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Exodus 18:5

Adam Clarke
Bible Commentary

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.

Albert Barnes
Notes on the Whole Bible

The wilderness - i. e., according to the view which seems on the whole most probable, the plain near the northern summit of Horeb, the mountain of God. The valley which opens upon Er Rahah on the left of Horeh is called “Wady Shueib” by the Arabs, i. e. the vale of Hobab.

Matthew Henry
Concise Bible Commentary
Jethro came to rejoice with Moses in the happiness of Israel, and to bring his wife and children to him. Moses must have his family with him, that while he ruled the church of God, he might set a good example in family government, 1Ti 3:5.
Ellen G. White
Patriarchs and Prophets, 384

When Zipporah rejoined her husband in the wilderness, she saw that his burdens were wearing away his strength, and she made known her fears to Jethro, who suggested measures for his relief. Here was the chief reason for Miriam's antipathy to Zipporah. Smarting under the supposed neglect shown to herself and Aaron, she regarded the wife of Moses as the cause, concluding that her influence had prevented him from taking them into his counsels as formerly. Had Aaron stood up firmly for the right, he might have checked the evil; but instead of showing Miriam the sinfulness of her conduct, he sympathized with her, listened to her words of complaint, and thus came to share her jealousy. PP 384.1

Their accusations were borne by Moses in uncomplaining silence. It was the experience gained during the years of toil and waiting in Midian—the spirit of humility and long-suffering there developed—that prepared Moses to meet with patience the unbelief and murmuring of the people and the pride and envy of those who should have been his unswerving helpers. Moses “was very meek, above all the men which were upon the face of the earth,” and this is why he was granted divine wisdom and guidance above all others. Says the Scripture, “The meek will He guide in judgment: and the meek will He teach His way.” Psalm 25:9. The meek are guided by the Lord, because they are teachable, willing to be instructed. They have a sincere desire to know and to do the will of God. The Saviour's promise is, “If any man will do His will, he shall know of the doctrine.” John 7:17. And He declares by the apostle James, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.” James 1:5. But His promise is only to those who are willing to follow the Lord wholly. God does not force the will of any; hence He cannot lead those who are too proud to be taught, who are bent upon having their own way. Of the double-minded man—he who seeks to follow his own will, while professing to do the will of God—it is written, “Let not that man think that he shall receive anything of the Lord.” James 1:7. PP 384.2

God had chosen Moses, and had put His Spirit upon him; and Miriam and Aaron, by their murmurings, were guilty of disloyalty, not only to their appointed leader, but to God Himself. The seditious whisperers were summoned to the tabernacle, and brought face to face with Moses. “And Jehovah came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam.” Their claim to the prophetic gift was not denied; God might have spoken to them in visions and dreams. But to Moses, whom the Lord Himself declared “faithful in all Mine house,” a nearer communion had been granted. With him God spake mouth to mouth. “Wherefore then were ye not afraid to speak against My servant Moses? And the anger of the Lord was kindled against them; and He departed.” The cloud disappeared from the tabernacle in token of God's displeasure, and Miriam was smitten. She “became leprous, white as snow.” Aaron was spared, but he was severely rebuked in Miriam's punishment. Now, their pride humbled in the dust, Aaron confessed their sin, and entreated that his sister might not be left to perish by that loathsome and deadly scourge. In answer to the prayers of Moses the leprosy was cleansed. Miriam was, however, shut out of the camp for seven days. Not until she was banished from the encampment did the symbol of God's favor again rest upon the tabernacle. In respect for her high position, and in grief at the blow that had fallen upon her, the whole company abode in Hazeroth, awaiting her return. PP 384.3

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The Route of the Exodus