Exodus 18:12

Exo 18:12 And Jethro, Moses’ father in law, took a burnt offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses’ father in law before God.

Ver. 12. Before God,] i.e., As in his presence, with reverence and godly fear. "To feed without fear" is a foul fault. {Jdg 1:12} See my "Commonplace of Abstinence."

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Exo 18:12. And Jethro took a burnt-offering for God — And probably offered it himself, for he was a priest in Midian, and a worshipper of the true God, and the priesthood was not yet settled in Israel. And they did eat bread before God — Soberly, thankfully, in the fear of God: and their talk was such as became saints. Thus we must eat and drink to the glory of God, as those that believe God’s eye is upon us.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

They ate in that place, where the sacrifice was offered: for part was burnt, and the rest eaten.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Jethro . . . took a burnt offering--This friendly interview was terminated by a solemn religious service--the burnt offerings were consumed on the altar, and the sacrifices were peace offerings, used in a feast of joy and gratitude at which Jethro, as priest of the true God, seems to have presided, and to which the chiefs of Israel were invited. This incident is in beautiful keeping with the character of the parties, and is well worthy of the imitation of Christian friends when they meet in the present day.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 12. Jethro - took a burnt-offering] עלה olah. Though it be true that in the patriarchal times we read of a burnt-offering, (see Ge 22:2, c.,) yet we only read of one in the case of Isaac, and therefore, though this offering made by Jethro is not a decisive proof that the law relative to burnt-offerings, c., had already been given, yet, taken with other circumstances in this account, it is a presumptive evidence that the meeting between Moses and Jethro took place after the erection of tabernacle. See Clarke on Ex 18:5.

Sacrifices for God] זבחים zebachim, slain beasts, as the word generally signifies. We have already seen that sacrifices were instituted by God himself as soon as sin entered into our world and we see that they were continued and regularly practised among all the people who had the knowledge of the only true God, from that time until they became a legal establishment. Jethro, who was a priest, (Ex 2:16), had a right to offer these sacrifices nor can there be a doubt of his being a worshipper of the true God, for those Kenites, from whom the Rechabites came, were descended from him; 1Ch 2:55. See also Jer 35:1-19.

And Aaron came, and all the elders of Israel to eat bread] The burnt-offering was wholly consumed; every part was considered as the Lord's portion, and therefore it was entirely burnt up. The other sacrifices mentioned here were such that, after the blood had been poured out before God, the officers and assistants might feed on the flesh. Thus, in ancient times, contracts were made and covenants sealed; See Clarke on Ge 15:13, c. It is very likely, therefore, that the sacrifices offered on this occasion, were those on the flesh of which Aaron and the elders of Israel feasted with Jethro.

Before God.] Before the tabernacle, where God dwelt for it is supposed that the tabernacle was now erected. See Clarke on Ex 18:5; and see De 12:5-7, and 1Ch1 29:21-22, where the same form of speech, before the Lord, is used, and plainly refers to his manifested presence in the tabernacle.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(12) Jethro . . . took a burnt offering and sacrifices for God.—Jethro had brought sacrifices with him, and now offered them in token of his thankfulness for God’s mercies towards himself and towards his kinsman. He occupied a position similar to that of Melchizedek (Gen_14:18), holding a priesthood of the most primitive character, probably as patriarch of his tribe, its head by right of primogeniture. As Abraham acknowledged rightly the priesthood of Melchizedek (Gen_14:19; Heb_7:2-9), so Moses and Aaron rightly acknowledged that of Jethro. They markedly indicated their acceptance of his priestly character by participation in the sacrificial meal, which, as a matter of course, followed his sacrifice. They “ate bread with Moses’ father in law” (or rather, brother-in-law) “before God.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

12. a burnt offering and sacrifices] see on Exo_20:24.

