Exodus 18:3
And her two sons; of which the name of the one was Gershom; for he said, I have been an alien in a strange land:
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EXPOSITORY (ENGLISH BIBLE)
(3)Gershom.—See Note on Exodus 2:22.

Exodus

GERSHOM AND ELIEZER

Exodus 18:3 - - Exodus 18:4
.

In old times parents often used to give expression to their hopes or their emotions in the names of their children. Very clearly that was the case in Moses’ naming of his two sons, who seem to have been the whole of his family. The significance of each name is appended to it in the text. The explanation of the first is, ‘For he said, I have been an alien in a strange land’; and that of the second, ‘For the God of my fathers, said he, was mine help, and delivered me from the sword of Pharaoh.’ These two names give us a pathetic glimpse of the feelings with which Moses began his exile, and of the better thoughts into which these gradually cleared. The first child’s name expresses his father’s discontent, and suggests the bitter contrast between Sinai and Egypt; the court and the sheepfold; the gloomy, verdureless, gaunt peaks of Sinai, blazing in the fierce sunshine, and the cool, luscious vegetation of Goshen, the land for cattle. The exile felt himself all out of joint with his surroundings, and so he called the little child that came to him ‘Gershom,’ which, according to one explanation, means ‘banishment,’ and, according to another {a kind of punning etymology}, means ‘a stranger here’; in the other case expressing the same sense of homelessness and want of harmony with his surroundings. But as the years went on, Moses began to acclimatise himself, and to become more reconciled to his position and to see things more as they really were. So, when the second child is born, all his murmuring has been hushed, and he looks beyond circumstances, and lays his hand upon God. ‘And the name of the second was Eliezer, for, he said, the God of my fathers was my help.’

Now, there are the two main streams of thought that filled these forty years; and it was worth while to put Moses into the desert for all that time, and to break off the purposes and hopes of his life sharp and short, and to condemn him to comparative idleness, or work that was all unfitted to bring out his special powers, for that huge scantling out of his life, one-third of the whole of it, in order that there might be burnt into him, not either of these two thoughts separately, but the two of them in their blessed conjunction; ‘I am a stranger here’; ‘God is my Help.’ And so these are the thoughts which, in like juxtaposition, ought to be ours; and in higher fashion with regard to the former of them than was experienced by Moses. Let me say a word or two about each of these two things. Let us think of the strangers, and of the divine helper that is with the strangers.

I. ‘A stranger here.’

Now, that is true, in the deepest sense, about all men; for the one thing that makes the difference between the man and the beast is that the beast is perfectly at home in his surroundings, and gets all that he needs out of them, and finds in them a field for all that he can do, and is fully developed to the very highest point of his capacity by what people nowadays call the ‘environment’ in which he is put. But the very opposite is the case in regard to us men. ‘Foxes have holes,’ and they are quite comfortable there; ‘and the birds of the air have roosting-places,’ and tuck their heads under their wings and go to sleep without a care and without a consciousness. ‘But the Son of man,’ the ideal Humanity as well as the realised ideal in the person of Jesus Christ, ‘hath not where to lay His head.’ No; because He is so ‘much better than they.’ Their immunity from care is not a prerogative-it is an inferiority. We are plunged into the midst of a scene of things which obviously does not match our capacities. There is a great deal more in every man than can ever find a field of expression, of work, or of satisfaction in anything beneath the stars. And no man that understands, even superficially, his own character, his own requirements, can fail to feel in his sane and quiet moments, when the rush of temptation and the illusions of this fleeting life have lost their grip upon him: ‘This is not the place that can bring out all that is in me, or that can yield me all that I desire.’ Our capacities transcend the present, and the experiences of the present are all unintelligible, unless the true end of every human life is not here at all, but in another region, for which these experiences are fitting us.

But, then, the temptations of life, the strong appeals of flesh and sense, the duties which in their proper place are lofty and elevating and refining, and put out of their place, are contemptible and degrading, all come in to make it hard for any of us to keep clearly before us what our consciousness tells us when it is strongly appealed to, that we are strangers and sojourners here and that this is not ‘our rest, because it is polluted.’ Therefore it comes to be the great glory and blessedness of the Christian Revelation that it obviously shifts the centre for us, and makes that future, and not this present, the aim for which, and in the pursuit of which, we are to live. So, Christian people, in a far higher sense than Moses, who only felt himself ‘a stranger there,’ because he did not like Midian as well as Egypt, have to say, ‘We are strangers here’; and the very aim, in one aspect, of our Christian discipline of ourselves is that we shall keep vivid, in the face of all the temptations to forget it, this consciousness of being away from our true home.

