Exodus 18:1–27

We now come to the end of a very marked division of the book of Exodus. We have seen God, in His perfect grace, visit and redeem His people. He brought them out of the land of Egypt. He delivered them first from the hand of Pharaoh, and then from the hand of Amalek. We have also seen the manna as a picture of Christ come down from heaven. The rock is a picture of Christ struck for His people. The gushing stream is a picture of the Spirit given. Then, in striking and beautiful order, comes a view of the future glory. It has three great parts: the Jew, the Gentile, and the Church of God.

Moses shows all proper respect for his father-in-law, who was a priest of Midian (v. 7). There is no suggestion that he was an idolatrous priest, and it may well be that he was more like Melchizedek, who was "priest of God Most High" (Gen. 14:18). For God is able to preserve some true reverence for Himself, even outside of Israel.

The deliverance is complete: the grace which begins perfects the work. Nothing more is needed as to this. But we have yet to see the effect of the work. God's way is always to make the blessing of one the means of blessing others too. So it will be when God brings Israel's final salvation. It will be to the world, says the apostle, "as life from the dead" (Rom. 11:15).

Notice that when Moses speaks to Jethro, he leaves out all mention of himself. That is an example we may well want to follow. He uses the name that shows the relationship in which God stood to Israel. He simply "told his father-in-law all that the LORD had done to Pharaoh and to the Egyptians for Israel's sake, all the hardship that had come upon them in the way, and how the LORD had delivered them." It is a blessed thing for believers now when they meet and speak of what their God and Father has done in His beloved Son. The mercy that delivered them from so great a death, and still delivers, is their subject and their praise. It is beautiful to see that Moses' account made his father-in-law rejoice and bless the LORD. It brought him right into the spirit of the song recorded in Exodus 15.

Jethro too has his place. "He heard of all that God had done for Moses and for Israel His people, how the LORD had brought Israel out of Egypt" (v. 1)… He looked on without envy and praised the LORD for all His goodness. He acknowledged Him to be greater than all gods. So it will be in the day of Christ's glory. Everyone will fall into the place God assigns them, and no one will envy another his share of joy… The Gentiles will praise God's ways of grace and power, and will themselves enjoy them along with the people of God's choice.

Jethro must have known the full story of Israel's sufferings in Egypt. Moses had lived with him for forty years. Now he had heard the wonderful story of their deliverance, and he came to rejoice with them, bringing Zipporah and her two sons. Only now do we learn that Moses had sent her back to her father, and what the name of the second son was.

Apparently Moses took his wife Zipporah and Gershom, his son, to Egypt when he returned there at God's call. Likely his second son, Eliezer, was born in Egypt. This chapter (v. 2) tells us that Moses "had sent her home" — evidently to stay with her parents until God set Israel free.

Remember what this lovely scene is made of! The last time Moses and Zipporah were together, they parted as if in a rage. The last time we see and hear the people, they were murmuring again and again at the ways of the Lord. The same Moses, the same Zipporah, the same people — but morally, how different! The people ask and obey instead of murmuring, and Zipporah's quarrel over her "husband of blood" ends with her bringing her children back to greet her lord and rejoice with him.

At that point Israel had not yet recognised Moses as the leader who would set the people free. This brings us to the first point about Zipporah: she was the bride given to Moses in the days of his rejection. In the same way the church now is the bride given to the Lord Jesus during the time when He is rejected by Israel.

It is significant that Zipporah stayed hidden in her father's house. She was not with Moses when he carried out the judgements on Egypt and set the people of Israel free. The Lord is the true Moses, who will deliver His people with might and power and who will execute judgement on the world.

The episode in Exodus 4 had shown us that Zipporah was not ready for circumcision, the sign of the covenant with Abraham, and the picture of the cutting off of the flesh. In naming his elder son Gershom, Moses revealed that he knew he was a stranger in the world where he lived. The cutting off of circumcision was very fitting for a stranger. Now the second son appears, and we move from what is negative to what is positive, since Eliezer means "My God is a help."

The first is Gershom, "for he said, I have been an alien," or a pilgrim, "in a strange land." It recalls the weary days when Israel was away from their own land, scattered as strangers throughout the world. The name of the second is Eliezer: "For the God of my father was my help, and delivered me from the sword of Pharaoh." This certainly recalled the past, but it is also a prophecy of the future. Taken as a picture, it speaks of the final deliverance of Israel, before they enter into blessing under the reign of Messiah.

The whole congregation assembled in triumph before the Lord, with the Gentile presenting sacrifice. And to complete the picture, the bride of the deliverer comes in too, together with the children God had given him. In short, it is a strikingly clear foreshadowing of the coming kingdom.

We find Moses then in the land of Midian, and soon with a Gentile bride. But his son's name tells us that he has still found no real home. He names his son "Gershom" — "a stranger" — for he says: "I have been a stranger in a strange land." Here Moses beautifully reflects our character and position in the world, and that of Him to whom we belong. The wife belongs no more to Midian, but to her husband. The "stranger" son never becomes a resident of the land where he is born. These things should need no explanation to any of our hearts. May God make us more Gershoms in the land of Midian — strangers in a world where Christ can find a bride, but not a home.

It is strange indeed that the chief record of the forty long years Moses spent in Midian is this: he called his son by the Egyptian name Gershom, which means banishment — "for," said he, "I have been a stranger in a strange land." Even the name of his second son, born in Midian, does not appear in the book of Exodus until Moses had led Israel out of Egypt. Forty long years of schooling, and yet hardly a word said about this one-third of Moses' life!

And I would add this: Moses got a wife and children when he was separated from his brothers, the children of Israel, through their unbelief and rejection of him. As a result, as he says himself, he was then "a stranger in a strange land" (Ex. 2:22; Ex. 18:3). In the same way, the unbelief and rejection of Israel has brought the Lord in among the Gentiles, and He is gathering a church, a wife and children, out from among them.

It is significant that Zipporah was hidden in her father's house, and not with Moses, while he carried out the judgements on Egypt and set the people of Israel free. The Lord is the true Moses. He will deliver His people with might and power, and He will execute the judgement on the world.

The very names of the children explain the typical character of the whole scene. The first is Gershom; "for he said, I have been an alien" or a pilgrim "in a strange land." So it recalls the weary days when Israel was away from their own land, scattered as strangers throughout the world... So the two names mark two distinct periods in God's dealings with Israel... But this scene looks back on the sorrows of their scattering as past, and in picture they now hold the blessing they had waited for so long.

In naming his elder son Gershom, Moses showed that he knew himself to be a stranger in the world where he was living. Now we come to the second son, and we move from what is negative to what is positive, since Eliezer means "My God is a help." This had now become very plain. In these two names we find Moses saying in principle what Joseph before him had said in the names of his two sons, which meant "Forgetting" and "Fruitful."

It seems Moses took his wife Zipporah and his son Gershom to Egypt when he returned there at God's call. His second son Eliezer was likely born in Egypt, for we are told in this chapter (v. 2) that "he had sent her back" — evidently to stay with her parents until God set Israel free. The meaning of the name of Eliezer ("my God is a help") seems to show that he was born while Moses was contending with Pharaoh. Moses said then that God had been his help in delivering him from the sword of Pharaoh (v. 4).

