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Commentary on Exodus 18 verses 13–27
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 18:15 captures Moses' direct explanation to his father-in-law, Jethro, regarding the overwhelming nature of his daily responsibilities in judging the Israelites. This pivotal verse clarifies that the people approached Moses not merely for legal disputes, but fundamentally "to enquire of God," seeking divine guidance and resolution through him. It underscores Moses' unique mediatorial role and implicitly highlights the unsustainable burden of singular leadership, thereby setting the stage for Jethro's wise counsel on delegation and establishing a more efficient and sustainable judicial structure for the burgeoning nation.
CONTEXT
Literary Context: This verse is Moses' direct and crucial response to Jethro's concerned inquiry in Exodus 18:14. Jethro, having observed Moses sitting alone "from morning unto the evening" while "all the people stood by Moses from the evening unto the evening" (Exodus 18:13), questions the wisdom and sustainability of such an arrangement. Moses' explanation in Exodus 18:15 and his subsequent elaboration in Exodus 18:16 reveal that he serves as the sole conduit for divine justice and instruction, mediating between God and the people. This detailed explanation directly precipitates Jethro's pragmatic and divinely inspired counsel in Exodus 18:17-23, which outlines a system of delegated authority, ultimately leading to a more organized and sustainable governance for Israel.
Historical & Cultural Context: The events of Exodus 18 occur shortly after the epic deliverance from Egyptian bondage and the momentous covenant establishment at Mount Sinai, as detailed in Exodus 19, Exodus 20. Israel, now a vast multitude numbering potentially in the millions, is a nascent nation in the wilderness, lacking established governmental and judicial structures. Moses, divinely appointed as their leader, prophet, and lawgiver, is the singular point of contact between God and the people. In ancient Near Eastern cultures, kings or tribal leaders often served as chief judges, but the sheer scale of the Israelite population, combined with their unique relationship with Yahweh, made Moses' role unprecedented. The people, having witnessed God's mighty acts and Moses' direct communication with the Almighty, naturally turned to him for all matters, both spiritual and mundane, recognizing him as the authoritative voice of God. This period was critical for shaping Israel's identity, not just as a people delivered, but as a nation governed by divine law, necessitating a functional system for its administration.
Key Themes: Exodus 18:15 contributes significantly to several overarching themes within the book of Exodus and the broader Pentateuch. It highlights the theme of Divine Accessibility and Mediation, showing God's desire to be intimately involved in the daily lives and disputes of His people, even as He uses a human mediator. It underscores the theme of Leadership and its Burdens, vividly portraying the overwhelming demands placed upon a singular leader, even one divinely chosen. This sets the stage for the crucial theme of Delegation and Wise Counsel, demonstrating that even divinely ordained structures can benefit from pragmatic, Spirit-led wisdom to ensure sustainability and effectiveness. Furthermore, it subtly introduces the theme of God's Order and Governance, as the need for a structured judicial system becomes apparent, paving the way for the establishment of laws and judges that will govern the Israelite nation throughout its wilderness journey and into the promised land, as seen in Numbers 11:16-17 and Deuteronomy 1:9-18.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage primarily employs Dialogue as a literary device, presenting a direct, personal conversation between Moses and Jethro that serves to reveal the core problem and set the stage for its resolution. Moses' explanation functions as a clear Exposition, detailing the nature of his exhausting duties and the spiritual demand driving the people's constant approach. There is an implicit Hyperbole in the broader narrative of Exodus 18:13 describing "all the people" standing "from morning unto the evening," which powerfully emphasizes the overwhelming and unsustainable nature of Moses' burden, though the current verse focuses on the reason for that burden. This situation also serves as a strong Foreshadowing of the imperative need for delegated leadership and a more structured judicial system, which Jethro will pragmatically propose. Furthermore, Moses' role as the sole point of contact for divine inquiry highlights the Symbolism of his unique mediatorial position, a role that will later find its ultimate and perfect fulfillment in Jesus Christ.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 18:15 profoundly illustrates the themes of divine accessibility, the nature of leadership, and the necessity of wise counsel. The Israelites' consistent desire "to enquire of God" demonstrates a foundational understanding of God's sovereignty and His desire to be involved in the minutiae of His people's lives, providing wisdom and justice. Moses' unique position as the sole mediator, while divinely appointed, proved to be an unsustainable burden, highlighting the limits of even the most gifted human leader. This passage underscores the principle that even divinely ordained structures can benefit from practical wisdom and delegation, ensuring that God's people can effectively access His guidance without overwhelming their leaders. It points to the importance of distributed leadership and shared responsibility within God's community, recognizing that God often works through the collective wisdom and giftedness of His people.
