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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 18:16 encapsulates Moses' overwhelming and multifaceted responsibilities as the sole spiritual and judicial authority for the nascent Israelite nation. This verse highlights his dual, all-consuming role: resolving the people's legal and social disputes, and more significantly, serving as the unique conduit through whom God's divine statutes and laws were revealed and interpreted, thereby shaping the community's moral, social, and spiritual identity. It vividly portrays the immense personal burden of centralized leadership and the critical need for accessible divine guidance in the daily lives of God's covenant people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs Repetition and Juxtaposition to underscore Moses' singular, overwhelming role. The repeated first-person pronoun "I" ("I judge," "I do make them know") emphasizes that Moses alone bore this immense responsibility, implicitly highlighting the burden it placed upon him. This sets the stage for Jethro's intervention, which recognizes the impracticality and unsustainability of such a centralized system. Furthermore, there is a subtle but powerful Juxtaposition between the mundane "matters" of the people (their daily disputes and grievances) and the profound "statutes of God, and his laws" that Moses imparts. This contrast highlights Moses' unique mediatorial position, bridging the gap between the earthly concerns of the people and the divine will of God. The very structure of the verse, moving from the people's need to Moses' dual response (judging and teaching), functions as a form of Exposition, clearly laying out the comprehensive scope of his daily duties and the source of his authority.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 18:16 profoundly illustrates the early stages of God's covenant relationship with Israel, emphasizing the critical role of divine revelation and the establishment of justice within the community. Moses' dual function as judge and teacher demonstrates that God's law is not merely a set of rules for punishment, but comprehensive instruction intended to guide every aspect of life, fostering righteousness and order. It underscores the principle that true justice must be rooted in divine truth and that spiritual guidance is essential for societal well-being. The verse also implicitly introduces the theme of the immense burden of leadership, foreshadowing the need for wise delegation and the distribution of spiritual and administrative responsibilities within God's people, a pattern that would later be established for the benefit of the community and the leader.
REFLECTION AND APPLICATION
Exodus 18:16 offers timeless lessons for both leadership and discipleship in the contemporary church and individual Christian life. For leaders, it serves as a powerful reminder of the immense responsibility of stewarding God's truth and administering justice, but also of the vital importance of recognizing personal limits and the wisdom of delegation. No single individual can bear the full weight of a community's spiritual and practical needs; healthy spiritual communities thrive when gifted individuals are empowered to share in the ministry of teaching, discernment, and care, reflecting the principle of distributed ministry seen in the New Testament. For every believer, this verse underscores the foundational truth that our lives, our disputes, and our decisions should be continually brought before God's revealed will. Just as the Israelites needed to "know the statutes of God, and his laws," we too must diligently immerse ourselves in Scripture, seeking its guidance for every "matter" we face, trusting that God's Word provides the ultimate framework for justice, wisdom, and flourishing. It calls us to a life where biblical principles are not abstract theories but practical guides for resolving conflict, pursuing righteousness, and living in alignment with God's character.
Questions for Reflection
FAQ
What kind of "matters" did the Israelites bring to Moses?
Answer: The "matters" (Hebrew: dâbâr) brought to Moses were comprehensive, encompassing a wide range of issues typical of a nomadic, newly formed nation without established legal or social structures. These would have included civil disputes (e.g., property boundaries, theft, personal injury), family issues (e.g., inheritance, marriage disputes), and religious questions (e.g., issues of ritual purity, dietary laws, interpretation of divine commands). Essentially, any question or conflict that arose within the community, from the mundane to the sacred, was brought to Moses because he was the sole recognized authority and the direct conduit for God's will, as seen in his explanation to Jethro in Exodus 18:15.
Why was Moses the only one judging and teaching?
Answer: At this early stage of Israel's formation, Moses was uniquely positioned as God's chosen prophet and leader, the one through whom God had delivered the people from Egypt and was now giving His covenant and laws at Mount Sinai. His direct communication with God made him the ultimate authority and interpreter of divine will. There was no established judicial system or body of elders yet formally appointed to share this burden. This singular responsibility, while highlighting Moses' unique calling, also proved to be an unsustainable model, as Jethro wisely observed and addressed in Exodus 18:17-23, leading to the establishment of a delegated judicial system.
What is the difference between "statutes" and "laws" as used in this verse?
Answer: While often used interchangeably in English, the Hebrew terms "statutes" (chôq) and "laws" (tôwrâh) carry distinct nuances. "Statutes" (chôq, plural chuqqim) generally refer to specific, fixed decrees, ordinances, or prescribed rules, often implying a non-negotiable, divinely established boundary or command. They are the specific, unchangeable requirements. "Laws" (tôwrâh, plural torot) has a broader meaning, encompassing "instruction," "teaching," or "guidance." While it includes specific commands, Torah refers to the entire body of God's revealed will, guiding the people in a way of life that honors their covenant with Him. Thus, Moses was not only making known specific divine decrees but also providing comprehensive instruction on how to live righteously according to God's character and purposes, as detailed in the subsequent chapters of the Pentateuch (e.g., Leviticus).
CHRIST-CENTERED FULFILLMENT
Exodus 18:16, with Moses serving as the sole judge and instructor of God's laws, powerfully foreshadows the multifaceted ministry of Jesus Christ, the ultimate Prophet, Priest, and King. Moses, as the mediator of the Old Covenant, bore the immense burden of interpreting and applying God's will to a rebellious people. Yet, his pivotal role was but a shadow of the ultimate Judge and Law-Giver, Jesus. Christ is not merely one who makes known God's statutes; He is the living Word, the very embodiment of God's law and truth, through whom all things were made (John 1:1-14). He perfectly judges with righteousness and equity, not based on human wisdom, but on inherent divine authority, for the Father has committed all judgment to the Son (John 5:22). Furthermore, Jesus is the ultimate teacher and interpreter of God's will, clarifying and fulfilling the Law, not abolishing it, but bringing it to its intended purpose (Matthew 5:17-20). Unlike Moses, who struggled under the burden and required delegation, Jesus, through the indwelling Holy Spirit, empowers His followers to discern and live by God's truth, distributing spiritual gifts for the building up of the body of Christ (Ephesians 4:11-16). He is our perfect Advocate and Judge, the Lamb of God who truly takes away the sin of the world and leads us into the fullness of God's perfect law, which is love (John 1:29; Romans 13:10).