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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
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Moses in fact took care to appoint teachers of reading and writing for God’s people before they had any written record of God’s law. The Septuagint Scripture calls these instructors grammatoeisagogoı́, which is Greek for “bringers-in of letters,” because they brought them, in a sense, into their students’ minds or perhaps introduced their students to them.
Moses, who speaks with God, is judged by the reproof of Jethro, a man of alien race, on the ground that he devotes himself by his ill-advised labor to the earthly affairs of the people. At the same time counsel is given him to appoint others in his place for the reconciling of quarrels, so that he himself may be more free to learn the secrets of spiritual matters for teaching the people.
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Summary
Exodus 18:21 records Jethro's pivotal counsel to Moses, establishing the foundational principles for a just and sustainable judicial and administrative system for the nascent nation of Israel. This verse outlines the essential moral and spiritual character traits required for those who would serve as leaders and judges, detailing a hierarchical structure ranging from "rulers of thousands" down to "rulers of tens," thereby ensuring accessible and equitable justice throughout the community.
Context
Literary Context
Exodus 18:21 is situated within a crucial narrative detailing Jethro's visit to Moses in the wilderness, following Israel's miraculous deliverance from Egypt and their arrival at Mount Sinai. The preceding verses (Exodus 18:13-18) vividly portray Moses' overwhelming workload, as he single-handedly served as the sole judge and arbiter for the entire Israelite population from morning until evening. This unsustainable burden was exhausting for Moses and caused significant delays and frustration for the people. Jethro, observing this inefficiency, offers divinely inspired, practical wisdom (Exodus 18:19-23) on how to delegate authority and establish a more efficient system of governance. The immediate aftermath (Exodus 18:24-26) describes Moses' immediate and faithful implementation of Jethro's advice, demonstrating the profound impact of this administrative restructuring before Israel embarked on the next phase of their journey towards the Promised Land.
Historical & Cultural Context
At this point in their history, the Israelites were a vast, recently liberated people, numbering potentially in the millions, transitioning from a nomadic existence to a structured nation. Without established cities or a permanent judicial infrastructure, Moses bore the immense responsibility of resolving every dispute, large or small. This was highly impractical for a population of this size, especially in the harsh conditions of the wilderness. Jethro's counsel reflects a common ancient Near Eastern understanding of hierarchical administration, but it uniquely integrates spiritual and moral qualifications essential for God's covenant people. The need for an organized, decentralized system of justice was paramount not only for maintaining order and preventing chaos during their journey but also for laying the groundwork for a righteous society once they settled in Canaan, ensuring that justice was not only dispensed but also seen to be dispensed fairly and accessibly to all, from the most minor squabbles to the most complex legal cases. This structure would serve as a blueprint for future governance, emphasizing divine principles in civil administration, a theme that resonates throughout the Mosaic Law.
Key Themes
This verse contributes significantly to several key themes within Exodus and the broader Pentateuch. It highlights the theme of Divine Providence and Wisdom, as God uses Jethro, a non-Israelite, to provide crucial administrative wisdom for His people. It underscores the importance of Righteous Leadership and Justice, emphasizing that those in authority must possess impeccable moral and spiritual character to reflect God's own justice. Furthermore, it introduces the theme of Delegation and Order, illustrating the necessity of structured governance for a large community to function effectively and for the burden of leadership to be shared sustainably. This principle of decentralized justice is foundational for the establishment of a covenant community that reflects God's order and righteousness, a concept further developed in the legal codes given at Mount Sinai.
Exposition and Analysis
Key Word Analysis
This word signifies "a force, whether of men, means or other resources; an army, wealth, virtue, valor, strength." In the context of leadership, it denotes individuals possessing not just physical strength, but moral fortitude, competence, and capacity for effective action. These are men of proven ability, integrity, and valor, capable of exercising sound judgment and bearing the weight of responsibility.
Meaning "fearing; morally, reverent; afraid, fear (-ful)." When applied to God, this implies a deep reverence, awe, and obedient submission to His will and commands. Leaders who "fear God" operate from a moral compass rooted in divine righteousness, recognizing God as the ultimate authority and source of justice, ensuring their decisions are guided by divine principles rather than personal gain or popular opinion.
Meaning "plunder; by extension, gain (usually unjust); covetousness, (dishonest) gain, lucre, profit." To "hate covetousness" means to abhor dishonest gain, bribes, or any form of illicit profit that could compromise one's judgment or integrity. This qualification is paramount for judicial impartiality, ensuring that leaders are incorruptible and administer justice fairly, without bias or corruption, reflecting God's own character of righteousness.
Verse Breakdown
"Moreover thou shalt provide out of all the people able men"
This opening clause establishes a proactive mandate for Moses to identify and select qualified individuals from the entire Israelite population. The emphasis is on discerning inherent competence and capability, highlighting that leadership is not merely inherited or assigned by default, but requires deliberate discernment of character and skill.
"such as fear God, men of truth, hating covetousness"
This is the heart of the verse, detailing the indispensable moral and spiritual qualifications for these delegated leaders. "Fearing God" ensures their decisions are rooted in divine reverence and righteousness; "men of truth" emphasizes their honesty, reliability, and unwavering commitment to upholding justice; and "hating covetousness" guarantees their incorruptibility and impartiality in judgment. These qualities are presented as non-negotiable for anyone entrusted with authority within God's covenant community.
