Exodus 2:16-20 · Bible study
Exodus 2:16-20 Commentary: Priest of Midian
Hebrew · 11 what the commentators say
Meaning in one sentence
Who was Reuel, the priest of Midian, and what does his role reveal about knowledge of God beyond Israel? Explore the providential meeting at the well.
Research Summary
- Meaning: God guides Moses to a well where he defends Midianite women; this leads to refuge and marriage, showing divine providence in everyday events.
- Key words: kohen (priest/prince), yāsha‘ (deliver/save), qārā’ (call/invite).
- Main debate: Whether Reuel was primarily a priest or a prince, and how he relates to Jethro (same person, title, or grandfather?).
- Theological theme: God is known and worshiped beyond the covenant community; providence works through ordinary work and hospitality.
- Best use: Sermons on God’s hidden guidance, the value of small acts, and the surprising presence of faithful people outside Israel.
Translation Comparison
BSB Berean Standard Bible 2020
16Now the priest of Midian had seven daughters, and they came to draw water and fill the troughs to water their father’s flock.
17And when some shepherds came along and drove them away, Moses rose up to help them and watered their flock.
18When the daughters returned to their father Reuel, he asked them, “Why have you returned so early today?”
19“An Egyptian rescued us from the shepherds,” they replied. “He even drew water for us and watered the flock.”
20“So where is he?” their father asked. “Why did you leave the man behind? Invite him to have something to eat.”
WEB World English Bible 2000
16Now the priest of Midian had seven daughters. They came and drew water, and filled the troughs to water their father’s flock.
17The shepherds came and drove them away; but Moses stood up and helped them, and watered their flock.
18When they came to Reuel, their father, he said, “How is it that you have returned so early today?”
19They said, “An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.”
20He said to his daughters, “Where is he? Why is it that you have left the man? Call him, that he may eat bread.”
KJV King James Version 1769
16Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father’s flock.
17And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock.
18And when they came to Reuel their father, he said, How is it that ye are come so soon to day?
19And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock.
20And he said unto his daughters, And where is he? why is it that ye have left the man? call him, that he may eat bread.
ASV American Standard Version 1901
16Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father’s flock.
17And the shepherds came and drove them away; but Moses stood up and helped them, and watered their flock.
18And when they came to Reuel their father, he said, How is it that ye are come so soon to-day?
19And they said, An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock.
20And he said unto his daughters, And where is he? why is it that ye have left the man? call him, that he may eat bread.
YLT Young's Literal Translation 1898
16And to a priest of Midian are seven daughters, and they come and draw, and fill the troughs, to water the flock of their father,
17and the shepherds come and drive them away, and Moses ariseth, and saveth them, and watereth their flock.
18And they come in to Reuel their father, and he saith, `Wherefore have ye hastened to come in to-day?'
19and they say, `A man, an Egyptian, hath delivered us out of the hand of the shepherds, and also hath diligently drawn for us, and watereth the flock;'
20and he saith unto his daughters, `And where is he? why is this? --ye left the man! call for him, and he doth eat bread.'
Darby Darby Bible 1890
16And the priest of Midian had seven daughters; and they came and drew [water], and filled the troughs, to water their father's flock.
17And the shepherds came and drove them away; but Moses rose and helped them, and watered their flock.
18And when they came to Reuel their father, he said, Why are ye come so soon to-day?
19And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew [water] abundantly for us, and watered the flock.
20And he said to his daughters, And where is he? why then have ye left the man behind? Call him, that he may eat bread.
Douay-Rheims Douay-Rheims Bible 1899
16And the priest of Madian had seven daughters, who came to draw water: and when the troughs were filled, desired to water their father's flocks.
17And the shepherds came and drove them away: and Moses arose, and defending the maids, watered their sheep.
18And when they returned to Raguel their father, he said to them: Why are ye come sooner than usual?
19They answered: A man of Egypt delivered us from the hands of the shepherds: and he drew water also with us, and gave the sheep to drink.
