TRV
Translation
King James Version
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:
Complete Jewish Bible
The name of the one son was Gershom [a foreigner there], for Moshe had said, "I have been a foreigner in a foreign land."
Berean Standard Bible
along with her two sons. One son was named Gershom, for Moses had said, “I have been a foreigner in a foreign land.”
American Standard Version
and her two sons; of whom the name of the one was Gershom; for he said, I have been a sojourner in a foreign land:
World English Bible Messianic
and her two sons. The name of one son was Gershom, for Moses said, “I have lived as a foreigner in a foreign land”.
Geneva Bible (1599)
And her two sonnes, (whereof the one was called Gershom: for he sayd, I haue bene an aliant in a strange land:
Young's Literal Translation
and her two sons, of whom the name of the one is Gershom, for he said, `a sojourner I have been in a strange land:'
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Study This Verse
Commentary on Exodus 18 verses 1–6
1 ¶ 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;
2 Then Jethro, Moses' father in law, took Zipporah, Moses' wife, after he had sent her back,
3 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:
4 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:
5 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:
6 And he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her.
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 had like to have cost him his life (Exo 4:25); fearing lest they should prove a further hindrance, he sent them home to his father-in-law. He foresaw what discouragements he was likely to meet with in the court of Pharaoh, and therefore would not take any with him in his own family. He was of that tribe that said to his father, I have not known him, when service was to be done for God, Deu 33:9. Thus Christ's disciples, when they were to go upon an expedition not much unlike that of Moses, were to forsake wife and children, Mat 19:29. But though there might be reason for the separation that was between Moses and his wife for a time, yet they must come together again, as soon as ever they could with any convenience. It is the law of the relation. You husbands, dwell with your wives, Pe1 3:7. Jethro, we may suppose, was glad of his daughter's company, and fond of her children, yet he would not keep her from her husband, nor them from their father, Exo 18:5, Exo 18:6. Moses must have his family with him, that while he ruled the church of God he might set a good example of prudence in family-government, Ti1 3:5. Moses had now a great deal both of honour and care put upon him, and it was fit that his wife should be with him to share with him in both. Notice is taken of the significant names of his two sons. 1. The eldest was called Gershom (Exo 18:3), a stranger, Moses designing thereby, not only a memorial of his own condition, but a memorandum to his son of his condition also: for we are all strangers upon earth, as all our fathers were. Moses had a great uncle almost of the same name, Gershon, a stranger; for though he was born in Canaan (Gen 46:11), yet even there the patriarchs confessed themselves strangers. 2. The other he called Eliezer (Exo 18:4), My God a help, as we translate it; it looks back to his deliverance from Pharaoh, when he made his escape, after the slaying of the Egyptian; but, if this was (as some think) the son that was circumcised at the inn as he was going, I would rather translate it so as to look forward, which the original will bear, The Lord is my help, and will deliver me from the sword of Pharaoh, which he had reason to expect would be drawn against him when he was going to fetch Israel out of bondage. Note, When we are undertaking any difficult service for God and our generation, it is good for us to encourage ourselves in God as our help: he that has delivered does and will deliver.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–6. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Exodus 18:3 introduces Moses' firstborn son, Gershom, and elucidates the profound meaning behind his name, which signifies "a sojourner there." This verse captures Moses' deep sense of displacement and alienation during his forty years in Midian, reflecting his enduring longing for his true home and people, even as he established a family in a foreign land. It serves as a brief, yet deeply personal, interlude within the grand narrative of the Exodus, highlighting the human experience and inner world of a leader chosen by God.
CONTEXT
Literary Context: Exodus 18 opens with a significant family reunion, as Jethro, Moses' father-in-law, brings Moses' wife Zipporah and their two sons, Gershom and Eliezer, to him in the wilderness, having heard of God's mighty acts of deliverance for Israel. The immediate verses (Exodus 18:1-2) set the stage for this encounter, emphasizing the divine power that brought Israel out of Egypt. The mention of Gershom and the explanation of his name in this verse is immediately followed by the introduction of his younger brother, Eliezer, in Exodus 18:4, whose name also carries a significant theological meaning related to God's help. This personal reunion serves as a narrative pause, grounding the epic journey of the Exodus in Moses' personal life and family, before the chapter shifts to Jethro's wise counsel regarding the administration of justice among the burgeoning Israelite nation (Exodus 18:13-27).
Historical & Cultural Context: In the ancient Near East, names were rarely arbitrary labels; they often conveyed significant meaning, reflecting circumstances of birth, parental experiences, hopes, or even prophecies. Moses' decision to name his firstborn son Gershom ("a sojourner there") vividly expresses his personal feelings during his forty-year exile in Midian, a period following his flight from Pharaoh and preceding his divine call at the burning bush. The Hebrew term for "alien" or "sojourner" (גֵּר, ger) is crucial, denoting a non-native resident who lives among a people but retains a distinct identity. This status often conferred certain rights and protections in ancient Israelite law, reflecting Israel's own history as sojourners in Egypt and their subsequent identity as God's chosen people dwelling in a land promised to them. Moses' self-identification as a ger highlights his profound sense of not belonging in Midian, despite having established a family there.
