Exegetical and Hermeneutical Commentary of Exodus 18:27
And Moses let his father-in-law depart; and he went his way into his own land.
27. into his own land ] Midian: see on Exo 2:15. Cf. Num 10:30.
Fuente: The Cambridge Bible for Schools and Colleges
Into his own land – Midian Exo 2:15.
Fuente: Albert Barnes’ Notes on the Bible
Verse 27. And Moses let his father-in-law depart] But if this be the same transaction with that mentioned Nu 10:29, c., we find that it was with great reluctance that Moses permitted so able a counsellor to leave him for, having the highest opinion of his judgment, experience, and discretion, he pressed him to stay with them, that he might be instead of eyes to them in the desert. But Jethro chose rather to return to his own country, where probably his family were so settled and circumstanced that they could not be conveniently removed, and it was more his duty to stay with them, to assist them with his counsel and advice, than to travel with the Israelites. Many others might be found that could be eyes to the Hebrews in the desert, but no man could be found capable of being a father to his family, but himself. It is well to labour for the public good, but our own families are the first claimants on our care, attention, and time. He who neglects his own household on pretence of labouring even for the good of the public, has surely denied the faith, and is worse than an infidel.
IT is strange that after this we hear no more of Zipporah! Why is she forgotten? Merely because she was the wife of Moses; for he chose to conduct himself so that to the remotest ages there should be the utmost proofs of his disinterestedness. While multitudes or the families of Israel are celebrated and dignified, his own he writes in the dust. He had no interest but that of God and his people; to promote this, he employed his whole time and his uncommon talents. His body, his soul, his whole life, were a continual offering to God. They were always on the Divine altar; and God had from his creature all the praise, glory, and honour that a creature could possibly give. Like his great antitype, he went about doing good; and God was with him. The zeal of God’s house consumed him, for in that house, in all its concerns, we have the testimony of God himself that he was faithful, Heb 3:2; and a higher character was never given, nor can be given of any governor, sacred or civil. He made no provision even for his own sons, Gershom and Eliezer; they and their families were incorporated with the Levites, 1Ch 23:14; and had no higher employment than that of taking care of the tabernacle and the tent, Nu 3:21-26, and merely to serve at the tabernacle and to carry burdens, Nu 4:24-28. No history, sacred or profane, has been able to produce a complete parallel to the disinterestedness of Moses. This one consideration is sufficient to refute every charge of imposture brought against him and his laws. There never was an imposture in the world (says Dr. PRIDEAUX, Letter to the Deists) that had not the following characters: –
1. It must always have for its end some carnal interest.
2. It can have none but wicked men for its authors.
3. Both of these must necessarily appear in the very contexture of the imposture itself.
4. That it can never be so framed, that it will not contain some palpable falsities, which will discover the falsity of all the rest.
5. That wherever it is first propagated, it must be done by craft and fraud.
6. That when intrusted to many persons, it cannot be long concealed.
1. The keenest-eyed adversary of Moses has never been able to fix on him any carnal interest. No gratification of sensual passions, no accumulation of wealth, no aggrandizement of his family or relatives, no pursuit of worldly honour, has ever been laid to his charge.
2. His life was unspotted, and all his actions the offspring of the purest benevolence.
3. As his own hands were pure, so were the hands of those whom he associated with himself in the work.
4. No palpable falsity has ever been detected in his writings, though they have for their subject the most complicate, abstruse, and difficult topics that ever came under the pen of man.
5. No craft, no fraud, not even what one of his own countrymen thought he might lawfully use, innocent guile, because he had to do with a people greatly degraded and grossly stupid, can be laid to his charge. His conduct was as open as the day; and though continually watched by a people who were ever ready to murmur and rebel, and industrious to find an excuse for their repeated seditious conduct, yet none could be found either in his spirit, private life, or public conduct.
6. None ever came after to say, “We have joined with Moses in a plot, we have feigned a Divine authority and mission, we have succeeded in our innocent imposture, and now the mask may be laid aside.” The whole work proved itself so fully to be of God that even the person who might wish to discredit Moses and his mission, could find no ground of this kind to stand on. The ten plagues of Egypt, the passage of the Red Sea, the destruction of the king of Egypt and his immense host, the quails, the rock of Horeb, the supernatural supply by the forty years’ manna, the continual miracle of the Sabbath, on which the preceding day’s manna kept good, though, if thus kept, it became putrid on any other day, together with the constantly attending supernatural cloud, in its threefold office of a guide by day, a light by night, and a covering from the ardours of the sun, all invincibly proclaim that God brought out this people from Egypt; that Moses was the man of God, chosen by him, and fully accredited in his mission; and that the laws and statutes which he gave were the offspring of the wisdom and goodness of Him who is the Father of Lights, the fountain of truth and justice, and the continual and unbounded benefactor of the human race.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
i.e. Moses dismissed him honourably. See Num 10:29.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And Moses let his father in law depart,…. After he had been with him some time, and desired leave to go into his own country, which was granted; or he “dismissed” y him in an honourable way: and as he went out to meet him when he came, if he did not attend him, when he went, some way in person, yet sent a guard along with him, both for honour and for safety:
and he went his way into his own land; the land of Midian: the Targum of Jonathan,
“he went to proselyte all the children of his own country;”
or, as Jarchi expresses it, the children of his family; and it is plain that the Kenites and Rechabites descended from him, who in later times lived among the Jews, and were proselytes to their religion, Jud 1:16.
