Exodus 18:21

Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens:

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(21) Provide out of all the people able men.—This was the gist of Jethro’s advice. It seems somewhat surprising that it should have been needed. In Egypt, as in all other settled governments, while the king was the fountain of justice, it was customary for him to delegate the duty of hearing causes to officials of different ranks, who decided in this or that class of complaints. In Arabia a similar practice no doubt prevailed. Jethro himself had his subordinates, the head men of the various clans or families, who discharged judicial functions in “small matters,” and thereby greatly lightened the burthen which would otherwise have rested upon his shoulders. His advice to Moses was simply that he should adopt this generally established system—one which belongs to a very early period in the history of nations.

Jethro’s definition of “able men”—men, i.e., fitted to exercise the judicial office—is interesting. He requires them to be (1) God-fearing, (2) truthful, and (3) men of integrity. The second and third requirements would approve themselves to men of all times and countries. The first would generally be deemed superfluous. But it really lies at the root of all excellence of character, and is the point of greatest importance.

Rulers of thousands, and rulers of hundreds.—An organisation of the entire people on a decimal system is implied in the arrangement suggested. Such an organisation may not improbably have existed at the same in connection with the march and the encamping. See the Comment on Exodus 13:18.) Jethro thought that it might be utilised for judicial purposes. One an out of ten might be competent to judge in “small matters.” If either party were dissatisfied, there might be an appeal to the “ruler of fifty”—from him the “ruler of an hundred,” and then to the “ruler

Of a thousand.” In all ordinary disputes this would suffice, and the contest would not require to be carried further.

MacLaren's Expositions

Exodus

THE IDEAL STATESMAN 1

Exodus 18:21.

You will have anticipated my purpose in selecting this text. I should be doing violence to your feelings and mine if I made no reference to the event which has united the Empire and the world in one sentiment. The great tree has fallen, and the crash has for the moment silenced all the sounds of the forest. Wars abroad and controversies at home are hushed. All men, of all schools of opinion, creeds, and parties, see now, in the calm face of the dead, ‘the likeness to the great of old’; and it says something, with all our faults, for the soundness of the heart of English opinion, that all sorts and conditions of men have brought their sad wreaths to lay them on that coffin.

But, whilst much has been said, far more eloquently and authoritatively than I can say it, about the many aspects of that many-sided life, surely it becomes us, as Christian people, to look at it from the distinctively Christian point of view, and to gather some of the lessons which, so regarded, it teaches us.

My text is part of the sagacious advice which Jethro, the father-in-law of Moses, gave him about the sort of men that he should pick out to be his lieutenants in civic government. Its old-fashioned, simple phraseology may hide from some of us the elevation and comprehensiveness of the ideal that it sets forth. But it is a grand ideal; and amongst the great names of Englishmen who have guided the destinies of this land, none have approached more nearly to it than he whose death has taken away the most striking personality from our public life.

So let me ask you to look with me, first, at the ideal of a politician that is set forth here.

The free life of the desert, far away from the oppressions of surrounding military despotisms, that remarkable and antique constitution of the clan, with all its beautiful loyalty, had given this Arab sheikh a far loftier conception of what a ruler of men was than he could have found exemplified at Pharaoh’s court; or than, alas! has been common in many so-called Christian countries. The field upon which he intended that these great qualities should be exercised was a very limited one, to manage the little affairs of a handful of fugitives in the desert. But the scale on which we work has nothing to do with the principles by which we work, and the laws of perspective and colouring are the same, whether you paint the minutest miniature or a gigantic fresco. So what was needed for managing the little concerns of Moses’ wanderers in the wilderness is the ideal of what is needed for the men who direct the public affairs of world-wide empires.

Let me run over the details. They must be ‘able men,’ or, as the original has it, ‘men of strength.’ There is the intellectual basis, and especially the basis of firm, brave, strongly-set will which will grasp convictions, and, whatever comes, will follow them to their conclusions. The statesman is not one that puts his ear down to the ground to hear the tramp of some advancing host, and then makes up his mind to follow in their paths; he is not sensitive to the varying winds of public opinion, nor does he trim his sails to suit them, but he comes to his convictions by first-hand approach to, and meditation on, the great principles that are to guide, and then holds to them with a strength that nothing can weaken, and a courage that nothing can daunt. ‘Men of strength’ is what democracies like ours do most need in their leaders; a ‘strong man, in a blatant land,’ who knows his own mind, and is faithful to it for ever. That is a great demand.

