Exodus Chapter 18
Jethro’s Counsel to Moses
A. Jethro and Moses Meet
(Exodus 18:1–6)
And Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses and for Israel His people—that the LORD had brought Israel out of Egypt. Then Jethro, Moses’ father-in-law, took Zipporah, Moses’ wife, after he had sent her back, with her two sons, of whom the name of one was Gershom (for he said, “I have been a stranger in a foreign land”) and 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”); and Jethro, Moses’ father-in-law, came with his sons and his wife to Moses in the wilderness, where he was encamped at the mountain of God. Now he had said to Moses, “I, your father-in-law Jethro, am coming to you with your wife and her two sons with her.”
Jethro, the priest of Midian and Moses’ father-in-law, had heard of the mighty works of God for Israel. Word had spread of the miraculous deliverance from Egypt, and Jethro’s awareness of these acts shows how God’s power was being made known even to the surrounding nations. Jethro’s title as “the priest of Midian” suggests he was a descendant of Midian, one of the sons born to Abraham and Keturah as recorded in Genesis 25:1–2: “Abraham again took a wife, and her name was Keturah. And she bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah.” This lineage explains why Jethro may have worshiped the true God, maintaining remnants of Abraham’s faith among the Midianites.
Moses’ family was reunited when Jethro brought Zipporah and their two sons, Gershom and Eliezer, to the encampment at the mountain of God. The names of these sons reflect significant stages in Moses’ spiritual journey. Gershom means “I have been a stranger in a foreign land,” expressing Moses’ earlier sense of alienation and displacement when he fled from Egypt to Midian. In contrast, Eliezer means “The God of my father was my help, and delivered me from the sword of Pharaoh,” reflecting Moses’ renewed faith and recognition of divine protection. This second name reveals how Moses had moved from fear to trust, acknowledging that God was his personal deliverer.
It appears Moses had previously sent Zipporah and their sons back to Midian, likely during the confrontations with Pharaoh. Perhaps this was done to protect them from the dangers and chaos of the plagues and the exodus. The reunion here highlights both God’s faithfulness and the restoration of family after deliverance.
When Jethro declared, “I, your father-in-law Jethro, am coming to you,” it demonstrates both respect and warmth. Moses’ relationship with Jethro was one of humility and mutual regard. Though Moses had been educated in all the wisdom of Egypt and now led an entire nation, he continued to show deference to Jethro as both elder and mentor. Jethro, a seasoned priest and shepherd, likely taught Moses much about leadership long before his divine calling at the burning bush. In this, we see that God often uses formative relationships and seasons of obscurity to prepare His servants for great responsibility.
Some scholars suggest that the timing of this meeting may not be strictly chronological. Morgan and Clarke note that the event could have taken place later, possibly around the time when Israel was preparing to depart from Sinai (Numbers 11:14–17; Deuteronomy 1:7–14). Regardless of the sequence, the theological importance of this passage is evident—it marks the meeting of two men who both acknowledged the sovereignty of the one true God.
(Exodus 18:7–12)
So Moses went out to meet his father-in-law, bowed down, and kissed him. And they asked each other about their well-being, and they went into the tent. And Moses told his father-in-law all that the LORD had done to Pharaoh and to the Egyptians for Israel’s sake, all the hardship that had come upon them on the way, and how the LORD had delivered them. Then Jethro rejoiced for all the good which the LORD had done for Israel, whom He had delivered out of the hand of the Egyptians. And Jethro said, “Blessed be the LORD, who has delivered you out of the hand of the Egyptians and out of the hand of Pharaoh, and who has delivered the people from under the hand of the Egyptians. Now I know that the LORD is greater than all the gods; for in the very thing in which they behaved proudly, He was above them.” Then Jethro, Moses’ father-in-law, took a burnt offering and other sacrifices to offer to God. And Aaron came with all the elders of Israel to eat bread with Moses’ father-in-law before God.
When Moses went out to meet Jethro, he demonstrated humility and respect. Though he was the divinely appointed leader of Israel and the prophet of the LORD, he bowed and kissed his father-in-law, an act of deep honor. This scene of eastern courtesy reflects the reverence still expected in family and leadership relationships, where humility is the mark of true greatness.
Inside the tent, Moses recounted in full the mighty works of God—how the LORD had brought plagues upon Egypt, defeated Pharaoh’s armies, and delivered His people through the Red Sea. Moses did not embellish or sanitize the account. He told both the hardships and the triumphs, recognizing that suffering and deliverance were both parts of God’s redemptive plan. This transparency reveals Moses’ integrity and gratitude, acknowledging that every victory belonged to the LORD alone.
