“Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel” (Exodus 19:5-6, KJV).

ABSTRACT

Jethro’s narrative reveals how God sovereignly incorporates outsiders into His redemptive plan to affirm His government, provide essential organizational wisdom, contrast internal corrupting influences, and demonstrate the church’s ultimate mission as a light and priestly kingdom to all peoples through faith, order, and open testimony.

CHURCH: WHO DARES ENTER GOD’S CAMP?

The purpose of this doctrinal exploration is to uncover the profound, often overlooked theological and practical significance of Jethro the Midianite within the Exodus narrative, demonstrating how his divinely orchestrated inclusion at Sinai serves as a foundational paradigm for the universal scope of God’s covenant community, the essential role of divinely-inspired wisdom from unexpected sources in establishing ecclesiastical order, and the solemn responsibility of the remnant church to actively invite and incorporate sincere seekers from every nation, kindred, tongue, and people into the Advent movement, all while maintaining a distinct separation from the corrupting spirit of the world.

THIRST IN THE DESERT! FAITH ON TRIAL!

The stark, demanding geography of the Sinai Peninsula forms the crucible in which Israel’s nascent faith and character were tested, a desolate theater where divine provision met human desperation. While the modern imagination might romanticize desert solitude, the biblical “great and terrible wilderness” (Deuteronomy 1:19, KJV) presented an unyielding reality of scorching sun, barren rock, and desperate thirst, a landscape purposefully chosen to strip away all human self-sufficiency and reveal the heart’s true condition. This was no gentle pasture but a “land of deserts and of pits, a land of drought, and of the shadow of death, a land that no man passed through, and where no man dwelt” (Jeremiah 2:6, KJV), a place where survival itself testified to miraculous intervention, compelling the people to depend wholly upon their divine Guide. The narrative thrusts us immediately into this crisis at Rephidim, where the people’s desperate thirst erupts not into petition but into accusatory contention against Moses, crying, “Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?” (Exodus 17:3, KJV), a complaint that fundamentally questioned God’s benevolent intent and echoed the faithless murmuring that would become a tragic refrain. This physical thirst became a mirror of a deeper spiritual drought, exposing a heart still tethered to Egypt’s “fleshpots” despite having witnessed the parted sea and the decimated might of Pharaoh, a paradox where eyewitnesses to glory could so quickly become ambassadors of grievance. “O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is” (Psalm 63:1, KJV), cries the psalmist, capturing the true need that the wilderness was designed to expose—not merely a need for water from a rock, but for the living God Himself. Ellen G. White powerfully describes this scene of testing, noting, “The scene around them was most dreary—bare, desolate-looking mountains, barren plains, and the sea stretching far away, its shores strewn with the bodies of their enemies; yet they were full of joy in the consciousness of freedom, and every thought of discontent was hushed. But for three days, as they journeyed, they could find no water” (Patriarchs and Prophets, p. 291, 1890), highlighting the stark contrast between their initial joy and their rapid descent into despair when physical comfort vanished.

The divine response to this crisis was multifaceted, providing immediate relief while embedding a deeper, covenantal promise, thus revealing the pedagogical nature of wilderness trials. God commanded Moses to strike the rock at Horeb, from which water flowed abundantly, a potent symbol of Christ, the spiritual Rock from whom living streams proceed, satisfying the deepest thirst of the soul. Simultaneously, He gave Israel the solemn promise, “If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee” (Exodus 15:26, KJV), directly linking their physical well-being to their spiritual obedience and trust. “And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ” (1 Corinthians 10:4, KJV), Paul explains, unveiling the typology hidden within the desert miracle, showing that God’s provision always points beyond itself to the ultimate Source. The Lord assures through the prophet, “When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them” (Isaiah 41:17, KJV), a promise that extends from Sinai to every seeking soul in every age, guaranteeing that genuine need voiced to God does not go unanswered. “He turneth the wilderness into a standing water, and dry ground into watersprings” (Psalm 107:35, KJV), sings the psalmist, celebrating God’s power to transform desolation into abundance, a power exercised not for mere spectacle but to cultivate dependent faith. Sr. White draws the profound lesson from this experience: “In his grief at their distress Moses did what they had forgotten to do; he cried earnestly to God for help. ‘And the Lord showed him a tree, which when he had cast into the waters, the waters were made sweet.’ Here the promise was given” (Patriarchs and Prophets, p. 291-292, 1890), highlighting that the leader’s intercessory prayer unlocked the solution the people, in their panic, had neglected. The trial at Rephidim thus established a pattern: human desperation, divine provision, and a call to covenantal faithfulness, setting the stage for the arrival of an outsider who would perceive in these very trials not cause for complaint but evidence of supreme power, so how does the perspective of those within the camp fatally differ from the view of one approaching from outside?

TWO VIEWS COLLIDE! HEARTS EXPOSED!

