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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.
For nothing was ever more humble than he, who, being leader of so great a people, and having overwhelmed in the sea the king and the host of all the Egyptians, as if they had been flies, and having wrought so many wonders both in Egypt and by the Red Sea and in the wilderness, and received such high testimony, yet felt exactly as if he had been an ordinary person. As a son-in-law he was humbler than his father-in-law; Moses took advice from him and was not indignant. Nor did he say, “What is this? After such and so great achievements, have you come to us with your counsel?”
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Summary
Exodus 18:24 powerfully encapsulates Moses' exemplary humility and sagacious leadership, depicting his attentive reception and diligent implementation of the practical, divinely-guided counsel from his father-in-law, Jethro. This pivotal verse signifies a transformative moment in the nascent administrative structure of the Israelite nation, underscoring the indispensable value of delegation and the willingness of even God's uniquely appointed leaders to embrace external wisdom for the collective flourishing of the community.
Context
Literary Context
This verse stands as the climactic point of a crucial narrative segment within Exodus 18, immediately following Jethro's insightful observations and strategic counsel. The preceding verses (Exodus 18:13-16) vividly portray Moses overwhelmed by the sheer volume of judicial disputes brought to him daily by the Israelites, a task he diligently undertook from morning until evening. This unsustainable workload proved not only exhausting for Moses but also inefficient and burdensome for the people awaiting justice. Upon witnessing this, Jethro, in Exodus 18:17-23, approaches Moses with a pragmatic, divinely-attuned solution, advising him to delegate the lesser disputes to a hierarchy of capable and godly men—"rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens." Moses would then reserve only the most difficult cases to bring before God. Exodus 18:24 serves as the immediate and decisive response to this counsel, confirming Moses' complete and immediate obedience, which is then followed by the practical implementation of this new judicial system in Exodus 18:25-26.
Historical & Cultural Context
The narrative of Exodus 18 is set against the backdrop of the Israelites' arduous wilderness journey, a critical period of organizational and spiritual formation for a newly liberated people. Having recently been delivered from Egyptian bondage and miraculously sustained by divine provision like manna and water, the Israelites were transitioning from a collection of disparate tribes into a unified nation under God's covenant. Moses, as God's uniquely chosen prophet and leader, bore the immense, singular responsibility of guiding and governing this vast multitude, potentially numbering over two million people. In this nascent stage, the judicial system was rudimentary, with Moses serving as the sole, overworked arbiter of all disputes. Jethro, a Midianite priest and Moses' father-in-law, represents an external, yet deeply trusted, source of wisdom. His counsel, while eminently practical, is implicitly presented as divinely sanctioned, as he frames it as a way for Moses to "endure" and for God to "command" him, as seen in Exodus 18:23. This interaction illuminates the profound challenges of leadership at scale and underscores the ancient Near Eastern cultural expectation that even revered leaders could benefit from the sagacity of elders and trusted advisors, particularly when confronting unprecedented administrative burdens in the harsh, unforgiving wilderness environment.
Key Themes
Exodus 18:24 powerfully contributes to several overarching themes in the book of Exodus and the broader Pentateuch. Firstly, it underscores the theme of Divine Provision and Wisdom, demonstrating that God's guidance extends beyond miraculous interventions to include practical, human counsel for effective governance. Secondly, it highlights Humility in Leadership, as Moses, despite his unparalleled position as God's chosen mediator, models a teachable spirit and willingness to accept advice, even from an outsider. This stands in contrast to later instances of pride or resistance to counsel. Thirdly, the passage develops the theme of Delegation and Order, illustrating the necessity of establishing a structured system for justice and administration to ensure the well-being and efficient functioning of a large community. This foreshadows the later detailed laws given at Sinai, emphasizing God's desire for order and justice among His people, as seen in the establishment of the Levitical priesthood and judicial statutes in books like Leviticus and Deuteronomy. Finally, it subtly touches on the theme of Intercultural Wisdom, showing that God can use individuals from outside the covenant community to impart wisdom beneficial to His people.
Exposition and Analysis
Key Word Analysis
The Hebrew verb שָׁמַע (shâmaʻ) is far more profound than a simple auditory perception. It signifies not only "to hear" but also "to listen intelligently," "to understand," and, most crucially, "to obey" or "to act upon." In this context, Moses' "hearkening to the voice" of Jethro implies a deep, active engagement with the counsel, processing its implications, accepting its validity, and resolving to implement it. This demonstrates a posture of profound humility and discernment, where wisdom is not merely acknowledged but embraced as a guiding principle for immediate action.