Upon hearing these things, Jethro rejoiced. His joy was not merely for Moses’ personal success but for the demonstration of God’s faithfulness toward His covenant people. When Jethro exclaimed, “Blessed be the LORD, who has delivered you,” he recognized the LORD (YHWH) by His covenant name and declared His supremacy over all other gods. Jethro’s words—“Now I know that the LORD is greater than all the gods”—mark a profound confession of faith. The phrase “in the very thing in which they behaved proudly, He was above them” refers to how the gods of Egypt, falsely exalted in pride, were humiliated by the plagues. Each plague had directly targeted one or more Egyptian deities, revealing the LORD’s authority over them all.
Following his confession, Jethro offered a burnt offering and sacrifices to God, an act of worship expressing both thanksgiving and consecration. This was not the ritual of a pagan priest but the worship of a man who recognized the LORD’s sovereignty. The fact that Aaron and the elders joined Jethro and Moses in this meal before God underscores a powerful moment of unity. Jew and Midianite, leader and priest, gathered to acknowledge the same God who reigns over all.
This passage reminds us that God’s redemptive works are not limited to one people group. His deliverance of Israel was a testimony to the nations, so that others, like Jethro, might come to believe. It also exemplifies the proper response to divine deliverance: humility, worship, and fellowship centered around the presence of God.
B. Jethro’s Advice to Moses
(Exodus 18:13–16)
And so it was, on the next day, that Moses sat to judge the people; and the people stood before Moses from morning until evening. So when Moses’ father-in-law saw all that he did for the people, he said, “What is this thing that you are doing for the people? Why do you alone sit, and all the people stand before you from morning until evening?” And Moses said to his father-in-law, “Because the people come to me to inquire of God. When they have a difficulty, they come to me, and I judge between one and another; and I make known the statutes of God and His laws.”
After the reunion and worship with Jethro, Moses resumed his daily work of judging the people. The text reveals a man wholly committed to the welfare of Israel, but also overwhelmed by the weight of responsibility. Moses sat to judge from morning until evening, while the people stood waiting for their turn. This image shows both Moses’ diligence and the inefficiency of the system. With over a million people under his leadership, the demands upon Moses’ time and energy were unsustainable.
Jethro, observing the process, immediately recognized the strain this would cause. His questions—“What is this thing that you are doing for the people? Why do you alone sit?”—were not rebukes born of criticism, but the concern of a wise elder who saw that even a man chosen by God could not bear such a burden alone. In ancient Semitic legal terminology, the phrase “sat to judge” and “stood before” were formal designations for “judge” and “litigant.” Thus, this was not a casual counseling session but an organized judicial function that consumed Moses’ entire day.
Moses’ response was sincere and spiritual: “Because the people come to me to inquire of God.” His role was not merely judicial but spiritual. The people sought God’s direction through Moses, trusting that he would render fair judgment and teach them God’s statutes. Yet, while this reflected Moses’ faithfulness and devotion, it also exposed the danger of isolation in leadership. Moses’ unique access to God’s Word made him indispensable, but that very exclusivity created a bottleneck. The work of ministry, no matter how sacred, becomes unproductive when it depends entirely upon one man.
(Exodus 18:17–18)
So Moses’ father-in-law said to him, “The thing that you do is not good. Both you and these people who are with you will surely wear yourselves out. For this thing is too much for you; you are not able to perform it by yourself.”
Jethro’s counsel was direct and honest: “The thing that you do is not good.” It was not that Moses lacked skill, compassion, or authority. Rather, the work itself was too much for one man. By attempting to carry every matter personally, Moses was not only exhausting himself but also hindering the people’s access to justice. Delay in judgment meant delay in peace among the camp.
This was not a rebuke of Moses’ character but an insight into God’s design for shared responsibility. Even a man as gifted as Moses was never meant to operate in isolation. God’s leaders are not called to do everything, but to ensure everything is done well. Jethro’s words remind us that spiritual strength must be paired with practical wisdom. Unchecked zeal can become a burden rather than a blessing when it neglects proper delegation.
Moses’ humility stands out here. He was not defensive or offended when Jethro said his approach was “not good.” Unlike the murmuring of Israel, which was rooted in rebellion (Exodus 17:3), Jethro’s critique came from discernment, and Moses discerned that. His teachability shows that true leadership includes the ability to receive correction. As Morgan observed, “Men called by God to lead are always in danger of attempting to encompass more than they are able.” The same truth is seen later in the New Testament when the apostles in Acts 6:2–4 recognized the need to delegate administrative duties so they could “give themselves continually to prayer and to the ministry of the word.”
