King James Version
Exodus 18
27 verses with commentary
Jethro Visits Moses
When Jethro, the priest of Midian, Moses' father in law, heard of all that God had done for Moses, and for Israel his people, and that the LORD had brought Israel out of Egypt;
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When Jethro, the priest of Midian, Moses' father in law, heard of all that God had done for Moses—Jethro's arrival introduces wisdom from outside Israel's covenant community. His title 'priest of Midian' (כֹּהֵן מִדְיָן, kohen midyan) indicates he served God (likely as descendant of Abraham through Keturah, Gen 25:2) though not within Israel's priesthood. The phrase 'heard of all that God had done' shows that exodus news spread internationally, fulfilling God's purpose to make His name known (Ex 9:16). Jethro's response to hearing—coming to Moses—models faith: hearing about God's works leads to seeking God's people. His bringing Zipporah and sons reconnects Moses' family fractured by calling (Ex 4:25-26).
Then Jethro, Moses' father in law, took Zipporah, Moses' wife, after he had sent her back,
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Then Jethro, Moses' father in law, took Zipporah, Moses' wife, after he had sent her back—The phrase 'after he had sent her back' (אַחַר שִׁלּוּחֶיהָ, achar shilucheha) indicates Moses had sent Zipporah and sons to Midian, probably after the dangerous circumcision incident (Ex 4:24-26). This separation shows the cost of Moses' calling—family sacrificed for leadership. Jethro's timing in bringing them now, after Israel's victory over Amalek and before Sinai, suggests divine providence in family reunification. Zipporah's return before the law-giving shows grace—Moses receives family back before receiving increased leadership burden. This prefigures Christ who creates family (church) even while bearing leadership's lonely weight.
And her two sons; of which the name of the one was Gershom; for he said, I have been an alien in a strange land: Gershom: that is A stranger there
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And her two sons; of which the name of the one was Gershom; for he said, I have been an alien in a strange land—Gershom's name (גֵּרְשֹׁם, 'stranger there') memorializes Moses' exile identity in Midian. The naming statement 'I have been an alien' (גֵּר הָיִיתִי, ger hayiti) shows Moses felt displaced in Midian despite marriage and family. This alien identity prepares Moses to lead Israel, themselves aliens in Egypt and now pilgrims in wilderness. The name teaches that God's servants often live as exiles, a theme Christ affirms: 'In the world ye shall have tribulation' (John 16:33). Peter calls believers παρεπίδημοι (parepidēmoi, 'sojourners,' 1 Pet 2:11), echoing Moses' named exile.
And the name of the other was Eliezer; for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh: Eliezer: that is, My God is an help
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And the name of the other was Eliezer; for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh—Eliezer's name (אֱלִיעֶזֶר, 'God is help') contrasts with Gershom's alienation theme—though stranger, Moses found divine help. The naming reference 'God of my father' invokes patriarchal covenant (Abraham, Isaac, Jacob), showing Moses' connection to Israel's lineage despite Midian residence. The phrase 'delivered me from the sword of Pharaoh' likely refers to Moses' flight after killing the Egyptian (Ex 2:15). These two names encapsulate Moses' theology: alienation (Gershom) met by divine rescue (Eliezer). Together they preview Israel's story: though exiled, God delivers. Christ fulfills both names: Immanuel ('God with us') joins our exile and delivers from death.
And Jethro, Moses' father in law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the mount of God:
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And Jethro, Moses' father in law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the mount of God—Jethro's pilgrimage to 'the mount of God' (הַר הָאֱלֹהִים, har ha'elohim, Sinai/Horeb) demonstrates that he seeks not merely family reunion but divine encounter. The 'mount of God' designation before the law-giving shows this mountain's sacred character predates Sinai covenant—it's where God appeared to Moses in burning bush (Ex 3:1). Jethro's coming 'into the wilderness' requires faith—he leaves settled Midian for desert pilgrimage. This prefigures Gentiles who will come from nations to worship at Zion (Isa 2:2-3). The family reunion at Sinai, where law will be given, shows grace (family) before law (Sinai).
And he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her.
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And he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her—Jethro's announcement emphasizes relational structure: he identifies himself as father-in-law, then lists family members coming. This formal announcement shows respect for Moses' leadership position—Jethro doesn't presume on relationship but identifies himself properly. The phrase 'am come unto thee' (בָּא אֵלֶיךָ, ba eleikha) indicates intentional seeking, not casual visit. Bringing 'thy wife and her two sons' reunites Moses' fractured household, showing Jethro's wisdom in timing—he waits until after exodus victories before restoring family. This models wisdom in discerning when to introduce personal matters versus letting leaders focus on mission.