We do not find Eliezer (my God is a help) until chapter 18:4. By then Israel is delivered, and the Gentiles come to eat bread with the elders of Israel. We then have the double character of the Lord's relationship with Israel. He is a Stranger with them when they are oppressed, and their Deliverer as the God of their fathers.

While Moses fled from Egypt, he still held to the sure promises of God. He held on to his confidence, against all past experience and every outward appearance. His heart was hopeful, because God was in his thoughts. God would keep him safe from the king of Egypt. He would also keep him to see His promise fulfilled. Moses had no intention of dying in Midian. The name he gave his firstborn son expressed the assurance that his stay in that country would one day be a thankful memory of praise. To his second child he gave a name that glorified the faithful mercy of the God who saved him from the sword of Pharaoh.

The name of the second is Eliezer: "The God of my father was my help, and delivered me from the sword of Pharaoh." This certainly recalled the past. But it is also a prophecy of the future. Understood as a type, it speaks of Israel's final deliverance, just before they come into blessing under the reign of Messiah. The two names therefore mark two distinct periods in God's dealings with Israel... the second points to that great hour when the Lord will suddenly appear and snatch His people from the very jaws of the enemy.

Here we come to the end of a clearly marked division of the book of Exodus. We have seen God, in His perfect grace, visiting and redeeming His people. He brought them out of the land of Egypt. He delivered them first from the hand of Pharaoh, and then from the hand of Amalek. We have also seen, in the manna, a picture of Christ come down from heaven; in the rock, a picture of Christ struck for His people; and in the flowing water, a picture of the Spirit given. Then follows, in striking and beautiful order, a picture of the future glory, divided into its three great parts: the Jew, the Gentile, and the Church of God.

This mountain also carries the name "the Mount of the LORD". The same phrase turns up elsewhere in Exodus, and it always has to do with God revealing Himself at Mount Sinai. Moses once led his father-in-law's flock all the way through the desert to Horeb, the mountain of God. In the same way, he led the people of Israel through the wilderness to this mountain (Ex. 3:1; Ex. 18:5; Ex. 24:13). It was the mountain where God sat enthroned.

But God had now judged Egypt, redeemed Israel, disciplined them, and brought them to the edge of the mountain. So the right time had come for Zipporah, the Gentile wife, to appear again. Her father leads her out by the hand, to be reunited with Moses at "the Mount of God," now that all the work of judgment and redemption was finished in glory.

Having administered these judgements Moses is reunited to his wife. The picture we get in Exodus 18 is that the following 'parties' are assembled together: Moses (picture of the Lord), and Zipporah (picture of the church), are together with Reuel (picture of the nations) and speak about the subject of how God has delivered his people Israel and the ways he has gone with the enemies of His people in order to bring this about.

The first is Gershom, "for he said, I have been an alien," or a pilgrim, "in a foreign land." It recalls the weary days when Israel was away from their own land, scattered as strangers throughout the world. The name of the second is Eliezer: "For the God of my father was my help, and delivered me from the sword of Pharaoh." This certainly looks back to the past. But it is also a prophecy of the future. Taken as a picture, it speaks of the final deliverance of Israel, just before they are brought into blessing under the reign of Messiah. So the two names mark two distinct periods in God's dealings with Israel.

Jethro stands for the Gentiles who are saved during the great tribulation and will come to enjoy the blessing of the coming thousand-year kingdom with the Jews... While God was judging Egypt with those terrible blows, Jethro was out of sight in a remote part of the desert. In the same way, it is the nations we now call heathen, living in places the world hardly notices, who will be blessed when long-lost Israel is gathered. Zipporah and her sons stand nearer to Israel's deliverer than anyone else at the "mount of God" could. This is the Church.

Here we see the heavenly family and the earthly family together at the mount of God, pictured in Jethro and the ransomed tribes. The whole scene is full of moral beauty. Yet the people who make up this scene had felt very differently about each other in earlier days. Moses and Zipporah had parted in anger the last time they met, and the people had grumbled again and again. But now the mount of God has its effect on them. From the greatest to the least, from Jethro down to the furthest corner of the camp, everything stands under the power of godly order, submission, and fellowship.

Egypt was judged, Israel redeemed, disciplined, and led to the borders of the mountain. Then the right time had come for Zipporah, the Gentile wife, to appear again. She is now brought forward, led out by her father's hand, to join Moses again at "the Mount of God." By then all the work of judgment and redemption was gloriously and fully accomplished.

It is significant that Zipporah was hidden in her father's house, and not with Moses, while he carried out the judgements on Egypt and set the people of Israel free. The Lord is the true Moses. He will deliver His people with might and power, and He will execute the judgement on the world.

In naming his elder son Gershom, Moses revealed that he knew he was a stranger in the world where he lived... Now the second son is mentioned. We pass from what is negative to what is positive, since Eliezer means, "My God is a help." This had now been made very plain.

The first name is Gershom, and it recalls the weary days of Israel's absence from their own land, when they were scattered as strangers throughout the world... The two names mark two distinct periods in God's dealings with Israel... the second points to that momentous hour in which the Lord will suddenly appear and snatch His people from the very jaws of the enemy.

During the time when Moses was rejected by his brothers, he was taken aside and given a bride — the companion of his rejection... This is precisely what Christ is to the Church. Her connection with Him is founded upon death and resurrection... It is, as we know, during the period of Israel's unbelief, and of Christ's rejection, that the Church is called out.

In Exodus 18 come the Gentiles. Zipporah then is a type of the Church we are getting now. The two sons are not the Church, only Zipporah.

Until now this had been a hidden union. But now the wife and the children, led out by the father, appear in front of his own countrymen. They take a place nearer to Moses, the great centre of the whole scene, than any of them.

The whole congregation gathers in triumph before the Lord. The Gentile presents his sacrifice. And in addition, to complete the picture, the bride of the deliverer and the children whom God had given him are brought in as well. It is, in short, a remarkably striking foreshadowing of the coming kingdom.

It was no wonder that Moses' father-in-law should seek to come to him while they were travelling in the wilderness, and bring his wife and two sons as well, since he had heard of all that God had done for Moses and for Israel His people. That Moses, camped at the mountain of God, greater than any prophet... should not stay in his tent, but go out to meet one so much lower than himself, though his father-in-law, and bow down too, was lovely.

If "The man Moses was very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people," then the magnificent way Jehovah had used him to carry the people through the Red Sea could in no way have lessened his greatness... Moses was camped at the mount of God. He was greater than any prophet, "faithful in all God's house, with whom Jehovah would speak mouth to mouth, plainly, and not in dark sayings." Yet he did not stay in his tent. He went out to meet someone so much below him, though the man was his father-in-law, and he bowed down too. That was lovely. He kissed Jethro, they asked each other how they were, and then they came to rest in the tent. It is a wilderness scene the heart can linger over.

The meeting of Moses and his father-in-law, recorded in Exodus 18, is all the more interesting and important to the believer now. It took place before Israel had so foolishly placed themselves under law. And it is a fine illustration of the command in 1 Peter 3:8: love as brothers, be tender-hearted, be courteous.

Moses shows all due respect for his father-in-law, who was a priest of Midian (v. 7). There is no suggestion that he was an idolatrous priest. He may well have been more like Melchizedek, who was "priest of the Most High God" (Gen. 14:18). For God is able to preserve some true reverence for Himself, even outside of Israel.