‘Such as fear God’-there is the secret of strength, not merely in reference to the intellectual powers which are not dependent for their origin, though they may be for the health and vigour of their work, upon any religious sentiment, but in regard to all true power. He that would govern others must first be lord of himself, and he only is lord of himself who is consciously and habitually the servant of God. So that whatever natural endowment we start with, it must be heightened, purified, deepened, enlarged, by the presence in our lives of a deep and vital religious conviction. That is true about all men, leaders and led, large and small. That is the bottom-heat in the greenhouse, as it were, that will make riper and sweeter all the fruits which are the natural result of natural capacities. That is the amulet and the charm which will keep a man from the temptations incident to his position and the weaknesses incident to his character. The fear of God underlies the noblest lives. That is not to-day’s theory. We are familiar with the fact, and familiar with the doctrine formulated out of it, that there may be men of strong and noble lives and great leaders in many a department of human activity without any reference to the Unseen. Yes, there may be, but they are all fragments, and the complete man comes only when the fear of the Lord is guide, leader, impulse, polestar, regulator, corrector, and inspirer of all that he is and all that he does.

‘Men of truth’-that, of course, glances at the crooked ways which belong not only to Eastern statesmanship, but it does more than that. He that is to lead men must himself be led by an eager haste to follow after, and to apprehend, the very truth of things. And there must be in him clear transparent willingness to render his utmost allegiance, at any sacrifice, to the dawning convictions that may grow upon him. It is only fools that do not change. Freshness of enthusiasm, and fidelity to new convictions opening upon a man, to the end of his life, are not the least important of the requirements in him who would persuade and guide individuals or a nation.

‘Hating covetousness’; or, as it might be rendered, ‘unjust gain.’ That reference to the ‘oiling of the palms’ of Eastern judges may be taken in a loftier signification. If a man is to stand forth as the leader of a people, he must be clear, as old Samuel said that he was, from all suspicion of having been following out his career for any form of personal advantage. ‘Clean hands,’ and that not only from the vulgar filth of wealth, but from the more subtle advantages which may accrue from a lofty position, are demanded of the leader of men.

Such is the ideal. The requirements are stern and high, and they exclude the vermin that infest ‘politics,’ as they are called, and cause them to stink in many nostrils. The self-seeking schemer, the one-eyed partisan, the cynic who disbelieves in ideals of any sort, the charlatan who assumes virtues that he does not possess, and mouths noble sentiments that go no deeper than his teeth, are all shut out by them. The doctrine that a man may do in his public capacity things which would be disgraceful in private life, and yet retain his personal honour untarnished, is blown to atoms by this ideal. It is much to be regretted, and in some senses to be censured, that so many of our wisest, best, and most influential men stand apart from public life. Much of that is due to personal bias, much more of it is due to the pressure of more congenial duties, and not a little of it is due to the disregard of Jethro’s ideal, and to the degradation of public life which has ensued thereby. But there have been great men in our history whose lives have helped to lift up the ideal of a statesman, who have made such a sketch as Jethro outlined, though they may not have used his words, their polestar; and amongst the highest of these has been the man whose loss we to-day lament.

Let me try to vindicate that expression of opinion in a word or two. I cannot hope to vie in literary grace, or in completeness, with the eulogies that have been abundantly poured out; and I should not have thought it right to divert this hour of worship from its ordinary themes, if I had had no more to say than has been far better said a thousand times in these last days. But I cannot help noticing that, though there has been a consensus of admiration of, and a practically unanimous pointing to, character as after all the secret of the spell which Mr. Gladstone has exercised for two generations, there has not been, as it seems to me, equal and due prominence given to what was, and what he himself would have said was, the real root of his character and the productive cause of his achievements.