(Exodus 18:19–20)
“Listen now to my voice; I will give you counsel, and God will be with you: Stand before God for the people, so that you may bring the difficulties to God. And you shall teach them the statutes and the laws, and show them the way in which they must walk and the work they must do.”
Jethro’s advice continued with divine insight: Moses’ first duty was to intercede. “Stand before God for the people” emphasizes that leadership begins in the presence of God, not in the counsel of men. Moses’ primary work was to bring the people’s difficulties before the LORD in prayer. Without that spiritual foundation, any system of governance would fail. Intercession was the lifeline of Israel’s order, for the leader who ceases to pray for his people ceases to lead them rightly.
The second part of Jethro’s counsel was instructional: “You shall teach them the statutes and the laws.” Moses was to equip the people with God’s Word so that they could know His ways for themselves. A well-taught people require fewer mediators. By learning God’s revealed truth, Israel would gain discernment and maturity, preventing countless disputes from arising in the first place. This principle remains vital today. When the people of God know the Scriptures, they can resolve many of life’s conflicts through obedience rather than arbitration.
The parallel between Moses’ role and pastoral ministry is clear. God remains the true leader of His people, yet He appoints human leaders to represent His Word and intercede for the congregation. A faithful pastor, like Moses, must devote himself to prayer and teaching while equipping others to share the work of ministry. As Deuteronomy 1:13 says, “Choose wise, understanding, and knowledgeable men from among your tribes, and I will make them heads over you.”
Spurgeon reflected on this same principle, saying, “The Christian pastor is in some respects comparable to Moses, for he is set apart as a leader in the band of brethren; and as such his business is not only to teach the people but to plead for them with God.” Leadership is not about control, but stewardship—standing before God for the people and standing before the people for God.
(Exodus 18:21–22)
“Moreover you shall select from all the people able men, such as fear God, men of truth, hating covetousness; and place such over them to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. And let them judge the people at all times. Then it will be that every great matter they shall bring to you, but every small matter they themselves shall judge. So it will be easier for you, for they will bear the burden with you.”
Jethro’s counsel to Moses now moved from principle to practice. He instructed Moses to establish a structured system of delegated authority, choosing capable and godly men from among the people to share the work of judging disputes. The key to successful delegation was not merely dividing the workload but entrusting it to the right kind of men. Jethro outlined four specific qualifications for leadership that reflect timeless biblical standards.
First, they must be men of ability, described as “able men.” This indicates competence, discernment, and skill in judgment. Leadership requires men who can think clearly, make sound decisions, and act decisively under pressure. Second, they must be men of godliness, “such as fear God.” Reverence for God ensures integrity, humility, and accountability. When leaders fear God, they will not fear men, nor will they act unjustly to please them. Third, they must be men of truth—those whose words and judgments align with the standards of God’s Word. The Hebrew term for “truth” carries the sense of reliability and faithfulness; a leader’s word must be trustworthy. Finally, they must be men who hate covetousness, meaning they cannot be bribed, manipulated, or corrupted. Their sense of justice must not be swayed by personal gain or partiality.
This structure of leaders—rulers of thousands, hundreds, fifties, and tens—demonstrates a divinely inspired hierarchy that ensures both efficiency and accountability. The system provided order and prevented chaos by ensuring that every dispute, whether large or small, had a proper avenue of resolution. The smaller matters would be handled by lower leaders, while the weightier issues would be brought before Moses.
In this, Jethro anticipated a pattern that would later appear throughout Scripture. When Paul wrote to Timothy, he gave similar counsel: “And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also” (2 Timothy 2:2). Both passages emphasize that leadership development is essential to the preservation of godly order. The measure of a great leader is not how much he does, but how many others he prepares to lead with wisdom and righteousness.
Delegation, properly executed, is not a surrender of leadership but its fullest expression. It multiplies strength and extends influence without compromising authority. As Jethro explained, “So it will be easier for you, for they will bear the burden with you.” This reflects God’s intention that ministry and leadership be shared. When leaders try to carry every responsibility alone, both they and the people suffer. But when godly men share the work, the entire community thrives under shared wisdom and just administration.
(Exodus 18:23)
“If you do this thing, and God so commands you, then you will be able to endure, and all this people will also go to their place in peace.”
Jethro’s advice culminated with a note of humility and spiritual caution. Though his counsel was wise, he acknowledged that Moses must first confirm it with God. “If you do this thing, and God so commands you” demonstrates a reverent awareness that all human counsel, no matter how sound, must be tested by divine direction. As Morgan wisely stated, “All advice which we receive from men should be tested by remitting the same to God for ratification and amendment.” Jethro, though a priest of Midian, recognized that Israel’s government was theocratic—under the rule of God—and not to be altered apart from divine approval.
