Commentary - Exodus 18:13-23

Bird's-eye view

In this passage, we see the intersection of divine authority and practical wisdom. Moses, the great lawgiver and prophet, is overwhelmed by the task of judging the people of Israel. His father-in-law, Jethro, a Midianite priest, observes the situation and offers counsel that is both profoundly wise and startlingly simple. This is not a story about undermining Moses' authority, but rather about structuring it for endurance and effectiveness. Jethro's advice establishes a principle of delegated authority, a form of federalism, that is essential for healthy governance in any sphere, whether it be the family, the church, or the state. The foundation for this structure is not mere pragmatism, but a deep-seated piety: the leaders chosen must be men who fear God, love truth, and hate dishonest gain. This passage is a master class in godly administration, showing that true leadership is not about centralizing power but about cultivating righteousness at every level of society.

The core of the narrative is a lesson in godly efficiency. Moses is on the fast track to burnout, and the people are growing weary with him. Jethro's intervention is a divine mercy, preventing a good man from being crushed by a good work. The solution is not to diminish the law of God, but to multiply the number of men who can apply it faithfully. This creates a tiered system of justice that allows for both broad access and specialized handling of difficult cases. It is a model of subsidiarity, where problems are handled at the lowest possible level. This ensures that justice is swift, accessible, and not bottlenecked by one man's limitations. Ultimately, this is about building a nation, not just leading a crowd. It is about embedding the law of God into the very fabric of the community through a distributed network of godly men.

Outline

Context In Exodus

This passage comes at a pivotal moment. Israel has been delivered from Egypt by mighty acts of God and has received manna from heaven. They are on their way to Sinai, where they will receive the Law in its codified form. But before the formal giving of the Ten Commandments, God provides a practical lesson in how the law is to be lived out and administered within the community. Jethro's visit serves as a crucial interlude. It's a moment of practical organization before the great theological revelation at Sinai. This demonstrates that God is concerned not only with the content of His law, but also with the structures that will make its application possible. The establishment of a judicial system is a necessary prerequisite for a nation that is to be governed by God's statutes. This is nation-building from the ground up, and it shows that God's covenantal purposes are worked out in the nitty-gritty details of social organization.

Clause-by-Clause Commentary

v. 13 Now it happened the next day that Moses sat to judge the people, and the people stood about Moses from the morning until the evening.

The scene is one of immense pressure. Moses, as God's sole, visible representative, is the go-to man for every dispute. The people rightly see him as the arbiter of God's justice, but the demand is relentless. From sunrise to sunset, a queue of Israelites stands before him. This is a picture of a system at its breaking point. While Moses' dedication is commendable, the structure is unsustainable. A whole nation's disputes are funneled through one man. This is a bottleneck of righteousness, and it cannot last.

v. 14 And Moses’ father-in-law saw all that he was doing for the people, so he said, “What is this thing that you are doing for the people? Why do you alone sit as judge and all the people stand about you from morning until evening?”

Jethro comes in as an outside observer with fresh eyes. Sometimes the man in the middle of the fray is the last one to see the problem. Jethro's questions are direct and pointed. He doesn't just see a busy man; he sees a flawed system. "What is this thing?" implies a certain astonishment. "Why do you alone sit?" gets to the heart of the matter. It is a question about centralization of power and responsibility. Jethro's wisdom is not presented as a rival revelation, but as common-sense insight from a man of experience. God is pleased to use ordinary means, and even a Midianite priest, to bring wisdom to His prophet.

v. 15 And Moses said to his father-in-law, “Because the people come to me to inquire of God.

Moses' answer is perfectly reasonable from his perspective. He is not on a power trip; he is serving the people. They come to him because they want a word from God, and he is the man God speaks through. His motive is pure. He sees his role as a conduit for divine wisdom. He is not trying to be a king or a tyrant; he is trying to be a faithful mediator. This highlights an important principle: good intentions and a high view of one's calling are not enough to prevent burnout or systemic failure.

v. 16 When they have a matter, it comes to me, and I judge between a man and his neighbor and make known the statutes of God and His laws.”

Here Moses elaborates on his function. He is not just settling squabbles; he is teaching the law of God. Every case becomes a lesson in righteousness. He is building a culture of godliness by applying God's standards to real-life situations. This is case law in action. His work is profoundly important. He is laying the foundation for a just society. But the method is overwhelming the man and the mission.

v. 17 And Moses’ father-in-law said to him, “The thing that you are doing is not good.

Jethro's response is blunt and unequivocal. "The thing that you are doing is not good." He is not criticizing Moses' motives or the content of his judgments. He is criticizing the methodology. It is a powerful reminder that there are better and worse ways to accomplish God's work. Zeal must be tempered with wisdom. It is not good to do a good thing in a bad way, especially when that way leads to exhaustion and inefficiency.

v. 18 You will surely wear out, both yourself and these people who are with you, for the task is too heavy for you; you cannot do it alone.

