断；尽管他们结盟，神的以色列仍从他们手中被救出来。按：或迟或早，神必显明自己在那些以骄傲行事与祂相争之人之上。那自高抵挡神的必降为卑。
IV\. 他们喜乐与感恩之情的表达。他们彼此在宴席和祭物中同有交通（出18:12）。叶忒罗既诚心关切以色列的利益，虽为米甸人，也被欣然接纳，与摩西和以色列的长老们同有交通——因为他也是亚伯拉罕的子孙，虽属较幼的家族。1. 他们同献感恩之祭：叶忒罗把燔祭献给神，大概是他亲自献的——因为他是米甸的祭司，又是敬拜真神的人，而祭司之职尚未在以色列中设立。按：彼此的友谊因共同的敬拜而得以成圣。亲属朋友相聚之时，一同献上祷告与赞美的属灵祭物，是非常好的事——如同那些在基督这合一的中心相聚的人。2. 他们同享喜乐的宴席——就是在祭物之上的宴席。摩西借此机会邀请他的亲属朋友到自己的帐棚里赴席——这在朋友之间是可嘉的习惯，也是基督自己不仅允许、更以接受这种邀请而推荐的。这是一席节制的宴席：他们吃饭；我们可以推想这饼就是吗哪。叶忒罗当看见并尝那从天上来的粮；虽为外邦人，却如任何以色列人一样受欢迎——如今外邦人也是这样来到基督——生命的粮——面前。这是按敬虔之方式守的宴席：他们在神面前吃饭——节制、感恩、存敬畏神的心；他们在席间所谈的也合乎圣徒的体统。这样我们当为荣耀神而吃喝，在席间行事如同相信神的眼目看顾我们的人。
英文原文
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.
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Jethro's Advice to Moses (1491 BC)
简体中文
叶忒罗对摩西的劝言（主前1491年）
¹³ 第二天，摩西坐着审判百姓，百姓从早到晚都站在摩西的左右。 ¹⁴ 摩西的岳父看见他向百姓所做的一切事，就说："你向百姓做的是什么事呢？你为什么独自坐着，众百姓从早到晚都站在你的左右呢？" ¹⁵ 摩西对岳父说："这是因百姓到我这里来求问神。 ¹⁶ 他们有事的时候就到我这里来，我便在两造之间施行审判；我又叫他们知道神的律例和法度。" ¹⁷ 摩西的岳父说："你这做的不好。 ¹⁸ 你和这些百姓必都疲惫，因为这事太重，你独自一人办理不了。 ¹⁹ 现在你要听我的话，我为你出个主意，愿神与你同在。你要替百姓到神面前，将案件奏告神； ²⁰ 又要将律例和法度教训他们，指示他们当行的道，当做的事。 ²¹ 并要从百姓中拣选有才能的人，就是敬畏神、诚实无妄、恨不义之财的人，派他们作千夫长、百夫长、五十夫长、十夫长，管理百姓。 ²² 叫他们随时审判百姓，大事都要呈到你这里，小事他们自己可以审判。这样，你就轻省些，他们也可以同当此任。 ²³ 你若这样行，神也这样吩咐你，你就能受得住，这百姓也都平平安安归回他们的本处。" ²⁴ 于是摩西听从他岳父的话，按着他所说的去行。 ²⁵ 摩西从以色列人中拣选了有才能的人，立他们为百姓的首领，作千夫长、百夫长、五十夫长、十夫长。 ²⁶ 他们随时审判百姓，有难断的案件就呈到摩西那里，各样小事由他们自己审判。 ²⁷ 此后，摩西让他的岳父回去，他就回本地去了。
以下可见：
I. 摩西作为官长的极大热心与勤勉。
