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Public-domain commentary
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 18:14 captures a pivotal moment in the wilderness journey of the Israelites, where Moses' father-in-law, Jethro, keenly observes Moses' overwhelming workload as the sole judge and administrator for the entire nation. This verse highlights Jethro's initial concern and sets the stage for his profound and divinely inspired advice, prompting a crucial shift towards a more sustainable and delegated leadership structure for the nascent nation of Israel.
Context
Literary Context
This verse immediately follows Jethro's arrival to meet Moses in the wilderness, having heard of God's mighty acts for Israel, including the miraculous provision of water from the rock at Rephidim and the decisive defeat of the Amalekites. Jethro, a Midianite priest, comes not as a stranger but as family, bringing Moses' wife Zipporah and his two sons. Upon his arrival and after a period of feasting and recounting God's faithfulness, Jethro observes Moses' daily routine. This specific verse, therefore, serves as the direct catalyst for the transformative counsel Jethro offers in the subsequent verses, leading to the establishment of a decentralized judicial system, as detailed in Exodus 18:17-23. It marks the transition from familial reunion to critical administrative intervention.
Historical & Cultural Context
At this point in Israel's history, they are a vast multitude, recently freed from Egyptian bondage, numbering potentially in the millions (implied by the census in Numbers 1:46). Moses, as their divinely appointed leader, prophet, and lawgiver, bore the immense responsibility of guiding and governing this enormous and often fractious population. In ancient Near Eastern cultures, leaders often served as arbiters of disputes, but the sheer scale of Israel's population made a single individual's sole judicial oversight utterly unsustainable. Jethro, as a Midianite priest, likely brought a perspective informed by the administrative practices of his own people, recognizing the practical impossibility of Moses' solitary burden. His observation underscores the challenges of establishing a functional society in the wilderness, requiring not only divine revelation but also wise human organization and the development of a coherent legal system for a nomadic people.
Key Themes
This verse contributes significantly to several key themes within Exodus and the broader Pentateuch. It highlights the theme of wise counsel and the importance of seeking and receiving external wisdom, even from those outside the immediate covenant community. It introduces the theme of delegation and distributed leadership, demonstrating that even a divinely appointed leader like Moses cannot bear all burdens alone, foreshadowing the later establishment of elders and judges. Furthermore, it touches upon the theme of justice and societal order, emphasizing the need for an efficient and accessible system for resolving disputes among a large population. This passage also subtly reinforces the theme of God's provision, not just through miraculous intervention, but also through human wisdom and organizational structure, ensuring the well-being of His people as they journey towards the promised land, a journey that would later be marked by the giving of the Law at Mount Sinai.
Exposition and Analysis
Key Word Analysis
This word is highly versatile, meaning "a word," "a matter," or "a thing." In Jethro's question, "What is this thing that thou doest to the people?", it refers to the entire situation or affair that Moses is engaged in. It encompasses not just the act of judging but the whole system and its implications. Jethro uses this broad term to prompt Moses to consider the full scope and nature of his actions and their impact on the community.
While literally meaning "to sit," in this context, it carries the connotation of assuming a position of authority or judgment. Judges in ancient cultures often "sat" to hear cases. However, coupled with "alone" and the temporal phrase "from morning unto even," it also paints a vivid picture of physical exhaustion and the sheer duration of Moses' sedentary, yet mentally taxing, task. It describes a posture of authority that has become a posture of overwhelming and unsustainable burden.
This word means "to station," "to stand," or "to be present." Here, it describes the posture of the people, who are "standing by thee from morning unto even." This contrasts sharply with Moses' sitting posture, highlighting the long, arduous wait endured by the multitude. It emphasizes their passive, dependent, and likely frustrated state, underscoring the inefficiency and hardship imposed upon the community by the current system.
Verse Breakdown
"And when Moses' father in law saw all that he did to the people"
Jethro, having spent a period of time observing Moses' daily routine, gains a comprehensive and discerning understanding of the immense scope and nature of Moses' responsibilities. His "seeing" is not a casual glance but a perceptive observation of the full extent of Moses' engagement with the Israelite community, acting as their sole arbiter and counselor, and the visible strain it caused.
"he said, What [is] this thing that thou doest to the people?"
Jethro's immediate response is a direct, probing question, expressing genuine concern and perhaps a degree of astonishment at the unsustainable practice. This is a rhetorical question designed to prompt Moses to reflect critically on the nature and sustainability of his current method. It challenges the status quo and opens the door for a crucial evaluation of the existing leadership structure.
"why sittest thou thyself alone, and all the people stand by thee from morning unto even?"
This is the core of Jethro's observation and the crux of his concern. He points out two critical and interrelated issues: Moses' solitary and isolated burden ("thyself alone") and the people's protracted, exhausting wait ("all the people stand by thee from morning unto even"). He highlights the immense pressure on Moses and the profound inefficiency and potential frustration for the multitude, setting the stage for his subsequent, transformative advice on delegation and shared leadership.