The verb עָשָׂה (ʻâsâh) means "to do," "to make," "to perform," or "to accomplish," encompassing a broad range of actions. This word emphasizes the concrete, practical outcome of Moses' "hearkening." It transcends mere agreement or intellectual assent, leading to full, tangible implementation. Moses did not simply consider Jethro's advice; he actively put it into practice, demonstrating decisive leadership and a steadfast commitment to the well-being of the people by establishing the new judicial system without delay.
The verb אָמַר (ʼâmar) is a primitive root meaning "to say," "to speak," or "to declare," often with the implication of giving a command or making a statement of intent. In this verse, it refers to "all that he [Jethro] had said," highlighting the comprehensive nature of Jethro's counsel, which encompassed not just a general idea but specific instructions for delegation and the establishment of a judicial hierarchy. Moses' response to "all that he had said" underscores his complete and unreserved obedience to the entirety of the advice.
Verse Breakdown
"So Moses hearkened to the voice"
This opening clause immediately establishes Moses' receptive and obedient posture. The connective "So" (וַיִּשְׁמַע, vayyishma') directly links Moses' action to Jethro's preceding counsel, indicating a direct cause-and-effect. Despite his unparalleled intimacy with God and immense authority as Israel's leader, Moses demonstrates profound humility by not dismissing advice from an external, non-Israelite source. His "hearkening" implies not merely auditory perception, but a deep, active listening, understanding, and internalizing of the wisdom offered.
"of his father in law"
The explicit mention of Jethro's familial relationship to Moses underscores the source of this crucial counsel. It highlights that profound wisdom can emerge from unexpected places and through established, trusted relationships. This detail also subtly reinforces Jethro's credibility in Moses' eyes and the deep trust Moses placed in him, enabling the advice to be received without the impediment of ego or pride, prioritizing the well-being of the community.
"and did all that he had said"
This concluding phrase serves as a powerful testament to Moses' integrity, decisiveness, and commitment to effective leadership. It signifies not merely partial compliance or delayed action, but complete and immediate obedience to the entirety of Jethro's counsel. Moses acted comprehensively on "all" that Jethro had suggested, demonstrating a leader's willingness to adapt, delegate, and relinquish personal burden or singular authority for the greater good and efficient governance of the burgeoning nation.
Literary Devices
The passage masterfully employs several literary devices to convey its profound message. Narrative Progression is clearly evident as the story moves seamlessly from Moses' unsustainable burden (Exodus 18:13-16) to Jethro's astute observation, then to his wise and divinely-attuned counsel (Exodus 18:17-23), and finally to Moses' immediate and complete implementation in Exodus 18:24. This linear development powerfully highlights the direct cause-and-effect relationship between discerning counsel and positive, transformative outcomes. There is also a strong element of Didacticism, as the narrative functions as a practical and enduring lesson in effective leadership, particularly emphasizing the principles of delegation, the necessity of seeking wise counsel, and the humility required to receive it. The stark Contrast between Moses' initial overwhelmed and exhausted state and the subsequent establishment of an organized, efficient, and equitable judicial system vividly underscores the transformative power of Jethro's advice. Furthermore, Jethro's role as a Midianite priest offering crucial organizational wisdom to the leader of Israel can be seen as a subtle form of Irony or Divine Paradox, subverting any expectation that all wisdom must originate solely from within the Israelite community or directly from God to Moses without human mediation, thereby showcasing God's sovereign ability to use any vessel for His purposes.
Theological and Thematic Connections
Exodus 18:24 offers profound theological insights into the very nature of leadership, the multifaceted channels of divine wisdom, and the imperative of community well-being. It powerfully reveals that even divinely appointed leaders, like Moses, are not omniscient or omnicompetent; they remain human and are thus reliant on wise counsel, which God, in His sovereign wisdom, can provide through both expected and unexpected channels. Moses' profound humility in not only receiving but actively implementing Jethro's advice demonstrates that true strength in leadership is not found in self-sufficiency or rigid adherence to one's own methods, but in the spiritual maturity to discern and embrace wisdom, regardless of its human source. This pivotal act of delegation is presented not as a sign of weakness, but as a strategic, divinely-sanctioned move that profoundly promotes justice, enhances efficiency, and fosters the empowerment of others within the community. Ultimately, this narrative reflects God's own orderly character and His deep desire for the flourishing (shalom) of His people, teaching us that His wisdom often manifests through practical, human means, and that effective governance requires a harmonious blend of divine guidance and sound administrative principles.