The chasm between the internal perspective of the grumbling congregation and the external viewpoint of the approaching Jethro reveals a spiritual principle of profound import: familiarity with divine wonders can breed not awe but entitlement, while a seeking heart from afar can discern and celebrate God’s mighty acts with clarity. While Israel, languishing in the immediacy of their discomfort, saw the wilderness only as a place of deprivation—”Who shall give us flesh to eat? We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick” (Numbers 11:4-5, KJV)—Jethro, hearing the report from a distance, perceived it as the stage of God’s glorious victory. This “mixed multitude” that ascended from Egypt with them became a ferment of discontent, a catalyst that turned Israel’s focus backward toward slavery’s fleeting comforts rather than forward to Canaan’s promise, embodying the peril of those who are physically present in the covenant community but spiritually allied with the world. “They soon forgat his works; they waited not for his counsel: But lusted exceedingly in the wilderness, and tempted God in the desert” (Psalm 106:13-14, KJV), laments the psalmist, diagnosing the spiritual amnesia and impatient craving that corrupted the camp’s vision, preventing them from seeing their journey as a formative pilgrimage under Yahweh’s direct guidance. The Lord Himself framed the wilderness years as a necessary, loving discipline: “And thou shalt remember all the way which the LORD thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no” (Deuteronomy 8:2, KJV), a purpose utterly obscured to those murmuring around their tents. In stark contrast, Jethro’s orientation was one of celebratory recognition; he was drawn toward the camp because of what he heard God had done, not repelled by what he might experience in its current privation, illustrating how a testimony of divine power can magnetize a sincere seeker even when the visible circumstances seem arduous. “Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him” (James 1:12, KJV), a promise highlighting that the proper response to trial is patient endurance that leads to glory, a response Israel largely failed to give but which Jethro’s very journey exemplified. Ellen G. White identifies this “mixed multitude” as a persistent source of spiritual poison: “The mixed multitude that came up with the Israelites from Egypt were a source of continual temptation and trouble. They professed to have renounced idolatry and to worship the true God; but their early education and training had molded their habits and character, and they were more or less corrupted with idolatry and with irreverence for God” (Patriarchs and Prophets, p. 315, 1890), revealing that a half-hearted, unregenerate affiliation with God’s people inevitably breeds compromise and discord.

This stark dichotomy between the internal corrosive element and the external affirming witness establishes a typology for the church in all ages, warning against the danger of a worldly spirit within while affirming the potential for genuine faith to arise from without. The camp’s internal focus on lack bred a toxic, self-pitying narrative that blinded them to their own history of miracle and their future of promise, a condition that can afflict any religious community when it ceases to be a journeying, pilgrim people and becomes a settled institution obsessed with its own comforts. “Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled” (Hebrews 12:15, KJV), the admonition stands as a perpetual warning against allowing the bitter root of discontent, once planted by the “mixed multitude,” to spread and defile the whole body. Conversely, Jethro represents the “stranger” or “sojourner” who, though not born into the covenant lineage, chooses to align himself with the God of Israel based on the evidence of His works, prefiguring all who would later be grafted into the spiritual commonwealth by faith. “For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD” (Isaiah 55:8, KJV), a declaration that finds stunning vindication here, for who would have predicted that the priest of Midian would prove a more perceptive theologian of Yahweh’s greatness than the liberated slaves themselves? Sr. White draws out the divine method in such trials: “The Lord permits trials in order that we may be cleansed from earthliness, from selfishness, from harsh, unchristlike traits of character” (Patriarchs and Prophets, p. 633, 1890), a purification process that the “mixed multitude” resisted but which a Jethro, in his humble approach, was willingly undergoing. The narrative forces us to ask: from which perspective do we view God’s work—from the internal, grumbling focus on what we lack, or from the external, worshipful focus on what God has done? This pivotal contrast establishes that the arrival of the outsider was not a random event but a divine rebuttal to the camp’s faithlessness, so what specific report catalyzed this Midianite’s journey into the heart of the Israelite encampment?

HEARING THE CALL! SEEKERS ON THE WAY!

The catalyst for Jethro’s momentous journey was the powerful, undeniable report of Yahweh’s historic acts on behalf of Israel, a testimony that traveled across deserts and through trade routes to reach his ears, proving that God’s mighty works are themselves a primary means of evangelism. The scripture opens with profound simplicity: “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” (Exodus 18:1, KJV), establishing “hearing” as the foundational verb of faith, the channel through which divine reality breaks into human consciousness and prompts decisive action. This was not a vague rumor but a detailed account of specific, world-altering events: the ten plagues that systematically dismantled Egypt’s pantheon and humiliated its king, the astonishing passage through the Red Sea on dry ground, the destruction of Pharaoh’s elite chariotry, and the ongoing sustenance and guidance in the wilderness, a cumulative narrative that testified to a God of unmatched power and steadfast commitment. “Declare his glory among the heathen, his wonders among all people” (Psalm 96:3, KJV), commands the psalm, and in this instance, the declared glory had reached a heathen priest, not through a formal missionary expedition, but through the irresistible ripple effect of miraculous intervention in history, demonstrating that God’s acts are their own proclamation. “So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it” (Isaiah 55:11, KJV), a principle vividly illustrated here, for the “word” of God’s deeds, once released into the world, accomplished its purpose in drawing Jethro to investigate, worship, and contribute. The news likely came via desert travelers, traders, or fleeing remnants of the Egyptian army, carrying with it an authority that mere philosophical argument could never possess, for it spoke of concrete interventions in time and space by a living God. Ellen G. White confirms the magnetic power of this report: “Jethro had heard of the deliverance of the Hebrews, and he now set out to visit them, and restore to Moses his wife and two sons. The great leader was informed by messengers of their approach, and he went out with joy to meet them” (Patriarchs and Prophets, p. 300, 1890), showing that the testimony prompted both a journey of inquiry and a practical act of family restoration, blending the spiritual and the personal.

This dynamic of hearing leading to seeking forms the biblical pattern for genuine conversion, establishing that faith comes not through abstract speculation but through the reception of God’s revealed acts, particularly His supreme act in Jesus Christ. “How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent?” (Romans 10:14-15, KJV), Paul’s rhetorical chain finds a precursor in Jethro, who heard a form of “preaching” through the report of God’s works, believed, and was drawn to call upon Him. “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life; … declare we unto you” (1 John 1:1, 3, KJV), echoes the apostolic method, which is to bear witness to what has been seen and heard, trusting the Holy Spirit to use that testimony to awaken faith in others, just as He did with Jethro. The scripture affirms, “So then faith cometh by hearing, and hearing by the word of God” (Romans 10:17, KJV), a principle Jethro exemplifies; he heard the “word” of God’s deeds, and that hearing germinated into a faith that would soon express itself in explicit confession and worship. “I will declare thy name unto my brethren: in the midst of the congregation will I praise thee” (Psalm 22:22, KJV), a vow fulfilled as the report of Yahweh’s name and deeds circulated, reaching ears far beyond the covenant community and eliciting praise from unexpected quarters. Sr. White, reflecting on the spread of such knowledge, notes, “The Lord wrought marvelously for His people; and all the nations of the earth heard of His power” (Patriarchs and Prophets, p. 369, 1890), indicating that God’s design was never for Israel to be an isolated secret but a beacon whose divinely-kindled light would attract the nations. Jethro’s journey is, therefore, a divine validation of testimony and a model of the seeking heart, proving that when God’s people faithfully live and recount His wonders, the news will travel, and the sincere will come, but what was the nature of the confession this outsider offered upon his arrival and verification of the report?