Literary Devices
The verse employs several effective literary devices to convey its message with impactful clarity. Observation is central, as Jethro's keen perception of Moses' unsustainable workload initiates the entire dialogue and serves as the foundation for his counsel. The use of a Rhetorical Question ("What is this thing... why sittest thou...?") is crucial; Jethro isn't seeking new information but rather prompting Moses to critically evaluate his own practices and recognize the inherent flaws in his solitary approach. This device effectively sets the stage for the wisdom that follows. Furthermore, there is a powerful Contrast drawn between Moses, sitting "alone," and "all the people" who "stand by thee." This juxtaposition vividly highlights the disproportionate burden on the single leader versus the collective waiting and potential weariness of the led. Finally, the phrase "from morning unto even" serves as a form of Merism, representing the entire duration of the day by naming its two extremes, thereby underscoring the extreme length and relentless nature of Moses' task and the people's wait, emphasizing the physical and mental toll it was taking.
Theological and Thematic Connections
Exodus 18:14 is a foundational text for understanding the principles of sustainable leadership, the wisdom of seeking counsel, and the importance of delegation within God's people. It reveals that even divinely appointed leaders like Moses are not meant to bear the entire burden alone. God, in His wisdom, often uses external, practical counsel—even from those outside the immediate covenant community, like Jethro—to guide His servants towards more effective and healthy structures. This passage underscores that while spiritual authority is paramount, practical wisdom and organizational efficiency are also vital for the well-being and flourishing of God's community. It teaches that true leadership involves empowering others and building resilient systems, not just individual heroism, reflecting a divine pattern for order and flourishing.
Reflection and Application
Exodus 18:14 offers timeless lessons for leaders, managers, and individuals in any sphere of life. It challenges the notion that effective leadership requires one person to bear all burdens. Instead, it champions the wisdom of recognizing personal limits and the necessity of distributing responsibility. For those in positions of authority, it prompts introspection: Are you operating in a way that is sustainable for yourself and efficient for those you serve? Are you open to external perspectives, even from those who might seem "outside" your immediate circle, who can offer fresh, objective insights? For individuals, it encourages us to consider where we might be taking on too much alone and where we need to seek help, delegate, or empower others. The health of any system—be it a family, a business, a church, or a personal life—depends on recognizing the need for shared responsibility and establishing structures that prevent burnout and foster collective flourishing, ensuring that the work can continue effectively and joyfully.
Questions for Reflection
FAQ
Who was Jethro and why was his counsel significant?
Jethro was Moses' father-in-law, a Midianite priest, and a man of considerable wisdom and insight. His counsel was significant because he was an outsider to the Israelite community, yet he possessed a keen observational skill and practical wisdom. His objective perspective allowed him to see the unsustainable nature of Moses' leadership model, which Moses himself, being immersed in the day-to-day demands, might not have fully recognized. Jethro's advice was not only practical but also divinely affirmed, leading to a crucial restructuring of Israel's judicial system (as seen in Exodus 18:24). His role highlights that God can use unexpected sources to provide wisdom for His people.
Was Moses wrong in his approach to leading the people?
Moses was not necessarily "wrong" in his intent or dedication; he was faithfully serving the people and mediating God's law to them. His actions stemmed from a deep commitment to his divinely appointed role. However, his method was unsustainable and inefficient for the sheer scale of the nation. This passage highlights that even divinely appointed leaders can benefit from practical wisdom and organizational principles. Moses was doing his best, but the task had grown beyond the capacity of a single individual, emphasizing the need for growth, adaptation, and the implementation of wise structures for the well-being of the entire community, ensuring that justice could be administered effectively to all.
What does "from morning unto even" imply about the people's experience?
The phrase "from morning unto even" not only highlights Moses' immense workload but also implies a significant burden on the people. It suggests that individuals and families would have to wait for extraordinarily long periods—potentially an entire day—to have their disputes heard or to receive counsel. This would lead to widespread inefficiency, frustration, and a potential breakdown of justice, as many might simply give up waiting or resort to self-help. It underscores the systemic problem that Jethro identified, affecting both the leader's capacity and the led's access to equitable and timely resolution.
Christ-Centered Fulfillment
While Exodus 18:14 speaks to the practicalities of leadership and the wisdom of delegation, it also subtly points forward to the ultimate, perfect leader, Jesus Christ. Moses, despite his immense faithfulness, could not bear the entire burden of leading, judging, and interceding for Israel alone; he needed help and delegation to manage the sheer volume of human need. In contrast, Jesus, as the Son of God, truly bore the ultimate, singular burden of humanity's sin, accomplishing what no human leader or system could ever achieve through His atoning sacrifice on the cross. Yet, even in His earthly ministry, Christ modeled the principle of delegation and empowerment. He did not attempt to evangelize the entire world by Himself but strategically chose and trained twelve disciples, and later sent out seventy-two others. After His resurrection, He commissioned His followers with the Great Commission, entrusting them with the ongoing work of the Kingdom. The Church, as the body of Christ, is designed to function not with one overburdened individual, but through the diverse gifts and ministries of many, empowered by the Holy Spirit. This ensures that the work of God continues sustainably and effectively, reflecting Christ's own model of distributed leadership and shared responsibility in building His Kingdom until His glorious return.