2. Mose 2:16

Here Moses secured for himself a hospitable reception from a priest of Midian, and a home at his house, by doing as Jacob had formerly done (Gen 29:10), viz., helping his daughters to water their father's sheep, and protecting them against the other shepherds. - On the form יושׁען for יושׁען vid., Gen 19:19; and for the masculine suffixes to יגרשׁוּם and צאנם, Gen 31:9. תּדלנה for תּדלינה, as in Job 5:12, cf. Ewald, 198a. - The flock of this priest consisted of nothing but צאן, i.e., sheep and goats (vid., Exo 3:1). Even now there are no oxen reared upon the peninsula of Sinai, as there is not sufficient pasturage or water to be found. For the same reason there are no horses kept there, but only camels and asses (cf. Seetzen, R. iii. 100; Wellsted, R. in Arab. ii. p. 66). In Exo 2:18 the priest is called Reguel, in Exo 3:1 Jethro. This title, "the priest of Midian," shows that he was the spiritual head of the branch of the Midianites located there, but hardly that he was the prince or temporal head as well, like Melchizedek, as the Targumists have indicated by רבא, and as Artapanus and the poet Ezekiel distinctly affirm. The other shepherds would hardly have treated the daughters of the Emir in the manner described in Exo 2:17. The name רעוּאל (Reguel, friend of God) indicates that this priest served the old Semitic God El (אל). This Reguel, who gave his daughter Zipporah to Moses, was unquestionably the same person as Jethro (יתרו) the חתן of Moses and priest of Midian (Exo 3:1). Now, as Reguel's son Chobab is called Moses' חתן in Num 10:29 (cf. Jdg 4:11), the Targumists and others supposed Reguel to be the grandfather of Zipporah, in which case אב would mean the grandfather in Exo 2:18, and בּת the granddaughter in Exo 2:21. This hypothesis would undoubtedly be admiss…

Moses here gains a settlement in Midian, just as his father Jacob had gained one in Syria, Gen 29:2, etc. And both these instances should encourage us to trust Providence, and to follow it. Events that seem inconsiderable, and purely accidental, afterwards appear to have been designed by the wisdom of God for very good purposes, and of great consequence to his people. A casual transient occurrence has sometimes occasioned the greatest and happiest turns of a man's life. Observe, I. Concerning the seven daughters of Reuel the priest or prince of Midian. 1. They were humble, and very industrious, according as the employment of the country was: they drew water for their father's flock, Exo 2:16. If their father was a prince, it teaches us that even those who are honourably born, and are of quality and distinction in their country, should yet apply themselves to some useful business, and what their hand finds to do do it with all their might. Idleness can be no one's honour. If their father was a priest, it teaches us that ministers' children should, in a special manner, be examples of humility and industry. 2. They were modest, and would not ask this strange Egyptian to come home with them (though handsome and a great courtier), till their father sent for him. Modesty is the ornament of woman. II. Concerning Moses. He was taken for an Egyptian (Exo 2:19); and strangers must be content to be the subjects of mistake; but it is observable, 1. How ready he was to help Reuel's daughters to water their flocks. Though bred in learning and at court, yet he knew how to turn his hand to such an office as this when there was occasion; nor had he learned of the Egyptians to despise shepherds. Note, Those that have had a liberal education yet should not be strangers to servile work, be…

2:16-25 This passage further reveals Moses’ concern for the oppressed and tells of his transition to a new land (2:18-22). He married, had a child, and lived there for forty years (Acts 7:30). From a human perspective, there was no way for the Israelites to be rescued through Moses, but it is the divine perspective that matters. The end of this section (Exod 2:23-25) tells us that God had not forgotten his people; he was only waiting for the time to act (2:25). 2:16 The priest of Midian was named Reuel (2:18), but later he is called Jethro (18:1). It was common for a person to have both an official name and a personal name, though in this case it is not clear which is which. Perhaps, like Melchizedek (Gen 14:18), he represented an indigenous religious class that had not fallen prey to a pagan religion. Reuel’s actions in bringing an offering and sacrifices to God (Exod 18:12) suggest that this was so.