Read Time: 5 Minutes
In the heart of the Torah, nestled between the dramatic Exodus from Egypt and the earth-shaking revelation at Sinai, we find a Torah portion named not after Moses, Aaron, or Miriam, but after a former pagan priest: Yitro (Jethro). This choice is profoundly intentional, revealing a breath-taking truth at the core of YAH’s redemptive plan: the Torah, the very instruction of the Almighty, is given in the context of a universal invitation. The story of Jethro is a masterful thread in the divine tapestry, showing us that the first to truly "see" the Messiah in shadow and pattern was not a Hebrew prophet, but a Gentile seeker who recognized the Finger of God at work.
Jethro: The Man of Many Names and the Heart of a Convert
The Torah portion Yitro (Exodus 18:1 – 20:23) opens with Jethro, the priest of Midian and Moses’ father-in-law, hearing of YAH’s mighty deeds. His response is immediate and decisive: he brings Moses’ family to him, declares his faith in Yahweh, and offers pivotal counsel. Jewish tradition, as noted in Midrash, identifies Jethro by seven different names—Jether, Reuel, Hobab, and others—each reflecting a different facet of his character: friend of God, converter, leader. This multiplicity mirrors the many titles of our Messiah, Yeshua, and speaks to a profound truth: identity in YAH is multifaceted and dynamic.
But why does the portion containing the Giving of the Torah bear his name? The message is revolutionary: the covenant at Sinai, while entrusted to Israel, carries a promise and a hope for all humanity. Jethro stands as the archetypal "righteous Gentile," the firstfruits of the nations drawn to the God of Israel. He is living proof that the Torah is not a barrier but a bridge, and that redemption was always meant to be a light to the nations.
Humility, Counsel, and the Foreshadowing of Messiah
Jethro’s most famous contribution is his counsel to Moses. Seeing Moses burdened by judging the people alone from morning to evening, Jethro speaks truth in love: "The thing that you do is not good. You will surely wear yourself out" (Exodus 18:17-18). He advises delegating authority to capable, God-fearing men, creating a system of justice that preserves Moses and serves the people.
This moment is dripping with messianic significance:
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The Need for a Perfect Savior: Jethro correctly diagnoses that no human leader, not even Moses, can bear the full burden of the people alone. This points directly to the need for Yeshua, the one who alone can say, "Come to me, all who labor and are heavy laden, and I will give you rest" (Matthew 11:28).
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The Spirit of Counsel: Jethro operates in the spirit of counsel, one of the seven spirits of the Lord (Isaiah 11:2). His humility in offering advice and Moses’ humility in receiving it model a messianic ethic. Yeshua, though He was the Word made flesh, listened to and obeyed the counsel of the Father (John 12:49).
The Covenantal Meal: After Jethro’s confession of faith, he, Aaron, and the elders of Israel eat bread together before YAH (Exodus 18:12). This shared meal is a powerful symbol of covenant fellowship, prefiguring the ultimate covenant meal—the Wedding Supper of the Lamb. It signifies that through faith, the former outsider is welcomed to the table.
Sinai: A Sensory Overload of Divine Proximity
The portion then culminates in the incomparable theophany at Mount Sinai. The description in Exodus 19-20 is one of sensory and spiritual overload: thunder, lightning, thick cloud, the deafening blast of a shofar, the mountain smoking like a furnace, and the whole earth trembling. The Hebrew text suggests a phenomenon so profound that the people "saw the thunder and heard the lightning"—a crossing of sensory perception known as synesthesia.
This was more than a display of power; it was an immersion into Divine proximity. When God draws near, human capacity is heightened. This scene at Sinai is the pattern for Shavuot (Pentecost) in Acts 2, where tongues of fire (lapidim—the same word used for the "torches" at Sinai) rested on each believer, and all heard the wonders of God in their own languages. The giving of the Torah and the giving of the Spirit are connected events, both about YAH imparting His word and His presence to His people.
The Choice Set Before Us: Amalek, Pharaoh, or Jethro?
Jethro’s story is positioned deliberately. It comes immediately after the defeat of Amalek (who chose to fight YAH’s people despite knowing their power) and the hubris of Pharaoh (who asked, "Who is YHVH that I should obey him?"). These three—Amalek, Pharaoh, and Jethro—represent the three possible responses of the world to the revelation of the God of Israel:
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Open War (Amalek): Active hostility and rebellion.
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Hardened Pride (Pharaoh): Willful ignorance and rejection.
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Humble Conversion (Jethro): Listening, rejoicing, confessing, and joining.
Jethro models the response YAH desires: "Now I know that YHVH is greater than all gods" (Exodus 18:11). He is the prototype for Ruth, Rahab, the Roman centurion, and all who, from the nations, turn from idols to serve the living God.
Conclusion: From Jethro to Us – A Call to Be a Light
The Torah portion Yitro is a gift of immense hope. It declares that the revelation at Sinai, the very foundation of our faith, is framed by an invitation to the Jethros of the world—to all of us who were once "far off." We were all Jethro once, serving the gods of this world. But like him, we are called to hear, to rejoice, to offer our skills in service, and to sit at the table of covenant fellowship.
Jethro’s legacy teaches us to walk in humility, to seek and give godly counsel, and to recognize the affinity and alliances YAH builds among those who fear Him. Most importantly, it reminds us that our mission is to be a light—not to cut ourselves off in pride, but to conduct ourselves in such love and truth that others, seeing our good works, may also come to glorify our Father in heaven and proclaim, "Your people shall be my people, and your God my God."
May we, like Jethro, have eyes to see Messiah in the patterns of Torah, and may our lives invite others to make the same blessed choice.
From our house to your house,
Shalom.
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