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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 18:13–27. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The great zeal and industry of Moses as a magistrate.
1.Having been employed to redeem Israel out of the house of bondage, herein he is a further type of Christ, that he is employed as a lawgiver and a judge among them.
(1.)He was to answer enquiries, to acquaint them with the will of God in doubtful cases, and to explain the laws of God that were already given them, concerning the sabbath, the man, etc., beside the laws of nature, relating both to piety and equity, Exo 18:15. They came to enquire of God; and happy it was for them that they had such an oracle to consult: we are ready to wish, many a time, that we had some such certain way of knowing God's mind when we are at a loss what to do. Moses was faithful both to him that appointed him and to those that consulted him, and made them know the statutes of God and his laws, Exo 18:16. His business was, not to make laws, but to make known God's laws; his place was but that of a servant.
(2.)He was to decide controversies, and determine matters in variance, judging between a man and his fellow, Exo 18:16. And, if the people were as quarrelsome one with another as they were with God, no doubt he had a great many causes brought before him, and the more because their trials put them to no expense, nor was the law costly to them. When a quarrel happened in Egypt, and Moses would have reconciled the contenders, they asked, Who made thee a prince and a judge? But now it was past dispute that God had made him one; and they humbly attend him whom they had then proudly rejected.
2.Such was the business Moses was called to, and it appears that he did it,
(1.)With great consideration, which, some think, is intimated in his posture: he sat to judge (Exo 18:13), composed and sedate.
(2.)With great condescension to the people, who stood by him, Exo 18:14. He was very easy of access; the meanest Israelite was welcome himself to bring his cause before him.
(3.)With great constancy and closeness of application.
[1.]Though Jethro, his father-in-law, was with him, which might have given him a good pretence for a vacation (he might have adjourned the court for that day, or at least have shortened it), yet he sat, even the next day after his coming, from morning till evening. Note, Necessary business must always take place of ceremonious attentions. It is too great a compliment to our friends to prefer the enjoyment of their company before our duty to God, which ought to be done, while yet the other is not left undone.
[2.]Though Moses was advanced to great honour, yet he did not therefore take his case and throw upon others the burden of care and business; no, he thought his preferment, instead of discharging him from service, made it more obligatory upon him. Those think of themselves above what is meet who think it below them to do good. It is the honour even of angels themselves to be serviceable.
[3.]Though the people had been provoking to him, and were ready to stone him (Exo 17:4), yet still he made himself the servant of all. Note, Though others fail in their duty to us, yet we must not therefore neglect ours to them.
[4.]Though he was an old man, yet he kept to his business from morning to night, and made it his meat and drink to do it. God had given him great strength both of body and mind, which enabled him to go through a great deal of work with ease and pleasure; and, for the encouragement of others to spend and be spent in the service of God, it proved that after all his labours his natural force was not diminished. Those that wait on the Lord and his service shall renew their strength.
II.The great prudence and consideration of Jethro as a friend.
1.He disliked the method that Moses took, and was so free with him as to tell him so, Exo 18:14, Exo 18:17, Exo 18:18. He thought it was too much business for Moses to undertake alone, that it would be a prejudice to his health and too great a fatigue to him, and also that it would make the administration of justice tiresome to the people; and therefore he tells him plainly, It is not good. Note, There may be over-doing even in well-doing, and therefore our zeal must always be governed by discretion, that our good may not be evil spoken of. Wisdom is profitable to direct, that we may neither content ourselves with less than our duty nor over-task ourselves with that which is beyond our strength.