Notice that in speaking to Jethro, Moses leaves out all mention of himself. That is an example we may want to follow. He used the name of the relationship in which God stood to Israel, and "told his father-in-law all that Jehovah had done to Pharaoh and to the Egyptians for Israel's sake, and all the hardship that had come on them by the way, and how Jehovah delivered them." It is a blessed thing for believers now when their conversation and their praise, as they meet, are about what their God and Father has done in His beloved Son, and about the mercy that delivered from so great a death and does deliver.

The clouds open and show us a radiant and glorious vision on the MOUNT OF GOD of Moses receiving Zipporah from Jethro the Gentile, while Gershom and Eliezer stand by... So the divine Saviour will be revealed in the future with the spiritual Bride who came from the Gentile home; while the upright Gentile of Matthew 25, who is received with a kiss of peace and affection, is allowed to sacrifice.

He meets here the redeemed heirs of earthly blessing, until now a stranger to them. He comes from regions unknown to Israel. But when they meet there is no lack of full companionship. A common hand seems to have led them towards each other. Once Jethro and Moses had kissed each other, and family affection had taken its course, they retold the deeds of the Lord, His famous deeds for Israel.

Jethro acts the part of the heavenly visitor, and Moses that of the head and representative of the earthly people. All is happy, from the highest to the lowest, in this mysterious millennial heavens and earth. All is full of moral beauty and order. And only remember what materials make up such a lovely scene! The last time Moses and Zipporah were together, they parted as if in a rage. The last time we see and hear the people, they were grumbling again and again at the ways of the Lord... The same Moses, the same Zipporah, the same people, but morally, how different!

Notice that when Moses speaks to Jethro, he leaves himself out completely. That is an example we may well want to follow. He used the name that showed how God stood towards Israel. He simply "told his father-in-law all that the LORD had done to Pharaoh and to the Egyptians for Israel's sake." It is a blessed thing when believers meet today and talk about what their God and Father has done in His beloved Son. They praise Him for the mercy that delivered them from so great a death, and delivers them still.

Moses told Jethro all that God had done in judging Pharaoh and Egypt to deliver Israel. He told him too of all the affliction God had brought Israel safely through (v. 8). Jethro's response was one of ungrudging thankfulness and rejoicing. He gives every honour for this to the Lord. Jethro also offered a burnt offering and other sacrifices to God at this time. Aaron and the elders of Israel ate before the Lord with him, showing clear fellowship. Though Aaron was the high priest of Israel, he did not begrudge Jethro acting as priest here, but showed fellowship with him in doing so.

In Exodus 18 the Gentiles come in. We see the Gentiles owning Israel and Jehovah. "Rejoice, O Gentiles, with His people." The Gentiles are as much at home with Him as Israel. They own Israel to be Jehovah's own people, though they themselves are not.

He looked on unselfishly and praised Jehovah for all His goodness, owning Him to be greater than all gods. So it will be in the day of Christ's glory. Everyone will willingly take the place God assigns them. No one will envy another's share of joy... The tribes of Israel will rest from all their oppressors. They will enjoy the grace of God, which alone can bless a ruined people.

The Gentile will truly rejoice for all the goodness Jehovah will have done to Israel. He will have delivered them from the hand of all their enemies, from first to last. The people of the world will learn righteousness when His judgments are in the earth. Then they will know, as Jethro did, that Jehovah is greater than all gods.

Joy flows from possession. Redemption delivers, and that is essential to joy and leads into it. Yet by itself it does not produce joy... But joy is not found in the books of the wilderness. The one exception makes this all the more striking. Exodus 18 carries us forward in picture to the final result of God's ways of grace towards the people. It is a millennial scene. Here, with beautiful fitness, it is the Gentile Jethro who "rejoiced for all the good that the LORD had done to Israel."

So God had not yet shown Moses His mind about the offerings, set out in Leviticus 1-7. Even so, those who acknowledged God already knew how to have seasons of holy fellowship with one another in His presence. But such seasons required the sacrifice... Holy joy and happy fellowship with each other before God had to have a death behind it — the death of the sacrifice. Once that sacrifice was there, they could rejoice before God and with one another, fallen creatures though they were.

Notice that when Moses speaks to Jethro, he leaves out all mention of himself — an example we should want to follow. Using the name that described God's relationship to Israel, he simply "told his father-in-law all that the LORD had done to Pharaoh and to the Egyptians for Israel's sake, all the hardship that had come upon them in the way, and how the LORD had delivered them." It is a blessed thing for believers now when they meet and talk about what their God and Father has done in His beloved Son. The mercy that delivered them from so great a death, and still delivers, becomes the subject of their conversation and their praise. It is beautiful to see that Moses' account caused his father-in-law to rejoice and bless the Lord.

Moses told Jethro all that God had done in judging Pharaoh and Egypt to deliver Israel. He told him of all the affliction God had kept Israel safe through (v. 8). Jethro's response was one of ungrudging thankfulness and rejoicing. He gives every honour for this to the Lord. As Melchizedek said to Abram, "Blessed be Abram" and "Blessed be God Most High" (Gen. 14:19-20), so Jethro says, "Blessed be the Lord."

He looked on unselfishly and praised the Lord for all His goodness, owning Him to be greater than all gods. So it will be in the day of Christ's glory. Everyone will fall readily into the place God assigns them, none envying another his share of joy.

The deliverance is complete: the grace that begins also perfects the work. Nothing more is needed as to this. But we have yet to see the full effect of the work, for God's way is always to make the blessing of one the means of blessing to others as well. So it will be when Israel's final salvation comes; it will be to the world, says the apostle, "life from the dead" (Rom. 11:15).

This is a deeply interesting scene. The whole congregation assembled in triumph before the Lord, with the Gentile presenting sacrifice. And to complete the picture, the bride of the deliverer is brought in, together with the children whom God had given him. In short, it is a remarkably striking foreshadowing of the coming kingdom.

Israel has been delivered. The marvellous ways of God with them are recounted. The nations marvel at this and begin to acknowledge that the God of Israel is the true God, "greater than all gods."

Notice that when Moses speaks to Jethro he leaves himself out entirely (an example we should want to follow). He used the name that describes God's relationship to Israel. He simply "told his father-in-law all that Jehovah had done to Pharaoh and to the Egyptians for Israel's sake, and all the hardship that had come on them along the way, and how Jehovah delivered them." It is beautiful to see that Moses' account made his father-in-law rejoice and bless Jehovah. It brought him right into the spirit of the song of Exodus 15. There Moses and Israel had sung, "Who is like you, O LORD, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders?"

So it was with Pharaoh and Israel, when Pharaoh refuses to let the people go. "Thus says the LORD, Let my people go." At once the answer comes: "Who is the LORD, that I should obey Him?" There God displayed His power in judgment on Pharaoh, to prove Himself the stronger. As Jethro puts it: "Now I know the LORD is greater than all gods: for in the thing in which they dealt proudly He was above them."

God's love is without motive; there is nothing attractive in the object that calls it out. "At the right time Christ died for the ungodly." God's love sees no good in us. The cross gave the clearest proof of God's love and of man's hatred. They met there, and God's love proved the greater — as Jethro says, "In the thing in which they dealt proudly, He was above them."