OUTSIDER CONFESSES! GOD’S POWER REVEALED!

Jethro’s response to Moses’s detailed recounting stands as one of the most pristine and theologically rich confessions of faith by a Gentile in the Hebrew Scriptures, a spontaneous doxology that acknowledges Yahweh’s supremacy, celebrates His salvation, and culminates in sacrificial worship shared with the covenant community. After hearing Moses narrate “all that the LORD had done unto Pharaoh and to the Egyptians for Israel’s sake, and all the travail that had come upon them by the way, and how the LORD delivered them” (Exodus 18:8, KJV), Jethro does not offer mere congratulation or political analysis; he erupts in joyful, theologically-loaded praise: “And Jethro rejoiced for all the goodness which the LORD had done to Israel… And Jethro said, Blessed be the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians. Now I know that the LORD is greater than all gods: for in the thing wherein they dealt proudly he was above them” (Exodus 18:9-11, KJV). The confession “Now I know” marks a definitive, personal epistemological shift; based on the evidence of God’s historical acts, Jethro renounces any former allegiance to Midianite deities and declares Yahweh’s absolute supremacy, a confession of monotheistic faith that astonishingly precedes the formal giving of the first commandment at Sinai. “That all the people of the earth may know that the LORD is God, and that there is none else” (1 Kings 8:60, KJV) was Solomon’s prayer at the temple dedication, a purpose already being fulfilled in Jethro’s declaration, demonstrating that God’s self-revelation in power and salvation is intended for universal recognition. Jethro then translates his verbal confession into acts of worship: “And Jethro, Moses’ father in law, took a burnt offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses’ father in law before God” (Exodus 18:12, KJV), a scene of breathtaking inclusivity where the high priest, the elders, and the Midianite priest share a covenantal meal in the divine presence, prefiguring the fellowship of believers from every nation. “O praise the LORD, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the LORD endureth for ever” (Psalm 117:1-2, KJV), an invitation Jethro literally fulfills, becoming a firstfruit of the nations called to glorify the God of Israel.

This pattern—hearing the report, confessing Yahweh’s supremacy, and participating in corporate worship—establishes a prototype for Gentile inclusion that resonates throughout Scripture, affirming that true faith, regardless of its origin, naturally expresses itself in doctrinal confession and communal practice. Jethro’s confession focuses on God’s salvific power (“delivered you”) and His unique supremacy (“greater than all gods”), centering on Yahweh’s character as revealed in His acts, a model for all subsequent confession that must be rooted in the concrete reality of what God has done rather than in abstract philosophical concepts. “For thou art great, and doest wondrous things: thou art God alone” (Psalm 86:10, KJV), echoes the psalmist, capturing the essence of Jethro’s praise, which moves from the particular “wondrous things” done for Israel to the universal conclusion “thou art God alone.” His worship was not a private, spiritualized affair but a public, ritual act involving the established priesthood of Aaron, indicating that genuine conversion seeks integration into the worshiping community under God’s ordained order, not the creation of a parallel, independent spirituality. Ellen G. White highlights the significance of this shared worship: “To Jethro he recounted the wonderful dealings of God with Israel, and the patriarch rejoiced and blessed the Lord, and with Moses and the elders he united in offering sacrifice, and holding a solemn feast in commemoration of God’s mercy” (Patriarchs and Prophets, p. 300, 1890), emphasizing the unity and joy of this cross-cultural worship event. The prophet Isaiah would later envision a time when “the strangers that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer” (Isaiah 56:6-7, KJV), a vision that finds its nascent fulfillment in Jethro, a stranger who joined himself to Yahweh, took hold of the covenant through worship, and was made joyful before God. Jethro’s experience dismantles any notion of ethnic exclusivity in Yahweh’s worship, proving that the door of faith was open to all from the very foundation of Israel’s national life, but having confessed and worshiped, what critical observation did this perceptive outsider make about the practical administration of the covenant community?

ORDER RISES! THE REMNANT MOBILIZED!

Jethro’s practical wisdom, born of observation and concern, confronted an unsustainable administrative crisis within Israel, revealing that divine calling and miraculous power do not negate the need for prudent, delegated human governance structured according to godly principles. On the day following the festive worship, Jethro observed Moses sitting alone from morning until evening, serving as the sole judge and divine oracle for the millions of Israelites: “And Moses sat to judge the people: and the people stood by Moses from the morning unto the evening… And Moses said unto his father in law, Because the people come unto me to enquire of God: When they have a matter, they come unto me; and I judge between one and another, and I do make them know the statutes of God, and his laws” (Exodus 18:13-16, KJV). Moses’ explanation reveals his sincere but misguided sense of duty; he believed that as the unique mediator who spoke directly with God, he alone could accurately convey divine statutes and render righteous judgments, a burden that threatened to consume both him and the people who waited in endless lines. Jethro, with the clarity of an outside observer unburdened by the internal assumptions of the camp, immediately diagnosed the problem not as a spiritual virtue but as an operational failure: “And Moses’ father in law said unto him, The thing that thou doest is not good. Thou wilt surely wear away, both thou, and this people that is with thee: for this thing is too heavy for thee; thou art not able to perform it thyself alone” (Exodus 18:17-18, KJV). His diagnosis was twofold: this system was destructive to the leader (“wear away”) and frustrating for the people (“with thee”), highlighting a foundational principle of godly organization—it exists for the preservation of leaders and the effectual service of the community. “And let these also first be proved; then let them use the office of a deacon, being found blameless” (1 Timothy 3:10, KJV), Paul would later instruct, establishing the New Testament principle of tested, shared ministry, a concept Jethro intuitively grasped when he saw that one man, however gifted, could not single-handedly bear the judicial and instructional load of a nation.

