Exodus18
American Standard Version · Public Domain
1Now Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses, and for Israel his people, how that Jehovah had brought Israel out of Egypt.
2And Jethro, Moses’ father-in-law, took Zipporah, Moses’ wife, after he had sent her away,
3and her two sons; of whom the name of the one was Gershom; for he said, I have been a sojourner in a foreign land:
4and the name of the other was Eliezer; for he said, The God of my father was my help, and delivered me from the sword of Pharaoh.
5And Jethro, Moses’ father-in-law, came with his sons and his wife unto Moses into the wilderness where he was encamped, at the mount of God:
6and he said unto Moses, I, thy father-in-law Jethro, am come unto thee, and thy wife, and her two sons with her.
7And Moses went out to meet his father-in-law, and did obeisance, and kissed him; and they asked each other of their welfare; and they came into the tent.
8And Moses told his father-in-law all that Jehovah had done unto Pharaoh and to the Egyptians for Israel’s sake, all the travail that had come upon them by the way, and how Jehovah delivered them.
9And Jethro rejoiced for all the goodness which Jehovah had done to Israel, in that he had delivered them out of the hand of the Egyptians.
10And Jethro said, Blessed be Jehovah, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh; who hath delivered the people from under the hand of the Egyptians.
11Now I know that Jehovah is greater than all gods; yea, in the thing wherein they dealt proudly against them.
12And Jethro, Moses’ father-in-law, took a burnt-offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses’ father-in-law before God.
13And it came to pass on the morrow, that Moses sat to judge the people: and the people stood about Moses from the morning unto the evening.
14And when Moses’ father-in-law saw all that he did to the people, he said, What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand about thee from morning unto even?
15And Moses said unto his father-in-law, Because the people come unto me to inquire of God:
16when they have a matter, they come unto me; and I judge between a man and his neighbor, and I make them know the statutes of God, and his laws.
17And Moses’ father-in-law said unto him, The thing that thou doest is not good.
18Thou wilt surely wear away, both thou, and this people that is with thee: for the thing is too heavy for thee; thou art not able to perform it thyself alone.
19Hearken now unto my voice, I will give thee counsel, and God be with thee: be thou for the people to God-ward, and bring thou the causes unto God:
20and thou shalt teach them the statutes and the laws, and shalt show them the way wherein they must walk, and the work that they must do.
21Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens:
22and let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge themselves: so shall it be easier for thyself, and they shall bear the burden with thee.
23If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people also shall go to their place in peace.
24So Moses hearkened to the voice of his father-in-law, and did all that he had said.
25And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.
26And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves.
27And Moses let his father-in-law depart; and he went his way into his own land.
Study Guide
Public-domain commentary and original-language notes for Exodus 18.
Chapter Summary
In this chapter: Jethro brings to Moses his wife and two sons. (1–6). Moses entertains Jethro. (7–12). Jethro's counsel to Moses. (13–27).
vv1-6
Jethro came to rejoice with Moses in the happiness of Israel, and to bring his wife and children to him. Moses must have his family with him, that while he ruled the church of God, he might set a good example in family government, 1Ti 3:5.
vv7-12
Conversation concerning God's wondrous works is good, and edifies. Jethro not only rejoiced in the honour done to his son-in-law, but in all the goodness done to Israel. Standers-by were more affected with the favours God had showed to Israel, than many were who received them. Jethro gave the glory to Israel's God. Whatever we have the joy of, God must have the praise. They joined in a sacrifice of thanksgiving. Mutual friendship is sanctified by joint worship. It is very good for relations and friends to join in the spiritual sacrifice of prayer and praise, as those that meet in Christ. This was a temperate feast; they did eat bread, manna. Jethro must see and taste that bread from heaven, and though a gentile, is welcome: the gentiles are welcomed to Christ the Bread of life.