"The Jew" stands out as the great earthly witness of Jehovah's faithfulness, His mercy, and His power. This is what the Jew has been in past ages, what he is now, and what he will be for ever. "The Gentile" reads his deepest lessons in the book of God's dealings with the Jew. He traces the astonishing history of that peculiar and chosen people — "a people feared from their beginning until now." He sees thrones and empires overturned and nations shaken to the core. Everyone and everything must give way, so that the people on whom Jehovah has set His love stand supreme. "Now I know," he says, "that the LORD is greater than all gods." Such is the confession of "the Gentile" when the wonderful page of Jewish history lies open in front of him.

Jethro, being with Israel, took a burnt offering and made sacrifice to God, and peace offerings as well. He "and all the elders of Israel" joined in worship and fellowship. But the text says Jethro ate bread "before God," not before Jehovah. God did not relate to this man of Midian by the name Jehovah. This act of worship pictures the coming day. When every enemy has fallen, Jew and Gentile will worship and have fellowship together "before God."

Moses, the Jew, declares to Jethro "all that the LORD had done to Pharaoh and to the Egyptians for Israel's sake... and how the LORD had delivered them." This account bows the heart of Jethro. He rejoices because of the deliverance of Israel, praises the LORD for it, and confesses His absolute supremacy.

We are next introduced to Jethro, who, when Israel came out of Egypt, takes it upon himself, without rebuke, though he was only a stranger, to do priestly service in the presence of Aaron, and to give counsel about affairs of state to Moses. For a while this was a very high place in the middle of Israel. The brightest glories in Israel were outshone. This stranger sets aside Moses and Aaron, the king and the priest in Israel. A fair token, like Melchizedek before, of great things to come to the Gentiles.

Here we see the Gentile, one of the nations, taking his place before God in all the sweet fragrance of the offering of Christ. This surely shows the nations coming to understand Christ in all His acceptability to God, both in His Person and in His sacrificial work. These form the sure foundation of all blessing.

Until the days of Moses, this other offering simply went by the name of a sacrifice. It was festive in character, and in Exodus 24:5 it is described by that term, translated a peace offering. In the burnt offering everything went up to God. In the sacrifice, the one who brought it and those concerned feasted together. It seems God had His part, and they had theirs. On the ground of the accepted burnt offering, blessing came down to men. In this sacrifice the parties concerned eat bread before God.

Jethro, being with Israel, took a burnt offering and made sacrifice to God, and also peace offerings. He "and all the elders of Israel" joined in worship and fellowship. But it says Jethro ate bread "before God," not before the LORD. God did not relate to the Midianite by His name, the LORD. This meaningful act of worship pictures the coming day. Every enemy will be defeated, and Jew and Gentile will worship and have fellowship together "before God."

Jethro then joins in worship with Aaron and the elders of Israel, together with Moses, before God. Moses is here the king, and so he, with Israel and the Gentiles (Jethro), eat bread before God. It is the union of Israel and the Gentiles in worship. It is the scene the prophet foretold: "It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains... and all the nations shall flow to it." (Isa. 2:2-3)

This was a festive occasion, yet a solemn one, because they were before God. It was a happy one too, because Jethro and they were rejoicing together over all the goodness the LORD had shown to Israel.

It is well for us to "show hospitality to one another without grumbling" (1 Peter 4:9). Remember that, for us, God links His glory even with a social meal.

Up to this point all was grace, though there were dependence and conflict. The murmurs of the people had only served to show the riches of the grace of God... At last, after this reign of grace, comes the order of divine government. This is what the millennium will bring (chapter 18). Then the king in Jeshurun judges in righteousness and sets up order and government. The Gentiles eat and offer sacrifices with Israel, and they acknowledge that the God of the Jews is exalted above all gods.

In the men appointed as rulers under Moses we see a type of those who will reign with Christ in the day of the kingdom... The men who took authority under Moses were to be "able men from all the people, men who fear God, who are trustworthy and hate a bribe." This reminds us that in the coming kingdom of Christ, the places of authority will go to those who have proved themselves worthy during this present time of responsibility.

Jethro acts the part of the heavenly visitor. Moses acts the part of the head and representative of the people on earth. The people themselves are there, waiting on him in full subjection, "to inquire of God" and to know "the judgment of God" in their matters. All is happy, from the highest to the lowest... And only remember what materials such a lovely scene is formed from! The last time we saw and heard the people, they were murmuring again and again at the ways of the Lord, one after another. The same Moses, the same people, but morally how different!

The first mistake he made was in listening to Jethro on such a matter. The Lord had given him his office, and it was to Him he should have turned on every subject that concerned His people. The pleas Jethro advanced were subtle and looked convincing. They rested on his concern for his son-in-law's welfare: "You and the people with you will certainly wear yourselves out, for the thing is too heavy for you. You are not able to do it alone."... It was not therefore concern for God, but for Moses... According to man, Jethro's counsel was wise and sensible. But according to God, accepting it showed doubt and unbelief. It left God out of the calculation.

Moses followed this advice, taking it as from God (Ex. 18:23). In Deuteronomy 1:9-18 he recalls the incident without adding any negative comment.

Here the heart of Moses failed him, blessed servant as he was. He says, "I am not able to carry all this people alone; the burden is too heavy for me." But no one asked him to bear them alone, for God was with him. They were not too heavy for God. It was He who was bearing them; Moses was only the instrument... It is here that the servants of Christ constantly fail, and the failure is all the more dangerous because it wears the appearance of humility.

Let the lonely servant remember this, for the comfort and encouragement of his sinking heart. If he has the presence and power of the Holy Spirit with him, he need not complain of his burden. He need not sigh for a division of labour. If God honours a man by giving him a great deal of work to do, let him rejoice in it and not murmur. If he murmurs, he can quickly lose his honour.

The following day Moses spent the entire time in judging cases that had arisen among the people. There is no doubt that this was a wearing occupation. Jethro noticed it at once. He asked why Moses was called to sit "from morning till evening" doing such work. Moses told him this was necessary. The people wanted answers from God about their problems.

Moses stood between the Lord and Israel at that time (v. 5). So he was the mediator, a picture of Christ who is today the "one mediator between God and men" (1 Tim. 2:5). The presence of God was forbidding then. It would be just as forbidding now, if we did not have this Mediator, the only way of approach to God.

Moses is a type of Christ. Should believers be content to let other people settle the problems they think are small? Should they bring only the great things to the Lord? No! We should go directly to the Lord with every occasion of need. The introduction of intermediaries is the legal principle of human organisation.

The people themselves are there, waiting on Moses in full subjection, to inquire of God and to know God's judgment in their matters. All is happy, from the highest to the lowest, in this symbolic scene of the coming kingdom in heaven and earth; all is full of moral beauty and order. And just remember what this lovely scene was made from! The last time Moses and Zipporah were together, they parted as if in a rage. The last time we see and hear the people, they were murmuring again and again at the ways of the Lord, one after another (Ex. 4, 15–17). The same Moses, the same Zipporah, the same people — but morally, how different! The people inquire and obey, instead of murmuring.

The real question was not whether the thing was too heavy for him (v. 18), but: is not God able to strengthen him to bear it all? It may have been humility for Moses to appoint other men to share the burden of judging the people. But it was humility at the expense of faith. It was the fruit of Jethro's careful wisdom, who looked not at the power of God, but at the weakness of Moses.

In our chapter we find the heads of the people being selected, as Jethro counselled under God. He advised it only if "God command you so." So it seems that here we have a little sample of the coming kingdom.

