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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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
God spoke to Moses, did he not? Yet Moses very prudently and humbly yielded to the advice of his father-in-law, foreigner though he was, with regard to governing and directing such a mighty nation. For he realized that from whatever intellect right counsel proceeded, it should be attributed not to him who conceived it but to the One who is the Truth, the immutable God.
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Summary
Exodus 18:19 records Jethro's crucial, divinely affirmed counsel to Moses, addressing the unsustainable burden of single-handedly judging the vast Israelite multitude. This verse delineates Moses' unique and indispensable role as the primary intermediary between the people and God, particularly for the most complex legal and spiritual matters, thereby setting the stage for the delegation of judicial authority while preserving Moses' singular function as the one uniquely positioned to bring the most difficult "causes unto God."
Context
Literary Context
This verse is strategically placed within the narrative of Israel's early organization in the wilderness, immediately following Jethro's observation of Moses' overwhelming workload. Prior to this counsel, Moses bore the entire judicial responsibility, sitting "from the morning unto the evening" as the people brought their disputes before him (Exodus 18:13). Jethro, recognizing the severe strain on both Moses and the people, declares, "The thing that thou doest is not good: thou wilt surely wear away, both thou, and this people that is with thee" (Exodus 18:17-18). The counsel in verse 19, therefore, serves as the foundational principle for the subsequent, practical delegation of authority to "rulers of thousands, and rulers of hundreds, and rulers of fifties, and rulers of tens" (Exodus 18:21). This strategic restructuring, later recounted by Moses in Deuteronomy 1, ensures that only the most challenging cases are brought to Moses, while he retains the ultimate and unique responsibility of presenting these matters directly to God.
Historical & Cultural Context
The Israelites, newly liberated from Egyptian bondage, constituted a vast, rapidly growing, and diverse population, numbering in the millions. Their transformation from a collection of families into a nascent nation necessitated the establishment of coherent social, legal, and administrative structures, which were largely non-existent at this stage. In ancient Near Eastern societies, rulers often served as final arbiters of justice, but the sheer scale of the Israelite population presented an unprecedented administrative challenge. Moses, as God's chosen leader and covenant mediator, possessed unique spiritual authority but faced physical limitations in managing such a multitude. Jethro, a priest of Midian, likely brought valuable insights from his own cultural background regarding tribal governance and the delegation of authority. His wisdom, combined with divine sanction, provided a practical and immediate solution to a pressing administrative crisis, demonstrating God's provision for His people's needs through both direct revelation and human sagacity. This event precedes the formal giving of the Mosaic Law at Mount Sinai, where more explicit judicial statutes would be established, making Jethro's counsel a crucial precursor to the nation's legal framework.
Key Themes
Exodus 18:19 contributes significantly to several key themes within the book of Exodus and the Pentateuch. It highlights the theme of Divine Providence and Guidance, demonstrating God's care for His people not only through miraculous deliverance but also through practical, administrative solutions mediated by human wisdom. It underscores the theme of Leadership and Delegation, illustrating that even divinely appointed leaders are not meant to bear burdens alone and that effective governance requires empowering others. The verse also emphasizes Moses' unique role as a Mediator and Intercessor, standing between God and His people, bringing their concerns and disputes before the divine presence. This role is central to the covenant relationship established at Sinai and foreshadows the need for a perfect mediator. Furthermore, it reinforces the theme of Divine Justice and Wisdom, affirming that ultimate wisdom and righteous judgment reside with God, to whom all difficult matters should ultimately be referred. The entire narrative of Jethro's counsel, from his observation to Moses' implementation, exemplifies a practical application of wisdom for the well-being of the community, ensuring that justice is accessible and sustainable for all the people of Israel, as seen in Exodus 18:24-26.
Exposition and Analysis
Key Word Analysis
Derived from a primitive root meaning "to advise," "to deliberate," or "to resolve." In this context, it signifies Jethro's well-considered, strategic, and wise guidance offered to Moses. It implies not merely a suggestion but a thoughtful and divinely approved course of action for effective leadership and governance. The use of this word underscores the profound and deliberate nature of Jethro's intervention, which is presented as a solution to a critical administrative problem.