And so I venture now to say a word or two about the religion of the man that to his own consciousness underlay all the rest of him. It is not for me to speak, and there is no need to speak, about the marvellous natural endowments and the equally marvellous, many-sided equipment of attainment which enriched the rich, natural soil. Intermeddling as he did with all knowledge, he must necessarily have been but an amateur in many of the subjects into which he rushed with such generous eagerness. But none the less is the example of all but omnivorous acquisitiveness of everything that was to be known, a protest, very needful in these days, against the possible evils of an excessive specialising which the very progress of knowledge in all departments seems to make inevitable. I do not need to speak, either, of the flow, and sometimes the torrent, of eloquence ever at his command, nor of the lithe and sinewy force of his extraordinarily nimble, as well as massive, mind; nor need I say more than one word about the remarkable combination of qualities so generally held and seen to be incompatible, which put into one personality a genius for dry arithmetical figures and a genius for enthusiasm and sympathy with all the oppressed. All these things have been said far better than I can say them, and I do not repeat them.

But I desire to hammer this one conviction into your hearts and my own, that the inmost secret of that noble life, of all that wealth of capacity, all that load of learning, which he bore lightly like a flower, was the fact that the man was, to the very depths of his nature, a devout Christian. He would have been as capable, as eloquent, and all the rest of it, if he had been an unbeliever. But he would never have been nor done what he was and did, and he would never have left the dint of an impressive and lofty personality upon a whole nation and a world, if beneath the intellect there had not been character, and beneath character Christianity.

He was far removed, in ecclesiastical connections, from us Nonconformists, and he held opinions in regard to some very important ecclesiastical questions which cut straight across some of our deepest convictions. We never had to look for much favour from his hands, because his intellectual atmosphere removed him far from sympathy with many of the truths which are dearest to the members of the Free Evangelical Churches. But none the less we recognise in him a brother in Jesus Christ, and rejoice that there, on the high places of a careless and sceptical generation, there stood a Christian man.

In this connection I cannot but, though I have no right to do so, express how profoundly thankful I, for one, was to the present Prime Minister of England that in his brief eulogium on, I was going to say, his great rival, he ended all by the emphatic declaration that Mr. Gladstone was, first and foremost, a great Christian man. Yes; and there was the secret, as I have already said, not of his merely political eminence, but of the universal reverence which a nation expresses to-day. All detraction is silenced, and all calumnies have dropped away, as filth from the white wings of a swan as it soars, and with one voice the Empire and the world confess that he was a great and a good man.

I need not dwell in detail on the thoughts of how, by reason of this deep underlying fear of God, the other qualifications which are sketched in our ideal found their realisation in him; how those who, all through his career, smiled most at the successive enthusiasms which monopolised his mind, and sometimes at the contrasts between these, are now ready to admit that, whether the enthusiasms were right or wrong, there is something noble in the spectacle of a man ever keeping his mind, even when its windows were beginning to be dimmed by the frosts of age, open to the beams of new truth. And the greatest, as some people think, of his political blunders, as we are beginning, all of us, to recognise, now that party strife is hushed, was the direct consequence of that ever fresh and youthful enthusiasm for new thoughts and new lines of action. Innovators aged eighty are not too numerous.

Nor need I say more than one word about the other part of the ideal, ‘hating covetousness.’ The giver of peerages by the bushel died a commoner. The man that had everything at his command made no money, nor anything else, out of his long years of office, except the satisfaction of having been permitted to render what he believed to be the highest of service to the nation that he loved so well. Like our whilom neighbour, the other great commoner, John Bright, he lived among his own people; and like Samuel, of whom I have already spoken, he could stretch out his old hands and say, ‘They are clean.’ One scarcely feels as if, to such a life, a State funeral in Westminster Abbey was congruous. One had rather have seen him laid among the humble villagers who were his friends and companions, and in the quiet churchyard which his steps had so often traversed. But at all events the ideal was realised, and we all know what it was.

Might I say one word more? As this great figure passes out of men’s sight to nobler work, be sure, on widened horizons corresponding to his tutored and exercised powers, does he leave no lessons behind for us? He leaves one very plain, homely one, and that is, ‘Work while it is called to-day.’ No opulence of endowment tempted this man to indolence, and no poverty of endowment will excuse us for sloth. Work is the law of our lives; and the more highly we are gifted, the more are we bound to serve.

