Bible Commentaries

Jethro, called the father-in-law of Moses, hearing of the deliverance which God had granted to Israel, Exodus 18:1, took Zipporah and her two sons, Gershom and Eliezer, and brought them to Moses, when the Israelites were encamped near Horeb, Exodus 18:2-5. He sends to Moses, announcing his arrival, Exodus 18:6. Moses goes out to meet him, Exodus 18:7, and gives him a history of God's dealings with the Israelites, Exodus 18:8. Jethro greatly rejoices, and makes striking observations on the power and goodness of God, Exodus 18:9-11. He offers burnt-offerings and sacrifices to Jehovah, and Aaron and all the elders of Israel feast with him, Exodus 18:12. The next day Jethro, observing how much Moses was fatigued by being obliged to sit as judge and hear causes from morning to evening, Exodus 18:13, inquires why he did so, Exodus 18:14. Moses answers, and shows that he is obliged to determine causes between man and man, and to teach them the statutes and laws of God, Exodus 18:15, Exodus 18:16. Jethro finds fault, and counsels him to appoint men who fear God, love truth, and hate covetousness, to be judges over thousands, hundreds, fifties, and tens, to judge and determine in all smaller matters, and refer only the greater and most important to himself, Exodus 18:17-22; and shows that this plan will be advantageous both to himself and to the people, Exodus 18:23. Moses hearkens to the counsel of Jethro, and appoints proper officers over the people, who enter upon their functions, determine all minor causes, and refer only the most difficult to Moses, Exodus 18:24-26. Moses dismisses Jethro, who returns to his own country, Exodus 18:27.

When Jethro, the priest of Midian, etc. - Concerning this person and his several names, See Clarke's note on Exodus 2:15, See Clarke's note on Exodus 2:16, See Clarke's note on Exodus 2:18, See Clarke's note on Exodus 3:1, See Clarke's note on Exodus 4:20, See Clarke's note on Exodus 4:24. Jethro was probably the son of Reuel, the father-in-law of Moses, and consequently the brother-in-law of Moses; for the word חתן chothen, which we translate father-in-law, in this chapter means simply a relative by marriage. See Clarke's note on Exodus 3:1.

After he had sent her back - Why Zipporah and her two sons returned to Midian, is not certainly known. From the transaction recorded Exodus 4:20, Exodus 4:24, it seems as if she had been alarmed at the danger to which the life of one of her sons had been exposed, and fearing worse evils, left her husband and returned to her father. It is however possible that Moses, foreseeing the troubles to which his wife and children were likely to be exposed had he taken them down to Egypt, sent them back to his father-in-law till it should please God to deliver his people.

Jethro, now finding that God had delivered them, and totally discomfited the Egyptians, their enemies, thought it proper to bring Zipporah and her sons to Moses, while he was in the vicinity of Horeb.

The name of the one was Gershom - See Clarke's note on Exodus 2:22.

Jethro - came with his sons - There are several reasons to induce us to believe that the fact related here is out of its due chronological order, and that Jethro did not come to Moses till the beginning of the second year of the exodus, (see Numbers 10:11), some time after the tabernacle had been erected, and the Hebrew commonwealth established, both in things civil and ecclesiastical. This opinion is founded on the following reasons: -

1. On this verse, where it is said that Jethro came to Moses while he was encamped at the mount of God. Now it appears, from Exodus 19:1, Exodus 19:2, that they were not yet come to Horeb, the mount of God, and that they did not arrive there till the third month after their departure from Egypt; and the transactions with which this account is connected certainly took place in the second month; see Exodus 16:1.

2. Moses, in Deuteronomy 1:6, Deuteronomy 1:9, Deuteronomy 1:10, Deuteronomy 1:12-15, relates that when they were about to depart from Horeb, which was on the 20th day of the second month of the second year from their leaving Egypt, that he then complained that he was not able to bear the burden alone of the government of a people so numerous; and that it was at that time that he established judges and captains over thousands and hundreds and fifties and tens, which appears to be the very transaction recorded in this place; the measure itself being recommended by Jethro, and done in consequence of his advice.

3. From Numbers 10:11, Numbers 10:29, etc., we find that when the cloud was taken up, and the Israelites were about to depart from Horeb, that Moses addressed Hobab, who is supposed to have been the same as Jethro, and who then was about to return to Midian, his own country, entreating him to stay with them as a guide while they traveled through the wilderness. It therefore seems necessary that the transaction recorded in this chapter should be inserted Numbers 10 between the 10th and 11th verses. Numbers 10:10-11.

4. It has been remarked, that shortly after they had departed from Sinai the dispute took place between Miriam, Aaron, and Moses, concerning the Ethiopian woman Zipporah whom he had married, (see Numbers 12:1, etc.); and this is supposed to have taken place shortly after she had been brought back by Jethro.

5. In the discourse between Moses and Jethro, mentioned in this chapter, we find that Moses speaks of the statutes and laws of the Lord as things already revealed and acknowledged, which necessarily implies that these laws had already been given, (Exodus 18:16), which we know did not take place till several months after the transactions mentioned in the preceding chapters.

6. Jethro offers burnt-offerings and sacrifices to God apparently in that way in which they were commanded in the law. Now the law respecting burnt-offerings was not given till after the transactions mentioned here, unless we refer this chapter to a time posterior to that in which it appears in this place. See Clarke's note on Exodus 18:12.

From all these reasons, but particularly from the two first and the two last, it seems most likely that this chapter stands out of its due chronological order, and therefore I have adjusted the chronology in the margin to the time in which, from the reasons above alleged, I suppose these transactions to have taken place; but the matter is not of much importance, and the reader is at liberty to follow the common opinion. As Moses had in the preceding chapter related the war with Amalek and the curse under which they were laid, he may be supposed to have introduced here the account concerning Jethro the Midianite, to show that he was free from that curse, although the Midianites and the Kenites, the family of Jethro, were as one people, dwelling with the Amalekites. See Judges 1:16; 1 Chronicles 2:55; 1 Samuel 15:6. For although the Kenites were some of those people whose lands God had promised to the descendants of Abraham, (see Genesis 15:18, Genesis 15:19), yet, in consideration of Jethro, the relative of Moses, all of them who submitted to the Hebrews were suffered to live in their own country; the rest are supposed to have taken refuge among the Edomites and Amalekites. See Calmet, Locke, etc.

And he said unto Moses - That is, by a messenger; in consequence of which Moses went out to meet him, as is stated in the next verse, for an interview had not yet taken place. This is supported by reading הנה hinneh, behold, for אני ani, I, which is the reading of the Septuagint and Syriac, and several Samaritan MSS.; instead therefore of I, thy father, we should read, Behold thy father, etc. - Kennicott's Remarks.

And did obeisance - וישתחו vaiyishtachu, he bowed himself down, (See Clarke's note on Genesis 17:3, and See Clarke's note on Exodus 4:31); this was the general token of respect. And kissed him; the token of friendship. And they asked each other of their welfare; literally, and they inquired, each man of his neighbor, concerning peace or prosperity; the proof of affectionate intercourse. These three things constitute good breeding and politeness, accompanied with sincerity.

And they came into the tent - Some think that the tabernacle is meant, which it is likely had been erected before this time; see Clarke's note on Exodus 18:5. Moses might have thought proper to take his relative first to the house of God, before he brought him to his own tent.

And Jethro rejoiced for all the goodness - Every part of Jethro's conduct proves him to have been a religious man and a true believer. His thanksgiving to Jehovah (Exodus 18:10) is a striking proof of it; he first blesses God for the preservation of Moses, and next for the deliverance of the people from their bondage.