This plural noun, often used with the article to refer to the supreme God, signifies the divine being to whom Moses is directed. In the phrase "to God-ward" (H4136, mûwl, meaning "opposite" or "towards," combined with H430), and "unto God," it emphasizes that the ultimate authority, wisdom, and source of justice for Israel's most complex matters reside solely with the Almighty. Moses' role is to facilitate this divine encounter, acknowledging God as the ultimate judge and arbiter.
From a root meaning "to speak," this word refers broadly to a "word," "matter," "thing," or "affair." Here, in the plural, it specifically denotes the various disputes, legal cases, or matters requiring judgment that the people brought to Moses. It encompasses the full spectrum of issues, from civil disagreements to more profound ethical or religious questions, all of which required divine wisdom for proper adjudication, highlighting the comprehensive nature of Moses' judicial burden.
Verse Breakdown
"Hearken now unto my voice"
Jethro begins his counsel with an earnest and direct appeal to Moses to listen attentively. This opening phrase underscores the gravity and importance of the advice that follows, framing it not as a command but as an invitation to receive profound wisdom from an experienced elder and astute observer. It sets a tone of respectful yet authoritative guidance.
"I will give thee counsel, and God shall be with thee"
Jethro offers his advice with a powerful assurance of divine backing. This is not merely human sagacity but counsel that is blessed and sanctioned by God Himself, implying that the proposed course of action aligns perfectly with God's will for Moses and the people. This spiritual endorsement elevates the practical wisdom, providing confidence in its implementation.
"Be thou for the people to God-ward"
This pivotal clause defines Moses' unique and irreplaceable role within the delegated system. He is to stand as the singular representative of the people before God, acting as their advocate and intermediary. This highlights his distinct calling as the one who facilitates the divine-human encounter for the nation, especially in matters of justice, revelation, and the interpretation of God's will.
"that thou mayest bring the causes unto God"
This specifies the practical outworking of Moses' "God-ward" orientation. His ultimate and non-delegable responsibility is to present the most difficult and significant disputes—those that lesser judges cannot resolve—directly to God for divine judgment and resolution. This ensures that the final authority and ultimate wisdom for the nation's most critical matters reside with God alone, reinforcing His sovereignty over Israel's justice system.
Literary Devices
Exodus 18:19 skillfully employs several significant literary devices to convey its profound message. Direct Address is prominently featured, as Jethro speaks personally and directly to Moses ("Hearken now unto my voice"), lending an intimate, urgent, and authoritative tone to his counsel. The phrase "God shall be with thee" functions as a potent form of Divine Endorsement, signaling that Jethro's human wisdom is not merely secular but carries divine approval and blessing, thereby elevating the counsel beyond mere suggestion to a divinely sanctioned strategy. The language used throughout the verse is highly Prescriptive, offering clear instructions and definitively outlining Moses' specific, non-delegable role and responsibilities ("Be thou for the people... that thou mayest bring..."). Furthermore, Moses' unique role as the one who brings the people's "causes unto God" serves as powerful Foreshadowing, prefiguring the later establishment of the Levitical priesthood and, more profoundly, the ultimate role of Jesus Christ as the great High Priest and intercessor who continually brings humanity's needs, prayers, and sins before God.
Theological and Thematic Connections
Exodus 18:19 profoundly illustrates the principle of delegated authority under divine oversight, a cornerstone of effective governance and spiritual leadership within God's people. It underscores that even divinely appointed leaders like Moses are not meant to bear burdens alone, and that God's wisdom can be channeled through human counsel, even from outside the immediate covenant community. The verse highlights Moses' unique role as an intercessor, standing between God and His people, a theme that recurs throughout biblical history with various figures. It teaches the importance of discerning core responsibilities—what only the leader can do (bring matters to God) versus what can be delegated—and emphasizes that ultimate wisdom and justice reside with God, to whom all difficult matters should ultimately be brought. This passage sets a precedent for structured leadership within the community of faith, ensuring both efficiency and divine alignment.