2.He advised him to such a model of government as would better answer the intention, which was,
(1.)That he should reserve to himself all applications to God (Exo 18:19): Be thou for them to God-ward; that was an honour in which it was not fit any other should share with him, Num 12:6-8. Also whatever concerned the whole congregation in general must pass through his hand, Exo 18:20. But,
(2.)That he should appoint judges in the several tribes and families, who should try causes between man and man, and determine them, which would be done with less noise, and more despatch, than in the general assembly wherein Moses himself presided. Thus they must be governed as a nation by a king as supreme, and inferior magistrates sent and commissioned by him, Pe1 2:13, Pe1 2:14. Thus many hands would make light work, causes would be sooner heard, and the people eased by having justice thus brought to their tent-doors. Yet,
(3.)An appeal might lie, if there were just cause for it, from these inferior courts to Moses himself; at least if the judges were themselves at a loss: Every great matter they shall bring unto thee, Exo 18:22. Thus that great man would be the more serviceable by being employed only in great matters. Note, Those whose gifts and stations are most eminent may yet be greatly furthered in their work by the assistance of those that are every way their inferiors, whom therefore they should not despise. The head has need of the hands and feet, Co1 12:21. Great men should not only study to be useful themselves, but contrive how to make others useful, according as their capacity is. Such is Jethro's advice, by which it appears that though Moses excelled him in prophecy he excelled Moses in politics; yet,
3.He adds two qualifications to his counsel: - (1.) That great care should be taken in the choice of the persons who should be admitted into this trust (Exo 18:21); they must be able men, etc. It was requisite that they should be men of the very best character, [1.] For judgment and resolution - able men, men of good sense, that understood business, and bold men, that would not be daunted by frowns or clamours. Clear heads and stout hearts make good judges. [2.] For piety and religion - such as fear God, as believe there is a God above them, whose eye is upon them, to whom they are accountable, and of whose judgment they stand in awe. Conscientious men, that dare not do a base thing, though they could do it ever so secretly and securely. The fear of God is that principle which will best fortify a man against all temptations to injustice, Neh 5:15; Gen 42:18. [3.] For integrity and honesty - men of truth, whose word one may take, and whose fidelity one may rely upon, who would not for a world tell a lie, betray a trust, or act an insidious part. [4.] For noble and generous contempt of worldly wealth - hating covetousness, not only not seeking bribes nor aiming to enrich themselves, but abhorring the thought of it; he is fit to be a magistrate, and he alone, who despiseth the gain of oppressions, and shaketh his hands from the holding of bribes, Isa 33:15. (2.) That he should attend God's direction in the case (Exo 18:23): If thou shalt do this thing, and God command thee so. Jethro knew that Moses had a better counsellor than he was, and to his counsel he refers him. Note, Advice must be given with a humble submission to the word and providence of God, which must always overrule.
Now Moses did not despise this advice because it came from one not acquainted, as he was, with the words of God and the visions of the Almighty; but he hearkened to the voice of his father-in-law, Exo 18:24. When he came to consider the thing, he saw the reasonableness of what his father-in-law proposed and resolved to put it in practice, which he did soon afterwards, when he had received directions from God in the matter. Note, Those are not so wise as they would be thought to be who think themselves too wise to be counselled; for a wise man (one who is truly so) will hear, and will increase learning, and not slight good counsel, though given by an inferior. Moses did not leave the election of the magistrates to the people, who had already done enough to prove themselves unfit for such a trust; but he chose them, and appointed them, some for greater, others for less division, the less probably subordinate to the greater. We have reason to value government as a very great mercy, and to thank God for laws and magistrates, so that we are not like the fishes of the sea, where the greater devour the less.
III.Jethro's return to his own land, Exo 18:27.
No doubt he took home with him the improvements he had made in the knowledge of God, and communicated them to his neighbours for their instruction. It is supposed that the Kenites (mentioned in Sa1 15:6) were the posterity of Jethro (compare Jdg 1:16), and they are there taken under special protection, for the kindness their ancestor here showed to Israel. The good-will shown to God's people, even in the smallest instances, shall in no wise lose its reward, but shall be recompensed, at furthest, in the resurrection.
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Summary
Exodus 18:13 offers a vivid snapshot of Moses' overwhelming daily routine as the sole judicial authority for the newly liberated Israelite nation. It portrays him tirelessly seated from dawn till dusk, arbitrating disputes and offering divine guidance, while the vast multitude of people stood continuously awaiting his attention. This verse powerfully illustrates the immense and unsustainable burden of leadership Moses bore, serving as the immediate catalyst for a pivotal moment of divine wisdom and strategic delegation that would fundamentally reshape Israel's governance structure.
Context
Literary Context
This verse is strategically placed within the narrative of Jethro's visit to Moses in the wilderness, following the joyous reunion and celebration of God's deliverance of Israel from Egypt. Jethro, Moses' father-in-law, observes Moses' daily activities, which are meticulously detailed in this verse. The scene described in Exodus 18:13 is not merely a descriptive interlude; it serves as the direct and critical impetus for Jethro's subsequent counsel to Moses, which unfolds in Exodus 18:14-23. It highlights the foundational problem—the unsustainability of Moses' singular role—that necessitates the divine wisdom and practical restructuring of Israel's judicial system, thereby setting the stage for a crucial development in the nation's governance.