Jethro’s intervention reveals that organizational structure is not a human invention opposed to spiritual leadership but a divine gift and a practical necessity for the health and mission of God’s people. He prefaced his counsel with a crucial conditional clause: “Hearken now unto my voice, I will give thee counsel, and God shall be with thee” (Exodus 18:19, KJV), affirming that his advice was not merely secular management theory but was offered in harmony with God’s presence and purpose, a collaboration between divine guidance and sanctified human wisdom. His proposed solution was elegantly tiered and principle-based: Moses would remain the supreme mediator and teacher of God’s statutes, but he would delegate judicial authority to “able men, such as fear God, men of truth, hating covetousness” (Exodus 18:21, KJV), appointing them as rulers over thousands, hundreds, fifties, and tens, reserving only the “great matters” for himself. This structure ensured that justice was accessible, swift, and local, while also identifying and developing leadership capacity within the tribes, creating a system that cultivated godly character and administrative skill among the people. “Moreover thou shalt provide out of all the people able men… and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens” (Exodus 18:21, KJV), a model of decentralized, representative governance that would later inform the organization of Israel’s army, census, and tribal administration. Ellen G. White offers strong endorsement of this divinely-approved delegation: “The Lord had greatly honored Moses, and had wrought wonders by his hand; but the fact that he had been chosen to instruct others did not lead him to conclude that he himself needed no instruction. The chosen leader of Israel listened gladly to the suggestions of the godly priest of Midian, and adopted his plan as a wise arrangement” (Patriarchs and Prophets, p. 301, 1890), highlighting Moses’ humility in receiving counsel from a Gentile and God’s approval of the resulting order. The biblical record confirms Moses’ implementation: “So Moses hearkened to the voice of his father in law, and did all that he had said… And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves” (Exodus 18:24-26, KJV), demonstrating that the advice was not merely heard but acted upon, becoming the constitutional framework for Israel’s civil society. This episode establishes that God’s work, even when directed by prophets, benefits from and often requires the practical, organizational wisdom that can come from devout individuals outside the immediate circle of revelation, so what were the specific qualifications and hierarchical principles that made Jethro’s counsel enduringly effective?

WISE COUNSEL! LEADERSHIP SHARED!

Jethro’s proposed hierarchical system was anchored not in raw power or nepotism but in clearly defined spiritual and moral qualifications, establishing a paradigm for church governance that prioritizes character over mere talent or connections, and shared responsibility over centralized autocracy. The core qualifications he stipulated—”able men, such as fear God, men of truth, hating covetousness” (Exodus 18:21, KJV)—form a timeless rubric for selecting spiritual leaders, combining practical competence (“able”) with deep reverence for God (“fear God”), unwavering integrity (“men of truth”), and a principled resistance to the love of money (“hating covetousness”). “A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; Not given to wine, no striker, not greedy of filthy lucre; but patient, not a briber, not covetous” (1 Timothy 3:2-3, KJV), Paul’s later list for overseers resonates powerfully with Jethro’s criteria, demonstrating the Holy Spirit’s consistent emphasis on moral and spiritual qualifications for those who judge and teach. The fear of God is foundational, for it ensures that every judgment is made in consciousness of a higher accountability, preventing the corruption of justice by human favoritism or fear. “The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding” (Proverbs 9:10, KJV), a proverb that Jethro’s counsel operationalizes, making the fear of Yahweh the non-negotiable starting point for any who would bear judicial authority among His people. Being “men of truth” implies not only personal honesty but a commitment to God’s revealed truth as the standard for all decisions, ensuring that the emerging body of case law would be a faithful application of divine statute rather than a reflection of human opinion or cultural bias. “He that ruleth over men must be just, ruling in the fear of God” (2 Samuel 23:3, KJV), David’s last words affirm this same principle, that just governance flows directly from the ruler’s personal relationship with and reverence for God.

The hierarchical structure itself—rulers of thousands, hundreds, fifties, and tens—was both scalable and relational, ensuring that leaders knew their people personally and that every Israelite had accessible, local representation. This was not a rigid bureaucracy but a flexible, organic system capable of adapting to the changing size and circumstances of the camp, a model of governance that combined clear authority with widespread participation. “And I charged your judges at that time, saying, Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him” (Deuteronomy 1:16, KJV), Moses later recalled, emphasizing that this delegated judiciary was to administer justice impartially, even for the “stranger” within the gates, a direct outworking of Jethro’s influence. The system also served a vital pedagogical function, as these rulers, by applying God’s statutes to daily disputes, would themselves become teachers of the law to their respective units, disseminating divine principles throughout the entire nation. “For the priest’s lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts” (Malachi 2:7, KJV), a role that, in a broader sense, these appointed rulers also fulfilled, acting as messengers of God’s justice to their communities. Ellen G. White directly applies this organizational principle to the modern church: “God gave to Moses special direction for the management of his work. He directed Moses to associate men with him as counsellors; that his burdens might be lightened. This counsel is for us. It should be heeded by our responsible men” (Special Testimonies for Ministers and Workers, No. 9, p. 27, 1897), affirming that the delegation of responsibility through qualified individuals is a permanent divine pattern for His work. She further notes, “God is a God of order. Everything connected with heaven is in perfect order” (Patriarchs and Prophets, p. 376, 1890), indicating that the order Jethro advocated was a reflection of the celestial order itself, a necessary attribute for a people preparing to be a kingdom of priests. Jethro’s counsel thus provided the structural integrity that would allow Israel to function as a holy nation, but how does the continued presence of the “mixed multitude” within the camp present a contrasting and corrosive danger to this very order?

