Exodus 2:18
When the daughters returned to their father Reuel, he asked them, "Why have you returned so early today?"
When his father-in-law Reuel
The name "Reuel" is of Hebrew origin, meaning "friend of God." This name reflects a significant aspect of his character and his relationship with God. Reuel, also known as Jethro in other parts of the Bible, was a priest of Midian. The Midianites were descendants of Abraham through Keturah, which places Reuel within a broader narrative of God's covenant people. His role as a priest suggests he was a man of spiritual insight and wisdom, which is later confirmed in his interactions with Moses. The term "father-in-law" indicates a familial bond that would have been significant in the ancient Near Eastern context, where family ties were crucial for social and economic stability.

asked
The act of asking here is more than a simple inquiry; it reflects a relationship of care and authority. In the Hebrew culture, questions were often used as a teaching tool or a way to express concern. Reuel's question indicates his role as a protector and guide for his daughters, showing his responsibility and interest in their well-being. This interaction sets the stage for Moses' integration into Reuel's family and the unfolding of God's plan for Moses' life.

Why have you returned so early today?
This question implies an expectation of a longer absence, suggesting that the daughters' early return was unusual. In the historical context, shepherding was a time-consuming task, often requiring long hours. The early return would have been unexpected and warranted an explanation. This phrase highlights the providential timing of events, as Moses' intervention at the well led to the daughters' early return. It underscores the theme of divine orchestration in the lives of individuals, a recurring motif in the Exodus narrative. The question also opens the door for the daughters to recount Moses' actions, setting in motion the events that would lead to Moses' integration into Reuel's family and his eventual calling by God.

Persons / Places / Events
1. Reuel
Also known as Jethro, he is the priest of Midian and the father of the seven daughters. Reuel is a significant figure as he later becomes Moses' father-in-law and offers him wise counsel.

2. The Daughters of Reuel
They are shepherdesses who tend to their father's flock. Their encounter with Moses at the well is pivotal as it leads to Moses' integration into the Midianite community.

3. Moses
Though not directly mentioned in this verse, Moses is the central figure in the surrounding account. He has fled Egypt and finds refuge in Midian, where he assists Reuel's daughters.

4. Midian
A region where Moses finds refuge after fleeing from Egypt. It is a place of transition and preparation for Moses' future leadership role.

5. The Well
A common meeting place in ancient times, the well is where Moses defends Reuel's daughters from shepherds, showcasing his protective and just nature.
Teaching Points
Divine Providence in Unexpected Places
God often works in unexpected ways and places. Moses' encounter with Reuel's daughters at the well is a divine appointment that sets the stage for his future role as a leader.

Hospitality and Kindness
The hospitality shown by Reuel and his family to Moses is a model of kindness and acceptance. As Christians, we are called to extend hospitality to strangers, reflecting God's love.

Preparation for God's Calling
Moses' time in Midian is a period of preparation. God uses seasons of waiting and obscurity to prepare us for His purposes.

Family and Community Support
Reuel's acceptance of Moses into his family highlights the importance of community and family support in fulfilling God's plans.
Bible Study Questions
1. How does Reuel's response to his daughters' early return reflect his character and leadership within his family?

2. In what ways does the encounter at the well demonstrate God's providence in Moses' life, and how can we recognize similar moments in our own lives?

3. How does the theme of hospitality in this passage challenge us to be more welcoming and supportive in our communities?

4. What lessons can we learn from Moses' time in Midian about patience and preparation for God's calling?

5. How can the support of family and community, as seen in Reuel's acceptance of Moses, be a vital part of fulfilling God's purposes in our lives?
Connections to Other Scriptures
Exodus 3:1
This verse connects to the future role of Reuel (Jethro) as Moses' father-in-law and his influence on Moses' life.

Genesis 24:11-20
The account of Rebekah at the well parallels the encounter at the well in Midian, highlighting themes of divine providence and hospitality.

Acts 7:29-30
Stephen's speech in Acts provides a New Testament perspective on Moses' time in Midian, emphasizing his preparation for leadership.
Moses and ChristJ. Orr Exodus 2:1-25
Moses in MidianD. Young Exodus 2:15-22
The Long ExileJ. Orr Exodus 2:15-23
A Contented ResidentJ. S. Exell, M. A.Exodus 2:16-22
A Friend of the Oppressed CommendedWesleyan S. S. MagazineExodus 2:16-22
A Large FamilyJ. S. Exell, M. A.Exodus 2:16-22
A New Training SchoolJ. H. Kurtz, D. D.Exodus 2:16-22
A Pilgrim Life the Best for PreachersJ. S. Exell, M. A.Exodus 2:16-22
Alone with GodC. H. Mackintosh.Exodus 2:16-22
An Extended VisitExodus 2:16-22
Discipline Needed After FaithJ. J. Van Oosterzee, D. D.Exodus 2:16-22
Domestic ToilJ. S. Exell, M. A.Exodus 2:16-22
Moses' Domestic Life in MidianJ. H. Kurtz, D. D.Exodus 2:16-22
Moses in MidianR. A. Hallam, D. D.Exodus 2:16-22
Solitary DisciplineWilliam M. Taylor, D. D.Exodus 2:16-22
The Reward of a Kindly ActionJ. S. Exell, M. A.Exodus 2:16-22
Two Classes of Men are Typified by the Conduct of These ShepherdsJ. S. Exell, M. A.Exodus 2:16-22
Why is it that Ye have Left the Man?J. S. Exell, M. A.Exodus 2:16-22
Zipporah. -- Character of ZipporahJ. H. Kurtz, D. D.Exodus 2:16-22
People
Gershom, Isaac, Israelites, Jacob, Levi, Moses, Pharaoh, Reuel, Zipporah
Places
Egypt, Midian, Nile River
Topics
Early, Hastened, Quickly, Returned, Reuel, Reu'el, To-day, Wherefore
Dictionary of Bible Themes
Exodus 2:18-20

