TRV
Translation
King James Version
And he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her.
Complete Jewish Bible
He sent word to Moshe, "I, your father-in-law Yitro, am coming to you with your wife and her two sons."
Berean Standard Bible
He sent word to Moses, “I, your father-in-law Jethro, am coming to you with your wife and her two sons.”
American Standard Version
and he said unto Moses, I, thy father-in-law Jethro, am come unto thee, and thy wife, and her two sons with her.
World English Bible Messianic
He said to Moses, “I, your father-in-law Jethro, have come to you with your wife, and her two sons with her.”
Geneva Bible (1599)
And he said to Moses, I thy father in law Iethro am come to thee, and thy wife and her two sonnes with her.
Young's Literal Translation
and he saith unto Moses, `I, thy father-in-law, Jethro, am coming unto thee, and thy wife, and her two sons with her.'
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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 18:6 chronicles the significant arrival of Jethro, Moses' father-in-law, accompanied by Moses' wife, Zipporah, and their two sons, Gershom and Eliezer, at the Israelite encampment in the wilderness. This pivotal reunion not only restores Moses' immediate family unit but also sets the stage for Jethro's divinely-inspired and profoundly impactful counsel regarding the administrative structure and judicial system of the nascent nation of Israel. The verse underscores the importance of family, the value of external wisdom, and God's providential care in providing support for His chosen leaders.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 18:6 employs several effective literary devices. Identification is paramount, as Jethro explicitly names himself and clarifies his familial relationship to Moses. This immediate clarification of the speaker and the nature of the encounter sets the personal and familial context for the subsequent narrative, emphasizing that the counsel to come is not from a stranger but a trusted relative. The verse also subtly uses Foreshadowing. The mere arrival of Jethro, identified as "thy father in law," along with Moses' complete family, hints at a moment of stability, support, and preparation before the immense task of receiving the Law and establishing a nation. His presence suggests that something significant, beyond a simple reunion, is about to transpire. Furthermore, there is an element of Emphasis achieved through the specific re-introduction of Jethro and the detailed mention of the family members. This highlights the importance of this reunion, not just as a personal event for Moses, but as a providential moment for the entire Israelite community. The personal address ("unto thee," "thy wife," "her two sons with her") further humanizes Moses, reminding the reader of the personal sacrifices and joys intertwined with his demanding public role.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 18:6 profoundly illustrates God's comprehensive providential care, extending beyond miraculous deliverance to encompass the provision of human support and wisdom for His servants. The reunion of Moses with his family, orchestrated by Jethro, demonstrates that God uses diverse means—including familial relationships, external counsel, and wise mentorship—to strengthen, sustain, and equip His chosen leaders for their immense tasks. It underscores the divine wisdom in providing community, accountability, and practical resources, ensuring that even those entrusted with the greatest responsibilities are not isolated but are supported in fulfilling their divine calling. This passage serves as a powerful reminder that God often works through human relationships to accomplish His purposes, valuing both the personal well-being of His servants and the effective administration of His people.
REFLECTION AND APPLICATION
The reunion described in Exodus 18:6 offers a profound and practical lesson for every believer: no one, regardless of their calling or position, is meant to operate in isolation. Even Moses, the preeminent leader chosen by God, needed the support of his family and the wise counsel of his father-in-law. This passage encourages us to actively cultivate and cherish healthy relationships—with family, friends, mentors, and fellow believers—recognizing that God frequently uses these connections as channels of wisdom, encouragement, and practical assistance. It also serves as a humble challenge, particularly for those in leadership roles, to remain open to receiving counsel from diverse sources, even those seemingly outside our immediate sphere of influence. Our willingness to embrace humility and integrate wise advice can be as vital to our effectiveness and spiritual well-being as our own gifts and talents. True strength often lies in recognizing our need for others and embracing the community God has provided.
Questions for Reflection
FAQ
Why did Moses' wife and sons return to Jethro in the first place?
Answer: The Bible does not explicitly state the exact moment or reason Moses sent Zipporah and their sons back to Jethro. However, the most commonly accepted and biblically supported theory is that Moses sent them away after the traumatic incident recorded in Exodus 4:24-26. In this passage, the Lord sought to kill Moses because his son, Gershom, had not been circumcised, a covenant requirement. Zipporah's quick action saved Moses' life. This harrowing event, coupled with the imminent and perilous mission to confront Pharaoh and lead the Israelites out of Egypt, likely prompted Moses to send his family to the safety and care of Jethro. The arduous journey through the wilderness and the challenges of leading a vast nation would have been an incredibly difficult environment for a wife and young children, making Jethro's home a logical refuge.
What is the significance of Jethro's role in the Exodus narrative beyond this reunion?
Answer: Jethro plays a critical and often underestimated role in the Exodus narrative, extending far beyond this reunion. After observing Moses' unsustainable practice of personally judging all the people's disputes from morning till evening Exodus 18:13-18, Jethro offers Moses invaluable administrative and organizational advice. He counsels Moses to delegate authority by appointing capable, trustworthy, and God-fearing men to judge smaller matters, bringing only the most difficult cases to Moses himself Exodus 18:19-23. Moses wisely heeds this counsel Exodus 18:24, establishing a foundational judicial and administrative structure for Israel. Jethro's wisdom demonstrates the importance of wise counsel, even from outside the immediate Israelite community, and highlights God's strategic use of various individuals to equip and sustain His leaders, ensuring the well-being and effective governance of His people.
CHRIST-CENTERED FULFILLMENT
The reunion of Moses with his family and the subsequent wise counsel from Jethro in Exodus 18:6 beautifully foreshadows aspects of Christ's perfect leadership and the comprehensive support He provides to His church, the new Israel. While Moses, even as God's chosen leader, needed external wisdom and familial support to sustain his demanding ministry, Jesus Christ, as the Son of God, possesses all wisdom and authority inherently, for in Him "are hidden all the treasures of wisdom and knowledge" Colossians 2:3. He does not receive counsel from others to govern His people; rather, He gives perfect counsel through His Holy Spirit and His infallible Word John 14:26 and John 16:13. However, just as Moses was reunited with his family, Christ gathers His own spiritual family—the church—to Himself, providing a community of support, mutual edification, and shared mission for the advancement of His kingdom Ephesians 2:19-22. Jethro's wise delegation of authority to Moses points to Christ as the ultimate delegator, empowering His disciples with the Holy Spirit to carry on His mission after His ascension, extending His work to the ends of the earth Acts 1:8. In Christ, we find the ultimate source of perfect wisdom, sustainable leadership, and the loving embrace of a spiritual family that transcends all earthly bonds, fulfilling the needs for guidance and community that even Moses experienced.