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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 18:18 presents Jethro's insightful and urgent warning to Moses, highlighting the unsustainable nature of his sole leadership over the vast Israelite community. Moses' attempt to single-handedly judge and mediate all disputes was leading to inevitable exhaustion for both himself and the people. This verse serves as a pivotal moment, articulating the critical need for delegation and shared responsibility, underscoring that even divinely appointed leaders have inherent human limitations and cannot bear the immense weight of an entire nation's governance without assistance. It lays the foundational wisdom for establishing a more effective and sustainable administrative system.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 18:18 employs several potent literary devices to convey Jethro's urgent and insightful warning. The phrase "thou wilt surely wear away" functions as a powerful metaphor and hyperbole, vividly likening Moses' impending exhaustion and collapse to the wilting and decay of a plant. This imagery emphasizes the severe, debilitating, and inevitable nature of the burden's effect. The subsequent declaration that "this thing [is] too heavy for thee" further reinforces this with a distinct metaphor of an unbearable physical weight, underscoring the overwhelming and crushing nature of Moses' responsibilities. The entire verse serves as a direct admonition or warning, delivered with the authority of a wise elder and a loving father-in-law. Moreover, it acts as foreshadowing for the organizational restructuring that immediately follows, demonstrating the absolute necessity and wisdom of the proposed solution.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 18:18 profoundly teaches that even God's chosen and uniquely gifted leaders have inherent human limitations. It underscores the theological principle that while God equips individuals for leadership, He does not intend for them to bear the entire burden of His kingdom work alone. Instead, He providentially designs for a community of gifted individuals to share responsibilities, promoting sustainability, efficiency, and the holistic well-being of both leaders and the led. This narrative foreshadows the New Testament concept of the church as the body of Christ, where diverse members contribute their unique gifts to the common good, ensuring that no single part is overburdened, and the whole functions effectively and healthily for the advancement of God's purposes. It is a testament to God's wisdom in establishing order and delegating authority for the flourishing of His people.
REFLECTION AND APPLICATION
Exodus 18:18 offers timeless wisdom for leaders and individuals across all spheres of life—from family and church to professional and civic roles. It serves as a potent reminder that attempting to shoulder all responsibilities alone, no matter how capable, well-intentioned, or divinely called one may be, inevitably leads to burnout, inefficiency, and ultimately, a disservice to those one seeks to lead or serve. True strength lies not in self-sufficiency, but in recognizing one's limitations, humbly seeking and heeding wise counsel, and strategically empowering others. This involves cultivating a culture of delegation, equipping and trusting team members, and fostering a collaborative environment where burdens are shared, and diverse gifts are utilized for the common good. Embracing this principle protects leaders from exhaustion, ensures the longevity and effectiveness of the mission, and promotes the flourishing of the entire community, whether it be raising a family, running an organization, or shepherding a congregation. It encourages a healthy dependency on God's wisdom and His provision of others.
Questions for Reflection
FAQ
Was Jethro's advice from God?
Answer: While Jethro was a Midianite priest and not directly part of the Israelite covenant community, his counsel to Moses was profoundly practical and wise. Moses accepted and implemented it, and the system of delegated authority that resulted was later affirmed and even expanded upon by God Himself, as seen when God instructs Moses to gather seventy elders in Numbers 11:16-17. This demonstrates that God's wisdom is not exclusively limited to direct revelation through His chosen prophets but can also be discerned through sound reasoning, astute observation, and the counsel of those outside the immediate covenant, aligning with His divine purposes for order, justice, and the well-being of His people.
What was the immediate outcome of Jethro's advice?
Answer: Following Jethro's wise counsel, Moses immediately established a hierarchical system of judges. He appointed capable men from among the Israelites to serve as "rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens" (Exodus 18:21). These newly appointed leaders handled the majority of the people's ordinary disputes, bringing only the most difficult or complex cases to Moses himself. This significant organizational change dramatically lightened Moses' immense burden, ensured more efficient and accessible justice for the people, and established a foundational administrative and judicial structure for the nascent nation, as detailed in Exodus 18:24-26.
CHRIST-CENTERED FULFILLMENT
Exodus 18:18, highlighting Moses' overwhelming burden and the critical need for shared leadership, finds profound Christ-centered fulfillment in several ways. While Moses, a faithful servant, eventually wore out under the immense weight of his responsibilities, Jesus Christ, the ultimate leader and High Priest, perfectly bore the ultimate "heavy thing"—the sin of the world—alone on the cross, a burden no other could possibly carry or endure (John 1:29). Yet, in His earthly ministry, Jesus Himself masterfully modeled the principle of delegation and shared ministry, empowering His disciples to carry out the work of the kingdom, ensuring the message of salvation would spread far beyond His physical presence (Matthew 28:18-20). Unlike Moses, who was prone to weariness and could only offer temporary relief, Christ invites all who are weary and burdened to come to Him, promising true and lasting rest for their souls, for His yoke is easy and His burden is light (Matthew 11:28-30). Furthermore, the church, as the very body of Christ, functions on the principle of diverse gifts and shared responsibility, where each member contributes uniquely, ensuring no single individual is crushed by the weight of ministry, but rather the whole body grows and builds itself up in love, reflecting Christ's own leadership and care (Ephesians 4:11-16). Thus, Christ not only bore the ultimate burden for humanity but also established a sustainable, communal model for ministry, inviting His followers to cast all their anxieties upon Him, for He cares deeply for them (1 Peter 5:7).