Verse 11
When Moses held up his hand - We cannot understand this transaction in any literal way; for the lifting up or letting down the hands of Moses could not, humanly speaking, influence the battle. It is likely that he held up the rod of God in his hand, [Exo 17:9], as an ensign to the people. We have already seen that in prayer the hands were generally lifted up and spread out, (See Clarke's note on [Exo 9:29]), and therefore it is likely that by this act prayer and supplication are intended. The Jerusalem Targum says, "When Moses held up his hands in prayer, the house of Israel prevailed; and when he let down his hands from prayer, the house of Amalek prevailed." We may therefore conclude, that by holding up the hands in this case these two things were intended:
1. That hereby a reference was made to God, as the source whence all help and protection must come, and that on him alone they must depend.
2. That prayer and supplication to God are essentially necessary to their prevalence over all their enemies.
It is indisputably true that, while the hands are stretched out, that is, while the soul exerts itself in prayer and supplication to God, we are sure to conquer our spiritual adversaries; but if our hands become heavy - if we restrain prayer before God, Amalek will prevail - every spiritual foe, every internal corruption, will gain ground. Several of the fathers consider Moses, with his stretched-out hands, as a figure of Christ on the cross, suffering for mankind, and getting a complete victory over sin and Satan.
Verse 13
Joshua discomfited Amalek and his people - Amalek might have been the name of the ruler of this people continued down from their ancestor, (see Clarke on [Exo 17:8] (note)), as Pharaoh was the name of all succeeding kings in Egypt. If this were the case, then Amalek and his people mean the prince and the army that fought under him. But if Amalek stand here for the Amalekites, then his people must mean the confederates he had employed on this occasion.
Verse 14
Write this for a memorial in a book - This is the first mention of writing on record: what it signified, or how it was done, we cannot tell. But it is evident that either this passage is introduced here instead of [Deu 25:17], by way of anticipation, or that by the words כתב שפר kethob and sepher was intended only a monumental declaration of the defeat of Amalek by Joshua, by some action or symbolical representation; for it is immediately subjoined, "And Moses built an altar, and called the name of it Jehovah-nissi." See Dr. A. Bayley, and see the note on Exodus 30 (note). It is very likely that the first regular alphabetical writing in the world was that written by the finger of God himself on the two tables of stone. What is said here was probably by way of anticipation, or means some other method of registering events than by alphabetical characters, if we allow that God gave the first specimen of regular writing on the tables of stone, which did not take place till some time after this.
Rehearse it in the ears of Joshua - Thus showing that Joshua was to succeed Moses, and that this charge should be given to every succeeding governor.
I will utterly put out the remembrance of Amalek - This threatening was accomplished by Saul, [1Sam 15:3], etc.; four hundred and twelve years after. Judgment is God's strange work; but it must take place when the sins which incensed it are neither repented of nor forsaken. This people, by their continued transgressions, proved themselves totally unworthy of a political existence; and therefore said God to Saul, Go, and utterly destroy the Sinners the Amalekites; [1Sam 15:18]. So their continuance in sin was the cause of their final destruction.
Verse 15
Jehovah-nissi - Jehovah is my ensign or banner. The hands and rod of Moses were held up as soldiers are wont to hold up their standards in the time of battle; and as these standards bear the arms of the country, the soldiers are said to fight under that banner, i.e., under the direction and in the defense of that government. Thus the Israelites fought under the direction of God, and in the defense of his truth; and therefore the name of Jehovah became the armorial bearing of the whole congregation. By his direction they fought, and in his name and strength they conquered; each one feeling himself, not his own, but the Lord's soldier.
Verse 16
The Lord hath sworn that the Lord will have war with Amalek, etc. - This is no translation of the words כי יד על כס יה מלחמה ki yad al kes yah milckamah, which have been variously rendered by different translators and critics; the most rational version of which is the following: Because the hand of Amalek is against the throne of God, therefore will I have war with Amalek from generation to generation. This gives a tolerably consistent sense, yet still there is considerable obscurity in the passage. Houbigant, a most judicious though bold critic, supposes that, as יהוה נסי Jehovah-nissi, Jehovah my ensign, was spoken of immediately before, כס kes, a throne, in this verse, is an error of some transcriber for נס nes, an ensign, which might be readily occasioned by the great similarity between the כ caph and the נ nun. He thinks farther that the two letters יה yah, which are supposed to be here a contraction of the word יהוה Yehovah, are separated, the י yod from the נס nes, which should be written נשי nissi, and the ה he, from מלחמה milchamah, which should be written המלחמה hammilchamah, and then the whole verse will run thus: For the hand shall be upon the ensigns of war unto the Lord, against Amalek for ever, i.e., God makes now a declaration of war against the Amalekites, which shall continue till their final destruction. The conjecture of Mr. Julius Bate, in his Literal Translation of the Pentateuch, deserves attention. He supposes that, as כס cos signifies a cup, and a cup is emblematically used for wrath, on one of the stones of the altar, mentioned in the preceding verse, a hand holding a cup was sculptured, this being a memorial, according to the custom of hieroglyphical writing, that the Lord would continue the cup of wrath, portending continual war, against Amalek for ever. I prefer Houbigant's exposition.