vv13-27
Here is the great zeal and the toil of Moses as a magistrate. Having been employed to redeem Israel out of the house of bondage, he is a further type of Christ, that he is employed as a lawgiver and a judge among them. If the people were as quarrelsome one with another as they were with God, no doubt Moses had many causes brought before him. This business Moses was called to; it appears that he did it with great care and kindness. The meanest Israelite was welcome to bring his cause before him. Moses kept to his business from morning to night. Jethro thought it was too much for him to undertake alone; also it would make the administration of justice tiresome to the people. There may be over-doing even in well-doing. Wisdom is profitable to direct, that we may neither content ourselves with less than our duty, nor task ourselves beyond our strength. Jethro advised Moses to a better plan. Great men should not only study to be useful themselves, but contrive to make others useful. Care must be taken in the choice of the persons admitted into such a trust. They should be men of good sense, that understood business, and that would not be daunted by frowns or clamours, but abhorred the thought of a bribe. Men of piety and religion; such as fear God, who dare not to do a base thing, though they could do it secretly and securely. The fear of God will best fortify a man against temptations to injustice. Moses did not despise this advice. Those are not wise, who think themselves too wise to be counselled.
Key Words
יִתְרוֹ: Jethro, Moses' father-in-law
כֹּהֵן: literally one officiating, a priest; also (by courtesy) an acting priest (although a layman)
מִדְיָן: Midjan, a son of Abraham; also his country and (collectively) his descendants
מֹשֶׁה: Mosheh, the Israelite lawgiver
חָתַן: to give (a daughter) away in marriage; hence (generally) to contract affinity by marriage
שָׁמַע: to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)
כֹּל: properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
אֲשֶׁר: who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
אֱלֹהִים: gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative
עָשָׂה: to do or make, in the broadest sense and widest application
Cross References
Exodus 18Moses' retrospective account of appointing judges matching Jethro's criteria of wisdom, integrity, and fear of God.
Supported by Matthew Poole, JFB
The direct historical parallel and fulfillment of Moses choosing heads, rulers of thousands, hundreds, fifties, and tens.
Supported by Matthew Poole
Moses' retrospective on the unbearable weight of judging the people alone matches Jethro's warning.
Supported by Matthew Poole, JFB
The historical account of Moses entreating Jethro (Hobab) to stay with Israel before his departure.
Supported by Matthew Poole
Relates to Moses sending Zipporah back after the circumcision crisis on the way to Egypt.
Supported by Matthew Poole, John Calvin, JFB
Records the birth and original naming of Gershom because of Moses' exile in Midian.
Supported by Matthew Poole, John Calvin
Identifies the 'mount of God' as Horeb/Sinai, where Moses previously kept Jethro's flock.
Supported by Matthew Poole, JFB
Jehoshaphat's charge to judges echo Jethro's criteria: fear of God, truth, and hating covetousness/bribes.
Supported by Matthew Henry
Apostolic selection of the seven deacons echoes Jethro's advice of selecting capable, spiritual men to delegate labor.
Supported by Matthew Henry
God promises to take of the Spirit on Moses and put it on elders to bear the burden.
Supported by John Calvin
Provides the model of covenantal peace offerings and eating bread together before God.
Supported by Matthew Poole
New Testament parallel of delegating disputes to qualified men to avoid minister burnout.
Supported by Matthew Henry
The law later codifying that hard, controversial legal matters must be brought to the central sanctuary judge.
Supported by Matthew Poole
Jethro's reply stating his decision to return to his own land and kindred.
Supported by Matthew Poole
Echoes Jethro's confession that Yahweh is incomparably greater than all other gods.
Supported by Matthew Poole
Moses expresses identical strain under the burden, leading to the elders' selection.
Supported by Matthew Poole
A sapiential parallel confirming that rulers who hate covetousness prolong their days.
Supported by Matthew Henry
The subsequent history of Jethro's descendants (Kenites) entering the wilderness of Judah with Israel.
Supported by Matthew Poole
Parallel expression of 'Now I know' following a powerful, concrete display of God's power.
Supported by Matthew Poole
Illustrates Moses' role of bringing difficult causes directly to God-ward for divine resolution.
Supported by Matthew Henry