Jethro said, "I will give you counsel, and God will be with you" (v. 19). Would it not be better to say, "God will give you counsel, and I will be with you"? He was so sure of his own counsel that he did not advise Moses to ask counsel of God. Moreover, Moses himself should have taken care to ask God's counsel first. Another principle appears here too. This division of authority would leave the people with less direct contact with the supreme ruler.

To human eyes the governmental system advised by Jethro was very orderly and beautiful, and far more likely to secure justice among the people. Man always thinks he can improve on the order of God. This has been the secret of the ruin of the church.

There is no doubt that this was wearing work. Jethro saw it at once and asked why Moses had to sit "from morning till evening" doing such work. Moses told him it was necessary because the people wanted answers from God about their problems.

How happy is the heart that finds its joy in the "statutes" of God! Remember that a "statute" means a direction from God for us to obey. What joy there is in obeying Him!

In Exodus 18 we see the whole family in heaven and on earth, holding high and holy fellowship, and nothing of nature spoils it. Jethro acts the part of the heavenly visitor. Moses acts as the head and representative of the earthly people. The people themselves are there too, waiting on him in full subjection, to inquire of God and to know His judgment in their matters. All is happy, from the highest to the lowest. And only remember what this lovely scene is made of! The last time we saw and heard these people, they were murmuring again and again at the ways of the Lord. The same people — but morally, how different! They inquire and obey, instead of murmuring.

We must keep two things apart — the failure of Moses, and what the appointment of the rulers over the people stands for. Take the second first. This arrangement for judging the people clearly pictures the order of government that the Messiah will set up when He takes His kingdom... But though God intended that, we must not hide the failure of Moses in listening to Jethro. His first mistake was listening to Jethro on such a matter. The Lord had given him his office, and it was to Him he should have turned on every subject that concerned His people... The counsel left God out and made the health of Moses its chief aim. It lost sight of the fact that it was not Moses, but the Lord through Moses, who bore the burden of the people. So the question was not the strength of Moses, but his resources in God.

Jethro advised Moses to get help in administering justice by appointing able men: chiefs of thousands, of hundreds, of fifties and of tens. His counsel was that these men judge the people at all times and bring only the great matters to their chief. On the one hand, Moses would stand before God for the people and bring the difficulties to God. On the other hand, he would teach them the statutes and the laws. Moses followed this advice, taking it as from God (Ex. 18:23). In Deuteronomy 1:9-18 he recalls the incident without adding any negative comment.

Moses is a picture of Christ. Should believers be content to have other people settle the problems they consider small, and only bring the great things to the Lord? No! We should go directly to the Lord with every occasion of need.

To human eyes the governmental system advised by Jethro was very orderly and beautiful, and far more likely to secure the administration of justice among the people. Man always thinks he can improve on the order of God... Instead of holding to the Scriptures, which reveal God's mind, man has brought in ideas, plans, and systems of his own... The safety of the Lord's people lies in holding firmly to the word of God, and in refusing every piece of advice that man gives apart from it.

The real question was not whether the thing was too heavy for him (v. 18), but, is God not able to strengthen him to bear it all? It may have been humility for Moses to appoint men to share the burden of judging the people. But it was humility at the expense of faith. It was the fruit of Jethro's careful wisdom, who looked not at the power of God, but at the weakness of Moses. No doubt it was part of God's wise counsel that able men should judge small matters, bringing only the great ones to Moses. But this great saint failed here in faith.

Moses no doubt considered this logical and wise, and acted on Jethro's advice. However, let us carefully consider this whole matter. Jethro said, "I will give you counsel, and God will be with you" (v. 19). Would it not be better to say, "God will give you counsel, and I will be with you"? He was so sure of his own counsel that he did not advise Moses to ask counsel of God. Moreover, Moses himself should have made it his concern to ask God's counsel first. If God intended Moses to do all the work himself, He would certainly give him strength for it. Another principle appears here too. This division of authority would give the people less direct contact with the supreme ruler... To introduce a middle authority is the very principle of legality, which lets people stay content at a distance from the Lord. This gives a moral reason for the introduction of the law, beginning with Exodus 19.

It is never the fruit of humility to depart from a divinely appointed post. Instead, the deepest humility shows itself by staying there in simple dependence upon God. It is a sure sign of being occupied with self when we shrink from service on the ground of inability. God does not call us to service on the ground of our ability, but of His own... God will not force people to stay in a place of honour if they cannot trust Him to sustain them there.

It is always very dangerous to listen to the advice of a relative in the things of God... When once we let a word of distrust or complaint into our hearts, it is not easily driven out. As we have seen from Numbers 11, Moses uses in his complaint the very words Jethro suggested. It is exactly here that Satan is so successful. There may be only a half-formed thought, a hint, in our minds. At once he comes, puts it into words, and presents it to our souls. For example, we feel weary in service, and perhaps low because of that weariness. How often will Satan then suggest that we are doing too much, going beyond our strength?

The Lord heard his complaint and told him to bring seventy men alongside to help him. Though the Lord granted his desire, there was no extra supply of strength for the government of Israel. Moses was now called to share with the seventy the Spirit he already had.

We must carefully separate two things — the failure of Moses, and what the appointment of the rulers over the people pictures. Take the second first. This arrangement for judging the people clearly pictures the order of government which the Messiah will set up when He takes His kingdom. As the Psalmist says, "May he judge your people with righteousness, and your poor with justice! Let the mountains bear prosperity for the people, and the hills, in righteousness!" (Ps. 72:2-3.) ... But while this is divinely intended, the failure of Moses in listening to Jethro must not be hidden.

While God in grace overruled all that passed between Moses and Jethro about judging the people for the good of the people, it cannot be said that Moses was acting in strict conformity to the mind of God... Jethro's concern was for Moses; his reasoning was subtle, and the world would call it prudent, but it was not wise, since he left God entirely out of his calculations.

Jethro had a simple solution which had evidently not occurred to Moses. He tells Moses that this continual labour would wear him out, and the people too.

The real question was not whether the thing was too heavy for him (verse 18). It was this: is not God able to strengthen him to bear it all? It may have been humility in Moses to appoint men to share the burden of judging the people. But it was humility at the cost of faith. It was the fruit of Jethro's careful wisdom, who looked not at the power of God, but at the weakness of Moses. No doubt it was part of God's wise counsel that able men should be chosen to judge small matters, bringing only the great ones to Moses. But here this great servant of God failed in faith.

Moses was not asked to bear the people alone, for God was with him. They were not too heavy for God. It was He that was bearing them; Moses was but the instrument... This is where the servants of Christ constantly fail. The failure is all the more dangerous because it looks like humility. Shrinking from heavy responsibility looks like self-distrust and deep humility of spirit. But all we need to ask is this: has God laid that responsibility on me? If so, He will certainly be with me in sustaining it... With Him, the weight of a mountain is nothing; without Him, the weight of a feather is overwhelming.

Jethro said, "I will give you advice, and God will be with you." Would it not be better to say, "God will give you advice, and I will be with you"? He was so sure of his own counsel that he did not advise Moses to ask counsel of God. Moreover, Moses himself ought to have had concern to first ask God's counsel. If God intended Moses to do all the work himself, He would certainly give him strength for it.