20But he said: Where is he? why have you let the man go? call him that he may eat bread.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Exodus 2:16
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Across traditions, commentators agree that Reuel was a worshiper of the true God, not an idolater. The name Reuel means “friend of God,” and Barnes notes that he “was a priest of the one true God who was known to the patriarchs especially under the name El.” Gill and Keil & Delitzsch concur: as a descendant of Abraham through Keturah, Reuel had retained the patriarchal faith. The scene at the well deliberately echoes Genesis 29:10, where Jacob waters Rachel’s flock, a sign of divine guidance. Adam Clarke observes that the verb “drove them away” (יְגָרְשׁ֑וּם, yegareshum) is masculine, suggesting the shepherds drove the flocks rather than the daughters, profiting from the young women’s labor. Moses’ intervention reveals his instinct to defend the vulnerable. The daughters call him “an Egyptian,” judging by dress or speech (Barnes, Gill). Reuel’s urgent hospitality (“Call him, that he may eat bread”) shows both his character and the high value placed on generous welcome in nomadic culture. This encounter leads to Moses’ marriage to Zipporah and a home where God is known and honored.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Reuel as priest of the true God: His name means 'friend of God'; he offers sacrifices to Yahweh in Exodus 18; he is a descendant of Abraham; the shepherds' disrespect suggests his office was not politically dominant.
- Reuel as prince or chieftain: The word <em>kohen</em> can mean prince or chief ruler (e.g., Genesis 14:18, Melchizedek); early Jewish translations (Targums) favor this; the term 'priest of Midian' may combine civil and religious roles.
- Reuel as grandfather / Jethro as father: Numbers 10:29 calls Hobab 'son of Reuel' and Jethro is labeled Moses' father-in-law; some harmonize by making Reuel the grandfather, explaining 'father' (Exodus 2:18) as an ancestor term.
What is clear: Moses meets, protects, and is invited by the family of Reuel, a man who fears God; this leads to his marriage to Zipporah and a home in Midian where he lives until the exodus.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of Reuel (priest or prince?) | Reuel held a religious role, the word <em>kohen</em> suggests either priest or prince, and he is consistently associated with priestly activity (Exodus 18:12). | Some traditions (Targums, Artapanus) render <em>kohen</em> as 'prince,' while others (Barnes, Keil & Delitzsch) insist on 'priest' based on his later sacrifices. The shepherds' disrespect may indicate he lacked political authority. |
| Relationship of Reuel to Jethro and Hobab | Reuel is the father (or ancestor) of Zipporah, Moses' wife. Jethro is named as Moses' father-in-law (Exodus 3:1, 18:1). | Some identify Reuel as Jethro's proper name (with Jethro a title meaning 'excellency'), others see Reuel as the grandfather and Jethro as the immediate father (Gill, Wesley). A minority view makes Hobab, called 'son of Reuel' in Numbers 10:29, a different person. |
| Significance of the well scene (providence vs. chance) | The meeting between Moses and Reuel's daughters is a divinely orchestrated event that provides Moses protection, family, and preparation. | Calvin emphasizes God's active guidance; Matthew Henry speaks of 'providence' and 'accidental' events used for good. The range reflects how one balances human freedom and divine sovereignty. |
| The title 'priest of Midian' and knowledge of God | Reuel was a worshiper of the true God (the God of Abraham), as shown by his name ('friend of God') and his later sacrifices. | Barnes and Keil & Delitzsch argue he served El, the patriarchal name for God; other interpreters note that Midianites soon became idolaters, so Reuel's faith may have been an exception rather than a norm. |
Historical & Cultural Context
Midian was a region in the northwestern Arabian Peninsula, east of the Gulf of Aqaba. Its people were descendants of Abraham through Keturah (Genesis 25:2) and so belonged to the broader Abrahamic family. At the time of Moses, many Midianites had drifted into idolatry, but Reuel, also called Jethro, retained the faith of his fathers. The word kohen (כֹהֵן) can mean either “priest” or “prince”; commentators note that early Jewish translations (Targums) render it “prince,” while the context of Exodus 18 shows Jethro exercising priestly functions. The daughters’ daily work of drawing water and watering the flock was typical for Bedouin women, as later travelers confirm (Burckhardt). Wells were social hubs and often sites of conflict, as shepherds jostled for access.