y “et dimisit”, V. L. Tigurine version, Montanus, Vatablus, Drusius, Piscator.
Fuente: John Gill’s Exposition of the Entire Bible
Verse 27:
The text implies that Jethro started his journey to meet Moses, on hearing of Israel’s deliverance from Egypt. He likely spent some time visiting with him, and then returned to his home, prior to the giving of the Law on Mount Sinai.
Fuente: Garner-Howes Baptist Commentary
(27) Moses let his father in law depart.Heb. Moses dismissed his connection. The supposed identity of Hobab (Num. 10:29; Jdg. 4:11) with Jethro seems precluded by this statement, for Hobab clearly remained with Moses till the close of the stay at Sinai, and Moses, instead of dismissing him, was most unwilling that he should depart.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And Moses let his father-in-law depart, and he went his way into his own land.’
Having brought Moses his family, and having shared worship and hospitality with the children of Israel, Jethro returned home amicably, recognising that Moses now has in front of him his own destiny. The Egyptian plucked from the desert and given a welcome has become the ruler and guide of Yahweh’s people.
It is probable that originally this was the end of a scroll or tablet. Exo 19:1-2 bears all the marks of being an introduction to a new tablet, summarising the final part of this previous one.
Note for Christians.
The prime lesson from this passage is that of using wisdom in doing the work of God. We must be ready to learn wisdom from anyone, once we are satisfied that it really is wisdom. Moses might have bristled with pride against his father-in-law and pointed out that he was only the leader of a small wandering tribe, while he had this great mass of people to deal with. But the only loser would have been Moses. It is also an indication of the importance of putting in a word at the right time, and of doing it gently and tactfully.
Fuente: Commentary Series on the Bible by Peter Pett
EXPOSITION
DEPARTURE OF JETHRO. The time of Jethro’s departure, and indeed of his entire visit, has been matter of controversy. Kurtz is of opinion that Jethro waited till the news of Israel’s victory over Amalek reached him, before setting out from his own country. Hence he concludes, that “a whole month or more may easily have intervened between the victory over Amalek and the arrival of Jethro,” whose arrival in that case “would not even fall into the very earliest period of the sojourn at Sinai, but after the promulgation of the first Sinaitic law.” Those who identify Hobab with Jethro find in Num 10:29-32 a proof that at any rate Jethro prolonged his visit until after the law was given, and did not “depart to his own land” before the removal of the people from the wilderness of Sinai to that of Paran, “in the 20th day of the second month of the second year” (ib, Num 10:11). The position, however, of Num 18:1-32; together with its contentsbeth what it says and what it omitsare conclusive against this view. Jethro started on his journey when he heard “that the Lord had brought Israel out of Egypt” (Num 18:1), not when he heard that Israel had been victorious over Amalek. His conversation with Moses (Num 18:7-11) ranged over the entire series of deliverances from the night of the departure out of Egypt to the Amalekite defeat, but contained no allusion to the giving of the law. The occupation of Moses on the day after his arrival (Num 18:13) is suitable to the quiet period which followed the Amalekite defeat, but not to the exciting time of the Sinaitic manifestations. It may be added that the practice of inculcating general principles on occasion of his particular judgments, of which Moses speaks (Num 18:16), is suitable to the period anterior to the promulgation of the law, but not to that following it. The argument from Num 10:29-32 fails altogether, so soon as it is seen that Jethro and Hobab are distinct persons, probably brothers, sons of Reuel (or Raguel), and brothers- in-law of Moses.
Exo 18:27
Moses let his father-in-law depart. Literally, “dismissed him,” “sent him away.” This single expression is quite enough to prove that the Hobab, whom Moses made strenuous efforts to keep with him after Sinai was left, is not the Jethro whom he was quite content to let go. He went his way into his own land. He returned to Midian, probably crossing the Elanitic gulf, which divided Midian from the Sinaitic region. The exact time of the departure is uncertain; but it was probably before the main events related in Exo 19:1-25.
HOMILETICS
Exo 18:27
Jethro the model of a friendly adviser.