1. This first victory of Israel must have inspired them with a considerable measure of confidence in God, and in his servant Moses. Though God alone could give them the victory, yet it was necessary to show them that it was by the influence of Moses they got it. Moses could not deliver Amalek into their hands; yet if Moses did not continue to hold up his hands, i.e., to pray, Amalek must prevail. God, therefore, wrought this work in such a way as to instruct the people, promote his own glory, and secure the true honor of his servant. The Divine Being always performs the greatest number possible of ends, by the fewest and simplest means. In every work of God there is as much of wisdom and economy, as there is of sovereign uncontrolled power.
2. It is not probable that the people whom Joshua chose out to lead against Amalek were unarmed; and we have already seen that it is not at all likely that they came armed out of Egypt. And as the whole circumstances of this case show that those who fought against the Amalekites were properly equipped for the fight, we may then safely presume that they got their arms from the Egyptians, whose bodies were thrown on the shore after having been overwhelmed in the Red Sea. Thus, what was a judgment in the one case, was a most gracious providence in the other. Judgment on God's foes is mercy to his friends.
3. Of the efficacy of prayer we have already had the most striking examples. He who has the spirit of prayer, has the highest interest in the court of heaven; and the only way to retain it, is to keep it in constant employment. Apostasy begins in the closet: no man ever backslid from the life and power of Christianity who continued constant and fervent, especially in private prayer. He who prays without ceasing is likely to rejoice evermore.
Introduction
Jethro, called the father-in-law of Moses, hearing of the deliverance which God had granted to Israel, [Exo 18:1], took Zipporah and her two sons, Gershom and Eliezer, and brought them to Moses, when the Israelites were encamped near Horeb, [Exo 18:2-5]. He sends to Moses, announcing his arrival, [Exo 18:6]. Moses goes out to meet him, [Exo 18:7], and gives him a history of God's dealings with the Israelites, [Exo 18:8]. Jethro greatly rejoices, and makes striking observations on the power and goodness of God, [Exo 18:9-11]. He offers burnt-offerings and sacrifices to Jehovah, and Aaron and all the elders of Israel feast with him, [Exo 18:12]. The next day Jethro, observing how much Moses was fatigued by being obliged to sit as judge and hear causes from morning to evening, [Exo 18:13], inquires why he did so, [Exo 18:14]. Moses answers, and shows that he is obliged to determine causes between man and man, and to teach them the statutes and laws of God, [Exo 18:15], [Exo 18:16]. Jethro finds fault, and counsels him to appoint men who fear God, love truth, and hate covetousness, to be judges over thousands, hundreds, fifties, and tens, to judge and determine in all smaller matters, and refer only the greater and most important to himself, [Exo 18:17-22]; and shows that this plan will be advantageous both to himself and to the people, [Exo 18:23]. Moses hearkens to the counsel of Jethro, and appoints proper officers over the people, who enter upon their functions, determine all minor causes, and refer only the most difficult to Moses, [Exo 18:24-26]. Moses dismisses Jethro, who returns to his own country, [Exo 18:27].
Verse 1
When Jethro, the priest of Midian, etc. - Concerning this person and his several names, See Clarke's note on [Exo 2:15], See Clarke's note on [Exo 2:16], See Clarke's note on [Exo 2:18], See Clarke's note on [Exo 3:1], See Clarke's note on [Exo 4:20], See Clarke's note on [Exo 4:24]. Jethro was probably the son of Reuel, the father-in-law of Moses, and consequently the brother-in-law of Moses; for the word חתן chothen, which we translate father-in-law, in this chapter means simply a relative by marriage. See Clarke's note on [Exo 3:1].
Verse 2
After he had sent her back - Why Zipporah and her two sons returned to Midian, is not certainly known. From the transaction recorded [Exo 4:20], [Exo 4:24], it seems as if she had been alarmed at the danger to which the life of one of her sons had been exposed, and fearing worse evils, left her husband and returned to her father. It is however possible that Moses, foreseeing the troubles to which his wife and children were likely to be exposed had he taken them down to Egypt, sent them back to his father-in-law till it should please God to deliver his people.
Jethro, now finding that God had delivered them, and totally discomfited the Egyptians, their enemies, thought it proper to bring Zipporah and her sons to Moses, while he was in the vicinity of Horeb.
Verse 3
The name of the one was Gershom - See Clarke's note on [Exo 2:22].
Verse 5
Jethro - came with his sons - There are several reasons to induce us to believe that the fact related here is out of its due chronological order, and that Jethro did not come to Moses till the beginning of the second year of the exodus, (see [Num 10:11]), some time after the tabernacle had been erected, and the Hebrew commonwealth established, both in things civil and ecclesiastical. This opinion is founded on the following reasons: -
1. On this verse, where it is said that Jethro came to Moses while he was encamped at the mount of God. Now it appears, from [Exo 19:1], [Exo 19:2], that they were not yet come to Horeb, the mount of God, and that they did not arrive there till the third month after their departure from Egypt; and the transactions with which this account is connected certainly took place in the second month; see [Exo 16:1].