The harassment by local shepherds suggests that Reuel’s religious commitment, and perhaps his office, was lightly regarded by neighboring tribes (Barnes). By helping the women, Moses acted as Jacob had at a well with Rachel (Genesis 29). This pattern shows God using a routine chore to accomplish a larger purpose: providing Moses with refuge, a wife, and forty years of preparation. The daughters’ return “so soon” and the detailed report of Moses’ help underscore the efficiency with which he acted. Reuel’s question “Where is he?” and his rebuke for leaving the man behind reflect the hospitality code of the ancient Near East, where a stranger who rendered a service must be honored with a meal.
Textual Notes
The consulted sources note no significant textual variants for Exodus 2:16-20. Minor spelling differences for the name Reuel reflect orthographic challenges: the Hebrew letter ayin (ע) has no equivalent in Greek or Latin, so the LXX represents it with gamma, giving the form “Raguel” (Numbers 10:29). The same difficulty accounts for occasional variation in print (e.g., “Reuel” vs. “Reguel” in older English versions). These do not affect the meaning of the text.
Reception History
Early Jewish interpreters in the Targums understood Reuel as a prince, emphasizing his political rank. The church fathers (e.g., Origen, Augustine) saw in the well scene a type of Christ meeting the church at the water of baptism; the seven daughters were sometimes allegorized as seven gifts of the Spirit. Medieval Jewish commentators like Aben Ezra read Reuel as a priest of God, noting his descent from Abraham. Protestant Reformers (Calvin, Luther) focused on divine providence: Moses’ wandering is not random but guided. In modern scholarship, the story is often compared to the Rachel-well scene (Genesis 29) as part of a pattern that shows God providing brides for his servants. Across eras, the passage has been treasured as a quiet reminder that God prepares a place for his people even in exile.
Preaching This Verse
Three-point outline
- God works through ordinary tasks. The daughters draw water as they do every day. Moses sits by a well, a jobless fugitive. Yet this routine moment becomes the hinge of his future. Trust God in the mundane.
- Defend the vulnerable, even when you have nothing to gain. Moses has no status in Midian, yet he stands up to the shepherds. His instinct for justice did not die when he left Egypt. Character shows when power is absent.
- Hospitality opens doors to God’s provision. Reuel invites a stranger to eat. That meal leads to a home, a wife, and a transformed life. A simple invitation can be part of God’s plan.
Five-point outline
- The need: Moses flees Egypt and sits by a well (v.15).
- The conflict: Shepherds drive away the daughters of Reuel (v.16-17).
- The rescue: Moses delivers the women and waters their flock (v.17).
- The report: The daughters describe “an Egyptian” who rescued them (v.19).
- The welcome: Reuel invites Moses to share a meal (v.20).
Illustration hooks
- Stuck in a waiting room: During a long layover, a traveler helps a stranger with a practical need. That small kindness leads to a job offer. God uses the gaps in our timeline.
- The person who doesn't belong: A newcomer shows up in a group and fills a gap no one else saw. Like Moses at the well, the outsider can become an unexpected blessing.
- Bringing someone home: After an act of kindness, you realize you have not asked the person’s name. Reuel’s question “Where is he?” prompts his daughters to go back. Don’t let gratitude remain abstract.
Questions your congregation is asking
- Why does God seem to work through small, ordinary moments rather than dramatic interventions?
- How do I recognize a “God moment” when it looks like chance?
- What does this story say about people outside the visible people of God who still worship the true God?
Leading a Discussion
This story shows God at work in the gaps of a life gone wrong. Moses has failed as a deliverer, killed a man, and runs for his life. Yet at a well in Midian, God prepares a refuge and a future. As you discuss these verses, pay attention to the small actions, drawing water, standing up to bullies, inviting a stranger to eat, that carry divine purpose.
Discussion questions
- What do we learn about Moses from his response to the shepherds? How is this both like and unlike his earlier interventions in Egypt?
- The daughters call Moses “an Egyptian.” Why do they misidentify him? What does this say about how people judge us by outward appearance?