One means of doing that is to think rather oftener than the most of us do, about our true home. You have heard, I dare say, of half-reclaimed gipsies, who for a while have been coaxed out of the free life of the woods and the moors, and have gone into settled homes. After a while there has come over them a rush of feeling, a remembrance of how blessed it used to be out in the open and away from the squalor and filth where men ‘sit and hear each other groan’ and they have flung off ‘as if they were fetters’ the trappings of ‘civilisation,’ and gone back to liberty. That is what we ought to do-not going back from the higher to the lower, but smitten with what the Germans call the heimweh, the home-sickness, that makes us feel that we must get clearer sight of that land to which we truly belong.

Do you think about it, do you feel that where Jesus Christ is, is your home? I have no doubt that most of you have, or have had, dear ones here on earth about whom you could say that, ‘Where my husband, my wife is; where my beloved is, or my children are, that is my home, wherever my abode may be.’ Are you, Christian people, saying the same thing about heaven and Jesus Christ? Do you feel that you are strangers here, not only because you, reflecting upon your character and capacities and on human life, see that all these require another life for their explanation and development, but because your hearts are knit to Him, and ‘where your treasure is there your heart is also’; and where your heart is there you are? We go home when we come into communion with Jesus Christ. Do you ever, in the course of the rush of your daily work, think about the calm city beyond the sea, and about its King, and that you belong to it? ‘Our citizenship is in heaven’ and here we are strangers.

II. Now let me say a word about the other child’s name.

‘God is Helper.’ We do not know what interval of time elapsed between the birth of these two children. There are some indications that the second of them was in years very much the junior. Perhaps the transition from the mood represented in the one name to that represented in the other, was a long and slow process. But be that as it may, note the connection between these two names. You can never say ‘We are strangers here’ without feeling a little prick of pain, unless you say too ‘God is my Helper.’ There is a beautiful variation of the former word which will occur to many of you, I have no doubt, in one of the old psalms: ‘I am a stranger with Thee, and a sojourner, as were all my fathers.’ There is the secret that takes away all the mourning, all the possible discomfort and pain, out of the thought: ‘Here we have no continuing city,’ and makes it all blessed. It does not matter whether we are in a foreign land or no, if we have that Companion with us. His presence will make blessedness in Midian, or in Thebes. It does not matter whether it is Goshen or the wilderness, if the Lord is by our side. So sweetness is breathed into the thought, and bitterness is sucked out of it, when the name of the second child is braided into the name of the first; and we can contemplate quietly all else of tragic and limiting and sad that is involved in the thought that we are sojourners and pilgrims, when we say ‘Yes! we are; but the Lord is my Helper.’

Then, on the other hand, we shall never say and feel ‘the Lord is my Helper,’ as we ought to do, until we have got deep in our hearts, and settled in our consciousness, the other conviction that we are strangers here. It is only when we realise that there is no other permanence for us that we put out our hands and grasp at the Eternal, in order not to be swept away upon the dark waves of the rushing stream of Time. It is only when all other props are stricken from us that we rest our whole weight upon that one strong central pillar, which can never be moved. Learn that God helps, for that makes it possible to say ‘I am a stranger,’ and not to weep. Learn that you are strangers, for that stimulates to take God for out help. Just as when the floods are out, men are driven to the highest ground to save their lives; so when the billows of the waters of time are seen to be rolling over all creatural things, we take our flight to the Rock of Ages. Put the two together, and they fit one another and strengthen us.

This second conviction was the illuminating light upon a perplexed and problematic past. Moses, when he fled from Egypt, thought that his life’s work was rent in twain. He had believed that his brethren would have seen that it was God’s purpose to use him as the deliverer. For the sake of being such, he had surrendered the court and its delights. But on his young ambition and innocent enthusiasm there came this douche of cold water, which lasted for forty years, and sent him away into the wilderness, to be a shepherd under an Arab sheikh, with nothing to look forward to. At first he said, ‘This is not what I was meant for; I am out of my element here.’ But before the forty years were over he said, ‘The God of my father was my help, and He delivered me from the sword of Pharaoh.’ What had looked a disaster turned out to be a deliverance, a manifestation of divine help, and not a hindrance. He had got far enough away from that past to look at it sanely, that is to say gratefully. So we, when we get far enough away from our sorrows, can look back at them, sometimes even here on earth, and say, ‘The mercy of the Lord compassed me about.’ Here is the key that unlocks all the perplexities of providence, ‘The Lord was my Helper.’