And 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. welfare: Heb. peace
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And Moses went out to meet his father in law, and did obeisance, and kissed him—Moses' going out to meet Jethro demonstrates honor toward father-in-law despite Moses' superior position as Israel's leader. The verb 'did obeisance' (וַיִּשְׁתַּחוּ, vayishtachu, 'bowed down, worshipped') shows deep respect—Moses, who speaks with God face-to-face, bows to his father-in-law. This humility models that spiritual authority doesn't eliminate family or social respect. The kiss (וַיִּשַּׁק, vayishaq) indicates affection, not merely protocol. The mutual inquiry 'they asked each other of their welfare' (וַיִּשְׁאֲלוּ אִישׁ־לְרֵעֵהוּ לְשָׁלוֹם, vayish'alu ish-l're'ehu l'shalom) shows genuine relationship. Christ models similar honor, submitting to parents despite being their Creator (Luke 2:51).
And Moses told his father in law all that the LORD had done unto Pharaoh and to the Egyptians for Israel's sake, and all the travail that had come upon them by the way, and how the LORD delivered them. come: Heb. found them
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And Moses told his father in law all that the LORD had done unto Pharaoh and to the Egyptians for Israel's sake—Moses' testimony focuses on what 'the LORD had done'—attributing glory to God, not himself. The comprehensive scope ('all that the LORD had done') and specific elements (Pharaoh, Egyptians, 'for Israel's sake') shows detailed recounting of redemptive history. The phrase 'all the travail that had come upon them by the way' includes hardships, not just victories, giving honest account. The conclusion 'and how the LORD delivered them' (וַיַּצִּלֵם יְהוָה, vayatzzilem YHWH) emphasizes divine rescue. This testimony models evangelism: recount what God has done, acknowledge difficulties, emphasize His deliverance. Moses tells redemption story before giving law, showing salvation precedes obedience.
And Jethro rejoiced for all the goodness which the LORD had done to Israel, whom he had delivered out of the hand of the Egyptians.
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And Jethro rejoiced for all the goodness which the LORD had done to Israel—Jethro's response to hearing God's works is joy (וַיִּחַדְּ, vayichad, 'rejoiced, was glad'). The phrase 'all the goodness which the LORD had done' (כָּל־הַטּוֹבָה אֲשֶׁר־עָשָׂה יְהוָה, kol-hatovah asher-asah YHWH) shows he recognizes Israel's deliverance as divine goodness, not merely political liberation. The specific mention 'whom he had delivered out of the hand of the Egyptians' identifies exodus as gracious rescue. Jethro's joy over Israel's salvation prefigures Gentile rejoicing at gospel news (Luke 10:17, Acts 11:18). His immediate worship response (v.10-12) shows that hearing God's works should lead to praising God. This models proper response: testimonies produce joy that issues in worship.
And Jethro said, Blessed be the LORD, 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.
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And Jethro said, Blessed be the LORD, who hath delivered you out of the hand of the Egyptians—Jethro's blessing formula 'Blessed be the LORD' (בָּרוּךְ יְהוָה, barukh YHWH) is first use of this liturgical phrase in Scripture, setting pattern for worship. His blessing specifically names YHWH, not generic deity, showing he worships Israel's covenant God. The dual deliverance—'out of the hand of the Egyptians, and out of the hand of Pharaoh'—distinguishes nation (Egyptians) from ruler (Pharaoh), comprehensively acknowledging complete liberation. The phrase 'who hath delivered the people from under the hand of the Egyptians' adds third emphasis on rescue. This triple deliverance statement builds to crescendo of praise, modeling worship's multiplication of God's mercies.
Now I know that the LORD is greater than all gods: for in the thing wherein they dealt proudly he was above them.
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Now I know that the LORD is greater than all gods: for in the thing wherein they dealt proudly he was above them—Jethro's confession 'Now I know' (עַתָּה יָדַעְתִּי, attah yada'ti) indicates experiential knowledge gained through witnessing God's works. The declaration that 'the LORD is greater than all gods' (כִּי־גָדוֹל יְהוָה מִכָּל־הָאֱלֹהִים, ki-gadol YHWH mikol-ha'elohim) is comparative monotheism moving toward absolute monotheism—YHWH surpasses all false gods. The phrase 'for in the thing wherein they dealt proudly' (כִּי בַדָּבָר אֲשֶׁר זָדוּ עֲלֵיהֶם, ki vadavar asher zadu alehem) means Egypt's proud oppression became the very means of their judgment—drowned in waters meant to drown Hebrew babies. This lex talionis (law of retaliation) shows God's justice. Jethro's confession prefigures Gentile acknowledgment of YHWH's supremacy.
