خروج ١٨

The Amalekites had met Israel with hostility, as the prototype of the heathen who would strive against the people and kingdom of God. But Jethro, the Midianitish priest, appeared immediately after in the camp of Israel, not only as Moses' father-in-law, to bring back his wife and children, but also with a joyful acknowledgement of all that Jehovah had done to the Israelites in delivering them from Egypt, to offer burnt-offerings to the God of Israel, and to celebrate a sacrificial meal with Moses, Aaron, and all the elders of Israel; so that in the person of Jethro the first-fruits of the heathen, who would hereafter seek the living God, entered into religious fellowship with the people of God. As both the Amalekites and Midianites were descended from Abraham, and stood in blood-relationship to Israel, the different attitudes which they assumed towards the Israelites foreshadowed and typified the twofold attitude which the heathen world would assume towards the kingdom of God. (On Jethro, see Exo 2:18; on Moses' wife and sons, see Exo 2:21-22; and on the expression in Exo 18:2, "after he had sent her back," Exo 4:26.) - Jethro came to Moses "into the wilderness, where he encamped at the mount of God." The mount of God is Horeb (Exo 3:1); and the place of encampment is Rephidim, at Horeb, i.e., at the spot where the Sheikh valley opens into the plain of er Rahah (Exo 17:1). This part is designated as a wilderness; and according to Robinson (1, pp. 130, 131) the district round this valley and plain is "naked desert," and "wild and desolate." The occasion for Jethro the priest to bring back to his son-in-law his wife and children was furnished by the intelligence which had reached him, that Jehovah had brought Israel out of Egypt (Exo 18:1), and, as we may obviously supply…

This incident may very well be allowed to have happened as it is placed here, before the giving of the law, and not, as some place it, in connection with what is recorded, Num 10:11, Num 10:29, etc. Sacrifices were offered before; in these mentioned here (Exo 18:12) it is observable that Jethro is said to take them, not Aaron. And as to Jethro's advising Moses to constitute judges under him, though it is intimate (Exo 18:13) that the occasion of his giving that advice was on the morrow, yet it does not follow but that Moses's settlement of that affair might be some time after, when the law was given, as it is placed, Deu 1:9. It is plain that Jethro himself would not have him make this alteration in the government till he had received instructions from God about it (Exo 18:23), which he did not till some time after. Jethro comes, I. To congratulate the happiness of Israel, and particularly the honour of Moses his son-in-law; and now Jethro thinks himself well paid for all the kindness he had shown to Moses in his distress, and his daughter better matched than he could have expected. Jethro could not but hear what all the country rang of, the glorious appearances of God for his people Israel (Exo 18:1); and he comes to enquire, and inform himself more fully thereof (see Psa 111:2), and to rejoice with them as one that had a true respect both for them and for their God. Though he, as a Midianite, was not to share with them in the promised land, yet he shared with them in the joy of their deliverance. We may thus make the comforts of others our own, by taking pleasure, as God does, in the prosperity of the righteous. II. To bring Moses's wife and children to him. It seems, he had sent them back, probably from the inn where his wife's aversion to the circumcision of her son…

18:1-12 Moses had apparently sent his wife and children back from Egypt at some point to stay with his father-in-law. In the intense confrontation with Pharaoh, Moses might have been afraid for their lives. Jethro now came to meet Moses and the Israelites, bringing Moses’ family with him (18:2-6). In the context of the visit, Moses gave him a report, and Jethro was brought to faith through the testimony of the Lord’s work.