1. 他既已被用以救赎以色列人脱离为奴之家，在此又进一步作为基督的预表——他被设立为以色列人的立法者与审判官。(1.) 他要答复询问，在疑难之事上将神的旨意向他们指明，并讲解已经赐给他们的神的律法，如安息日、吗哪等，此外还有关乎敬虔与公义的自然律（出18:15）。他们来求问神；他们有这样一个可以求问的神谕，实在是福分：我们常常巴不得也有一条确切的途径，在我们不知所措时能知道神的心意。摩西对设立他的主、对求问他的百姓都尽忠职守，使他们认识神的律例和他的法度（出18:16）。他的本分不是制定律法，而是传讲神已有的律法；他所站的位置不过是仆人的位置。(2.) 他要裁决争端，判定纷争，在人与人之间施行审判（出18:16）。百姓若彼此间也如他们与神之间那样好争闹，无疑摩西要审理的案件必多而又多，况且他们的诉讼毫无花费，律法也不使他们破费。从前在埃及发生纷争，摩西想要劝和时，他们曾质问说：谁立你作我们的首领和审判官呢？（徒7:27-28）但如今神既已立他，便无可争议；他们那时骄傲地拒绝的人，如今却谦卑地来俯就。
2. 摩西所蒙召的事工便是如此；据经上所记，他如此行：(1.) 极其审慎——有人认为他坐着审判（出18:13）的姿势正暗示这一点：从容稳重。(2.) 对百姓极其谦和——他们站在他旁边（出18:14）。他极其平易近人；最卑微的以色列人也可亲自将案件呈到他面前。(3.) 极其恒切、专心致志。[1.] 虽有岳父叶忒罗与他同在，这本可给他一个休庭的充分理由（他本可当日休庭，或至少缩短时间），但他却在叶忒罗到达的次日，从早到晚坐着审判。当知，必要的事工总当置于礼节性的应酬之上。为享受朋友的陪伴而搁置对神当尽的本分，对朋友是过分的恭维；本分不可不行，那享受朋友的陪伴也不可废去。[2.] 摩西虽已升至大尊荣，却不因此贪图安逸、将事务的重担推卸于人；不，他认为自己的高升不但没有免除他的服事，反而更使服事成为他的本分。自视过高的人，才以为行善有失身份。连天使的尊荣，也正在于服役服事。[3.] 百姓虽然惹他发怒，甚至要用石头打死他（出17:4），他仍作众人之仆。当知，别人虽在我们当尽的本分上失职，我们却不可因此疏忽对他们当尽的本分。[4.] 他虽年迈，仍从早到晚坚守事工，以此为自己的饮食。神赐他身心的非凡力量，使他能够轻松愉快地承担大量工作；也为鼓励他人在事奉神的事上甘心倾注一切、甚至耗尽自己，事实证明，他经过这一切劳苦之后，气力并未衰败。那等候耶和华、事奉耶和华的，必从新得力。
II. 叶忒罗作为朋友的极大审慎与思虑。
1. 他不赞同摩西所采的方法，并坦率直言相告（出18:14、17、18）。他认为摩西独自承担这些事务负担过重，既有损健康、过于劳累，又使司法之施行对百姓而言成为苦事；因此他直截了当地说：这不好。 当知，即便在善工之中也可能有过分之举，因此热心总当受节制所管辖，免得我们的善被人毁谤（罗14:16）。智慧能指引人当行的道，使我们既不满足于少于本分，也不勉强自己担当超越力量之事。
2. 他建议一套更能达到目的的治理模式：(1.) 摩西当将一切关乎到神面前的事务归自己保留（出18:19）：你要替他们到神面前；这是一项不应容他人分享的尊荣（民12:6-8）。凡关乎全会众整体的事，也当由他亲手处理（出18:20）。但 (2.) 他当在各支派、各家族中设立审判官，审理人与人之间的案件并予以裁决；这比由摩西亲自主持的全民大会要安静得多，也快捷得多。如此，他们便如一个由至高君王所治理、并由他所差遣所授权的下级官长所辅佐的国家（彼前2:13-14）。这样众人合力便使工作轻松，案件得以早审，百姓也因审判送到他们的帐棚门口而得舒畅。然而 (3.) 若有正当理由，可由这些下级法庭上诉到摩西本人；至少审判官自己疑难时可以如此：大事都要呈到你这里（出18:22）。如此，那位伟人便因只参与大事而更加有用。当知，那些恩赐与地位最为卓越的人，也可因各方面不及他们之人的协助而在工作上大得益处，因此不可轻视他们。头也不能对手说，我用不着你（林前12:21）。大人物不仅当研究如何使自己有用，也当设计如何使他人也能各按所能地尽其用。这便是叶忒罗的忠告；由此可见，虽然摩西在预言上胜过叶忒罗，叶忒罗在政事上却胜过摩西；然而，