And 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.
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And Jethro, Moses' father in law, took a burnt offering and sacrifices for God—Jethro's worship through sacrifice demonstrates genuine conversion. The 'burnt offering' (עֹלָה, olah, completely consumed) and 'sacrifices' (זְבָחִים, z'vachim, peace offerings) show comprehensive worship combining atonement and fellowship. The phrase 'for God' (לֵאלֹהִים, l'Elohim) indicates these are offered to YHWH, not Midianite deities. Aaron and all Israel's elders eating 'bread before God' (לֶאֱכָל־לֶחֶם עִם־חֹתֵן מֹשֶׁה לִפְנֵי הָאֱלֹהִים, le'ekhol-lechem im-choten Moshe lifnei ha'Elohim) constitutes covenant meal, incorporating Jethro into worship community. This meal prefigures Gentile inclusion at the Lord's table. Jethro's priesthood offering sacrifice shows grace—God accepts worship from non-Aaronic priest, anticipating Christ's Melchizedek priesthood (Heb 7).
Jethro's Advice on Leadership
And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning unto the evening.
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And it came to pass on the morrow, that Moses sat to judge the people—The transition from worship (v.12) to governance shows proper priority: worship before work. Moses' judging role fulfills God's commission to speak His words to people (Ex 4:15-16). The phrase 'the people stood by Moses from the morning unto the evening' indicates overwhelming demand—cases queued all day. This exhaustive schedule reveals the burden of leadership and unsustainability of solo ministry. The verb 'to judge' (לִשְׁפֹּט, lishpot) includes deciding disputes and declaring God's statutes. Moses' all-day judging shows dedication but also organizational naivety—he hasn't implemented delegation. Jethro's observation and advice (vv.14-23) will correct this deficiency.
And 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 by thee from morning unto even?
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And 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?—Jethro's question 'What is this thing?' shows his concern at the unsustainable system. His observation 'thou sittest thyself alone, and all the people stand by thee' identifies the problem: centralized leadership without delegation. The phrase 'from morning unto even' emphasizes the exhaustion for both Moses and people. Jethro's willingness to question Moses' methods models the proper role of advisors—speaking truth to leadership. His approach is respectful (asking questions) rather than presumptuous (demanding change). The fact that God validates Jethro's advice shows that wisdom can come from outside covenant community, and leaders should welcome counsel.
And Moses said unto his father in law, Because the people come unto me to enquire of God:
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And Moses said unto his father in law, Because the people come unto me to enquire of God—Moses' defense shows his heart: people seek divine guidance, and Moses provides it. The verb 'enquire' (לִדְרֹשׁ, lidrosh, 'to seek, consult') indicates serious spiritual seeking, not trivial matters. Moses sees himself as mediator between God and people, a role God has given him (Ex 4:15-16). His explanation 'When they have a matter, they come unto me; and I judge between one and another' shows judicial function. The addition 'and I do make them know the statutes of God, and his laws' reveals teaching role beyond merely deciding cases. Moses' multi-faceted ministry (mediator, judge, teacher) is commendable but unsustainable at current scale.
When they have a matter, they come unto me; and I judge between one and another, and I do make them know the statutes of God, and his laws. one: Heb. a man and his fellow
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When they have a matter, they come unto me; and I judge between one and another, and I do make them know the statutes of God, and his laws—Moses reiterates his comprehensive role: judging disputes and teaching divine law. The phrase 'judge between one and another' (וְשָׁפַטְתִּי בֵּין אִישׁ וּבֵין רֵעֵהוּ, v'shafat'ti bein ish uvein re'ehu) shows conflict resolution. The distinction between 'statutes' (חֻקִּים, chuqqim, prescribed ordinances) and 'laws' (תּוֹרֹתָיו, torotav, instructions) indicates diverse types of divine guidance Moses communicates. This verse's repetition (cf. v.15) emphasizes Moses' conviction about his calling. Yet good calling doesn't automatically mean right method—Moses' dedication is admirable but his solo approach is unsustainable. Jethro's forthcoming counsel will improve method without questioning calling.
And Moses' father in law said unto him, The thing that thou doest is not good.