REFLECTION AND APPLICATION
Exodus 18:15 offers profound lessons for believers today, particularly concerning our posture towards God and our approach to leadership within the community of faith. Just as the Israelites sought God's direct guidance through Moses for every aspect of their lives, we too are called to "enquire of God" in our contemporary context. This involves a consistent posture of prayer, diligent study of His Word, and attentiveness to the Holy Spirit's leading in our daily decisions, disputes, and spiritual growth. The overwhelming burden on Moses also serves as a powerful reminder of the importance of healthy leadership structures and the necessity of delegation within the church and other communities. No single individual is meant to bear the entire weight of spiritual guidance and administration. We are called to recognize and affirm the diverse gifts within the body of Christ, sharing responsibilities to prevent burnout, foster communal growth, and ensure that God's wisdom remains accessible to all. This passage encourages us to seek and offer wise counsel, recognizing that God often works through the collective wisdom of His people, and that humility in leadership allows for greater effectiveness and sustainability.
Questions for Reflection
FAQ
Why did the people come to Moses specifically to "enquire of God"?
Answer: The people came to Moses because he was uniquely positioned as God's chosen mediator and prophet. From the burning bush (Exodus 3) to the giving of the Law at Sinai (Exodus 19, Exodus 20), Moses had demonstrated an unparalleled, direct relationship with Yahweh. He spoke with God "face to face, as a man speaks to his friend" (Exodus 33:11). Therefore, when the people had disputes, questions about God's statutes, or needed divine wisdom for their lives, they naturally sought the one through whom God had consistently revealed His will. They understood that Moses was not merely offering his own judgment, but God's divine word and decree.
How does this verse set the stage for Jethro's advice to Moses?
Answer: Exodus 18:15 is crucial because it provides the reason for the unsustainable situation Jethro observed. Jethro saw Moses overwhelmed and the people exhausted from waiting (Exodus 18:13-14). When Moses explains that the people come "to enquire of God," Jethro understands the profound spiritual and practical need driving the demand. This explanation allows Jethro to offer not just a superficial solution, but a divinely inspired, systemic change that addresses the core issue: how to efficiently and justly administer God's law to a vast nation while preserving Moses' unique mediatorial role for the most weighty matters (Exodus 18:17-23). Without Moses' explanation, Jethro's counsel might have seemed an overreach or a misunderstanding of Moses' divine calling; instead, it becomes a wise and necessary intervention.
CHRIST-CENTERED FULFILLMENT
Exodus 18:15, with its emphasis on the people coming to Moses "to enquire of God," powerfully foreshadows the ultimate and perfect mediator, Jesus Christ. Moses served as a type of Christ, standing between God and humanity, conveying divine truth and administering justice. However, Moses' mediatorial role, though divinely appointed, was limited and ultimately unsustainable, as evidenced by the overwhelming burden he carried. In contrast, Christ is the Lamb of God, who takes away the sin of the world! (John 1:29), the one mediator between God and mankind (1 Timothy 2:5), and the great high priest who has passed through the heavens (Hebrews 4:14). Through Christ, we no longer need to approach a human mediator to "enquire of God"; rather, we are invited to draw near with confidence to the throne of grace (Hebrews 4:16), having direct and perpetual access to the Father through His Son. Jesus is not merely a conduit for God's word; He is the Word made flesh (John 1:14), the full and final revelation of God, in whom all the treasures of wisdom and knowledge are hidden (Colossians 2:3). He perfectly fulfills the people's deepest need to "enquire of God" by being the very wisdom and righteousness of God, making known the Father and granting us eternal life.