"and place [such] over them, [to be] rulers of thousands, [and] rulers of hundreds, rulers of fifties, and rulers of tens"
This final clause outlines the hierarchical and decentralized structure of the delegated authority. By establishing leaders over progressively smaller units (thousands, hundreds, fifties, and tens), Jethro's plan ensured that justice would be accessible at every level of the population. This tiered system facilitated the efficient resolution of minor disputes at lower levels, while reserving the most complex cases for Moses, who would serve as the ultimate appellate judge, thus ensuring broad access to justice and effective governance for a large, mobile population.
Literary Devices
Exodus 18:21 employs several literary devices to convey its significant message regarding administrative structure and leadership qualifications. The most prominent is Merism, evident in the listing of "rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens." This device uses two contrasting or extreme parts (and intermediate ones) to represent the whole, indicating that the administrative structure should encompass every level of the population, from the largest divisions to the smallest. The verse also utilizes Characterization through a concise but powerful list of virtues ("fear God, men of truth, hating covetousness"), which serves to define the ideal qualities of a leader within God's covenant community. This prescriptive language gives the passage a strong Didactic Tone, clearly instructing Moses (and by extension, future leaders) on the moral and spiritual prerequisites for effective and righteous governance. The repetition of "rulers of" further emphasizes the structured and delegated nature of the proposed system, reinforcing the concept of ordered and accessible justice.
Theological and Thematic Connections
Exodus 18:21 profoundly illustrates God's concern for order, justice, and the well-being of His people, even in the practicalities of governance. It reveals that effective leadership within God's kingdom is not merely about administrative skill but is fundamentally rooted in spiritual integrity and moral character. The qualities prescribed for these leaders—fearing God, truthfulness, and incorruptibility—are timeless virtues that reflect God's own righteous nature and are essential for any society seeking to live under divine principles. This passage foreshadows the importance of righteous leadership throughout Israel's history, from judges to kings, and underscores the divine expectation that those in authority should serve justly and selflessly, reflecting the character of the God they serve.
Reflection and Application
Exodus 18:21 provides a timeless blueprint for leadership selection and organizational structure, applicable far beyond ancient Israel. It challenges us to prioritize character over charisma or mere competence when identifying those who will bear responsibility, whether in a family, a business, a civic organization, or especially the church. The call for leaders to "fear God," be "men of truth," and "hate covetousness" remains profoundly relevant, urging us to seek individuals whose moral compass is aligned with divine principles, who are committed to honesty, and who are immune to the corrupting influence of personal gain. This principle of wise delegation also serves as a reminder that effective leadership often involves empowering others, distributing burdens, and fostering a collaborative environment where diverse gifts can flourish, preventing burnout and promoting greater efficiency and accessibility of service, ultimately for the good of the entire community.
Questions for Reflection
FAQ
Why was Jethro's advice so crucial for Moses and Israel at this specific time?
Jethro's advice was crucial because Moses' solo judicial workload was unsustainable, leading to exhaustion for him and long delays for the people, as observed in Exodus 18:18. The burgeoning nation of Israel, newly freed from slavery and on a journey to the Promised Land, desperately needed an efficient and accessible system of justice to maintain order, resolve disputes, and prepare for their future as a settled society. Jethro's counsel provided a divinely sanctioned administrative structure that ensured justice could be dispensed broadly, preventing chaos and allowing Moses to focus on the most complex cases and his primary role of mediating God's law to the people, as described in Exodus 18:19.
Are the leadership qualities outlined in Exodus 18:21 still relevant for leaders today, particularly in the church?
Absolutely. The qualities of fearing God, being truthful, and hating covetousness are timeless and foundational for any form of righteous leadership, especially within the church. These virtues speak to integrity, spiritual discernment, and incorruptibility, which are essential for those entrusted with guiding God's people. The New Testament echoes these very principles in its qualifications for elders and deacons, emphasizing blamelessness, self-control, and not being greedy for money, as seen in passages like 1 Timothy 3 and Titus 1. These qualities ensure that leaders serve out of a genuine desire for God's glory and the good of His people, rather than personal gain or worldly ambition, thereby upholding the integrity of the gospel message.
Christ-Centered Fulfillment
Exodus 18:21, with its emphasis on righteous and delegated leadership, finds its ultimate fulfillment in Jesus Christ. He is the quintessential "able man," possessing all authority in heaven and on earth (Matthew 28:18). Jesus perfectly embodies the "fear of God," demonstrating complete obedience and submission to the Father's will, even to the point of death on a cross (Philippians 2:5-8). He is the very embodiment of "truth," declaring, "I am the way, and the truth, and the life" (John 14:6), and His judgments are always perfectly righteous and just (Isaiah 11:3-4). Furthermore, Christ utterly "hated covetousness," never seeking His own gain but always the Father's glory and the salvation of humanity, ultimately giving His life as a ransom for many (Mark 10:45). As the ultimate Judge, to whom the Father has entrusted all judgment (John 5:22), Jesus also perfectly models delegation, empowering His disciples and sending them out with authority to extend His kingdom (Matthew 28:19-20), establishing a spiritual hierarchy built on service and truth. Thus, the ideal leadership qualities sought in Exodus 18:21 are fully realized and perfectly demonstrated in the person and work of our Lord Jesus Christ, the King of kings and Lord of lords.