Jethro – Abundance

One commentary on this Parashah serves only to whet one’s appetite for a deeper investigation of all that is intimated. Its title gives us a hint of the abundance that is here for us to explore. We will glance at Jethro and his instruction to Moses and then mention a few comments on the dramatic event at Sinai.

JETHRO WORSHIPS AND ADVISES

“Now Yitro the priest of Midyan, Moshe’s father-in-law, heard about all that God had done for Moshe and for Isra’el his people, how Adonai had brought Isra’el out of Egypt.” (18:1)

Yitro journeys to reunite with Moshe, and he brings Moshe’s wife and children to Har-haElohim (the mountain of God – 18:5). One is immediately brought to think of the parallels which exist with the reunion of Ya’akov and his family (Genesis 37:1–2; 47:27–28). Moshe meets Yitro near Sinai [Ramban] and excitement builds, on the brink of God’s confirmation of promises made at the burning bush to worship God on this mountain (Ex. 3:1, 12).

Yitro has heard what God has done – splitting the sea for safe passage, destroying the Egyptian army, rescuing the Israelites – and is moved to worship. The text says that “Yitro rejoiced … and brought an offering”. In a polytheisitic culture, the hand of God in action demonstrated unique power and called for the same response which Isaiah experienced – worship. Yitro recognizes the uniqueness of Adonai and worships Him by bringing an olah (ascent offering) and offering z’vachim (offerings) at a covenant meal, which he eats near the mount with Aharon and the elders of Isra’el (18:12; Gen 8:20)

Yithro observes Moshe in his daily routine of “settling disputes for the people … from morning to evening” (18;13), sitting alone (18:14) and advises a better way – “it’s not good”, “you’ll wear out”, “it’s kaved (too heavy)”, and “you can’t do it alone” (Ex. 18;17, 18; cf. Ex. 17:12). Yitro uses the identical words which the LORD spoke to Avraham while he was on the mount with Yitzchak: “”Sh’ma b’koli (Listen to my voice! Ex. 18:19; cf Gen. 22:18). “I will advise you, so that God may be there with you” (Ex.18:19, Fox).

Moshe must lead by example: et-ha-derech yelchu vahh (the way, they must walk in it, Ex. 18:20). Moshe must also delegate authority to judges – able men who fear God, truthful men who do not take bribes. These men will share the burden, v’tsiv’cha Elohim (and God command you so! Ex. 18:23)

“IN THE THIRD MONTH …”

What God had told Avram (Gen 15:13) and Moshe (Ex. 3:12) now comes to pass. The moment begins with a break in the narrative structure. “Ba-chodesh ha-shlishi” (in the third month) signals the start of a new narrative. The utter newness of it all breaks continuity with the last verse of the prior section [Fox, p.364]. It is the day of Sivan, the day of the new moon [Shabb. 86b, Rashi]. The people leave R’fidim (Ex. 17:1, 8) and encamp opposite the mount of the Lord (Ex. 19:2).

God calls; Moshe ascends. It is morning of the second day and Moshe is commissioned by God. As a prophet he is the ear of the people to God, and the mouth of God to the people. ‘Tishm’u b’koli” (listen to My voice) is the crucial idea – “Im shamo’a tishm’u b’koli (if you listen diligently to My voice)” and keep My covenant, then you will be to Me a s’gulah (treasure) from among all peoples” (Ex. 19:5). There it is – a new dimension to what chosen means – treasured, valued, cherished! Isra’el is God’s called, chosen treasured people! This is our heritage as believers today (Romans 11).

Here we are given a link between Sinai and today. In Haftarah Yitro, we read of the commissioning of Y’sha’yahu in which he sees a vision of the LORD, high and lifted up seated upon His throne (Isaiah 6:1). The house is “filled with smoke” the s’rafim (guardian angels) are singing ‘Holy, holy, holy!’ and the doorposts shake ‘at the sound of their shouting’ (Isaiah 6:2–4). Y’sha’yahu hears the voice of God and responds, “Send me!” (Isaiah 6:8, 9). His message to a people who are hardened for judgment is a preface to God’s plan announced in chapter 9 – the zeal of the ADONAI-TZ’VAOT (the Lord of Hosts) will guarantee the Davidic throne. Messiah will come! (Isaiah 9:6, 7).