God taught Moses this lesson later, in the book of Numbers, when Moses complained to the Lord in the very words Jethro had planted in his mind. The Lord heard his complaint and told him to bring seventy men alongside him to help in his work... Though the Lord granted his desire, there was no extra supply of strength for the government of Israel. Moses was now called to share with the seventy the Spirit he already had... Once a word of distrust or complaint gets into our hearts, it is not easily driven out... For example, we feel weary in service, and low in spirit through weariness. How often will Satan suggest that we are doing too much, going beyond our strength! If we accept the temptation, the thought may hamper us for years.

In His grace God overruled everything that passed between Moses and Jethro about the judging of the people, and turned it to the people's good. Even so, Moses was not acting in strict agreement with the mind of God.

He was truly that Servant raised up to Israel "like Moses." The people in the wilderness came to Moses daily with their problems, and "stood by him from morning until evening." But in Galilee there was no Jethro to plead with Jesus, no one to warn Him in love, if not in understanding: "You will certainly wear yourselves out… the thing is too heavy for you." Consumed with zeal for the Father's will, the Lord was the Ideal Servant of God.

Jethro had a simple solution which had evidently not occurred to Moses. He tells Moses that this constant work would wear him out, and the people too. Why not concentrate on representing God by teaching God's statutes in public? At the same time he could hand authority to "able men who fear God, men of truth, those who hate dishonest gain." These men could judge the smaller disputes among the people, and bring the major matters to Moses.

Moses no doubt considered this logical and wise, and acted on Jethro's advice. Jethro said, "I will give you advice, and God be with you!" (v. 19). Would it not be better to say, "God will give you advice, and I will be with you"? He was so sure of his own counsel that he did not advise Moses to ask counsel of God. Moreover, Moses himself ought to have had concern to first ask God's counsel. If God intended Moses to do all the work himself, He would certainly give him strength for it. Another principle appears here too. By this division of authority the people would have less direct contact with the supreme ruler. To bring in a middle authority is the very principle of legalism, which lets people stay content at a distance from the Lord. This gives a moral reason for bringing in the law, beginning with Exodus 19.

The first mistake he made was in listening to Jethro on such a matter. The Lord had given him his office; and it was to Him he should have turned on every subject that concerned His people. The arguments Jethro advanced were plausible and subtle. They grew out of his anxiety for the welfare of his son-in-law. "You will surely wear yourself out, both you and this people with you. The thing is too heavy for you. You are not able to do it alone." It was concern for Moses, not concern for God, that moved Jethro. The plan forgot one thing: it was not Moses who bore the burden of the people, but the Lord through Moses. The real question was not the strength of Moses, but his resources in God.

Once we let a word of distrust or complaint into our hearts, it is hard to get rid of. As we have seen from Numbers 11, Moses uses in his complaint the very words Jethro had suggested. It is exactly here that Satan is so successful. There may be only a half-formed thought, a hint, in our minds. At once he comes, puts it into words, and presents it to our souls. For example, we may feel weary in service, and low because of that weariness. How often then will Satan suggest that we are doing too much, going beyond our strength.

In this chapter the heads of the people are chosen, as Jethro advised under God. He urged it only on one condition: if "God command you so." So it seems that here we have a little sample of the coming kingdom. Moses is king; the people are subject to him; the Gentile, in the person of Jethro, comes to rejoice with him and his people.

God in grace overruled all that passed between Moses and Jethro about the judging of the people, and He did it for the people's good. Even so, we cannot say that Moses was acting in strict agreement with the mind of God. God has seen fit to leave this incident on record in His precious word, which is the product of divine inspiration. He left it there for our profit and correction. Jethro's concern was for Moses. His reasoning was subtle, and the world would call it prudent. But it was not wise, since he left God entirely out of his calculations.

Jethro had a simple solution which had not evidently occurred to Moses. He tells Moses that this continual labour would wear him out, and the people too. Why not concentrate on representing God and teaching God's statutes in public? At the same time he could hand authority to "able men who fear God, men of truth, those who hate dishonest gain." They could judge the smaller disputes among the people, and bring the important matters to Moses.

The features of faithful men are also given to us in Exodus 18:20-21. They were to be taught in the word of God. They had to know how to walk, and how to work. They must be able men, fearing God, men of truth, hating greed — men who could bring peace to the people by righteous judgments. Surely there is a word here for us. This Scripture was written to instruct and encourage us.

If Ezra prepared his heart to seek the law of the Lord, it was first and foremost that he might do it. He did not do it to increase his knowledge, or to build his reputation as a teacher. He did it so that his heart, life, and ways would be shaped by the law — so that his own walk would embody the truth... You can never ignore this order without cost. Where teaching does not flow out of a heart that is itself subject to the truth, it has no power to influence others. It will also harden the teacher's own heart.

Jethro said, "I will give you counsel, and God will be with you" (v. 19). Would it not be better to say, "God will give you counsel, and I will be with you?" He was so sure of his own counsel that he did not advise Moses to ask counsel of God. Moses himself should have wanted to ask God's counsel first. If God meant Moses to do all the work himself, He would certainly give him strength for it... By this division of authority the people would have a less direct contact with the supreme ruler. Do we today not need to take all of our trying matters directly to the Lord Jesus? Putting a go-between in place is the very principle of legality. It lets people settle for staying at a distance from the Lord.

Leaving a post God has appointed is never the fruit of humility. The opposite is true. The deepest humility stays there in simple dependence upon God. When we back away from service because we feel unable, it is sure proof that we are taken up with ourselves. God does not call us to service on the ground of our ability, but of His own.

In our chapter the heads of the people are chosen, as Jethro advised under God. He only advised it if "God command you so." So it seems that here we have a little sample of the coming kingdom. Moses is king. The people are subject to him. The Gentile, in the person of Jethro, comes to rejoice with him and his people.

Exodus 18:20-21 also gives us the features of faithful men. They were to be taught in the word of God. They had to know how to walk, and how to work. They had to be able men, fearing God, men of truth, hating covetousness. They had to be men who could bring peace to the people by righteous judgments. God wrote this Scripture to instruct and encourage us, so there is a word here for us as well. These are the traits we should want.

Covetousness is a sin that men in charge are especially exposed to... Jethro, Moses' father-in-law, describes the character of the men to be chosen "to judge the people at all times": "Able men," he says, "such as fear God, men of truth, hating covetousness" (Ex. 18:21). Samuel met all these conditions. He also had the virtues of gentleness and loving sympathy. He was indeed the ideal judge.

What an admirable arrangement! If it really had to be made, nothing could keep order better than this graded scale of authority. It ran from the captain of ten up to the captain of a thousand. Moses, the lawgiver, stood at the head of them all, in direct contact with the Lord God of Israel.

Again, what can be more simple and appropriate than that Moses at the close should omit the name and counsel of Jethro, and bring the people into greater prominence than himself in the choice of rulers? This he had fully shown in the history. Now he dwells chiefly on their part in the matter, confessing his own inability to cope with their great increase.

Jethro said, "I will give you counsel, and God will be with you" (v. 19). Would it not be better to say, "God will give you counsel, and I will be with you?" He was so sure of his own counsel that he did not advise Moses to ask counsel of God. Moses himself should have been concerned to ask God's counsel first. If God meant Moses to do all the work himself, He would be sure to give him strength for it. Another principle is seen here too. By this division of authority the people would have less direct contact with the supreme ruler. Do we today not need to take all our difficult matters straight to the Lord Jesus?