And that conviction will steady and uphold a man in a present, however dark. It was no small exercise of his faith and patience that the great lawgiver should for so many years have such unworthy work to do as he had in Midian. But even then he gathered into his heart this confidence, and brought summer about him into the mid-winter of his life, and light into the midst of darkness; ‘for he said’-even then, when there was no work for him to do that seemed much to need a divine help-’the Lord is my Helper.’

And so, however dark may be our present moment, and however obscure or repulsive our own tasks, let us fall back upon that old word, ‘Thou hast been my Help; leave me not, neither forsake me, O God of my salvation.’

When Moses named his boy, his gratitude was allied with faith in favours to come; and when he said ‘was,’ he meant also ‘will be.’ And he was right. He dreamt very little of what was coming, but this confidence that was expressed in his second child’s name was warranted by that great future that lay before him, though he did not know it. When the pinch came his confidence faltered. It was easy to say ‘The Lord is my Helper,’ when there was nothing very special for which God’s help was needed, and nothing harder to do than to look after a few sheep in the wilderness. But when God said to him, ‘Go and stand before Pharaoh,’ Moses for the moment forgot all about God’s being his helper, and was full of all manner of cowardly excuses, which, like the excuses of a great many more of us for not doing our plain duty, took the shape of a very engaging modesty and diffidence as to his capacities. But God said to him, ‘Surely I will be with thee.’ He gave him back ‘Eliezer’ in a little different form. ‘You used to say that I was your helper. What has become of your faith now? Has it all evaporated when the trial comes? Surely I will be with thee.’ If we will set ourselves to our tasks, not doubting God’s help, we shall have occasion in the event to be sure that God did help us.

So, brethren, let us cherish these two thoughts, and never keep them apart, and God will be, as our good old hymn has it-

‘Our help while troubles last,

And our eternal home.’
Exodus 18:3. The name of one was Gershom — A stranger, designing thereby not only a memorial of his own condition, but a memorandum to his son of his, for we are all strangers upon earth.18:1-6 Jethro came to rejoice with Moses in the happiness of Israel, and to bring his wife and children to him. Moses must have his family with him, that while he ruled the church of God, he might set a good example in family government, 1Ti 3:5.Jethro was, in all probability, the "brother-in-law" of Moses Exodus 3:1. On the parting from Zipporah, see Exodus 4:26. CHAPTER 18

Ex 18:1-27. Visit of Jethro.

1-5. Jethro … came … unto Moses, &c.—It is thought by many eminent commentators that this episode is inserted out of its chronological order, for it is described as occurring when the Israelites were "encamped at the mount of God." And yet they did not reach it till the third month after their departure from Egypt (Ex 19:1, 2; compare De 1:6, 9-15).

No text from Poole on this verse. And her two sons,.... Those also Jethro took along with him and his daughter:

of which the name of the one was Gershom; which seems to be his firstborn, Exodus 2:22, his name signifies a desolate stranger, as some, or, "there I was a stranger": the reason of which name follows agreeably thereunto:

for he said, I have been an alien in a strange land; meaning, not the land of Egypt, where he was born, and had lived forty years; but in the land of Midian, where he was when this son of his was born; and which name was given him partly to keep up the memory of his flight to Midian, and partly to instruct his son, that Midian, though his native place, was not his proper country where he was to dwell, but another, even the land of Canaan.