Key Themes: This verse contributes to several key themes within Exodus and the broader Pentateuch. Firstly, it underscores the theme of Divine Providence and Preparation, showing how God prepared Moses not only through his upbringing in Pharaoh's court but also through his period of exile and personal reflection in Midian, where he learned humility and reliance on God. Secondly, it introduces the pervasive theme of Sojourning and Pilgrimage, both on a personal level for Moses and on a national level for Israel, who are themselves about to embark on a forty-year journey as sojourners in the wilderness before entering their promised land. This concept is deeply interwoven with Israel's identity, as seen in later commands to treat the sojourner justly, remembering their own experience as aliens in Egypt (Deuteronomy 10:19). Finally, the verse touches on the theme of Identity and Belonging, revealing Moses' enduring connection to his Israelite heritage despite his long absence from his people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Etymology as a primary literary device, where the meaning of Gershom's name is explicitly explained by Moses' personal declaration. This direct connection between the name and Moses' lived experience deepens the reader's understanding of his inner state and the circumstances that shaped him. There is also subtle Foreshadowing at play; Moses' personal experience as an "alien" subtly anticipates and mirrors the larger narrative of the Israelites, who are themselves about to embark on a forty-year journey as sojourners in the wilderness before entering their promised land. This personal narrative thus becomes a microcosm of the national experience. Furthermore, the verse uses Symbolism, where Moses' personal displacement symbolizes the broader human condition of being a sojourner, a profound theme that resonates throughout biblical theology, pointing to humanity's transient existence on earth and the ultimate longing for a true, eternal home.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 18:3 offers a profound glimpse into the personal cost and emotional landscape of Moses, a man chosen by God for an extraordinary mission. His naming of Gershom reveals a deep-seated sense of longing and a provisional identity, even amidst apparent stability. This theme of being a "sojourner" is not unique to Moses but is a recurring motif throughout Scripture, highlighting humanity's transient existence on earth and the ultimate longing for a true, eternal home. It underscores God's providential hand in preparing His leaders, allowing them to experience displacement and dependence, which often cultivates humility and reliance on Him. This experience of alienation serves as a crucible for faith, shaping Moses into the empathetic and reliant leader Israel would need.
REFLECTION AND APPLICATION
Moses' naming of Gershom, born out of his personal experience as an "alien in a strange land," speaks powerfully to the human condition of longing for belonging and a true home. For believers today, this resonates deeply with the understanding that our ultimate citizenship is in heaven, and we are but "strangers and pilgrims on the earth" (1 Peter 2:11). This perspective fundamentally shapes our values, priorities, and how we engage with the world around us. It reminds us that while we are called to live faithfully and engage with our earthly responsibilities, our deepest identity and ultimate hope lie beyond this temporal existence. Embracing this "sojourner" identity can free us from undue attachment to worldly comforts and pursuits, fostering a greater reliance on God and a fervent anticipation of our eternal dwelling with Him. It encourages us to live with an eternal perspective, investing in what truly lasts and seeking first the kingdom of God.
Questions for Reflection
FAQ
Why is Moses' family reunion and the naming of his sons included in the Exodus narrative?
Answer: The inclusion of Moses' family reunion in Exodus 18 serves several important purposes. Firstly, it provides a personal and humanizing touch to Moses' character, reminding us that even great leaders have family lives and personal struggles. It shows God's care for Moses' personal well-being amidst his immense public responsibilities. Secondly, the names of his sons, Gershom and Eliezer, are deeply significant, reflecting Moses' personal journey, his faith in God's deliverance, and his evolving sense of identity. Gershom's name (Exodus 18:3) highlights Moses' past as a sojourner, while Eliezer's name (Exodus 18:4) celebrates God's help. This personal interlude also sets the stage for Jethro's wise counsel, which helps Moses manage the immense burden of leading the Israelites, demonstrating the importance of delegation and community support in ministry.
What is the theological significance of the term "alien" or "sojourner" (ger) in the Bible?
Answer: The term "alien" or "sojourner" (גֵּר, gêr) holds profound theological significance throughout the Bible. It first describes individuals like Moses who are living outside their native land. More broadly, it becomes a metaphor for Israel's own experience in Egypt and their subsequent status as a people dwelling in the Promised Land under God's covenant, acknowledging that the land ultimately belongs to God (Leviticus 25:23). The Law often commanded kindness and justice towards sojourners, reminding Israel of their own past vulnerability and God's compassion towards them (Deuteronomy 10:19). In the New Testament, this concept extends to all believers, who are seen as "strangers and pilgrims on the earth" (1 Peter 2:11), awaiting their true, eternal home in God's presence. It emphasizes that our ultimate allegiance and belonging are not to this world, but to God's heavenly kingdom.
CHRIST-CENTERED FULFILLMENT
Moses' experience as an "alien in a strange land," profoundly reflected in the naming of Gershom, finds its ultimate fulfillment and transformation in the person and work of Jesus Christ. While Moses was an alien by circumstance, Jesus, the eternal Son of God, willingly became an "alien" to His heavenly home through the incarnation, taking on human flesh to dwell among us (John 1:14). He entered a world that was not His true home, often having "nowhere to lay his head" (Matthew 8:20) as He ministered. Through His perfect life, atoning death, and glorious resurrection, Christ not only identified with humanity's fallen, alienated state but also provided the means for us to be reconciled to God and brought into our true, eternal home. Believers, united with Christ by faith, now share in His "alien" status in this world, recognizing that our true citizenship is in heaven (Philippians 3:20), and we are merely sojourners awaiting the full realization of God's kingdom. Thus, Moses' personal longing for home foreshadows the spiritual pilgrimage of all those who are "in Christ," journeying towards the new heavens and new earth where God will dwell with His people forever, wiping away every tear (Revelation 21:3-4).