to eat bread] i.e. to take part in the sacred meal accompanying the sacrifice: the ‘sacrifice’ here meant being of the nature of the later ‘peace-offering,’ an essential part of which was the accompanying sacred meal, in which the worshipper and his friends partook, and by which they entered symbolically into communion with the Deity (Lev_7:15; Deu_12:7; Deu_12:18; Deu_27:7). For other cases in which ‘eating’ (sometimes accompanied by ‘drinking’) is to be understood similarly of the sacred meal, see Gen_31:54; Exo_24:11; Exo_32:6; Exo_34:15 (in the worship of heathen gods: so Num_25:2, Psa_106:28); 1Sa_9:13; Psa_22:26; Psa_22:29.

before God] i.e. before the altar, presupposed by the sacrifices.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And it came to pass on the morrow,.... The above Targum paraphrases it,"on the day after the day of atonement:''and so Jarchi observes the same, out of a book of theirs called Siphri; but rather this was either the day after the entertainment of Jethro with Aaron and the elders in the tent of Moses, or the day after Jethro's coming, as Aben Ezra:

that Moses sat to judge the people; though his father-in-law was come to visit him, yet he did not neglect the care of his people, and the business that lay upon his hands for their good, civil and religious; but, the very day following his coming, closely applied himself to hear and judge causes; and such a vast body of people must find him work enough; and especially if we consider their quarrelsome disposition, for if they were so to one another, as they were to Moses and Aaron, they must be very litigious; however Moses bore with them, and attended to their causes, to do justice and judgment among them, being now made a prince and a judge over them by divine authority, and whom they acknowledged as such:

and the people stood by Moses, from the morning unto the evening; not that a single cause was so long a trying, but there being so many of them in one day, that they lasted from the morning tonight; so that when one cause was dispatched and the parties dismissed, another succeeded, and so continued all the day long: Moses he sat as judge, with great majesty, gravity, and sedateness, hearkening with all attention to what was said on both sides, and the people they "stood", both plaintiff and defendant, as became them.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

A burnt offering and sacrifices - This verse clearly shows that Jethro was recognized as a priest of the true God, and is of great importance in its bearings upon the relation between the Israelites and their congeners, and upon the state of religion among the descendants of Abraham.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Sacrifices. Peace-offerings, of which he might partake with the ancients. (Haydock) --- Jethro being a stranger, and a servant of the true God, might perform this duty in person, even though we allow that the priesthood was restrained to the family of Aaron before this time with regard to the Hebrews. (Calmet) --- Before God. St. Augustine, who supposes that the tabernacle was not yet erected, explains this in honour of God: but others, who believe this happened at the close of the year, say that the feast was made before the tabernacle, the house of God. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Took a burnt-offering, i.e. gave, or offered; as that verb is used Psa 68:18, compared with Eph 4:8; also Exo 25:2. Which he did, that he might publicly testify both his embracing of the true religion, and his thankfulness to God for the great deliverance given to his people, wherein also himself and family were concerned. And he took or offered these, not immediately, or by himself, (which would have seemed a presumptuous and unwarrantable action for a stranger to undertake in the church of Israel,) but by those who were appointed to do it; in which sense David is said to have sacrificed, 2Sa 24:25, and Solomon, 1Ki 8:63, and all those who brought their offerings to the priests to offer for them.

A burnt offering and sacrifices, to wit, of thanksgiving, as is expressed Exo 24:5; for part of these the offerers, with others, did eat, Lev 7:15, whereas no man might eat of the burnt-offerings, Lev 1:9.

To eat bread, i.e. to feast together of the remainders of the sacrifices.