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And Moses' father in law said unto him, The thing that thou doest is not good—Jethro's blunt assessment 'not good' (לֹא־טוֹב, lo-tov) uses the same phrase God used at creation: 'not good that man should be alone' (Gen 2:18). Both situations require help. Jethro's directness shows that true counsel speaks honestly, not merely affirmingly. His reasoning 'Thou wilt surely wear away, both thou, and this people that is with thee' predicts burnout—the Hebrew נָבֹל תִּבֹּל (navol tibol, literally 'fading you will fade') intensifies the warning. The phrase 'for this thing is too heavy for thee' (כִּי־כָבֵד מִמְּךָ הַדָּבָר, ki-khaved mimm'kha hadavar) echoes Moses' earlier complaint to God (Num 11:14). Jethro diagnoses organizational problem Moses hasn't recognized.
Thou wilt 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. Thou wilt: Heb. Fading thou wilt fade
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Thou art not able to perform it thyself alone—Jethro's direct statement 'not able' (לֹא־תוּכַל, lo-tukhal) contradicts Moses' implicit assumption that he must handle everything. The addition 'thyself alone' identifies isolation as the problem. This wisdom applies to all leadership: solo ministry breeds burnout and limits effectiveness. Jethro's next phrase 'Hearken now unto my voice, I will give thee counsel' requests permission to advise, showing respect despite his diagnosis. The promise 'and God shall be with thee' assures Moses that accepting help doesn't diminish divine calling. The counsel to 'Be thou for the people to God-ward' affirms Moses' unique mediatorial role while delegating subordinate functions. This balance—retaining primary calling while delegating secondary tasks—models wise leadership.
Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people to God-ward , that thou mayest bring the causes unto God:
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Be thou for the people to God-ward, that thou mayest bring the causes unto God—Jethro identifies Moses' irreplaceable role: mediator between people and God. The phrase 'for the people to God-ward' (לָעָם מוּל הָאֱלֹהִים, la'am mul ha'Elohim, literally 'for the people opposite God') pictures Moses standing before God on Israel's behalf. This unique mediatorial function cannot be delegated—only Moses brings 'causes' (דְּבָרִים, d'varim, 'words, matters') to God. This prefigures Christ's exclusive mediatorial role: 'there is one mediator between God and men, the man Christ Jesus' (1 Tim 2:5). Jethro's wisdom distinguishes between unique calling (mediation) and delegable functions (judging routine matters), a distinction essential for sustainable leadership.
And thou shalt teach them ordinances and laws, and shalt shew them the way wherein they must walk, and the work that they must do.
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And thou shalt teach them ordinances and laws, and shalt shew them the way wherein they must walk—Jethro outlines Moses' teaching role: 'teach' (הִזְהַרְתָּה, hizhartah, 'warn, instruct') the 'ordinances' (חֻקִּים, chuqqim) and 'laws' (תּוֹרוֹת, torot). The phrase 'shew them the way' (וְהוֹדַעְתָּ לָהֶם אֶת־הַדֶּרֶךְ, v'hoda'ta lahem et-haderekh) uses metaphorical language—law as path. The addition 'and the work that they must do' (וְאֶת־הַמַּעֲשֶׂה אֲשֶׁר יַעֲשׂוּן, v'et-hama'aseh asher ya'asun) emphasizes practical application. This comprehensive teaching role—doctrine and practice, principle and application—remains Moses' priority. Teaching 'the way' anticipates Jesus' self-identification: 'I am the way' (John 14:6). Moses shows the path; Christ is the path.
Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens:
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Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness—Jethro's criteria for judges establishes qualifications for spiritual leadership. 'Able men' (אַנְשֵׁי־חַיִל, anshei-chayil) means capable, strong, competent. 'Such as fear God' (יִרְאֵי אֱלֹהִים, yirei Elohim) prioritizes spiritual qualification—reverence for God precedes all other qualifications. 'Men of truth' (אַנְשֵׁי אֱמֶת, anshei emet) indicates integrity and reliability. 'Hating covetousness' (שֹׂנְאֵי בָצַע, son'ei vatza') means rejecting bribery and corruption. These four qualifications—ability, godliness, truthfulness, incorruptibility—apply to all church leadership (cf. 1 Tim 3:1-7). The command to 'place such over them' as rulers of thousands, hundreds, fifties, and tens establishes hierarchical structure for efficient governance.
And 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: so shall it be easier for thyself, and they shall bear the burden with thee.