Reflection and Application
Exodus 18:24 offers profound and timeless lessons applicable to every sphere of life, from personal self-management to complex organizational leadership. It serves as a compelling challenge for us to honestly assess our own capacities and limitations, recognizing that the attempt to "do it all" often leads inevitably to burnout, diminished efficiency, and a compromised quality of service. Moses, despite his unparalleled intimacy with God and his singular divine appointment, modeled the profound humility required to actively seek and graciously accept counsel from others. This teaches us the vital importance of cultivating a teachable spirit and intentionally surrounding ourselves with wise advisors, discerning mentors, or even trusted friends who can offer objective perspectives and practical, God-honoring solutions. Furthermore, the passage powerfully advocates for the principle of delegation, not merely as a pragmatic means to lighten one's own burden, but as a strategic and empowering way to develop others, foster their gifts, and establish more accessible, equitable, and efficient systems for the holistic benefit of the entire community. Ultimately, implementing sound, wise advice, as Moses decisively did, leads to greater effectiveness, spiritual peace, and flourishing for all involved.
Questions for Reflection
FAQ
Why did Moses, who spoke with God face-to-face, need Jethro's advice?
Moses' need for Jethro's advice highlights a crucial theological principle: God often works through human instruments and practical wisdom, even when direct divine revelation is available. While Moses indeed had an unparalleled, intimate relationship with God and received direct commandments for the nation's spiritual and moral laws (as seen in Exodus 19, Exodus 20), the immense administrative and logistical challenges of governing a massive, newly-formed population required practical, human insight and organizational acumen. Jethro's counsel was not a replacement for God's revealed word, but rather a divinely-inspired practical application of wisdom for sustainable leadership and the efficient administration of justice. This episode profoundly demonstrates God's desire for His people to utilize their intellect, to value the collective wisdom found in community, and to recognize that God's wisdom is not limited to a single channel, even extending to those outside the immediate covenant community.
Is delegation always the best approach for leaders?
While Exodus 18:24 powerfully advocates for the principle of delegation, it is crucial to understand its nuances and proper application. Delegation is indeed indispensable for achieving efficiency, ensuring sustainability, and empowering others, particularly in large-scale endeavors where a single leader cannot possibly bear all responsibilities alone. It effectively prevents leader burnout, fosters the development of new leaders, and ensures that tasks are handled by individuals with appropriate skills and capacities. However, effective delegation always requires careful discernment. Leaders must retain ultimate responsibility for the "hard causes" or most complex issues, as Moses did, bringing them directly before God (Exodus 18:19). Therefore, delegation is about strategically distributing tasks and authority appropriately, not about abdicating responsibility. The ultimate goal is to cultivate a system where the right people handle the right issues, leading to greater overall effectiveness, justice, and spiritual peace (shalom) for the entire community.
Christ-Centered Fulfillment
Exodus 18:24, with Moses' humble reception and diligent implementation of Jethro's wise counsel, finds profound and multifaceted Christ-centered fulfillment. Jesus, as the ultimate and perfect Leader, supremely embodies the principles of divine wisdom, humble service, and strategic delegation. Unlike Moses, who, in his human capacity, required external counsel, Jesus is the very Logos of God, the embodiment of divine wisdom through whom all things were made and by whom all things are sustained. Yet, in His earthly ministry, He modeled profound and unparalleled humility, not clinging to His divine prerogatives but taking the very form of a servant, emptying Himself for the sake of humanity. He bore the ultimate burden—the crushing weight of humanity's sin—a burden infinitely greater than Moses' judicial load, and through His perfect, atoning sacrifice on the cross, He provided the ultimate solution for eternal peace, justice, and reconciliation. Furthermore, Jesus strategically delegated His redemptive mission to His disciples, empowering them through the Holy Spirit to preach the gospel and make disciples of all nations, thereby establishing His Church as a spiritual "judicial system" and community where believers are called to discern and apply His truth and administer His grace. Thus, Moses' act of hearkening and doing foreshadows Christ's perfect wisdom, His humble, burden-bearing and burden-lifting leadership, and His establishment of a delegated authority structure in His Church, ensuring the ongoing administration of God's transformative grace and truth to the world until His return.