And her two sons; of which the name of the one was Gershom; for he said, I have been an alien in a strange land:
EXEGETICAL (ORIGINAL LANGUAGES)
3. I have been a sojourner in a foreign land] Repeated verbatim from Exodus 2:22. Eliezer is mentioned only here.Verse 3. - And her two sons. That Zipporah had borne Moses at least two sons before his return to Egypt from Midian, had appeared from Exodus 4:20. The name of the one, Gershom, and the ground of it, had been declared in Exodus 2:22. The repetition here may be accounted for by the present chapter having been originally a distinct and separate composition, written on a distinct roll, and subsequently incorporated by Moses into his great work. The want of water had only just been provided for, when Israel had to engage in a conflict with the Amalekites, who had fallen upon their rear and smitten it (Deuteronomy 25:18). The expansion of this tribe, that was descended from a grandson of Esau (see Genesis 36:12), into so great a power even in the Mosaic times, is perfectly conceivable, if we imagine the process to have been analogous to that which we have already described in the case of the leading branches of the Edomites, who had grown into a powerful nation through the subjugation and incorporation of the earlier population of Mount Seir. The Amalekites had no doubt come to the neighbourhood of Sinai for the same reason for which, even in the present day, the Bedouin Arabs leave the lower districts at the beginning of summer, and congregate in the mountain regions of the Arabian peninsula, viz., because the grass is dried up in the former, whereas in the latter the pasturage remains green much longer, on account of the climate being comparatively cooler (Burckhardt, Syr. p. 789). There they fell upon the Israelites, probably in the Sheikh valley, where the rear had remained behind the main body, not merely for the purpose of plundering or of disputing the possession of this district and its pasture ground with the Israelites, but to assail Israel as the nation of God, and if possible to destroy it. The divine command to exterminate Amalek (Exodus 17:14) points to this; and still more the description given of the Amalekites in Balaam's utterances, as גּוים ראשׁית, "the beginning," i.e., the first and foremost of the heathen nations (Numbers 24:20). In Amalek the heathen world commenced that conflict with the people of God, which, while it aims at their destruction, can only be terminated by the complete annihilation of the ungodly powers of the world. Earlier theologians pointed out quite correctly the deepest ground for the hostility of the Amalekites, when they traced the causa belli to this fact, "quod timebat Amalec, qui erat de semine Esau, jam implendam benedictionem, quam Jacob obtinuit et praeripuit ipsi Esau, praesertim cum in magna potentia venirent Israelitae, ut promissam occuparent terram" Mnster, C. a Lapide, etc.). This peculiar significance in the conflict is apparent, not only from the divine command to exterminate the Amalekites, and to carry on the war of Jehovah with Amalek from generation to generation (Exodus 17:14 and Exodus 17:16), but also from the manner in which Moses led the Israelites to battle and to victory. Whereas he had performed all the miracles in Egypt and on the journey by stretching out his staff, on this occasion he directed his servant Joshua to choose men for the war, and to fight the battle with the sword. He himself went with Aaron and Hur to the summit of a hill to hold up the staff of God in his hands, that he might procure success to the warriors through the spiritual weapons of prayer.

The proper name of Joshua, who appears here for the first time in the service of Moses, as Hosea (הושׁע); he was a prince of the tribe of Ephraim (Numbers 13:8, Numbers 13:16; Deuteronomy 32:44). The name יהושׁע, "Jehovah is help" (or, God-help), he probably received at the time when he entered Moses' service, either before or after the battle with the Amalekites (see Numbers 13:16, and Hengstenberg, Dissertations, vol. ii.). Hur, who also held a prominent position in the nation, according to Exodus 24:14, in connection with Aaron, was the son of Caleb, the son of Hezron, the grandson of Judah (1 Chronicles 2:18-20), and the grandfather of Bezaleel, the architect of the tabernacle (Exodus 31:2; Exodus 35:30; Exodus 38:22, cf. 1 Chronicles 2:19-20). According to Jewish tradition, he was the husband of Miriam.