MIXED MULTITUDE VS RIGHTEOUS GENTILE

The narrative presents a stark, deliberate contrast between Jethro, the righteous Gentile who blesses and builds up Israel, and the “mixed multitude” (erev rav), the internal alien element that corrupts and destabilizes the covenant community, a dichotomy with profound implications for the church’s relationship with the world. The “mixed multitude” is first mentioned as accompanying Israel out of Egypt: “And a mixed multitude went up also with them; and flocks, and herds, even very much cattle” (Exodus 12:38, KJV), a group likely composed of other enslaved peoples, opportunistic Egyptians, and various hangers-on who were impressed by Yahweh’s power but not converted to His lordship. Their spiritual condition is later exposed at Taberah: “And the mixed multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat?” (Numbers 11:4, KJV), revealing that their primary influence was to incite craving for the pleasures of Egypt, stirring up discontent and nostalgia for bondage among the Israelites themselves. Unlike Jethro, who came to give worship and wise counsel, the mixed multitude came to take advantage of Israel’s divine patronage, seeking the benefits of deliverance without submitting to the Deliverer’s authority or embracing the pilgrim identity of the covenant people. “For there are certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ” (Jude 1:4, KJV), a New Testament warning that perfectly describes the spiritual dynamic of the mixed multitude, who creep in, turn grace into license, and ultimately deny God’s lordship through their rebellious cravings. Ellen G. White provides a sobering analysis of this group: “The mixed multitude that came up with the Israelites from Egypt were a source of continual temptation and trouble. They professed to have renounced idolatry and to worship the true God; but their early education and training had molded their habits and character, and they were more or less corrupted with idolatry and with irreverence for God” (Patriarchs and Prophets, p. 315, 1890), identifying the root problem as an unregenerate heart that maintained its allegiance to Egyptian worldliness despite a superficial profession of faith.

This contrast establishes a critical biblical principle: the people of God must be discerningly open to sincere outsiders (Jethros) while being vigilantly separate from the corrupting influence of a worldly spirit within (the mixed multitude). Jethro represents the “stranger” who joins himself to the Lord (Isaiah 56:6), while the mixed multitude represents those whom Israel was later commanded to drive out from the land lest they teach them to practice abominations (Deuteronomy 20:18). “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?” (2 Corinthians 6:14, KJV), Paul’s command finds a precursor in this narrative, as the unequal yoke with the mixed multitude led directly to spiritual compromise, idolatry (the golden calf), and rebellion (Korah’s uprising). The call to separation is clear: “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you” (2 Corinthians 6:17, KJV), a call not to physical isolation from all non-believers but to spiritual distinctness from the world’s values, practices, and cravings that can infiltrate the community. Jethro, though ethnically and culturally a “Midianite,” was spiritually separate from Egypt’s idolatrous system; his heart had been drawn to Yahweh. The mixed multitude, though physically within the camp, remained spiritually allied with Egypt; their hearts lusted for its onions and garlic. “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him” (1 John 2:15, KJV), the apostle diagnoses the fatal flaw of the mixed multitude—they loved the world, and thus the love of the Father was not in them, making them a source of contagion. Sr. White issues a pointed warning for the last-day church: “The line of demarcation between the professed people of God and the world must be distinct” (Review and Herald, March 26, 1895), a line that was fatally blurred by the mixed multitude and that Jethro, in his clear confession and worship, actually helped to sharpen. The church’s mission, therefore, involves both a welcoming embrace of Jethros and a faithful resistance to the mixed multitude’s spirit, a delicate balance maintained only through deep dependence on the Holy Spirit’s discernment, but how does the strategic placement of Jethro’s story within the Exodus narrative reveal an even deeper theological purpose for his inclusion?

DIVINE DESIGN! THE FRAME REVEALED!

The literary placement of the Jethro narrative forms a profound “envelope” or bracketing structure around the Sinai theophany, a deliberate editorial design by the Divine Author to frame the giving of the Torah within a universal, missional context, revealing that the covenant with Israel was never an end in itself but a means to bless all nations. The Sinai event (Exodus 19 through Numbers 10) is literally framed by Jethro’s arrival before (Exodus 18) and Moses’ invitation to Hobab (Jethro’s son or clan member) after (Numbers 10:29-32), creating a literary “envelope” that sandwiches the particular revelation to Israel with scenes of positive Gentile interaction and inclusion. This structure shouts a silent but powerful message: the Law given at Sinai, with all its detailed statutes for a holy nation, is not a barrier separating Israel from the world but the very constitution for a “kingdom of priests” whose priestly service is intended for the world. God’s declaration at Sinai confirms this: “Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation” (Exodus 19:5-6, KJV). Israel’s treasured status (“peculiar treasure”) exists within the broader reality of God’s ownership of all the earth, and their priestly role implies a congregation to serve—the other nations. Jethro, arriving just before this declaration, acts as the first representative of that worldwide congregation, the first “client” of Israel’s nascent priestly ministry, receiving blessing and in turn offering counsel that perfects Israel’s ability to function as a just and orderly nation. “I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles” (Isaiah 42:6, KJV), the prophetic vision finds its early, tangible expression in this encounter, as Israel, through Moses, becomes a conduit of light and covenant knowledge to Jethro the Midianite.