He leaves us another lesson. Follow convictions as they open before you, and never think that you have done growing, or have reached your final stage.

He leaves another lesson. Do not suppose that the Gospel of Jesus Christ cannot satisfy the keenest intellect, nor dominate the strongest will. It has come to be a mark of narrowness and fossilhood to be a devout believer in Christ and His Cross. Some of you young men make an easy reputation for cleverness and advanced thought by the short and simple process of disbelieving what your mother taught you. Here is a man, probably as great as you are, with as keen an intellect, and he clung to the Cross of Christ, and had for his favourite hymn-

‘Rock of Ages, cleft for me,

Let me hide myself in Thee.’

He leaves another lesson. If you desire to make your characters all that it is in them to be made, you must, like him, go to Jesus Christ, and get your teaching and your inspiration from that great Lord. We cannot all be great men. Never mind. It is character that tells; we can all be good men, and we can all be Christian men. And whether we build cottages or palaces, if we build on one foundation, and only if we do, they will stand.

Moses leaves another lesson, as he glides into the past. ‘This man, having served his generation by the will of God, fell on sleep, and was gathered to his fathers, and saw corruption’; but He ‘whom God hath raised up saw no corruption.’ The lamps are quenched, the sun shines. Moses dies, ‘The prophets, do they live for ever?’ but when Moses and Elias faded from the Mount of Transfiguration ‘the apostles saw no man any more, save Jesus only,’ and the voice said, ‘This is My beloved Son; hear ye Him.’

1  Preached on occasion of Mr. Gladstone’s death.

Matthew Henry's Concise Commentary

18:13-27 Here is the great zeal and the toil of Moses as a magistrate. Having been employed to redeem Israel out of the house of bondage, he is a further type of Christ, that he is employed as a lawgiver and a judge among them. If the people were as quarrelsome one with another as they were with God, no doubt Moses had many causes brought before him. This business Moses was called to; it appears that he did it with great care and kindness. The meanest Israelite was welcome to bring his cause before him. Moses kept to his business from morning to night. Jethro thought it was too much for him to undertake alone; also it would make the administration of justice tiresome to the people. There may be over-doing even in well-doing. Wisdom is profitable to direct, that we may neither content ourselves with less than our duty, nor task ourselves beyond our strength. Jethro advised Moses to a better plan. Great men should not only study to be useful themselves, but contrive to make others useful. Care must be taken in the choice of the persons admitted into such a trust. They should be men of good sense, that understood business, and that would not be daunted by frowns or clamours, but abhorred the thought of a bribe. Men of piety and religion; such as fear God, who dare not to do a base thing, though they could do it secretly and securely. The fear of God will best fortify a man against temptations to injustice. Moses did not despise this advice. Those are not wise, who think themselves too wise to be counselled.

Barnes' Notes on the Bible

Able men - The qualifications are remarkably complete, ability, piety, truthfulness, and unselfishness. From Deuteronomy 1:13, it appears that Moses left the selection of the persons to the people, an example followed by the Apostles; see Acts 6:3.

Rulers of thousands ... - The numbers appear to be conventional, corresponding nearly, but not exactly, to the military, or civil divisions of the people: the largest division (1,000) is used as an equivalent of a gens under one head, Numbers 1:16; Numbers 10:4; Joshua 22:14.

The word "rulers," sometimes rendered "princes," is general, including all ranks of officials placed in command. The same word is used regularly on Egyptian monuments of the time of Moses.

Jamieson-Fausset-Brown Bible Commentary

17. Moses' father-in-law said unto him, The thing … is not good—not good either for Moses himself, for the maintenance of justice, or for the satisfaction and interests of the people. Jethro gave a prudent counsel as to the division of labor [Ex 18:21, 22], and universal experience in the Church and State has attested the soundness and advantages of the principle.

Matthew Poole's Commentary

Able men, Heb. men of might, not for strength of body, but for greatness, resolution, courage, and constancy of mind, which is the best preservative against partiality and corruption in judgment, to which men of little minds, or narrow souls, are easily swayed by fears, or hopes, or gifts.