Before God; either before the cloudy pillar; or rather, before the altar, and in the place of public worship; for some such place undoubtedly they had, though the tabernacle was not yet built; and that was the place appointed for such feasts. See Deu 12:7; 27:7; 1Ch 29:21; Psa 116:17.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. Burnt offering and sacrifices for God — Jethro, the venerable priest, according to ancient usages of patriarchal worship, presides and officiates at this sacrifice and festival. The Levitical ritual and institutions had not yet been established, and no one but Jethro could, on that occasion, have so appropriately acted as priest. This great patriarch, with an intensified faith in Jehovah as the only true God, (Exo_18:10-11,) worships in thorough accord with Moses and Aaron and all the elders of Israel. All these probably assisted in some form at this sacrifice. Comp. Gen_31:46-54. “This passage is of great importance in its bearings upon the relation between the Israelites and their congeners, and upon the state of religion among the descendants of Abraham.” — Speaker’s Commentary.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Jethro took a burnt offering. Or brought a burnt offering;" as the same verb is rendered in Exo_25:2. It is not distinctly related that he offered the victim; but as no other offerer is mentioned, and as he was a priest, (Exo_3:1 Exo_18:1) we may assume that he did so. Moses, Aaron, and the elders, partook of the sacrificial meal, regarding the whole rite as one legitimately performed by a duly qualified person, and so as one in which they could properly participate. Jethro, like Melchisedek, (Gen_14:18) was recognised as a priest of the true God, though it would seem that the Midianites generally.were, a generation later, idolaters. (Num_25:18 Num_31:16) To eat bread before God. This expression designates the feast upon a sacrifice, which was the universal custom of ancient nations, whether Egyptians, Assyrians, Phenicians, Persians, Greeks, or Romans. Except in the case of the "whole burnt offering" (oJlokautwma), parts only of the animals were burnt, the greater portion of the meat being consumed, with bread, at a meal, by the offerer and his friends and relatives

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And Jethro took a burnt offering for God - And probably offered it himself, for he was a priest in Midian, and a worshipper of the true God, and the priesthood was not yet settled in Israel. And they did eat bread before God - Soberly, thankfully, in the fear of God; and their talk such as became saints. Thus we must eat and drink to the glory of God; as those that believe God's eye is upon us.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The sacrifices, which Jethro offered to God, were applied to a sacrificial meal, in which Moses joined, as well as Aaron and all the elders. Eating bread before God signified the holding of a sacrificial meal, which was eating before God, because it was celebrated in a holy place of sacrifice, where God was supposed to be present.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

translationWords

burnt offering

sacrifice

Aaron

elder

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

עלה — Translate this according to its usual meaning: a burnt-offering, which was burnt entire and completely.

וזבחים AND SACRIFICES — i. e. peace-offerings.

ויבא אהרן וגו׳ AND AARON CAME, etc. — But where had Moses gone? Was it not he who had gone out to meet him and had been the cause of all the honour shown to him? But the explanation why he is not mentioned as having come to eat bread with Jethro is that he was standing by and waiting upon them (Mekhilta).

לפני האלהים BEFORE GOD — From this statement that they were “before God” we may learn that one who takes part in (more lit., who has enjoyment from) a meal at which scholars sit may be regarded as though he has enjoyment from the splendour of the Shechina (Berakhot 64a; cf. Mekhilta).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND JETHRO, MOSES’ FATHER-IN-LAW, TOOK A BURNT-OFFERING AND SACRIFICES FOR G-D. All this took place before they came to Mount Sinai., where Ramban develops at length his explanation that Jethro, having arrived at the mount of G-d, sent a messenger to Moses in Rephidim, informing him of his arrival. Moses thereupon went out to meet him and brought him to Rephidim, where this feast took place. It was thus before Israel’s arrival at Mount Sinai that all this took place. It is also possible to explain that Scripture arranged the entire narrative of Jethro [in one section] even though this particular event occurred after he had stayed with the Israelites a long time and, in the meantime, became converted through circumcision, immersion, and the sprinkling of the blood of a sacrifice, according to the law., i.e., of the Passover-offering (above, 12:48). Immersion is mentioned further (19:10), and so is the bringing of a sacrifice (24:5). At the time of the Sanctuary, immersion and a sacrifice were required of a female proselyte. Nowadays, immersion alone is the prerequisite to her entrance into the covenant. See Rambam, Mishneh Torah, Hilchoth Isueri Biah, Chapter 13, for further eludication of these principles. See also Ramban further, 19:10.

AND AARON CAME, AND ALL THE ELDERS OF ISRAEL, TO EAT BREAD. That is, with Jethro in the day of his espousals, [i.e., in the day of his entrance into the covenant with G-d], for he was then as a newly-circumcised child.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.