This envelope structure forever ties the particularity of Israel’s election to the universality of God’s ultimate purpose, preventing a tribal or nationalistic misinterpretation of the Sinai covenant. The Torah itself, often viewed as the particular possession of Israel, is framed by a narrative that looks outward, suggesting that its laws, while given to a specific people, embody principles of justice, holiness, and love that are of universal relevance and are meant to be demonstrated to the world. “Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people” (Deuteronomy 4:6, KJV), Moses later explains, indicating that the Law was to be a public testimony that would elicit admiration and inquiry from the nations, exactly as it did with Jethro. The New Testament church, as spiritual Israel, inherits this same priestly, missional identity: “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light” (1 Peter 2:9, KJV), a direct application of the Exodus 19 language to the multi-ethnic community of believers, whose purpose is to “shew forth” God’s praises to the world. Ellen G. White articulates this global vision rooted in Israel’s calling: “God called Israel to be a light to the Gentiles” (Prophets and Kings, p. 19, 1917), a calling that began not with formal missionary journeys but with providential encounters like that with Jethro, where the light of God’s acts drew a seeker and the community’s ordered life provided a platform for blessing. The envelope structure thus makes Jethro an integral part of the Sinai revelation, not a peripheral anecdote; his story is essential to understanding why the Law was given and how it was meant to function in a world God loves. This framing invites us to see our own doctrinal understanding and church life not as a fortress to be defended but as a priestly ministry to be offered, a light set on a hill, but how does the narrative extend this theme of inclusion beyond Jethro’s initial visit?

JOIN THE JOURNEY! BLESSINGS AHEAD!

The theme of Gentile inclusion and mutual blessing reaches its narrative climax in Moses’ heartfelt invitation to Hobab, Jethro’s descendant, to join Israel’s journey to the Promised Land, an invitation that beautifully blends spiritual promise with practical need and models the church’s call to collaborative mission. As Israel prepares to depart Sinai, Moses turns to Hobab and pleads, “And Moses said unto Hobab, the son of Raguel the Midianite, Moses’ father in law, We are journeying unto the place of which the LORD said, I will give it you: come thou with us, and we will do thee good: for the LORD hath spoken good concerning Israel. And he said unto him, I will not go; but I will depart to mine own land, and to my kindred. And he said, Leave us not, I pray thee; forasmuch as thou knowest how we are to encamp in the wilderness, and thou mayest be to us instead of eyes. And it shall be, if thou go with us, yea, it shall be, that what goodness the LORD shall do unto us, the same will we do unto thee” (Numbers 10:29-32, KJV). This invitation is remarkable for its generosity (“we will do thee good”), its basis in divine promise (“the LORD hath spoken good”), its acknowledgment of the outsider’s valuable skills (“thou mayest be to us instead of eyes”), and its offer of shared inheritance (“what goodness the LORD shall do unto us, the same will we do unto thee”). Moses acknowledges that even with the supernatural guidance of the cloud and fire, Hobab’s intimate knowledge of the desert terrain—its water sources, paths, and camping spots—was a precious gift that Israel needed, illustrating that God’s supernatural guidance does not render human experience, wisdom, and skill obsolete but rather incorporates them into His providential plan. “The steps of a good man are ordered by the LORD: and he delighteth in his way” (Psalm 37:23, KJV), a verse that encompasses both the divine ordering and the human walking, the supernatural guidance and the natural knowledge of the path, working in harmony.

Moses’ persistence (“Leave us not, I pray thee”) reveals the depth of his conviction that Hobab belonged with Israel, that the covenant community was enriched, not diluted, by the inclusion of devoted foreigners who brought unique gifts to the common mission. This invitation transcends mere pragmatism; it is a theological enactment of the promise to Abraham that in his seed “shall all the families of the earth be blessed” (Genesis 12:3, KJV), as the “goodness” promised to Israel is explicitly extended to include a Midianite family. “And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed” (Genesis 12:3, KJV), the foundational promise finds a specific fulfillment here, as Hobab is invited to receive blessing through his association with Abraham’s seed. While Hobab’s initial response is a refusal based on family ties to Midian, Jewish tradition (and the context of Judges 1:16, 4:11) suggests he ultimately accepted, and his descendants, the Kenites, dwelt among Judah, becoming a lasting testament to the integration of faithful Gentiles into the fabric of Israel. “Now Heber the Kenite, which was of the children of Hobab the father in law of Moses, had severed himself from the Kenites, and pitched his tent unto the plain of Zaanaim, which is by Kedesh” (Judges 4:11, KJV), a later reference confirming that Hobab’s lineage remained connected to Israel, some even playing roles in Israel’s later history (such as Jael, who slew Sisera). Ellen G. White sees in this invitation a principle for gospel work: “The Lord often works where we least expect Him” (The Ministry of Healing, p. 106, 1905), and the inclusion of Hobab’s wilderness expertise is a prime example of God using unexpected human agents to fulfill His purposes. This episode powerfully demonstrates that the mission of God’s people is inherently collaborative, requiring the diverse gifts of all who are willing to journey toward the promise, and it presents a compelling model for how the remnant church should view sincere seekers and potential collaborators from other backgrounds—not as threats, but as essential “eyes” for the journey, but how does the New Testament theological framework interpret and expand this Old Testament pattern of inclusion?

ONE PEOPLE! STRANGERS JOIN THE COVENANT!

The apostle Paul provides the definitive New Testament theological interpretation of the Jethro-Hobab pattern in his letter to the Ephesians, where he explicitly describes Gentile believers as former “aliens from the commonwealth of Israel” who have been brought near by the blood of Christ, thus creating one new humanity in Him. “Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands; That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ” (Ephesians 2:11-13, KJV). This description—”aliens from the commonwealth of Israel”—fits Jethro perfectly before his confession; he was outside the covenant polity, a stranger to the promises given to Abraham, Isaac, and Jacob. Yet, through his encounter with the God of Israel as revealed in His mighty acts, Jethro was “made nigh,” brought into fellowship, sharing in worship and even contributing to the ordering of the commonwealth. “For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us” (Ephesians 2:14, KJV), Paul declares, a reality prefigured when Aaron and the elders of Israel ate bread with Jethro before God, the “middle wall” of ethnic and religious separation momentarily dissolved in shared worship. Jethro thus becomes a Old Testament type of the believing Gentile, incorporated into the people of God not by physical descent but by faith in the God who reveals Himself in power and salvation.