Historical & Cultural Context
At this juncture, the Israelites were a nascent nation, recently delivered from slavery in Egypt, numbering potentially in the millions, and journeying through the wilderness towards Mount Sinai. They lacked any pre-existing civil or judicial infrastructure. Moses, divinely appointed as their leader and mediator, was the singular conduit for all matters—legal, personal, and spiritual. The people approached him "to enquire of God" (Exodus 18:15), indicating that his role extended beyond mere arbitration to interpreting divine will, applying God's statutes, and providing spiritual direction for daily life. While culturally, direct access to a leader for dispute resolution was common, the sheer scale of the Israelite population rendered this traditional model utterly impractical and unsustainable, leading to exhaustion for Moses and prolonged waiting for the people, a reality keenly observed and articulated by Jethro in Exodus 18:18.
Key Themes
Exodus 18:13 powerfully contributes to several overarching themes within the book of Exodus and the broader Pentateuch. It underscores the theme of God's provision for His people, not only through miraculous deliverance but also through wise counsel and the establishment of ordered society. It highlights the critical importance of sustainable leadership and the necessity of delegation in managing a burgeoning community, demonstrating that even a divinely appointed leader like Moses has human limitations. The verse also implicitly introduces the theme of divine wisdom working through human means, as Jethro's practical advice, though from an outsider, is ultimately affirmed by God and leads to a more effective system of justice for Israel, as detailed in Exodus 18:24-26. This passage sets the stage for the formalization of law and order that will be fully established at Sinai.
Exposition and Analysis
Key Word Analysis
This feminine noun properly refers to "the morrow" or "tomorrow." In this context, "on the morrow" (H4283) precisely establishes the temporal setting, indicating that the events described occurred the day immediately following Jethro's arrival and the shared meal, highlighting the promptness of Jethro's observation of Moses' daily routine.
This primitive root means "to sit down," "to dwell," or "to remain." Here, Moses "sat" (H3427) to judge, which signifies a posture of authority, permanence, and official capacity. It implies a fixed, established position from which he presided over the people, underscoring his singular and continuous role as the supreme arbiter and the formal nature of his judicial duties.
This primitive root means "to judge, i.e., pronounce sentence (for or against); by implication, to vindicate or punish; by extension, to govern." Moses' act of "judging" (H8199) encompassed more than just legal rulings; it involved administering justice, settling controversies, defending the oppressed, and interpreting divine law for the people, effectively serving as the comprehensive governor and spiritual guide for the nation.
This primitive root means "to stand, in various relations (literal and figurative, intransitive and transitive)." The people "stood" (H5975) by Moses for hours, signifying their posture of waiting, their dependence, and the continuous queue of those seeking his attention. This continuous standing of the multitude vividly portrays the sheer volume of people seeking Moses' attention and the immense, unrelenting demand placed upon his time and energy.
Verse Breakdown
"¶ And it came to pass on the morrow"
This opening phrase functions as a temporal marker, seamlessly connecting the narrative to the preceding day's events—Jethro's arrival and the celebratory meal. It immediately sets the scene for Jethro's observation of Moses' regular, demanding schedule, emphasizing the continuity of the narrative and the promptness of the revelation of Moses' burden.
"that Moses sat to judge the people"
This clause describes Moses' authoritative posture and his primary, all-encompassing function. His act of "sitting" denotes his official capacity as the sole arbiter, leader, and interpreter of divine law. "To judge the people" encapsulates his comprehensive responsibility for resolving all disputes, administering justice, and providing divine guidance for the entire Israelite community, a task that was both spiritual and legal.
"and the people stood by Moses from the morning unto the evening"
This vivid description powerfully conveys the overwhelming scale and relentless nature of Moses' task. The "people stood by" him, signifying their constant presence, their dependence on his singular authority, and the continuous stream of individuals seeking his counsel. The phrase "from the morning unto the evening" is a merism, indicating the entire duration of the day, from dawn to dusk, thereby dramatically illustrating the grueling, relentless, and utterly unsustainable nature of Moses' workload and the immense demand placed upon him.
Literary Devices
Exodus 18:13 masterfully employs several literary devices to convey the gravity of Moses' situation. Imagery is powerfully utilized, painting a clear and immediate picture of Moses seated, burdened, and surrounded by a vast multitude of people standing in a continuous line, waiting for his attention. This visual evokes a profound sense of exhaustion, overwhelming responsibility, and the sheer scale of the task. The phrase "from the morning unto the evening" functions as a Merism, a rhetorical device where two contrasting parts represent the whole. It emphasizes the extraordinary and unsustainable length of Moses' working day, effectively conveying the relentless volume of work and the tireless commitment required. This highlights the critical need for systemic change. Furthermore, the verse serves as significant Foreshadowing, setting the immediate stage for Jethro's wise counsel in the subsequent verses, which will lead to the establishment of a more decentralized and sustainable judicial system for Israel. The unsustainable situation depicted here is the direct impetus for the pivotal leadership lesson that follows.