Such as fear God; which will restrain them from all injustice, even when they have ability and opportunity to do wrong so cunningly or powerfully that they may escape the observation and censure of men.

Men of truth, or, of faith, or faithful, such as love the truth, and diligently labour to find it out in all causes, and then pass a true and righteous sentence; not at all respecting persons, but only the truth and right of their causes; such as hate lies and slanders, and will severely rebuke and punish them. Hating covetousness: this, though included in the former, is particularly expressed, because gifts and bribes are the great corrupters of judges and judgments.

Gill's Exposition of the Entire Bible

Moreover, thou shalt provide out of all the people,.... Or look out (t) from among them; see Acts 6:3,

able men; or "men of power" (u); meaning not so much men of strong and robust constitutions, who, as Aben Ezra says, are able to bear labour; but men that have strength of heart, as Ben Gersom expresses it, men of spirit and courage, and are not afraid to do justice, to repress vice, and countenance virtue; or, as Maimonides says (w), have a strong heart, or courage and boldness to deliver the oppressed from the hands of the oppressor. Jarchi interprets it of rich men, of men of substance, who have no need to flatter, or play the hypocrite, and to know the faces of men:

such as fear God; who have the fear of God before their eyes, and on their hearts, in all they do, and therefore cannot do those things that others do, who are destitute of it; cannot give a cause the wrong way wilfully, or pervert judgment, and are the reverse of the character of the unjust judge, that neither feared God nor regarded man, Luke 18:2,

men of truth; true men, sincere, upright, and faithful men, that love truth and hate lies and falsehood, and will take some pains to get at the truth of a cause, to inquire where it lies, and pursue and encourage it where it is found, and discourage to the uttermost falsehood, lies, and perjury: hating covetousness; in themselves and others, filthy lucre, dishonest gain, mammon of unrighteousness, and so not to be bribed and corrupted, and execute wrong judgment for the sake of money:

and place such over them to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens; meaning not courts of judicature, consisting of such a number of judges, for such a court was never known to have a thousand judges upon the bench at once; the highest court of judicature that ever was among the Jews, which was long after this time, consisted but of seventy or seventy one: but the sense is, that each of these should have such a number of persons, or rather families, under their care, who, when they applied unto them for justice, should faithfully administer it to them; See Gill on Exodus 18:25.

(t) "videbis", Montanus; "tu prospice", Tigurine version; "tu videto", Drusius. (u) "viros virtutis", Montanus, Vatablus; "viros fortitudinis", Cartwright.

(w) Hilchot Sanhedrin, c. 2. sect. 7.

Geneva Study Bible

Moreover thou shalt provide out of all the people {i} able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens:

(i) What manner of men ought to be chosen to bear office.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

21. Observe the stress laid on the moral qualifications of the judges selected.

provide] a peculiar usage. The Heb. word itself (חזה, ‘see’) is very unusual in prose; and never elsewhere occurs in the sense of look out, provide. The usual word for ‘see’ (ראה) occurs in the same sense Genesis 22:8; Genesis 41:33, and elsewhere. E uses sometimes rare words.

able] or, capable, worthy: the expression implies moral and physical efficiency, rather than intellectual ability: it is rendered worthy, 1 Kings 1:42; 1 Kings 1:52, virtuous, Ruth 3:11, Proverbs 12:4; and often valiant, as 1 Samuel 14:52.

rulers] or, overseers (cf. on Exodus 1:11): in Deuteronomy 1:15 rendered ‘captains.’ Not the word rendered ‘ruler’ in Exodus 16:22. Except in Deuteronomy 1:15 (repeated from here), the word (sar), when followed by ‘of thousands,’ &c., is used only in connexion with the army, being then rendered ‘captain’ (1 Samuel 8:12, 2 Kings 1:9 : ‘captains of tens,’ however, occurs only here and Deuteronomy 1:15). Such an organization of the people for judicial purposes seems strange; and it is difficult to understand how it would work practically. If the ten, fifty, &c. mean so many individuals, the number of judges appointed seems excessive; hence it has been supposed (though there is nothing in the text to suggest it) that the numbers are intended to denote not individuals, but heads of families: but even so, as each individual Israelite would belong apparently to four groups, and be under the jurisdiction of four judges, it is not clear which of these judges particular cases would come before for trial.