This New Testament lens reveals that the true “commonwealth of Israel” is not a genealogical or political entity but a spiritual community composed of all, Jew and Gentile, who are united by faith in the Messiah. “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Galatians 3:28-29, KJV). Jethro, by confessing “Now I know that the LORD is greater than all gods,” demonstrated a faith that made him a spiritual heir of Abraham long before the cross, just as Rahab the Canaanite and Ruth the Moabitess would later. His inclusion was a down payment on the full reconciliation accomplished at Calvary. “For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit” (1 Corinthians 12:13, KJV), the unifying work of the Holy Spirit, which began at Pentecost, was already active in drawing Jethro to Yahweh and uniting him in worship with Israel’s leaders. Pioneering Seventh-day Adventist theologian A.T. Jones, in his study of the covenants, highlighted this very principle: “Aliens become citizens of a government by naturalization. And when in the act of being naturalized they take the oath of allegiance to the new government, they essentially and necessarily renounce all allegiance to the old… So it is with the alien sinner and the commonwealth of Israel” (Christian Patriotism, A.T. Jones, p. 4, 1900). Jethro’s confession was his oath of allegiance, renouncing the gods of Midian and swearing fealty to Yahweh. Ellen G. White affirms this breaking down of barriers in Christ: “The walls of sectarianism and caste and race will fall down when the true missionary spirit is awakened” (Selected Messages, book 3, p. 188, 1980), a falling of walls vividly pre-enacted in the Jethro narrative. Therefore, the church today, as the spiritual commonwealth of Israel, is called to be a community where former “aliens” are not merely welcomed but are recognized as essential, co-equal members and contributors, united in Christ and collaborative in mission, but how do all these concepts—inclusion, order, mission—ultimately reflect the foundational attribute of God’s character?

LOVE UNVEILED! GOD’S HEART REVEALED!

Every strand of the Jethro narrative—the welcoming of an outsider, the establishment of just order, the priestly mission to the nations—is a brilliant refraction of the central truth that “God is love” (1 John 4:8, KJV), demonstrating that His love is not a passive sentiment but an active, ordering, self-giving principle that seeks the highest good of all His creatures. The Law that Jethro helped Moses administer was not a arbitrary list of restrictions but, as Ellen G. White definitively states, “a transcript of the character of God” (Steps to Christ, p. 9, 1892), and since God’s character is love, the Law is an expression of that love, providing the boundaries within which human life flourishes, relationships thrive, and justice prevails. “The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes” (Psalm 19:7-8, KJV), a celebration of the Law’s life-giving, wisdom-imparting, joy-producing nature, all flowing from its source in a loving God. Jethro’s organizational counsel, which prevented Moses’ burnout and delivered justice to the people, was itself an instrument of God’s love, ensuring that the community governed by His Law would also be ordered by His wisdom, thus protecting the weak from oppression and the leader from collapse. “For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings” (Hosea 6:6, KJV), God declares, showing that the heart of the Law is relational—knowing God and showing mercy—principles that Jethro’s system was designed to enact in countless daily judgments.

God’s love is particularly manifested in His proactive seeking of those outside the covenant, as seen in drawing Jethro through the report of His deeds. “The LORD is good to all: and his tender mercies are over all his works” (Psalm 145:9, KJV), a universality of care that ensures the news of His salvation reaches ears in Midian tents. “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16, KJV), the ultimate expression of a love that embraces the entire world (kosmos), a love already hinted at in the specific embrace of a Midianite priest. The invitation to Hobab—”we will do thee good”—is pure grace, an offer of unearned blessing based solely on God’s good promise, mirroring the gospel invitation extended to all. “O give thanks unto the LORD, for he is good: for his mercy endureth for ever” (Psalm 107:1, KJV), a refrain that finds concrete illustration in the goodness extended to Jethro and his family. Sr. White beautifully connects God’s love to His creative and governing works: “‘God is love’ is written upon every opening bud, upon every spire of springing grass. The lovely birds making the air vocal with their happy songs, the delicately tinted flowers in their perfection perfuming the air, the lofty trees of the forest with their rich foliage of living green—all testify to the tender, fatherly care of our God and to His desire to make His children happy” (Steps to Christ, p. 10, 1892). This same tender, fatherly care is seen in the wilderness provision, in the gift of the Law, and in the sending of Jethro at the precise moment to provide needed structure. The entire narrative, therefore, is a tapestry of divine love: love that liberates slaves, love that guides through deserts, love that reveals its character in law, love that draws seekers, love that orders community, and love that invites outsiders to share its journey and its promise. Recognizing that this grand narrative flows from God’s infinite love, what then is the primary responsibility this love creates in those who have been its recipients?

Our foremost responsibility toward God, illuminated by the Jethro narrative, is the same as his: to hear, recognize, confess, and worship the supreme God based on the evidence of His mighty acts, and to order our personal and communal lives according to the principles of His loving character as revealed in His law. Jethro’s immediate response upon hearing and verifying the report was doxology and sacrifice: “Blessed be the LORD… Now I know that the LORD is greater than all gods… And Jethro… took a burnt offering and sacrifices for God” (Exodus 18:10-12, KJV). Our duty begins with the same worshipful acknowledgment, now informed by the supreme revelation in Christ: “That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:10-11, KJV). This confession is not merely verbal but encompasses the full submission of our lives, aligning our wills with His revealed will. “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1, KJV), Paul exhorts, describing the New Testament equivalent of Jethro’s burnt offering—the presentation of our entire selves in devoted service. Our duty is to be “channels” of this divine love and light to the world, not hoarding the truth but allowing it to flow through us to others.

