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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 18:17 captures Jethro's direct and pivotal assessment of Moses' leadership, declaring that his solo method of judging all the people's disputes "is not good." This statement serves as a critical turning point, highlighting the unsustainability and inefficiency of Moses' current approach and setting the stage for the implementation of a more organized, delegated system of judicial authority to ensure both Moses' well-being and the timely administration of justice for the vast Israelite community.
CONTEXT
Literary Context: This verse is strategically placed within the narrative of Jethro's visit to Moses in the wilderness, specifically at Mount Sinai. Jethro, Moses' father-in-law, a Midianite priest, arrives having heard of God's miraculous deliverance of Israel from Egypt and their victory over Amalek. After a joyous reunion and a shared meal with the elders of Israel, Jethro observes Moses' daily, exhaustive routine. From morning until evening, Moses sits to judge every dispute brought by the people, acting as an intermediary to inquire of God's statutes and laws for them (Exodus 18:13-16). Jethro's blunt declaration in verse 17 directly precedes his profound and practical counsel, which outlines a revolutionary system of delegated authority, establishing judges over various segments of the population (Exodus 18:18-23). Thus, this verse functions as the essential diagnostic statement that justifies and initiates Jethro's transformative advice, addressing a critical leadership challenge.
Historical & Cultural Context: At this juncture, the Israelites are a newly liberated, immense multitude, encamped at the foot of Mount Sinai. Their sheer numbers, likely in the millions, presented unprecedented logistical and administrative challenges for Moses, their divinely appointed leader. In ancient Near Eastern societies, leaders often served as primary judicial figures, but the scale of Israel's population rendered a single-person judicial system utterly impractical and unsustainable. Jethro, as a Midianite priest and chieftain, likely possessed valuable experience in tribal governance and understood the principles of effective administration. His counsel, though coming from an "outsider," was born of pragmatic wisdom necessary for managing a burgeoning nation. The situation underscores the nascent stage of Israel's legal and social structures, which would later be fully codified through the Mosaic Law, but here, the immediate need for an efficient and equitable judicial system was paramount for the community's well-being, preventing both the leader's exhaustion and the people's frustration from prolonged waits for justice (Exodus 18:18).
Key Themes: Exodus 18:17 contributes significantly to several key themes within the broader narrative of Exodus and the Pentateuch. It highlights the theme of wise leadership and delegation, demonstrating that even divinely appointed leaders have human limitations and require practical wisdom to manage large-scale operations. It introduces the importance of external counsel, showing that God can use unexpected sources, like Jethro, to guide His chosen servants towards more effective and sustainable practices. The verse also touches on the theme of justice and equity for God's people, emphasizing that effective systems are necessary to ensure that all members of the community receive timely and fair judgment, preventing weariness and frustration among the people (Exodus 18:18). Furthermore, it subtly foreshadows the development of more complex judicial and administrative structures within Israel, laying groundwork for the later establishment of judges and elders throughout the land, a principle that echoes throughout the Old Testament and into the New Testament church, as seen in the appointment of deacons in Acts 6.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 18:17 employs Direct Address/Dialogue, presenting Jethro's counsel as a straightforward, unvarnished statement delivered personally to Moses. This emphasizes the immediate and urgent nature of the advice, highlighting the relational dynamic between the two men. The phrase "not good" functions almost as an Aphorism or Proverbial Statement, a concise truth that encapsulates a significant problem and carries broad applicability beyond the immediate context. Its simplicity belies its profound implications regarding efficiency, sustainability, and well-being. This stark declaration also serves as a powerful Foreshadowing device, signaling that a significant and necessary change in leadership structure and judicial administration is imminent, crucial for the well-being and effective governance of the burgeoning Israelite nation. Furthermore, the verse highlights the Contrast between Moses' current overburdened, unsustainable approach and the potential for a more equitable and sustainable system that Jethro is about to propose, setting up the solution that follows.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 18:17 offers profound insights into the nature of wise leadership, the importance of receiving counsel, and the necessity of sustainable structures in God's work. Jethro's assessment underscores that even divinely appointed leaders, like Moses, are not immune to human limitations and the need for practical wisdom in administration. It highlights a crucial theological principle: God often uses human wisdom and external counsel, even from those outside the immediate covenant community, to guide His servants. The declaration "not good" emphasizes that effective governance and care for God's people require not just zeal and divine commission, but also efficient, scalable systems that prevent burnout, ensure justice for all, and promote the flourishing of the community. This principle of shared burden and delegated authority is foundational for the health and longevity of any community, including the church, preventing individual collapse and ensuring collective thriving.