3. 他为自己的建议加上了两个前提：(1.) 当慎重挑选受托之人（出18:21）：他们必须是有才能的人等等。被选的人理当具备最优的品格——[1.] 在判断与决断上——有才能的人，有见识、通达事务的人，又是有胆识、不因怒容或喧嚷而退缩的人。头脑清明、心志坚定的人，才是好审判官。[2.] 在敬虔与信仰上——敬畏神的人，相信在自己之上有一位神，他的眼目鉴察他们，他们要向他交账，并敬畏他的审判；是有良心的人，即便能秘密稳妥地作恶也不敢行。敬畏神正是最能护卫人抵御一切不义之试探的原则（尼5:15；创42:18）。[3.] 在诚实与正直上——诚实无妄的人，言出必行、忠实可靠的人，就是出再大的代价也不肯说谎、不肯背弃所托、不肯行诡诈之事的人。[4.] 在对世俗财富的高尚与豁达上——恨不义之财的人，不仅不索取贿赂、不图谋自肥，更是憎恶此念；他藐视欺压的财利，挥手不受贿赂（赛33:15），这样的人，惟有这样的人，才配作审判官。(2.) 摩西当在此事上等候神的指示（出18:23）：你若这样行，神也这样吩咐你。 叶忒罗知道摩西有一位比自己更美的谋士，便将摩西引到那位谋士面前。当知，进言之时当存谦卑的心，顺服神的话语与护理，因这些都当凌驾其上。
如今摩西并不因这忠告出自一位不像他那样熟悉神的言语、得见全能者的异象（民12:6-8）之人口中而加以轻视；他听从了他岳父的话（出18:24）。他细思此事，便看出岳父所提建议的合理，决意付诸实行；他在稍后得着神在此事上的指示之后，便照着行了。当知，那些自以为智慧的人，若以为自己聪明到无须受教，便算不得真有智慧；因为智慧人（真正有智慧的）听见，必增长学问（箴1:5），并不轻忽善言，即便出自地位较低者。摩西没有将审判官的选举交给百姓，因百姓早已多次证明自己不堪此托；他亲自挑选，亲自任命，有的管辖较大的区域，有的管辖较小的，较小的或从属于较大的。我们当珍视政府制度为极大的恩典，并为有律法、有官长而感谢神，使我们不至于像海中的鱼，无首的鱼，大的吞吃小的（参哈1:14）。
III. 叶忒罗回本地去了（出18:27）。无疑，他将自己在认识神上所得的长进带回，并向邻舍传讲，使他们得着教导。一般认为，基尼人（撒上15:6所记）就是叶忒罗的后裔（参士1:16），他们因先祖在此向以色列人所施的恩慈而蒙特别庇护。向神的百姓所施的善意，哪怕是最微小的事，也绝不至于失去赏赐，至迟在复活之时也必得报答。
英文原文
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.
本章论到摩西本人及其家事。I. 他的岳父叶忒罗把他的妻子和儿女带来交给他（出十八1-6）。II. 摩西以极大的敬意款待岳父（出十八7），以美好的谈论（出十八8-11），并以献祭与筵席招待他（出十八12）。III. 叶忒罗就他在以色列中作审判官、办理事务的方法提出建议，要他选立次级的审判官来协助（出十八13-23），摩西经过一段时间后采纳了他的建议（出十八24-26），于是他们分别（出十八27）。