2. Moses, in [Deu 1:6], [Deu 1:9], [Deu 1:10], [Deu 1:12-15], relates that when they were about to depart from Horeb, which was on the 20th day of the second month of the second year from their leaving Egypt, that he then complained that he was not able to bear the burden alone of the government of a people so numerous; and that it was at that time that he established judges and captains over thousands and hundreds and fifties and tens, which appears to be the very transaction recorded in this place; the measure itself being recommended by Jethro, and done in consequence of his advice.
3. From [Num 10:11], [Num 10:29], etc., we find that when the cloud was taken up, and the Israelites were about to depart from Horeb, that Moses addressed Hobab, who is supposed to have been the same as Jethro, and who then was about to return to Midian, his own country, entreating him to stay with them as a guide while they traveled through the wilderness. It therefore seems necessary that the transaction recorded in this chapter should be inserted Numbers 10 between the 10th and 11th verses. [Num 10:10-11].
4. It has been remarked, that shortly after they had departed from Sinai the dispute took place between Miriam, Aaron, and Moses, concerning the Ethiopian woman Zipporah whom he had married, (see [Num 12:1], etc.); and this is supposed to have taken place shortly after she had been brought back by Jethro.
5. In the discourse between Moses and Jethro, mentioned in this chapter, we find that Moses speaks of the statutes and laws of the Lord as things already revealed and acknowledged, which necessarily implies that these laws had already been given, ([Exo 18:16]), which we know did not take place till several months after the transactions mentioned in the preceding chapters.
6. Jethro offers burnt-offerings and sacrifices to God apparently in that way in which they were commanded in the law. Now the law respecting burnt-offerings was not given till after the transactions mentioned here, unless we refer this chapter to a time posterior to that in which it appears in this place. See Clarke's note on [Exo 18:12].
From all these reasons, but particularly from the two first and the two last, it seems most likely that this chapter stands out of its due chronological order, and therefore I have adjusted the chronology in the margin to the time in which, from the reasons above alleged, I suppose these transactions to have taken place; but the matter is not of much importance, and the reader is at liberty to follow the common opinion. As Moses had in the preceding chapter related the war with Amalek and the curse under which they were laid, he may be supposed to have introduced here the account concerning Jethro the Midianite, to show that he was free from that curse, although the Midianites and the Kenites, the family of Jethro, were as one people, dwelling with the Amalekites. See [Jdg 1:16]; [1Chr 2:55]; [1Sam 15:6]. For although the Kenites were some of those people whose lands God had promised to the descendants of Abraham, (see [Gen 15:18], [Gen 15:19]), yet, in consideration of Jethro, the relative of Moses, all of them who submitted to the Hebrews were suffered to live in their own country; the rest are supposed to have taken refuge among the Edomites and Amalekites. See Calmet, Locke, etc.
Verse 6
And he said unto Moses - That is, by a messenger; in consequence of which Moses went out to meet him, as is stated in the next verse, for an interview had not yet taken place. This is supported by reading הנה hinneh, behold, for אני ani, I, which is the reading of the Septuagint and Syriac, and several Samaritan MSS.; instead therefore of I, thy father, we should read, Behold thy father, etc. - Kennicott's Remarks.
Verse 7
And did obeisance - וישתחו vaiyishtachu, he bowed himself down, (See Clarke's note on [Gen 17:3], and See Clarke's note on [Exo 4:31]); this was the general token of respect. And kissed him; the token of friendship. And they asked each other of their welfare; literally, and they inquired, each man of his neighbor, concerning peace or prosperity; the proof of affectionate intercourse. These three things constitute good breeding and politeness, accompanied with sincerity.
And they came into the tent - Some think that the tabernacle is meant, which it is likely had been erected before this time; see Clarke's note on [Exo 18:5]. Moses might have thought proper to take his relative first to the house of God, before he brought him to his own tent.
Verse 9
And Jethro rejoiced for all the goodness - Every part of Jethro's conduct proves him to have been a religious man and a true believer. His thanksgiving to Jehovah ([Exo 18:10]) is a striking proof of it; he first blesses God for the preservation of Moses, and next for the deliverance of the people from their bondage.
Verse 11
Now I know that the Lord is greater than all gods - Some think that Jethro was now converted to the true God; but it is very probable that he enjoyed this blessing before he knew any thing of Moses, for it is not likely that Moses would have entered into an alliance with this family had they been heathens. Jethro no doubt had the true patriarchal religion.
Wherein they dealt proudly - Acting as tyrants over the people of God; enslaving them in the most unprincipled manner, and still purposing more tyrannical acts. He was above them - he showed himself to be infinitely superior to all their gods, by the miracles which he wrought. Various translations have been given of this clause; the above I believe to be the sense.