REFLECTION AND APPLICATION
Exodus 18:17 provides timeless lessons for leaders and individuals alike in our contemporary world, serving as a powerful mirror for self-assessment. Jethro's blunt assessment of Moses' leadership is a vital reminder that even the most dedicated, gifted, and divinely called individuals have inherent human limitations. Overwork, the unchecked accumulation of responsibility, and the failure to delegate can inevitably lead to burnout, inefficiency, and a diminished capacity to serve effectively. This verse challenges us to honestly evaluate our own "doings"—whether in ministry, professional life, family responsibilities, or personal commitments—and to humbly recognize when our current methods or workloads are "not good" for our own well-being or for the flourishing of those we are called to serve. It encourages a posture of humility to receive honest counsel from trusted mentors or colleagues, the wisdom to discern and implement sustainable practices, and the courage to initiate changes that distribute burdens and empower others. Ultimately, it calls us to prioritize long-term effectiveness, health, and collective thriving over short-term heroic efforts, ensuring that our service is both fruitful and sustainable for God's glory and the good of His people.
Questions for Reflection
FAQ
Why was Jethro's advice so crucial for Moses and the Israelites?
Answer: Jethro's advice was profoundly crucial because Moses' solo judicial system was utterly unsustainable for a nation of potentially millions. As Jethro himself articulates in Exodus 18:18, both Moses and the people would "surely wear away" under such an immense burden. The sheer volume of disputes meant interminable waits for justice, leading to widespread frustration, potential unrest, and a breakdown of order among the people. For Moses, it meant severe physical and mental exhaustion, which would inevitably compromise his effectiveness in his primary role as God's prophet, lawgiver, and spiritual leader. Jethro's counsel provided a practical, scalable, and divinely sanctioned solution—the delegation of judicial authority to capable leaders—that ensured both Moses' longevity in leadership and the equitable and timely administration of justice for the entire community (Exodus 18:21-22).
What is the deeper meaning of "not good" beyond simple inefficiency?
Answer: The phrase "not good" (לֹא טוֹב, lo tov) carries significant theological and existential weight beyond mere inefficiency. Its most famous prior usage is in Genesis 2:18, where God declares it "not good" for man to be alone, implying a state that is contrary to flourishing, wholeness, or the divine design for humanity. In Exodus 18:17, Jethro's use of "not good" similarly suggests that Moses' method was not conducive to the overall well-being and flourishing of the community or Moses himself. It implied a system that was detrimental, leading to exhaustion, injustice, and potentially hindering the nascent nation's ability to thrive under God's covenant. It was a call to align their practical administration with principles of wisdom, order, and sustainability, reflecting God's desire for His people to live in a state of shalom, or holistic well-being.
CHRIST-CENTERED FULFILLMENT
Exodus 18:17, with Jethro's insightful critique of Moses' overburdened leadership, finds profound Christ-centered fulfillment in several ways. While Moses, as God's chosen leader, was overwhelmed by the immense burden of judging every dispute, Jesus Christ embodies the perfect, inexhaustible wisdom and ultimate Judge who never tires. Unlike Moses, who needed external counsel and delegated authority due to human limitation, Jesus is the divine Counselor, the very wisdom of God personified (1 Corinthians 1:30). He perfectly bore the ultimate burden of sin and judgment, not by delegating it, but by taking it upon Himself as the Lamb of God who takes away the sin of the world, thereby fulfilling the law and providing perfect justice and mercy for all who believe. Furthermore, Jesus, in His earthly ministry, exemplified wise delegation, empowering His disciples to carry out aspects of His mission (Matthew 10:1 and Luke 10:1), thereby establishing a model for the church as a body where burdens are shared and spiritual gifts are distributed for the common good and the building up of the saints (1 Corinthians 12:12-27). The "not good" reality of human limitation in leadership ultimately points to Christ, who is eternally "good" in His perfect governance, inexhaustible strength, and redemptive work, ensuring that His people are never left without perfect counsel and care.