Jethro diagnoses the problem with pinpoint accuracy. This is a recipe for burnout. Moses will wear out, and the people will wear out. Justice delayed is justice denied, and a line that lasts all day is a delay for everyone not at the front. The task is simply too great for one man. This is a fundamental truth about human limitation. No single leader, no matter how gifted or anointed, can bear the entire burden of governance alone. The phrase "you cannot do it alone" is a foundational principle of biblical polity. God builds His kingdom through a plurality of leaders.

v. 19 Now listen to my voice: I will give you counsel, and God be with you. You be the people’s representative before God, and you bring the matters to God;

Jethro prefaces his advice with an appeal to listen and a blessing. He is not commanding Moses, but counseling him. He then affirms Moses' unique role. Moses is to remain the chief representative before God. His primary, non-delegable function is to mediate between God and the people, to bring their ultimate concerns before the Lord. This is about clarifying roles, not diminishing Moses. The highest matters still belong to him.

v. 20 then warn them about the statutes and the laws, and make known to them the way in which they shall go and the work they shall do.

Moses' second key role is that of teacher. He is to be the primary instructor of God's law. He sets the standard and teaches the principles. His job is to equip the people and their future leaders with the knowledge of God's will. This is a ministry of the Word. Before they can judge, the people must be taught. This is proactive, formative leadership, not just reactive, judicial work.

v. 21 But you shall select excellent men out of all the people, those who fear God, men of truth, those who hate greedy gain; and you shall place these men over them as leaders of thousands, of hundreds, of fifties, and of tens.

Here is the heart of the solution: delegation. But it is not just any delegation. The selection process is crucial, and the qualifications are moral and spiritual, not merely technical. They must be "excellent men" (or "able men"). The criteria are threefold. First, they must "fear God." Piety is the foundation. All true justice flows from a right relationship with God. Second, they must be "men of truth." They must love the truth, speak the truth, and judge according to the truth. Integrity is non-negotiable. Third, they must "hate greedy gain." They must be immune to bribery and corruption. A love of money is the root of all kinds of evil, and it has no place in the judiciary. The structure is hierarchical and scalable, from tens to thousands, ensuring that every person has access to a judge.

v. 22 And they will judge the people at all times. And it will be that every major matter they will bring to you, but every minor matter they themselves will judge. So it will be easier for you, and they will bear the burden with you.

This verse outlines the division of labor. The new judges will handle the day-to-day cases, making justice readily available "at all times." A principle of appeal is established: the hard cases, the "major matters," are escalated to Moses. This preserves his role as the final arbiter while freeing him from the deluge of minor disputes. The result is a shared burden. Leadership is not a solo performance. The goal is to make it "easier for you," not so Moses can relax, but so he can endure and focus on his primary calling. This is the essence of federalism and sphere sovereignty applied to the task of judging.

v. 23 If you do this thing and God so commands you, then you will be able to endure, and all these people also will go to their place in peace.”

Jethro concludes with a conditional promise. He wisely submits his counsel to God's final approval: "and God so commands you." He is not positioning himself as a new prophet. But if this counsel is from God, two blessings will follow. First, Moses will be able to "endure." God is interested in the long-term sustainability of his servants. Second, the people will "go to their place in peace." A just and efficient legal system is a cornerstone of a peaceful and orderly society. When disputes are settled fairly and promptly, the community can flourish. This is a vision for a well-ordered, peaceful, and enduring covenant community.

Application

The principles laid out in this passage are timeless and have direct application to the church and to civil society today. First, we must recognize the danger of the "one-man show." Any system, whether in a church or a business, that depends entirely on one individual is fragile and destined for trouble. God's design is for a plurality of elders in the church and a distribution of authority in the civil sphere. Pastors who try to do everything themselves will burn out, and their congregations will suffer for it.

Second, the qualifications for leadership are primarily moral and spiritual. We are often tempted to look for charisma, talent, or business acumen. But Scripture insists that the fear of God, a love for truth, and a hatred of corruption are the essential qualities. When we select leaders, in any realm, these must be our non-negotiables. A man who does not fear God cannot be trusted to judge rightly among men.

Finally, this passage teaches us the wisdom of subsidiarity and delegated authority. Problems should be solved at the lowest, most local level possible. This fosters responsibility, trains up new leaders, and prevents the higher levels of authority from being swamped with minutiae. A healthy family, church, or nation is one where authority is properly distributed, where burdens are shared, and where justice and peace are the happy result. This is not just good management theory; it is the wisdom of God for ordering our lives together for His glory.