Theological and Thematic Connections
Exodus 18:13 profoundly illustrates the theological principle that even divinely appointed leaders, operating under God's direct guidance, are still human and subject to physical, mental, and administrative limitations. It underscores the importance of wisdom, not solely divine revelation, in practical governance and administration. God, in His sovereignty, often works through human counsel and established structures to bring about His purposes, demonstrating that even the most gifted individuals cannot bear the entire burden alone. This passage highlights themes of sustainable leadership, the necessity of delegation for the health of both leader and community, and the invaluable role of external, objective counsel. It reveals God's design for community and order to be robust and scalable, ensuring that the well-being and justice of the entire nation are not solely dependent on one individual's finite capacity.
Reflection and Application
Exodus 18:13 offers timeless lessons for contemporary leadership, personal well-being, and the flourishing of any community. Moses' overwhelming schedule serves as a powerful cautionary tale against the dangers of burnout and the futility of attempting to shoulder every responsibility alone. It compels us to recognize our inherent human limitations and the critical necessity of delegating tasks, empowering others, and building sustainable systems within our families, workplaces, and churches. Just as Moses, despite his unique and profound relationship with God, benefited immensely from Jethro's external perspective and practical wisdom, we are reminded of the invaluable role of wise counsel, mentorship, and accountability in our own lives. This passage encourages us to cultivate humility, seek objective feedback, and remain open to innovative solutions that promote the long-term well-being of both leaders and those they serve. Ultimately, it challenges us to ensure that our efforts, though dedicated, are also effective, efficient, and enduring, fostering a healthy ecosystem where burdens are shared and all can thrive.
Questions for Reflection
FAQ
Why was Moses the only judge initially, given the immense number of Israelites?
At this nascent stage of Israel's nationhood, immediately following their exodus from Egypt, there was no established civil or judicial infrastructure. Moses was uniquely positioned as God's chosen leader and mediator, the one through whom God delivered His laws and statutes. The people naturally flocked to him "to enquire of God" (Exodus 18:15), seeking divine guidance and resolution for all their disputes. This centralized authority was necessary in the initial, formative phase of nation-building, but it quickly became unsustainable due to the sheer volume of the population, leading to the situation depicted in Exodus 18:13 and Jethro's subsequent intervention.
Was Moses wrong for working "from the morning unto the evening"?
Moses' dedication was admirable, demonstrating his tireless commitment to God and His people. However, Jethro's observation and counsel in Exodus 18:18 clearly indicate that this level of work was "not good" and would "surely wear away" both Moses and the people. While his intentions were pure and his service commendable, the method was unsustainable and inefficient for the long term. The passage highlights that even the most dedicated service requires wisdom, delegation, and healthy boundaries to be truly effective and enduring. It was not a moral failing on Moses' part but a practical one, which God, through Jethro, graciously provided a solution for, demonstrating that even divine leaders need practical wisdom and support.
Christ-Centered Fulfillment
Exodus 18:13, depicting Moses as the sole, burdened arbiter for an entire nation, powerfully foreshadows the ultimate, perfect Judge and Mediator, Jesus Christ. Moses, despite his profound dedication and unique relationship with God, was finite, fallible, and overwhelmed by the immense demands, ultimately needing the wise counsel of Jethro and the divine provision of delegated leadership. In stark contrast, Christ perfectly bears the infinite burdens of humanity's sin and brokenness, requiring no counsel or assistance in His divine office. He is the ultimate Law-giver and Interpreter, whose Sermon on the Mount (Matthew 5) transcends and fulfills the Mosaic Law, revealing its true spiritual depth. Unlike Moses, who could only provide temporary justice and guidance, Jesus is the one who truly offers rest to the weary and burdened (Matthew 11:28) and is the perfect High Priest who intercedes for us always (Hebrews 4:14-16). While Moses delegated earthly judges to share his burden, Christ commissions His disciples to carry His gospel to the ends of the earth (Matthew 28:18-20), establishing a spiritual kingdom built not on the singular capacity of one man, but on the enduring power of the Holy Spirit working through His Church. He is the one who perfectly judges with righteousness and brings ultimate, eternal peace and justice, a burden He alone can bear.