Reflection and Application
Exodus 18:19 offers timeless wisdom for leadership, spiritual guidance, and personal life, resonating deeply with contemporary challenges. It reminds us that even those with extraordinary callings, like Moses, need wise counsel and cannot sustain immense burdens alone without risking burnout and hindering the very people they serve. For leaders in any sphere—church, family, or workplace—this verse challenges us to identify our unique, non-delegable responsibilities—those "causes" that only we can bring "to God-ward"—while humbly empowering and equipping others to handle the rest. This requires a profound humility to receive and act upon advice, a keen discernment to understand one's true calling and limitations, and the courage to delegate effectively. For every believer, this passage serves as a powerful reminder that when faced with overwhelming challenges, complex decisions, or profound difficulties that seem beyond human resolution, our ultimate recourse is to "bring the causes unto God." It encourages a posture of persistent prayer, humble surrender, and unwavering reliance on divine wisdom, recognizing that God is the ultimate arbiter, the source of all true justice, and the wellspring of all guidance.
Questions for Reflection
FAQ
Why did Jethro, Moses' father-in-law, offer this counsel instead of God directly?
God often works through human agents and natural wisdom, even when direct revelation is readily available. Jethro, as a priest of Midian and Moses' elder, possessed practical experience in tribal governance and a spiritual sensitivity that allowed him to discern the unsustainable nature of Moses' workload. This event powerfully demonstrates God's multi-faceted approach to guiding His people. It highlights that divine wisdom can be mediated not solely through miraculous pronouncements or direct commands, but also through trusted, experienced individuals whose counsel God Himself endorses, as evidenced by the phrase "God shall be with thee" (Exodus 18:19). It also underscores the importance of humility in leadership, showing that even a divinely appointed leader like Moses was open to receiving and implementing wise counsel from an external source.
What does "to God-ward" mean for us today?
For Moses, "to God-ward" meant standing as the unique representative of the people before God, bringing their most complex legal and spiritual issues directly to the divine presence for ultimate judgment and resolution. For believers today, this phrase signifies a fundamental orientation towards God in all aspects of life. It means approaching our challenges, decisions, and conflicts with a primary focus on God's will and wisdom. When we face overwhelming problems, ethical dilemmas, or personal struggles that seem beyond our capacity, "bringing the causes unto God" means seeking His guidance through fervent prayer, diligent study of His Word, and trusting in His sovereign plan and provision. It aligns perfectly with the New Testament teaching to "cast all your anxiety on him because he cares for you" (1 Peter 5:7) and to "in everything by prayer and supplication with thanksgiving let your requests be made known to God" (Philippians 4:6). It is a profound call to live a life continually directed towards and utterly dependent upon God for all wisdom and help.
Christ-Centered Fulfillment
Exodus 18:19, in its depiction of Moses as the one uniquely positioned to stand "for the people to God-ward" and bring their "causes unto God," serves as a profound Old Testament type pointing to the ultimate, perfect intercessory work of Jesus Christ. Moses, as the mediator of the Old Covenant and the one through whom God delivered His judgments and instructions, foreshadowed the perfect and permanent mediation of Christ. While Moses could only bring the people's matters to God, Jesus, as the incarnate Son, is Himself God, perfectly bridging the infinite gap between humanity and divinity. He is our great High Priest, who "always lives to intercede for them" (Hebrews 7:25), not just for complex legal disputes, but for our very sins, weaknesses, and shortcomings. He has entered "into heaven itself, now to appear in the presence of God for us" (Hebrews 9:24), presenting our "causes"—our prayers, our needs, our repentance, and our very lives—before the Father. Unlike Moses, who was a temporary mediator for a specific people and time, Jesus is "the one mediator between God and mankind, the man Christ Jesus" (1 Timothy 2:5), whose intercession is eternal, perfectly effective, and universally available, ensuring that all who come to God through Him are fully reconciled, justified, and eternally secure (Romans 8:34).