It is always very dangerous to listen to the advice of a relative in the things of God... Relatives look at things through their own claims on us, or through their natural affection. Their eye is divided, so they cannot judge rightly in the presence of God.

Leaving a post God has appointed is never the fruit of humility. The deepest humility does the opposite: it stays there in simple dependence on God. When we shrink back from service because we feel unable, that is sure proof we are taken up with ourselves. God does not call us to service on the ground of our ability, but of His own.

In the men appointed as rulers under Moses we see a picture of those who will reign with Christ in the day of the kingdom... The men who took authority under Moses were to be "able men, such as fear God, men of truth, hating covetousness." This reminds us that Christ will give the places of authority in His coming kingdom to those who have proved themselves worthy during the present time of responsibility here.

Jethro had a simple solution which had evidently not occurred to Moses. He tells Moses that this constant labour would wear him out, and the people too. Why not concentrate on representing God by teaching God's statutes in public? At the same time, Moses could delegate authority to "able men who fear God, men of truth, those who hate dishonest gain." They could judge minor disputes among the people, and bring the major matters to Moses (v. 22).

Jethro, the father-in-law of Moses, advised him to get help in administering justice. He was to provide able men: chiefs of thousands, of hundreds, of fifties and of tens. … Moses followed this advice, taking it as from God (Ex. 18:23). In Deuteronomy 1:9-18 he recalls the incident without adding any negative comment.

Jethro said, "I will give you counsel, and God will be with you" (v. 19). Would it not be better to say, "God will give you counsel, and I will be with you"? He was so sure of his own counsel that he did not advise Moses to ask counsel of God. … By this division of authority the people would have less direct contact with the supreme ruler. Do we today not need to take all of our trying matters directly to the Lord Jesus?

In all this we see Moses clearly stepping back from a post of honour. If it pleased God to make him the sole instrument in managing the assembly, that only gave him more dignity and privilege. True, the responsibility was immense. But faith would recognise that God was more than enough for it. Here, however, the heart of Moses failed him. Blessed servant as he was, he says, "I am not able to carry all this people alone; the burden is too heavy for me." But he was not asked to carry them alone, for God was with him. They were not too heavy for God. It was He who was carrying them; Moses was only the instrument. He might just as well have said that his staff was carrying the people; for what was he but an instrument in God's hand, as the staff was in his?

When once a word of distrust or complaint is admitted into our hearts, it is not easily driven out. As we have seen from Numbers 11, Moses uses the very words in his complaint that were suggested by Jethro. It is exactly here that Satan is so successful. There may be only a half-formed thought, a mere hint, in our minds. At once he comes, puts it into words, and presents it to our souls. Take an example. We feel weary in service, and perhaps low because of the weariness. How often will Satan suggest that we are doing too much, going beyond our strength!

Clearly, this arrangement for judging the people pictures the order of government which the Messiah will set up when He takes His kingdom. As the Psalmist says, "May he judge your people with righteousness, and your poor with justice! Let the mountains bear prosperity for the people, and the hills, in righteousness!" (Ps. 72:2-3.)

In the men appointed as rulers under Moses we see a picture of those who will reign with Christ in the day of the kingdom. … The men who took authority under Moses were to be "able men, such as fear God, men of truth, hating covetousness." This reminds us that the places of authority in the coming kingdom of Christ will go to those who have proved themselves worthy in this present time of responsibility.

In our chapter Moses selects the heads of the people, as Jethro counselled under God; for Jethro only advised it if "God command you so." So it seems that here we have a little sample of the coming kingdom. Moses is king. The people are under him. And a non-Israelite, Jethro, comes to rejoice with him and his people.

The pleas Jethro advanced looked right on the surface, and they were subtle. They rested on his anxiety for the welfare of his son-in-law… If Moses would only do as he advised, then he said, "So it will be easier for yourself," and again, "you will be able to endure, and all this people also will go to their place in peace."

The Lord taught Moses this lesson later, in the book of Numbers. Moses complained to Him in the very words Jethro had put into his mind: "I am not able to bear all this people alone, because it is too heavy for me" (Num. 11:14). The Lord heard his complaint and told him to take seventy men to help him in the work. He granted the desire, yet added no fresh strength for the government of Israel. Moses now had to share with the seventy the Spirit he already had.

On the hill he had learnt his own weakness, but also the sustaining power of God. Here he only remembers his weakness, and listens to the counsel of Jethro. The real question was not whether the thing was too heavy for him (v. 18), but, is not God able to strengthen him to bear it all? It may have been humility in Moses to appoint men to share the burden of judging the people. But it was humility at the expense of faith.

Jethro said, "I will give you counsel, and God will be with you" (v. 19). Would it not be better to say, "God will give you counsel, and I will be with you?" Jethro was so sure of his own counsel that he never advised Moses to ask God for counsel. Moreover, Moses himself ought to have had concern to first ask God's counsel. If God intended Moses to do all the work himself, He would give him strength for it… To bring in an authority in between is the very principle of legalism. It lets people stay content at a distance from the Lord.

Moses followed this advice, taking it as from God (Ex. 18:23). In Deuteronomy 1:9-18 he recalls the incident without adding any negative comment.

God in grace overruled everything that passed between Moses and Jethro about judging the people, and turned it to the people's good. Even so, Moses was not acting in strict conformity to the mind of God. God has seen fit to leave this incident on record in His precious word, inspired by Him, for our profit and warning.

The men who took authority under Moses were to be "able men who fear God, men of truth, hating greed." This reminds us who will hold places of authority in the coming kingdom of Christ: those who have proved themselves worthy during the present time of responsibility here.

Moses no doubt thought this was logical and wise, and acted on Jethro's advice. Jethro said, "I will give you advice, and God be with you!" (v. 19). Would it not have been better to say, "God will give you counsel, and I will be with you"? He was so sure of his own advice that he never told Moses to ask counsel of God. And Moses himself should have been concerned to ask God's counsel first. If God meant Moses to do all the work himself, He would certainly have given him strength for it.

By this division of authority the people would have less direct contact with the supreme ruler. Do we today not need to take all our trying matters directly to the Lord Jesus? To bring in an in-between authority is the very principle of law, which lets people settle for staying at a distance from the Lord. This gives a moral reason for the introduction of law, beginning with Exodus 19.

Moses does not rise to the height of God's power and goodness. On the hill he had learned his own weakness, but also the sustaining power of God. Here he only remembers his weakness, and listens to the counsel of Jethro. The real question was not whether the task was too heavy for him (v. 18). It was this: is God not able to strengthen him to bear it all? It may have been humility on Moses' part to appoint men to share the burden of judging the people. But it was humility at the expense of faith. It was the fruit of Jethro's careful wisdom, who looked not at the power of God, but at the weakness of Moses.

It is never the fruit of humility to leave a post God has appointed. On the contrary, the deepest humility will show itself by staying there in simple dependence on God. It is a sure sign that we are occupied with ourselves when we shrink from service on the ground of inability. God does not call us to serve on the ground of our ability, but of His own.

It is always very dangerous to listen to the advice of a relative in the things of God. Our blessed Lord and His disciples were so busy with His ministry "that they could not even eat." Then His relatives "went out to seize Him, for they were saying, 'He is out of His mind.'" They gave no thought to the claims of God... Relatives look through the lens of their own claims, or of natural affection. Because their sight is divided, they cannot judge rightly in the presence of God.