A man’s friends often hesitate to offer advice, from the fear of its being ill received. Jethro showed himself superior to this weakness, and risked being rebuffed for officiousness, confident in his singleness of purpose and honest intentions. He had all the qualities of a good adviser. He was
1. SAGACIOUS. There can be no doubt that he rightly forecast the results, if Moses had continued his unwise monopoly of the judicial office, or that he suggested a prudent course in place of that whereof he disapproved. His reservation of a certain judicial power to Moses (Exo 18:20-22) was especially wise, since had he not done so, it is highly probable that his counsel would not have been followed;
2. SYMPATHETIC. Kindness and. warm feeling breathed in his warning words:”Thou wilt surely wear away, both thou and this people for this thing is too heavy for thee; thou art not able to perform it thyself alone.” He feels for Moses; he feels for the people; he has no thought for himself; he is solely anxious, and deeply anxious, to save others from unnecessary suffering;
3. STRAIGHTFORWARD. He does not use periphrases, or beat about the bush, but goes straight to his point, making his purpose clearly intelligible, and indeed unmistakable”The thing that thou doest is not good””provide out of the people able men.”
4. WHOLLY DISINTERESTED. The advice which he tenders can do him no good. He asks no employment, no place for himself. He will not even participate in the general prosperity of Israel if good results follow the adoption of his counsel; for he is not about to cast in his lot with the Israelites. On the contrary, he is bent on withdrawing at once into his own country. Moses will not find him that keen annoyance, an ever-present friend, who because his advice has been taken once, regards himself as entitled to obtrude it whenever he pleases, and to feel aggrieved if it is not in every case followed. If advisers generally acted in the spirit of Jethro, there would be far less unwillingness than there is to ask advice, and far more gratitude felt towards those who volunteer it.
HOMILIES BY D. YOUNG
Exo 18:27
Jethro‘s departure.
I. JETHRO DEPARTS AFTER A MOST SATISFACTORY VISIT. That visit was made not perhaps without some anxiety and doubt as to the results, but still under the clear dictation of duty. Therefore, it would have been satisfactory even if less successful. Moses might, conceivably, have looked on Zipporah coldly and. received her reluctantly; but there would have remained to Jethro the priceless satisfaction that he had done the right thing. But Jethro, we have seen, had more even than the satisfaction of a good conscience; he had been successful, and successful beyond all that he could have anticipated when he set out. To a man of Jethro’s disposition, that would indeed be a joyous visit, which had proved so useful to Moses, to Zipporah, to their children, to Israel, and may we not add, towards the glorifying of Jethro himself? Keep ever in the path that is clearly right, and you have Jethro’s experience to encourage you in the expectation that it may also be the path of noble and joyous opportunities.
II. JETHRO DEPARTS, AND MOSES IS MADE TO FEEL, MORE THAN EVER, THAT JEHOVAH REMAINS. Very helpful are human counsel and sympathy, and especially when they come from old friends. There are no friends like old friends, and Jethro was a very old friend t o Moses. But Jethro’s abilities and opportunities as adviser extended only a little way. Like Moses we may all have our Jethros whom we may love, cherish and venerate; for God distributes such men everywhere about the world to be, as it were, fellow-workers with trim in giving stability and illumination to the perplexed. But we cannot keep them; we may lose them at any moment; and while it is great wisdom to listen to them, it would be great folly to put them in the place of God. Though Jethro was very decided in the counsels he gave, he knew equally when to stop. We may look at him as coming in here to teach us that what we can expect from the most competent and loving of human friends is but a trifle compared with the great total of our needs. We are allowed to have but small expectations from the brother sinner, the brother mortal, the brother who is liable to ignorance and error, just as much as we are ourselves. When Jethro went away, Moses would feel himself all the more shut up to Jehovah. When the earthly is dumb, misleading, estranged, or dead, then the heavenly will speak in clear and loving accents to all who have ears to hear.
III. Jethro departs into his own land, for HE HAD DOUBTLESS PRESSING CLAIMS UPON HIM THERE. He was just the kind of man to make his presence, as long as he lived, a kind of necessity to his neighbours, he had come on a matter of urgency, not for his own pleasure or ease; and we may imagine he went back as soon as he conveniently could to finish such affairs at home as had been left unfinished. Note, however, that in going back to his own land, and away from Moses, he did not therefore retire from the service of God and the reach of God’s blessings. Jethro and Moses seemed to be going different ways; but they only differed in external circumstances. Moses does not seem even to have asked Jethro to stay with him; whereas we know that he pressed and urged Hobab. Perhaps he felt that he had no sufficient reason for asking Jethro, or that it would be of no use.Y.