“ADONAI CAME DOWN … MOSHE WENT DOWN”

“Adonai came down onto Mount Sinai, to the top of the mountain; then Adonai called Moshe to the top of the mountain; and Moshe went up.” 19:20

The clouds descend around Sinai, and a nation, ritually purified, having washed their clothes, cleansed at mikveh, and abstained from sexual relations for three days is prepared to meet God (Deut. 4:36; Psalm 18:9 (10); Ex. 19:14, 15; Leviticus 15:16–18; Shabb. 86a). The prophet Moshe is called as representative of Isra’el to come into the presence of God. We are told, “Moshe went up.” What an invitation! But also, what potential for fear! Obedience is the continuing call of God throughout the history of Isra’el. Here it is personified in the action of Moshe’s going up.

This interaction between God and Moshe is preparatory to what follows. His holiness will not allow for the people to make a mistake and pursue their natural desire to follow Moshe into the presence of God. God’s admonishment is precise and concise: “Warn the people … or many of them will perish … Even the cohanim …”. There was no place for privilege to be exercised in coming to the mountain and into the presence of God – Moshe’s advocacy was to be unique.

As Moshe attempts to assure God that things are looked after with their prohibitions in place, God knows differently. Temptation exerts a strong pull, particularly in a socialized context! The reiteration thunders to Moshe, “Go, get down! … so Moshe went down”. God is protecting his chosen, cherished, and treasured people! Once again the obedience of Moshe demonstrates His deep understanding of the task to which he has been called as prophet and leader and his profound insight to the privilege he has been given in entering the holy, awesome presence of God Almighty!

APPLICATIONS:

GOD’S COMMENTARY

“You have seen what I did to the Egyptians, and how I carried you on eagles’ wings and brought you to myself …” (Ex. 19:4).

Like so many passages of scripture, this verse is one which we often glance over without stopping to listen to what it is saying. If the verse is read in isolation, it can be understood that whatever its reference, it must have been the experience of those who heard God speaking that he had carried them above the trials of life with which we are entangled. Somehow these people must have experienced the supernatural power of God aiding them through life so that He could comment, “I carried you on eagle’s wings …”.

But if we read that same verse against the background of the experience of Isra’el in the previous three months, our perception is altered. How could this be the conclusion of experience? Notice the list:

• Increased work requirements – Exodus 5
• Fear of pursuit –Exodus 14:10ff
• Lack of drinkable water – Exodus 15:22ff
• Lack of food – Exodus 16:2ff
• Lack of water in the Wilderness of Sin – Exodus 17:1ff

How can the concept of “being carried on eagles’ wings” be rationalized with the experiences they had endured? Such is the challenge of the paradoxes of Scripture and life!

Isn’t that our experience as well, that when we face the trials and problems of life going forward, we are challenged by their apparent insolubility, but in retrospect we praise God for His faithfulness in carrying us as it were on “eagles’ wings” through the difficulties of life? As Israel stood at the foot of Sinai, their retrospective look became a testament to the faithfulness of God through the overpowering challenges of the necessities of life. It is against the backdrop of His faithfulness, that the events of Sinai were to be cast in all of their drama and power. Isra’el would never be the same – God was with them – and with us!

MOSHE APPROACHES

“So the people stood at a distance, but Moshe approached the thick darkness where God was.” Exodus 20:21.

Here is a verse which lies in the shadow of the Ten Words and perhaps is never really considered. But it is a verse which honors one’s pause to reflect. Artists often portray God surrounded by light and we often think of Him sitting on His heavenly throne adjudicating the creation in glorious splendor. Seldom do we stop to consider the implications of the “thick darkness where God is”. Viewed from a biblical, historical or personal perspective, there have been times when God seemed distant, enshrouded in the darkness which separates Him from life.

• The current horrific disaster of the tsunami would fit into such a context – where was God?
• The genocides which still mar our world cry out of the darkness!
• The cross was a time of darkness both literally and in the lives of the disciples
• The great wars of the past century were times when evil seemed to prevail
• Personal examples are many

In each case the question which comes to the forefront of our minds is, “Why, God?” or “Where is God in such destruction or evil?” But as we allow ourselves to sit at the foot of Mount Sinai, to experience the horrific noise and natural phenomena which accompany the thick darkness, we are assured by Moshe that God is there! As Francis Schaeffer wrote, “He is there and he is not silent!”

It is this triumphant perspective which allows us to see in this Parashah and through this Parashah with its Ten Words, not a legalistic list of requirements, but the path to the abundance (Yitro) of the presence of God Himself! May we worship Him as did Yitro! May our response be that of Isra’el, “Na’aseh v’nishma ( We will do and we will listen)!”