21–23. But all minor cases Jethro counsels him no longer to deal with himself, but to leave to the decision of subordinate judges appointed for the purpose.

Pulpit Commentary

Verse 21. - Able men. Literally, "men of might" - i.e., of capacity or ability - men competent for the office of judge; who are further defined to be, such as possess the three qualities of piety, veracity, and strict honesty, or incorruptness. Jethro's conception of the true judicial character leaves little to be desired. If among every ten Israelites there was one such person, the moral condition of the nation cannot have been so much depressed by the Egyptian servitude as is sometimes represented. Place such over them to be rulers of thousands, etc. A decimal organisation naturally presents itself to men's minds as the simplest in a simple state of society, and was probably already in use among the Arab tribes with whom Jethro was familiar. The graduated series - rulers of tens, of fifties, of hundreds, and of thousands, implies a power of three-fold appeal, from the "ruler of ten" to the "ruler of fifty" - from him to the "ruler of a hundred" - and from him to the "ruler of a thousand." Whether there was an appeal from the last-named to Moses, is doubtful. Probably there was not; Moses deciding those cases only which the "rulers of thousands" reserved for him as being specially difficult or important. Exodus 18:21

Keil and Delitzsch Biblical Commentary on the Old Testament

The next day Jethro saw how Moses was occupied from morning till evening in judging the people, who brought all their disputes to him, that he might settle them according to the statutes of God. על עמד: as in Genesis 18:8. The people came to Moses "to seek or inquire of God" (Genesis 18:15), i.e., to ask for a decision from God: in most cases, this means to inquire through an oracle; here it signifies to desire a divine decision as to questions in dispute. By judging or deciding the cases brought before him, Moses made known to the people the ordinances and laws of God. For every decision was based upon some law, which, like all true justice here on earth, emanated first of all from God. This is the meaning of Genesis 18:16, and not, as Knobel supposes, that Moses made use of the questions in dispute, at the time they were decided, as good opportunities for giving laws to the people. Jethro condemned this plan (Genesis 18:18.) as exhausting, wearing out (נבל lit., to fade away, Psalm 37:2), both for Moses and the people: for the latter, inasmuch as they not only got wearied out through long waiting, but, judging from Genesis 18:23, very often began to take the law into their own hands on account of the delay in the judicial decision, and so undermined the well-being of the community at large; and for Moses, inasmuch as the work was necessarily too great for him, and he could not continue for any length of time to sustain such a burden alone (Genesis 18:18). The obsolete form of the inf. const. עשׂהוּ for עשׂתו is only used here, but is not without analogies in the Pentateuch. Jethro advised him (Genesis 18:19.) to appoint judged from the people for all the smaller matters in dispute, so that in future only the more difficult cases, which really needed a superior or divine decision, would be brought to him that he might lay them before God. "I will give thee counsel, and God be with thee (i.e., help thee to carry out this advice): Be thou to the people האלהים מוּל, towards God," i.e., lay their affairs before God, take the place of God in matters of judgment, or, as Luther expresses it, "take charge of the people before God." To this end, in the first place, he was to instruct the people in the commandments of God, and their own walk and conduct (הזהיר with a double accusative, to enlighten, instruct; שדרך the walk, the whole behaviour; מעשׂה particular actions); secondly, he was to select able men (חיל אנשׁי men of moral strength, 1 Kings 1:52) as judges, men who were God-fearing, sincere, and unselfish (gain-hating), and appoint them to administer justice to the people, by deciding the simpler matters themselves, and only referring the more difficult questions to him, and so to lighten his own duties by sharing the burden with these judges. מעליך הקל (Genesis 18:22) "make light of (that which lies) upon thee." If he would do this, and God would command him, he would be able to stand, and the people would come to their place, i.e., to Canaan, in good condition (בּשׁלום). The apodosis cannot begin with וצוּך, "then God will establish thee," for צוּה never has this meaning; but the idea is this, "if God should preside over the execution of the plan proposed."