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And 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—Jethro's organizational plan establishes distributed justice: routine cases handled locally, exceptional cases escalated to Moses. The phrase 'at all seasons' (בְּכָל־עֵת, b'khol-et) means continuous availability—justice isn't occasional but constant. The distinction between 'great matter' (דָּבָר הַגָּדֹל, davar hagadol) and 'small matter' (דָּבָר־קָטֹן, davar-qaton) requires wisdom to discern what requires higher authority. The benefit 'so shall it be easier for thyself' addresses Moses' burden, while 'they shall bear the burden with thee' implements burden-sharing. This delegation doesn't diminish Moses' authority but extends it through subordinates, modeling Christ's distribution of ministry through the church (Eph 4:11-12).
If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people shall also go to their place in peace.
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If thou shalt do this thing, and God command thee so, then thou shalt be able to endure—Jethro's conditional 'if...God command thee so' (וְצִוְּךָ אֱלֹהִים, v'tzivv'kha Elohim) shows wisdom: he offers counsel but defers to divine confirmation. This humility models that human advice, however sound, requires divine validation. The promise 'thou shalt be able to endure' (וְיָכָלְתָּ עֲמֹד, v'yakholta amod, literally 'you will be able to stand') addresses sustainability—proper structure enables longevity. The additional promise 'and all this people shall also go to their place in peace' (וְגַם כָּל־הָעָם הַזֶּה עַל־מְקֹמוֹ יָבֹא בְשָׁלוֹם, v'gam khol-ha'am hazeh al-m'qomo yavo v'shalom) means people will receive justice promptly and return home satisfied. Good structure serves both leader and people.
So Moses hearkened to the voice of his father in law, and did all that he had said.
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So Moses hearkened to the voice of his father in law, and did all that he had said—Moses' immediate obedience demonstrates humility—he accepts correction from father-in-law without defensiveness. The phrase 'hearkened to the voice' (וַיִּשְׁמַע מֹשֶׁה לְקוֹל, vayishma Moshe l'qol) indicates attentive listening and obedient response. 'Did all that he had said' shows complete implementation, not selective adoption. Moses' teachability models that great leaders receive counsel graciously. His willingness to change methods while maintaining calling demonstrates flexibility within faithfulness. This episode shows that accepting wise counsel doesn't diminish authority—Moses remains leader while improving leadership structure. God's later confirmation (Deut 1:9-18) validates Moses' decision.
And 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.
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And 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—Moses' implementation follows Jethro's qualifications precisely. The verb 'chose' (וַיִּבְחַר, vayivchar) indicates careful selection based on the criteria in verse 21. The hierarchical structure—thousands, hundreds, fifties, tens—creates manageable ratios of oversight. For 2+ million people, this required approximately 78,600 judges (assuming 600,000 men plus families). This massive delegation distributes authority while maintaining order. The 'heads over the people' (רָאשִׁים עַל־הָעָם, rashim al-ha'am) establishes clear chain of command. This organizational structure prefigures the church where elders oversee flocks (Acts 20:28, 1 Pet 5:2) and various roles distribute ministry (Rom 12:4-8).
And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves.
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And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves—The system works as designed: routine cases handled locally, difficult cases escalated. The phrase 'at all seasons' (בְּכָל־עֵת, b'khol-et) confirms continuous justice, not periodic hearings. 'Hard causes' (הַדָּבָר הַקָּשֶׁה, hadavar haqasheh) require Moses' unique access to God and wisdom. The distribution 'every small matter they judged themselves' shows the delegates' competence for routine decisions. This balance—delegation with escalation—prevents both burnout and loss of quality. The success of this system proves Jethro's wisdom and Moses' wise implementation. This models how church leadership should function: elders handle routine pastoral care, complex doctrinal or discipline issues escalate to broader leadership.
And Moses let his father in law depart; and he went his way into his own land.
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And Moses let his father in law depart; and he went his way into his own land—Jethro's departure after giving counsel shows he came to help, not control. The verb 'let depart' (וַיְשַׁלַּח, vay'shalach, 'sent away') indicates Moses' releasing Jethro with honor. The phrase 'he went his way into his own land' shows Jethro returns to Midian—his mission complete. Numbers 10:29-32 records Moses later inviting Hobab (apparently Jethro's son or another name for Jethro) to stay as guide, suggesting warm relationship continued. Jethro's return despite witnessing impending Sinai revelation shows contentment with his role: give wisdom, then leave. This models healthy advisory relationships—counsel without controlling, help without hovering. Jethro doesn't demand permanent position or recognition; he serves and departs.