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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 18:22 encapsulates Jethro's transformative counsel to Moses, establishing a foundational principle of judicial delegation and shared leadership within the nascent nation of Israel. This pivotal verse outlines a tiered system where appointed judges resolve lesser disputes, while only the most significant matters are brought to Moses, thereby alleviating his unsustainable burden and fostering a more efficient, accessible, and sustainable system of justice for the people of God.
CONTEXT
Literary Context: Exodus 18:22 serves as the operational climax of Jethro's sagacious counsel to Moses, addressing the unsustainable burden of single-handedly judging the entire Israelite multitude. The narrative preceding this verse vividly portrays Moses seated "from the morning unto the evening," adjudicating every dispute for the people, a practice that was clearly exhausting both to him and to the waiting populace, as described in Exodus 18:13-16. Jethro, Moses' father-in-law, astutely observes this inefficiency and warns that Moses would "surely wear away, both thou, and this people that is with thee: for this thing is too heavy for thee; thou art not able to perform it thyself alone" (Exodus 18:18). His initial advice, found in Exodus 18:19-20, delineates Moses' continuing, indispensable roles: representing the people before God and teaching them God's statutes and laws. Crucially, Exodus 18:21 then lays out the rigorous qualifications for the men to be appointed as judges—"able men, such as fear God, men of truth, hating covetousness"—and specifies their hierarchical organization over thousands, hundreds, fifties, and tens. Exodus 18:22 then precisely details the division of labor within this newly proposed judicial structure, ensuring that justice would be both efficient and accessible, thereby completing Jethro's administrative blueprint.
Historical & Cultural Context: At this juncture in the wilderness journey, the Israelites were a vast, recently liberated multitude, numbering in the millions, undergoing a profound transition from a collection of enslaved tribes to a unified nation under God's covenant. However, they lacked any established civil or judicial infrastructure beyond Moses' singular authority. Moses, divinely appointed as leader and prophet, bore the overwhelming responsibility for every aspect of their nascent society, from mediating disputes to receiving and transmitting divine law. This extreme centralization, while necessary for certain aspects of divine revelation and initial leadership, proved utterly impractical for the daily administration of justice for such a large and diverse population. Their nomadic existence further precluded the establishment of fixed, formal courts. Jethro, a Midianite priest and likely an experienced leader in his own right, brought an invaluable outside perspective, potentially drawing from the administrative practices of more settled societies. His counsel was not merely practical; it was essential for the long-term stability, functionality, and equitable governance of the burgeoning Israelite community, ensuring that the people's pervasive needs for justice were met without crushing their divinely appointed leader.
Key Themes: Exodus 18:22 significantly contributes to several overarching themes within the book of Exodus and the broader Pentateuch. It highlights the theme of Divine Order and Wisdom, demonstrating that God's plan for His people includes practical, wise administration alongside spiritual guidance. While Moses was uniquely called, the passage illustrates that even divine leadership benefits from human wisdom and organizational structure, reflecting God's orderly character. The verse also powerfully develops the theme of Delegated Authority and Shared Leadership, moving from a highly centralized model to one that empowers capable individuals within the community. This delegation is not a relinquishing of authority but a wise distribution of responsibility, fostering a sense of collective ownership and participation in governance. Furthermore, it underscores the theme of Justice and Accessibility, emphasizing that a fair and timely resolution of disputes is crucial for the well-being of God's people. By establishing a tiered system, justice becomes more readily available to all, from the smallest matter to the greatest, ensuring the smooth functioning of the community and preventing the people from "wearing away" in endless queues for judgment, as highlighted in Exodus 18:18. This organizational structure ultimately serves to facilitate the people's obedience to God's statutes and laws, a core theme throughout Exodus and the subsequent books of the Torah.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage in Exodus 18, particularly verse 22, employs several literary devices to convey its profound message of administrative wisdom and shared leadership. There is a clear use of Contrast between "every great matter" and "every small matter," which highlights the deliberate and logical division of labor inherent in the tiered judicial system. This contrast is part of a broader Structural Parallelism that neatly balances the responsibilities, assigning specific types of cases to different levels of authority. The phrase "bear [the burden] with thee" functions as a powerful Metaphor, transforming the abstract concept of shared responsibility and administrative load into a tangible image of physical relief from a heavy weight. Furthermore, Jethro's entire counsel, culminating in this verse, can be seen as an exemplary instance of Practical Wisdom Literature, offering sagacious, immediately applicable advice on governance and leadership. This demonstrates a universal principle of effective administration that transcends cultural and historical boundaries, showcasing the value of discerning counsel.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 18:22 is profoundly significant, establishing a divine precedent for delegated authority and shared leadership within God's people. It underscores that even divinely appointed leaders are not meant to bear the entire weight of responsibility alone, but rather to wisely empower and equip others to serve. This principle reflects God's orderly nature and His design for community, where burdens are distributed, and diverse gifts are utilized for the common good. It teaches that true leadership involves not just personal capability, but also the wisdom to organize, delegate, and build a supportive structure that ensures justice and care for all, preventing burnout and fostering collective flourishing. This model of distributed leadership ensures the long-term sustainability and effectiveness of God's work through His people.