Fuente: The Complete Pulpit Commentary
Exo 18:27. Moses let his father-in-law depart See Num 10:29; Num 10:36 from whence it appears, that Moses had the highest opinion of Jethro, and an earnest desire to have retained him, observing, in very strong terms, that he might be to them instead of eyes; and, indeed, from this specimen, one cannot fail to entertain a very great idea of Jethro’s worth and wisdom. It is observed that the Rechabites, whose piety and virtue Jeremiah (ch. 35:) so much commends, came from the country of Jethro, (see 1Ch 2:55.) who being, as we have remarked, a true believer before, was, no doubt, more zealous to support and propagate the right faith from the knowledge which he now acquired of God’s miraculous interposition for Israel. What became of Zipporah and her children we have no further account. The disinterestedness of Moses is manifest throughout his history: intent upon the interests of the people of Israel, he never appears to have the aggrandizing of his own family in view.
REFLECTIONS.Moses was their lawgiver and judge, as well as their deliverer; and faithful was he in the trust committed to him.
1. Observe how he is employed to decide in all matters of controversy, and to inform them in all doubtful cases concerning the will of God; easy of access, diligent and laborious in his office, and never diverted from the calls of business by any avocations. The greater a man is, the more useful he should labour to be. The servant of the public must not seek his own pleasure, but the good of the people.
2. Jethro’s observation hereupon. It was inconvenient for the people, and too much for himself. The excess of business was attended with delay, and the greatness of the fatigue would shortly kill him. Note; (1.) A zealous minister is apt sometimes to forget that his bones are not brass, or his sinews iron, and even in well-doing may detroy himself; but this is neither for God’s glory, nor the people’s good. The continuance of his life and ministry is more desirable; and God is too great a master to need, and too good a master to require us to labour above our strength.
3. Jethro’s advice, and Moses’s approbation of it. Judges are accordingly appointed in several divisions, and in subordination one to another. Note; As we have reason to be thankful for the administration of justice, it is a farther privilege that we have a right of appeal to higher courts, where wrong determinations may be reversed, and equity soften the rigour of the letter of the law.
4. Jethro’s return. It is pleasing to be with our friends: but we have calls at home which demand our presence, and we may then part with comfort, when, like Moses and Jethro, we have profited by each other’s conversation.
Fuente: Commentary on the Holy Bible by Thomas Coke
To understand this account, the Reader should consult Num 10:29 . It is probable that Jethro and Hobab mean one and the same person. If not, perhaps Hobab was the son of Jethro whom his father left with Moses, when he himself; as this verse relates, returned to his home. And that Hobab, as the passage in the book of Numbers records, meant to do the same. But this is uncertain; for the word father-in-law will equally suit brother-in-law. But spiritually considered, all will go back who are not called by divine grace. Reader! may your language and mine be like the apostle’s: Joh 6:68-69 .
REFLECTIONS
While so much is said in this Chapter of the Lord’s watching over his people, may neither the writer nor the reader of this Commentary, want grace to watch over the Lord’s dealings towards us. Doubtless there is enough in every man’s life, who with an eye of faith is enabled to trace the wonderful history, to look back and see the path we have come thickly strewed with mercies: in which God hath not left himself without witness of his faithfulness and truth.
In all our enjoyments of friendly intercourse with one another, like those of Moses with his father-in-law, let us be very careful to see to it, that it be a friendship formed in Jesus; cemented by his blood, and kept up by his grace. Then we shall find it indeed to be a sanctified friendship, there will be no going back from one another, or at least, if absent in body we shall be present in spirit. And being knit together in the sweet fellowship of the saints, it will outlive all the short and dying connections of this world, and form an everlasting union which cannot be broken in the realms of endless life.
Reader! may you and I learn from the conversation between Moses and his father-in-law, how sweet and edifying that converse is, which hath the Lord and his mercies for the chief topic of discourse! And surely, if the heart of a Midianite could find subject of holy joy in the relation of God’s goodness to Israel, well may we find cause to bless a God in Christ for what he hath done for our souls.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 18:27 And Moses let his father in law depart; and he went his way into his own land.
Ver. 27. Into his own land. ] An honest man’s heart is the place where his calling is: such a one when he is abroad is like a fish in the air; whereinto if it leap for recreation or necessity, yet it soon returns to its own element.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Gen 24:59, Gen 31:55, Num 10:29, Num 10:30, Jdg 19:9
Reciprocal: Gen 12:20 – General Jdg 1:16 – Moses’ Rth 1:7 – they went
Fuente: The Treasury of Scripture Knowledge
Exo 18:27. He went into his own land It is supposed the Kenites, mentioned 1Sa 15:6, were the posterity of Jethro, (compare Jdg 1:16,) and they were taken under special protection, for the kindness their ancestor showed to Israel.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
18:27 And Moses {l} let his father in law depart; and he went his way into his own land.
(l) Read Num 10:29.