If Moses followed this plan under God’s confirmation, two great results would follow. First, Moses would be able to endure. Delegation would preserve his strength and sanity, allowing him to continue his calling with renewed endurance. Leaders burn out when they mistake overwork for faithfulness. God never intended for one man to bear the full weight of the people’s burdens. The greatest endurance comes from obedience to divine order, not from human effort.
Second, the people would go to their place in peace. With a just and efficient system of judgment, Israel would flourish under order and fairness. Delayed justice breeds resentment and disorder, but swift and righteous decisions bring peace and stability. The saying holds true: justice delayed is justice denied. Through this new system, disputes would be resolved quickly and justly, sparing the people from frustration and division. As Meyer observed, “The longer a controversy lasts, the worse the tangle becomes, the more hot words are spoken, the more bystanders become involved.” Jesus echoed this same principle in Matthew 5:25: “Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.”
By following this structure, Moses would lead more effectively, the people would live more peacefully, and God’s order would be visibly established among the nation. This passage stands as one of the earliest and clearest biblical examples of shared leadership, illustrating that divine wisdom often manifests through godly counsel, practical structure, and humble submission to the Lord’s command.
(Exodus 18:24–27)
So Moses heeded the voice of his father-in-law and did all that he had said. 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. So they judged the people at all times; the hard cases they brought to Moses, but they judged every small case themselves. Then Moses let his father-in-law depart, and he went his way to his own land.
This closing section of the chapter reveals Moses’ humility and wisdom in action. The text states plainly that Moses “heeded the voice of his father-in-law and did all that he had said.” Though Moses was a prophet of God, divinely chosen to deliver the law and lead Israel, he still recognized that wisdom can come through others—sometimes even from those outside the immediate covenant community. Moses’ willingness to listen to Jethro’s counsel demonstrates his teachable spirit and his submission to God’s providence. He did not dismiss advice because it came from a Midianite, but discerned that it aligned with divine principles. As Morgan observed, “God has many ways of making known His will to His servants.”
By following Jethro’s counsel, Moses established a clear administrative and judicial structure among the Israelites. He selected “able men out of all Israel,” appointing them as “rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.” This tiered system ensured that every level of society had access to justice and leadership. Each leader had an assigned scope of responsibility proportionate to his ability and calling. The larger matters that exceeded their jurisdiction would be brought before Moses, while the lesser disputes could be settled by these delegated leaders. This system provided both efficiency and order while maintaining accountability.
This model illustrates that leadership in God’s economy is not egalitarian in structure, but it is equitable in purpose. Some men were given greater responsibility—rulers of thousands—while others were entrusted with smaller groups—rulers of tens. Yet the text makes it clear that God valued the faithful service of each equally. The ruler of tens was no less significant in God’s eyes than the ruler of thousands, for both carried out their duties under divine commission. As the Apostle Paul would later affirm in 1 Corinthians 12:18–20, “But now God has set the members, each one of them, in the body just as He pleased. And if they were all one member, where would the body be? But now indeed there are many members, yet one body.” God’s order in Israel mirrors the divine order in the Church—each member with distinct roles but unified purpose under the leadership of the Lord.
This new administrative system was beneficial on every level. First, it was good for Moses. The overwhelming burden of leadership was lifted. He could now devote himself to the most critical aspects of his calling—intercession, teaching, and revelation—without being crushed by endless disputes. Second, it was good for the appointed leaders. Capable men now had the opportunity to use their gifts in service to God’s people. This delegation developed leadership within Israel and provided a training ground for future judges, elders, and officers. It instilled responsibility and ownership among the people, cultivating a culture of godly governance. Third, it was good for the congregation. The people received faster and more personal attention in their disputes, while also being prayed for and instructed by Moses in the laws of God. Justice was administered fairly and promptly, and the entire camp functioned with greater harmony.
D.L. Moody summarized this principle perfectly: “It is better to set a hundred men to work than to do the work of a hundred men.” True leadership empowers others rather than monopolizing responsibility. A wise leader seeks to multiply effectiveness, not to hoard authority.
Finally, the narrative concludes with a note of closure and peace: “Then Moses let his father-in-law depart, and he went his way to his own land.” Jethro’s mission was complete. He had come to witness God’s deliverance, rejoice in His power, offer worship, and provide wise counsel to his son-in-law. Having fulfilled his purpose, he returned home with the satisfaction of knowing that both Moses and Israel were better equipped for the journey ahead.
This episode exemplifies the blending of divine calling and human counsel under God’s sovereignty. It teaches that humility, teachability, and godly delegation are marks of enduring leadership. Through Jethro’s wisdom and Moses’ obedience, Israel was set on a path of sustainable governance and communal peace.