REFLECTION AND APPLICATION
The timeless wisdom of Exodus 18:22 offers profound insights for leadership in every sphere of life, from family and community to business and the church. It challenges leaders to humbly recognize their own limitations and to resist the temptation to shoulder every responsibility alone, a common pitfall that leads to exhaustion and inefficiency. Instead, it calls for intentional empowerment and delegation, identifying, equipping, and entrusting capable individuals to share the load. This not only prevents leader burnout but also fosters the growth, participation, and ownership of others, building a more resilient, effective, and collaborative collective. For individuals within any group or organization, this verse encourages us to be willing to step up and bear burdens with our leaders, recognizing that we are all part of a larger body designed to function interdependently. It prompts us to consider where we might be holding onto responsibilities that could be effectively shared, and where we might be neglecting to offer our gifts and support in service of the common good. Ultimately, it promotes a healthier, more sustainable model of communal life and work.
Questions for Reflection
FAQ
Why did Jethro, a Midianite priest, give counsel to Moses, God's chosen leader?
Answer: Jethro's counsel highlights that God, in His sovereign wisdom, can use various means and individuals, even those outside the direct covenant community, to provide practical wisdom and guidance for His people. Moses, despite his unique divine calling and direct communion with God, demonstrated profound humility and wisdom by listening to and implementing Jethro's practical advice. This shows that divine guidance does not negate the value of sound, practical wisdom, and that effective leaders should be open to counsel from diverse sources. Moses' willingness to heed Jethro's voice, as recorded in Exodus 18:24, underscores his teachability and unwavering commitment to the well-being and efficient governance of the Israelites.
What were the specific qualifications for the men selected to be judges, as mentioned in the preceding verse?
Answer: Exodus 18:21 specifies four key qualifications for these appointed judges, emphasizing both competence and character. They were to be "able men" (competent, skilled, and capable of discerning justice), "such as fear God" (possessing reverence, awe, and obedience to the Lord, which is the beginning of wisdom), "men of truth" (honest, reliable, and committed to integrity), and "hating covetousness" (incorruptible, disinterested in personal gain, and immune to bribery). These criteria underscore that those entrusted with administering justice must possess not only administrative aptitude but also profound moral and spiritual integrity.
Did Moses actually implement Jethro's advice?
Answer: Yes, the biblical text explicitly states that Moses heeded Jethro's counsel and put it into practice. Exodus 18:24 records, "So Moses hearkened to the voice of his father in law, and did all that he had said." He then proceeded to choose qualified men from all Israel and set them up as heads over the people, establishing the tiered judicial system as described. This implementation demonstrates the practical impact of this pivotal moment of delegation and organizational restructuring for the nascent nation.
CHRIST-CENTERED FULFILLMENT
Exodus 18:22, with its emphasis on delegated authority and shared burden, finds profound Christ-centered fulfillment in the person and work of Jesus Christ. While Jesus is the ultimate Judge and King, bearing the weight of the world's sin and governing all things by His mighty power (John 5:27, Hebrews 1:3), He also perfectly models the principle of delegation and empowerment. Just as Moses needed others to bear the burden of judging, Jesus, though fully capable of accomplishing His mission alone, chose and trained twelve disciples, commissioning them to continue His work and bear His message to the ends of the earth (Matthew 28:18-20, John 20:21). He invites His followers to share in His mission and to "bear one another's burdens, and so fulfill the law of Christ" (Galatians 6:2). He promises rest to those who are weary and heavy-laden, inviting them to take His yoke upon them, which is easy and light (Matthew 11:28-30). The church, as the body of Christ, functions on this very principle: Christ is the head, but He empowers every member with diverse spiritual gifts to serve and contribute, ensuring that the work of the kingdom is accomplished not by one individual, but through the collective, Spirit-empowered collaboration of many (Ephesians 4:11-16, 1 Corinthians 12:12-27). Thus, the practical wisdom of Exodus 18:22 foreshadows the relational and empowering leadership model perfectly embodied and instituted by our Lord Jesus Christ, who distributes responsibilities and enables His people to share in His glorious work.