This duty centrally involves obedience to God’s commandments, which are the practical expression of love for Him. “If ye love me, keep my commandments” (John 14:15, KJV), Jesus states unequivocally, linking affection with action, sentiment with statute. “And this is love, that we walk after his commandments. This is the commandment, That, as ye have heard from the beginning, ye should walk in it” (2 John 1:6, KJV), emphasizing that biblical love is defined by walking in obedience to God’s revealed instructions. Jethro understood this connection instinctively; his fear of God and hatred of covetousness (Exodus 18:21) were the very qualities needed to administer God’s commandments justly. Our responsibility is to internalize and practice this same holy reverence. “Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man” (Ecclesiastes 12:13, KJV), the Preacher concludes, a summary that perfectly captures Jethro’s posture and must be ours. This duty extends to being stewards of the specific truths entrusted to the remnant church, including the Sabbath, the sanctuary message, and the three angels’ messages, holding them high not as a badge of exclusive privilege but as a lamp of universal truth. “Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus” (Revelation 14:12, KJV), our identifying characteristic in the last days, a duty to remain faithful to God’s law and to the gospel of Jesus amidst global deception. Ellen G. White articulates this solemn stewardship: “All the light of the past, all the… source for the world. They are to be types of the saving power of the truths of the gospel. They are agencies in the fulfillment of God’s great purpose for the human race” (Testimonies for the Church, vol. 6, p. 11, 1900). Our duty, therefore, is to be those “agencies,” living “types” of gospel truth, reflecting God’s love through joyful obedience and faithful witness, but how does this Godward duty necessarily translate into specific responsibilities toward our fellow human beings?

Our responsibility toward our neighbor, modeled in Jethro’s practical care for Moses and the people and in Moses’ invitation to Hobab, is to actively love, serve, and collaborate with them, using our unique gifts to bear their burdens and guide their path, thus fulfilling the law of Christ. Jethro saw Moses’ unsustainable burden and intervened not with criticism alone but with a constructive plan to share the load: “Thou wilt surely wear away… thou art not able to perform it thyself alone… so shall it be easier for thyself, and they shall bear the burden with thee” (Exodus 18:18, 22, KJV). This is the essence of neighbor-love: seeing a need and acting to meet it for the good of the other. “Bear ye one another’s burdens, and so fulfil the law of Christ” (Galatians 6:2, KJV), Paul commands, directly echoing Jethro’s counsel and applying it to the Christian community. Moses’ plea to Hobab, “thou mayest be to us instead of eyes” (Numbers 10:31, KJV), acknowledges that our neighbors possess knowledge, skills, and perspectives essential for our common journey, and loving them involves both inviting their contribution and valuing it highly. This mutual interdependence is the practical outworking of the body of Christ, where “the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you” (1 Corinthians 12:21, KJV).

The paradigm for this duty is the Good Samaritan, who saw a wounded stranger, was moved with compassion, and personally ensured his care at his own expense (Luke 10:33-35). Jesus concluded, “Go, and do thou likewise” (Luke 10:37, KJV), making active, cross-cultural, sacrificial care the definition of “neighbor.” This duty extends beyond the circle of believers: “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith” (Galatians 6:10, KJV), a priority for the church family but with a mandate for universal goodwill. It involves the “Medical Missionary” work of addressing physical and mental needs as a pathway for the gospel, recognizing humans as integrated beings. “And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward” (Matthew 10:42, KJV), a promise that sanctifies the smallest act of practical kindness done in Jesus’ name. Ellen G. White powerfully condemns neglect of this duty: “Suffering neighbor unrelieved is a breach of the law of God. God brought the priest along that way in order that with his own eyes he might see a case that needed mercy and help; but the priest, though holding a holy office, whose work it was to bestow mercy and to do good, passed by on the other side” (Christ’s Object Lessons, p. 384, 1900). Jethro did not pass by; he stopped, observed, counseled, and helped organize a system for justice. Our responsibility is to be a community of Jethros, who stop for the overwhelmed, who organize for justice and efficiency, and who invite the gifted outsider to journey with us, sharing both the burdens and the blessings. “Look not every man on his own things, but every man also on the things of others” (Philippians 2:4, KJV), this is the mindset that fulfills our duty to neighbor, a mindset of other-centered love that seeks the good of all.

FINAL CALL! NATIONS JOIN GOD’S QUEST!

The story of Jethro is not a sidebar in salvation history; it is a central pillar in the architecture of God’s plan, demonstrating that His covenant community is built not on ethnic exclusivity but on responsive faith, that its internal order is a gift of divine wisdom often delivered through unexpected vessels, and that its ultimate purpose is to be a priestly kingdom that draws all nations into the light of God’s love and law. As the remnant church journeys through the final wilderness toward the heavenly Canaan, we carry with us the cloud and fire of God’s guidance, the manna of His word, and the living water of His Spirit. But we also need the “Jethros” and “Hobabs”—the sincere seekers and gifted collaborators from every nation, kindred, tongue, and people who recognize God’s mighty acts in our midst and who can serve as “eyes” for the challenging terrain ahead. Our choice is clear: will we, like the mixed multitude, be corrupted by a spirit of complaint and worldly longing, or will we, like true Israel, be a holy nation that joyfully confesses God’s supremacy, orders its life by His loving principles, and generously invites all to share in the goodness of His promise? “And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely” (Revelation 22:17, KJV). This is the final, open invitation. Let us be a church that, with Moses, says to every seeking soul, “Come thou with us, and we will do thee good: for the LORD hath spoken good concerning Israel.” The ark is set to move. Rise up, O Lord, and let Your people march forward in unity, order, and love, a light to the nations until the day You return.

“And Moses said unto Hobab, … Come thou with us, and we will do thee good: for the LORD hath spoken good concerning Israel.” (Numbers 10:29, KJV)

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SELF-REFLECTION

How can I deepen my understanding of Jethro’s role in Scripture, allowing it to transform my faith and daily walk?

How might we present the story of the outsider at Sinai to varied groups, ensuring clarity and relevance while upholding biblical truth?

What misunderstandings about inclusion and separation exist in our circles, and how can Scripture and Sr. White’s writings clarify them compassionately?

In what tangible steps can our gatherings and personal lives embody the inviting spirit of Moses, drawing others to God’s truth and preparing for His return?

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