The battle was fought on the day after the first attack (Exodus 17:9). The hill (גּבעה, not Mount Horeb), upon the summit of which Moses took up his position during the battle, along with Aaron and Hur, cannot be fixed upon with exact precision, but it was probably situated in the table-land of Fureia, to the north of er Rahah and the Sheikh valley, which is a fertile piece of pasture ground (Burckhardt, p. 801; Robinson, i. pp. 139, 215), or else in the plateau which runs to the north-east of the Horeb mountains and to the east of the Sheikh valley, with the two peaks Umlanz and Um Alawy; supposing, that is, that the Amalekites attacked the Israelites from Wady Muklifeh or es Suweiriyeh. Moses went to the top of the hill that he might see the battle from thence. He took Aaron and Hur with him, not as adjutants to convey his orders to Joshua and the army engaged, but to support him in his own part in connection with the conflict. This was to hold up his hand with the staff of God in it. To understand the meaning of this sign, it must be borne in mind that, although Exodus 17:11 merely speaks of the raising and dropping of the hand (in the singular), yet, according to Exodus 17:12, both hands were supported by Aaron and Hur, who stood one on either side, so that Moses did not hold up his hands alternately, but grasped the staff with both his hands, and held it up with the two. The lifting up of the hands has been regarded almost with unvarying unanimity by Targumists, Rabbins, Fathers, Reformers, and nearly all the more modern commentators, as the sign or attitude of prayer. Kurtz, on the contrary, maintains, in direct opposition to the custom observed throughout the whole of the Old Testament by all pious and earnest worshipers, of lifting up their hands to God in heaven, that this view attributes an importance to the outward form of prayer which has no analogy even in the Old Testament; he therefore agrees with Lakemacher, in Rosenmller's Scholien, in regarding the attitude of Moses with his hand lifted up as "the attitude of a commander superintending and directing the battle," and the elevation of the hand as only the means adopted for raising the staff, which was elevated in the sight of the warriors of Israel as the banner of victory. But this meaning cannot be established from Exodus 17:15 and Exodus 17:16. For the altar with the name "Jehovah my banner," and the watchword "the hand on the banner of Jehovah, war of the Lord against Amalek," can neither be proved to be connected with the staff which Moses held in his hand, nor be adduced as a proof that Moses held the staff in front of the Israelites as the banner of victory. The lifting up of the staff of God was, no doubt, a banner to the Israelites of victory over their foes, but not in this sense, that Moses directed the battle as commander-in-chief, for he had transferred the command to Joshua; nor yet in this sense, that he imparted divine powers to the warriors by means of the staff, and so secured the victory. To effect this, he would not have lifted it up, but have stretched it out, either over the combatants, or at all events towards them, as in the case of all the other miracles that were performed with the staff. The lifting up of the staff secured to the warriors the strength needed to obtain the victory, from the fact that by means of the staff Moses brought down this strength from above, i.e., from the Almighty God in heaven; not indeed by a merely spiritless and unthinking elevation of the staff, but by the power of his prayer, which was embodied in the lifting up of his hands with the staff, and was so far strengthened thereby, that God had chosen and already employed this staff as a medium of the saving manifestation of His almighty power. There is no other way in which we can explain the effect produced upon the battle by the raising and dropping (הניח) of the staff in his hands. As long as Moses held up the staff, he drew down from God victorious powers for the Israelites by means of his prayer; but when he let it fall through the exhaustion of the strength of his hands, he ceased to draw down the power of God, and Amalek gained the upper hand. The staff, therefore, as it was stretched out on high, was not a sign to the Israelites that were fighting, for it is by no means certain that they could see it in the heat of the battle; but it was a sign to Jehovah, carrying up, as it were, to God the wishes and prayers of Moses, and bringing down from God victorious powers for Israel. If the intention had been the hold it up before the Israelites as a banner of victory. Moses would not have withdrawn to a hill apart from the field of battle, but would either have carried it himself in front of the army, or have given it to Joshua as commander, to be borne by him in front of the combatants, or else have entrusted it to Aaron, who had performed the miracles in Egypt, that he might carry it at their head. The pure reason why Moses did not do this, but withdrew from the field of battle to lift up the staff of God upon the summit of a hill, and to secure the victory by so doing, is to be found in the important character of the battle itself. As the heathen world was now commencing its conflict with the people of God in the persons of the Amalekites, and the prototype of the heathen world, with its hostility to God, was opposing the nation of the Lord, that had been redeemed from the bondage of Egypt and was on its way to Canaan, to contest its entrance into the promised inheritance; so the battle which Israel fought with this foe possessed a typical significance in relation to all the future history of Israel. It could not conquer by the sword alone, but could only gain the victory by the power of God, coming down from on high, and obtained through prayer and those means of grace with which it had been entrusted. The means now possessed by Moses were the staff, which was, as it were, a channel through which the powers of omnipotence were conducted to him. In most cases he used it under the direction of God; but God had not promised him miraculous help for the conflict with the Amalekites, and for this reason he lifted up his hands with the staff in prayer to God, that he might thereby secure the assistance of Jehovah for His struggling people. At length he became exhausted, and with the falling of his hands and the staff he held, the flow of divine power ceased, so that it was necessary to support his arms, that they might be kept firmly directed upwards (אמוּנה, lit., firmness) until the enemy was entirely subdued. And from this Israel was to learn the lesson, that in all its conflicts with the ungodly powers of the world, strength for victory could only be procured through the incessant lifting up of its hands in prayer. "And Joshua discomfited Amalek and his people (the Amalekites and their people) with the edge of the sword" (i.e., without quarter. See Genesis 34:26).

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