Two things must be kept apart — the failure of Moses, and what the appointment of rulers over the people pictures. Take the second first. This arrangement for judging the people pictures the order of government which the Messiah will set up when He takes His kingdom. As the Psalmist says, "May he judge your people with righteousness, and your poor with justice! Let the mountains bear prosperity for the people, and the hills, in righteousness." (Ps. 72:2-3.) ... But while God intended this, the failure of Moses in listening to Jethro must not be hidden. If it were, we would lose some most valuable instruction.

Moses followed this advice, taking it as from God (Ex. 18:23). In Deuteronomy 1:9-18 he recalls the incident without adding any negative comment.

This arrangement for judging the people is clearly a picture. It shows the order of government which the Messiah will set up when He takes His kingdom. As the Psalmist says, "May he judge your people with righteousness, and your poor with justice! Let the mountains bear prosperity for the people, and the hills, in righteousness." (Psalm 72:2-3.) That is why this section closes with this account.

Covetousness is a sin that especially endangers administrators… Jethro, Moses' father-in-law, describes the character of the men to choose "to judge the people at all times." They are to be "able men," he says, "who fear God, who are trustworthy and hate a bribe" (Ex. 18:21).

Jethro said, "I will give you advice, and God be with you" (v. 19). Would it not be better to say, "God will give you advice, and I will be with you"? He was so sure of his own counsel that he did not advise Moses to ask counsel of God. What is more, Moses himself should have been concerned to ask God's counsel first. If God intended Moses to do all the work himself, He would certainly give him strength for it.

In our chapter we see the heads of the people being chosen, just as Jethro advised under God. He only advised it if God commanded it.

He was not asked to bear them alone; for God was with him. They were not too heavy for God. It was He who was bearing them. Moses was only the instrument… This is where the servants of Christ constantly fail. The failure is all the more dangerous because it looks like humility. To shrink from heavy responsibility seems like distrust of self and deep lowliness of spirit. But all we need to ask is this: has God laid that responsibility on me? If so, He will certainly be with me in carrying it.

Moses later complained to the Lord. He used the very words Jethro had put into his mind: "I am not able to carry all this people alone; the burden is too heavy for me." (Num. 11:14.) The Lord told him to join seventy men with himself. The Lord granted his desire, but there was no extra supply of strength for governing Israel. Moses now had to share with the seventy the Spirit he already had.

To human eyes the system of government Jethro advised was very orderly and beautiful. It looked far more likely to secure justice among the people. Man always thinks he can improve on the order of God… The safety of the Lord's people lies in holding firmly to the word of God. They must refuse all counsel and advice that man gives apart from it.

Exodus 18:25 speaks of Moses choosing these men. Yet here in Deuteronomy 1:13 Moses says he asked the tribes to choose "wise, understanding, and experienced men." So he graciously took them into his confidence. When they presented the men, he confirmed them as his choice.

An admirable arrangement! If it really had to be made, nothing could keep order better than this graded scale of authority. It runs from the captain of ten up to the captain of a thousand. At the head of all is the lawgiver himself, in direct communication with the Lord God of Israel.

Moses no doubt thought this logical and wise, and acted on Jethro's advice. But let us weigh the whole matter carefully. Jethro said, "I will give you counsel, and God will be with you" (v. 19). Would it not have been better to say, "God will give you counsel, and I will be with you"? He was so sure of his own counsel that he did not advise Moses to ask counsel of God. And Moses himself should have been concerned to ask God's counsel first. If God meant Moses to do all the work himself, He would certainly have given him strength for it.

Here the heart of Moses failed him (blessed servant as he was). He says, "I am not able to bear all this people alone, because it is too heavy for me." But he was not asked to bear them alone. God was with him. They were not too heavy for God. It was He who was bearing them; Moses was only the instrument. He might as well have spoken of his rod as bearing the people. This is where the servants of Christ constantly fail, and the failure is all the more dangerous because it looks like humility.

Moses gave firm orders to these rulers to judge righteously in any cases that arose between the people. They had to avoid partiality carefully, showing the same respect to the small as to the great. Cases too hard to decide were to be brought to Moses. In the Church too, older believers can decide many things, but if anything is too hard, these must be brought to the Lord in humble, dependent prayer.

By this division of authority the people would have less direct contact with the supreme ruler. Do we not need to take all our difficult matters straight to the Lord Jesus today? To bring in an in-between authority is the very principle of legalism, which lets people stay content at a distance from the Lord. This gives a moral reason for the law being brought in, starting at Exodus 19.

Finally, it lies on the surface that man's order in no way represents the mind of God. To human eyes the system of government Jethro advised was very orderly and beautiful, and far more likely to secure justice among the people. Man always thinks he can improve on the order of God. This has been the secret of the ruin of the church. Instead of holding to the Scriptures, which reveal the divine mind, man has brought in ideas, plans and systems of his own.

We must separate two things here: the failure of Moses, and what the appointment of the rulers over the people stands for. Take the second first. This arrangement for judging the people pictures the order of government that the Messiah will set up when He takes His kingdom.

In this chapter too the Gentile stands out — Jethro eating bread with the elders of Israel. So all the great elements of the future kingdom are present. We have the type of Christ; we have Israel in their proper place and order; we have the Gentile represented there. We will see this in the reign of glory that is coming… The Gentile will sincerely rejoice for all the goodness the LORD will have done to Israel, rescuing them from all their enemies, first to last. When His judgments are in the earth, the nations will learn righteousness. They will then know with Jethro that the LORD is greater than all gods.

Jethro had done his work, and with the permission of Moses he went his way into his own land (v. 27). What a contrast with Moses and the children of Israel! They were going God's way and to His land, and so they were pilgrims passing through the wilderness. But Jethro went his way — not God's — and into his own land, not God's. So instead of being a pilgrim, he had a settled home, where he kept no sabbath but found his own rest.

When he had shown his glories, rejoiced in the prosperity of God's chosen, and led their praise for the mercy, "he went his way." Scripture said the same earlier of the God of Abraham: "And the LORD went his way, when he had finished speaking to Abraham" (Genesis 18). So now Jethro, having rejoiced with Israel and shown his glories, goes his way. For both were strangers in the earth, and a long road led them to their proper home.

In our chapter we see the heads of the people chosen, as Jethro advised under God. He only advised it if "God so commands you." So it seems we have here a small sample of the coming kingdom.

The first mistake he made was listening to Jethro on such a matter. The Lord had given him his office, and it was to Him he should have turned on every subject that concerned His people. The arguments Jethro put forward looked convincing on the surface, and they were subtle. They rested on his concern for the welfare of his son-in-law… In reality the plan left God out of the reckoning. It made the health of Moses its chief aim. It forgot who really carried the burden of the people: not Moses, but the Lord through Moses. So the question was never the strength of Moses, but his resources in God.

Jethro stayed only long enough to see his advice followed. Able men were appointed as rulers over thousands, hundreds, fifties and tens (vv. 26-27). … He had not suffered along with Israel before, and had no plan to stay and share their future sufferings. How different is the priestly work of the Lord Jesus, who stays with His own in all their trials and afflictions!

Before the law was given, Jethro (also known as Reuel) had come to Moses. He advised him to hand authority to others in Israel, then returned to his own land (Ex. 18:17-27). We do not know when Hobab had come, but he told Moses he would not go with Israel, but would return to his own land (Numbers 10:30).