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Library
The Ark among the Flags
'And there went a man of the house of Levi, and took to wife a daughter of Levi. 2. And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months. 3. And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink. 4. And his sister stood afar off, to wit what would be done to him. 5. And the daughter of Pharaoh came
Alexander Maclaren—Expositions of Holy Scripture

Home as a Stewardship.
"Take this child away, and nurse it for me, and I will give thee thy wages."--EXODUS II., 9. "For look, how many souls in thy house be, With just as many souls God trusteth thee!" The Christian home is a stewardship. The parents are stewards of God. A steward is a servant of a particular kind, to whom the master commits a certain portion of his interest to be prosecuted in his name and by his authority, and according to his laws and regulations. The steward must act according to the will of his
Samuel Philips—The Christian Home

The Upbringing of Jewish Children
The tenderness of the bond which united Jewish parents to their children appears even in the multiplicity and pictorialness of the expressions by which the various stages of child-life are designated in the Hebrew. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8.
Alfred Edersheim—Sketches of Jewish Social Life

The Secret of Its Greatness
[Illustration: (drop cap G) The Great Pyramid] God always chooses the right kind of people to do His work. Not only so, He always gives to those whom He chooses just the sort of life which will best prepare them for the work He will one day call them to do. That is why God put it into the heart of Pharaoh's daughter to bring up Moses as her own son in the Egyptian palace. The most important part of Moses' training was that his heart should be right with God, and therefore he was allowed to remain
Mildred Duff—The Bible in its Making

Motives to Holy Mourning
Let me exhort Christians to holy mourning. I now persuade to such a mourning as will prepare the soul for blessedness. Oh that our hearts were spiritual limbecs, distilling the water of holy tears! Christ's doves weep. They that escape shall be like doves of the valleys, all of them mourning, every one for his iniquity' (Ezekiel 7:16). There are several divine motives to holy mourning: 1 Tears cannot be put to a better use. If you weep for outward losses, you lose your tears. It is like a shower
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Faith of Moses.
"By faith Moses, when he was born, was hid three months by his parents, because they saw he was a goodly child; and they were not afraid of the king's commandment. By faith Moses, when he was grown up, refused to be called the son of Pharaoh's daughter; choosing rather to be evil entreated with the people of God, than to enjoy the pleasures of sin for a season; accounting the reproach of Christ greater riches than the treasures of Egypt: for he looked unto the recompense of reward. By faith he forsook
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called
J. W. McGarvey—The Four-Fold Gospel

Consolations against Impatience in Sickness.
If in thy sickness by extremity of pain thou be driven to impatience, meditate-- 1. That thy sins have deserved the pains of hell; therefore thou mayest with greater patience endure these fatherly corrections. 2. That these are the scourges of thy heavenly Father, and the rod is in his hand. If thou didst suffer with reverence, being a child, the corrections of thy earthly parents, how much rather shouldst thou now subject thyself, being the child of God, to the chastisement of thy heavenly Father,
Lewis Bayly—The Practice of Piety

Man's Misery by the Fall
Q-19: WHAT IS THE MISERY OF THAT ESTATE WHEREINTO MAN FELL? A: All mankind by their fall lost communion with God, are under his wrath and curse, and so made liable to all the miseries in this life, to death itself, and to the pains of hell for ever. 'And were by nature children of wrath.' Eph 2:2. Adam left an unhappy portion to his posterity, Sin and Misery. Having considered the first of these, original sin, we shall now advert to the misery of that state. In the first, we have seen mankind offending;
Thomas Watson—A Body of Divinity

Genealogy According to Luke.
^C Luke III. 23-38. ^c 23 And Jesus himself [Luke has been speaking about John the Baptist, he now turns to speak of Jesus himself], when he began to teach, was about thirty years of age [the age when a Levite entered upon God's service--Num. iv. 46, 47], being the son (as was supposed) of Joseph, the son [this may mean that Jesus was grandson of Heli, or that Joseph was counted as a son of Heli because he was his son-in-law] of Heli, 24 the son of Matthat, the son of Levi, the son of Melchi, the
J. W. McGarvey—The Four-Fold Gospel

Adoption
'As many as received him to them gave he power to become the sons of God, even to them that believe on his name.' John 1:12. Having spoken of the great points of faith and justification, we come next to adoption. The qualification of the persons is, As many as received him.' Receiving is put for believing, as is clear by the last words, to them that believe in his name.' The specification of the privilege is, to them gave he power to become the sons of God.' The Greek word for power, exousia, signifies
Thomas Watson—A Body of Divinity

Appendix xii. The Baptism of Proselytes
ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. Our present remarks will be confined to the Baptism of Proselytes. 1. Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh (sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant).
Alfred Edersheim—The Life and Times of Jesus the Messiah

Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two
Alfred Edersheim—The Life and Times of Jesus the Messiah

John the Baptist's Person and Preaching.
(in the Wilderness of Judæa, and on the Banks of the Jordan, Occupying Several Months, Probably a.d. 25 or 26.) ^A Matt. III. 1-12; ^B Mark I. 1-8; ^C Luke III. 1-18. ^b 1 The beginning of the gospel [John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry
J. W. McGarvey—The Four-Fold Gospel

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage,
John Edgar McFadyen—Introduction to the Old Testament

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