- Reuel asks, “How is it that you have returned so soon today?” The daughters explain how Moses helped. What does their report reveal about what they valued most?
- Reuel then says, “Where is he? Why is it that you have left the man? Call him, that he may eat bread.” What does his response show about hospitality, gratitude, and community?
- How does this story connect to earlier well scenes in Genesis (24:11-20, 29:1-10)? What pattern of God’s guidance do you see?
- Reuel is a priest of Midian, likely a worshiper of the true God. How does this challenge assumptions that God only works through Israel? Should it affect how we view people of other backgrounds today?
- In what small, everyday situations might God be preparing a surprising turn in your own story? How can you become more attentive to those moments?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 14:18 | Melchizedek king of Salem brought out bread and wine. He was priest of God Most High. |
| Genesis 24:11 | He made the camels kneel down outside the city by the well of water at the time of evening, the time that women go out to draw water. |
| Genesis 24:14 | Let it happen, that the young lady to whom I will say, ‘Please let down your pitcher, that I may drink,’ then she says, ‘Drink, and I will also give your camels a drink,’—let her be the one you have appointed for your servant Isaac. By this I will know that you have shown kindness to my master.” |
| Genesis 24:20 | She hurried, and emptied her pitcher into the trough, and ran again to the well to draw, and drew for all his camels. |
| Genesis 29:6 | He said to them, “Is it well with him?” They said, “It is well. See, Rachel, his daughter, is coming with the sheep.” |
| Genesis 29:10 | When Jacob saw Rachel the daughter of Laban, his mother’s brother, and the sheep of Laban, his mother’s brother, Jacob went near, and rolled the stone from the well’s mouth, and watered the flock of Laban his mother’s brother. |
| Genesis 41:45 | Pharaoh called Joseph’s name Zaphenath-Paneah. He gave him Asenath, the daughter of Potiphera priest of On as a wife. Joseph went out over the land of Egypt. |
| Exodus 3:1 | Now Moses was keeping the flock of Jethro, his father-in-law, the priest of Midian, and he led the flock to the back of the wilderness, and came to God’s mountain, to Horeb. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that Reuel served as a priest of the one true God, known to the patriarchs as El, even though most Midianites had turned to idolatry. He also suggests that the names Reuel, meaning friend of God, and Jethro, meaning excellency, likely refer to the same man, the former being his personal name and the latter his official title.
Calvin's Commentaries Reformed 1564
Calvin insists this meeting was no accident but God's direct guidance, carefully directing Moses to a resting place. He also argues that Jethro's title cohen means priest, not prince, because the daughters' daily exposure to shepherds' quarrels shows they lacked servants, fitting a humble priest rather than a wealthy chief.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator notes the puzzling fact that Moses' father-in-law goes by three different names in Scripture—Reuel, Jethro, and Hobab. He suggests this likely comes from different traditions or, like Sabaean priests, the man may have simply had two names.
Gill's Exposition of the Bible Baptist 1748
Gill suggests the priest of Midian may have been a true worshiper of God descended from Abraham, like Melchizedek, which explains why Moses later married his daughter. He notes that even daughters of priests or princes drew water for flocks in those days, so their humble work does not contradict their high status.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that Jethro, both a prince and priest of Midian, still held to faith in the true God. Moses met Zipporah, whose name means "little bird," and married her after protecting her from shepherds, likely serving for her as Jacob did. Their two sons received names that commemorated family events.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch identify the priest of Midian as Reguel, meaning "friend of God," and argue Jethro is a title of rank, not a separate person. They note he was the spiritual head, not a civil prince. They also reject the grandfather theory, seeing Chobab as Moses' brother-in-law.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry sees a pattern of divine providence in the seemingly accidental events that led to Moses settling in Midian. He stresses that the humble, industrious character of Jethro's daughters, and Moses noticing them, were not mere chance but part of God's quietly guiding plan to bring about a great turn in Moses' life.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights Jethro's love for doing justice and defending the injured wherever he was. He sees this as a model: wherever Providence calls us, we should desire to be useful and do the good we can, even when we cannot do the good we would.