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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 18:20 encapsulates Jethro's divinely inspired counsel to Moses, articulating the foundational and comprehensive nature of divine instruction for the nascent nation of Israel. It defines Moses' crucial responsibility as a spiritual leader: not merely to adjudicate disputes, but primarily to teach God's people His revealed statutes and principles, thereby guiding their daily conduct, moral choices, and specific duties, ensuring their collective and individual walk aligns with God's holy character and purposes for His covenant community.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 18:20 employs several significant literary devices to convey its profound message. Parallelism is evident in the repeated grammatical structure and thematic progression across the three clauses: "thou shalt teach them ordinances and laws," "and shalt shew them the way wherein they must walk," and "and the work that they must do." This creates a rhythmic emphasis on Moses' comprehensive instructional role. The phrases also exhibit a form of climax or progression, moving from the foundational reception of divine revelation ("ordinances and laws") to the practical application in daily conduct ("the way wherein they must walk"), and finally to specific, tangible responsibilities and duties ("the work that they must do"). The concept of "the way wherein they must walk" functions as a powerful metaphor for a lifestyle or course of conduct, contrasting with a literal physical path, highlighting the moral and spiritual dimension of their journey. The entire verse is inherently didactic, serving as a direct instruction on the nature of spiritual leadership and the vital, comprehensive role of teaching within the covenant community.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 18:20 underscores the profound theological truth that God is a God of order, who graciously reveals His character and will to His people not only for their salvation but for their sanctification and flourishing. It highlights the essential role of divine instruction in shaping a covenant community, emphasizing that true freedom and blessedness are found in obedient adherence to God's revealed "ordinances and laws." This instruction provides the moral and ethical framework for all of life, guiding every "way" and "work," ensuring that Israel's identity is rooted in God's revealed truth. The verse foreshadows the centrality of God's Word throughout Israel's history, establishing a pattern where spiritual leadership is inextricably linked to diligent teaching and practical application of divine truth, ensuring that the people walk in a manner worthy of their calling as God's chosen nation, reflecting His holiness to the world.
REFLECTION AND APPLICATION
Exodus 18:20 speaks powerfully to the enduring need for clear, consistent, and comprehensive spiritual instruction in every generation and context. For leaders, whether in the church, family, or community, it serves as a profound reminder that true leadership is not merely about administration, problem-solving, or crisis management, but fundamentally about teaching and modeling God's truth. It calls us to diligently impart God's "ordinances and laws," demonstrating "the way wherein they must walk" by our own lives and example, and clarifying "the work that they must do" as faithful disciples. For every individual believer, this verse underscores the personal responsibility to immerse ourselves in God's Word, allowing it to shape our understanding, guide our steps, and define our service. It challenges us to move beyond passive reception to active application, ensuring that our daily lives reflect the divine principles we profess. A community, family, or church that prioritizes the diligent teaching and living out of God's Word will be one marked by order, purpose, spiritual vitality, and a vibrant witness to His transforming power in a chaotic world.
Questions for Reflection
FAQ
What is the practical difference between "ordinances" and "laws" in this verse?
Answer: While often used together and broadly referring to God's commands, "ordinances" (Hebrew: ḥuqqîm, H2706) typically refers to specific, fixed decrees or statutes, often with a sense of being "engraved" or "prescribed." These are the non-negotiable, foundational rules, such as those related to purity, sacrifice, or civil justice. "Laws" (Hebrew: tôrōt, plural of Torah, H8451) has a broader meaning of "instruction" or "teaching." It encompasses the entire body of God's revealed guidance, including narratives, wisdom, and ethical principles, not just the legal codes. So, "ordinances" are specific, authoritative rules, while "laws" represent the comprehensive divine instruction that shapes a way of life. Moses was to teach both the specific commands and the overarching divine wisdom for living, ensuring a holistic understanding and application of God's will.
How does this verse apply to spiritual leadership in the church today?
Answer: Exodus 18:20 provides a timeless blueprint for spiritual leadership. Just as Moses was to teach God's people, leaders in the church today are primarily called to be faithful teachers and exemplars of God's Word. This involves not only preaching and instructing from the Scriptures but also demonstrating how biblical principles apply to daily life ("shew them the way wherein they must walk"). Effective spiritual leadership equips believers to understand their responsibilities and duties ("the work that they must do") within the body of Christ and in the world. It emphasizes that sound doctrine and practical discipleship are essential for the health and maturity of God's people, preventing burnout for leaders and confusion for the flock, as seen in Ephesians 4:11-12 where apostles, prophets, evangelists, pastors, and teachers are given "to equip the saints for the work of ministry, for building up the body of Christ."
CHRIST-CENTERED FULFILLMENT
Exodus 18:20, with its profound emphasis on divine instruction and the "way" of obedient living, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. While Moses was the great law-giver and teacher of Israel, he merely pointed to the One who is the very embodiment of God's "ordinances and laws." Jesus declared that He did not come to abolish the Law but to fulfill it (Matthew 5:17), perfectly living out every divine command and revealing the true spirit behind them through His life, death, and resurrection. He is not merely a teacher of "the way"; He is "the Way, the Truth, and the Life" (John 14:6), embodying the very path that humanity must walk to be reconciled to God and live righteously. As the ultimate Good Shepherd, Jesus teaches His sheep by His words and His example, leading them in paths of righteousness for His name's sake (Psalm 23:3). The "work that they must do" is ultimately to believe in Him whom God has sent (John 6:29), and then to live out that faith in loving obedience, empowered by the Holy Spirit. Through Christ, God's instruction is not just a set of external rules but an internal transformation, written on the heart by the new covenant (Jeremiah 31:33 and Hebrews 8:10), enabling believers to truly walk in His way and perform the good works prepared for them in advance (Ephesians 2:10).