EXPOSITION
JETHRO'S ADVICE TO MOSES, AND ITS ADOPTION. The office of ruler in ancient times, whether exercised by a king, a prince, or a mere chieftain, was always understood to include within it the office of judge. In the Greek ideal of the origin of kingly government (Herod. 1.96), the able discharge of judicial functions marks the individual out for sovereignty. The successors of Moses, like the chief rulers of Carthage, bore the title of "Judges" (shophetim, suffetes). Moses, it appears, had from the time when he was accepted as leader by the people (Exodus 4:29-2), regarded himself as bound to hear and decide all the causes and complaints which arose among the entire Israelite people. He had net delegated his authority to any one. This can scarcely have been because the idea had not occurred to him, for the Egyptian kings ordinarily decided causes by judges nominated ad hoc. Perhaps he had distrusted the ability of his countrymen—so recently slaves—to discharge such delicate functions. At any rate, he had reserved the duty wholly to himself (verse 18). This course appeared to Jethro unwise. No man could, he thought, in the case of so great a nation, singly discharge such an office with satisfaction to himself and others. Moses would "wear himself away" with the fatigue; and he would exhaust the patience of the people through inability to keep pace with the number of cases that necessarily arose. Jethro therefore recommended the appointment of subordinate judges, and the reservation by Moses of nothing but the right to decide such cases as these judges should, on account of their difficulty, refer to him (verse 22) On reflection, Moses accepted this course as the best open to him under the circumstances, and established a multiplicity of judges, under a system which will be discussed in the comment on verse 25.
On the morrow. The day after Jethro's arrival. Moses sat to judge the people. Moses, i.e; took his seat in an accustomed place, probably at the door of his tent, and. was understood to be ready to hear and decide causes. The people stood by Moses. A crowd of complainants soon collected, and kept Moses employed incessantly from the morning, when he had taken his seat, until the evening, i.e; until nightfall. It is conjectured that many complaints may have arisen out of the division of the spoil of the Amalekites.
Why sittest thou thyself alone etc. A perverse ingenuity has discovered that the emphatic words in this passage are "sittest" and "stand," Jethro having blamed Moses for humiliating the people by requiring them to stand up while he himself sat! But the context makes it abundantly clear that what Jethro really blames, is Moses sitting alone and judging the whole people single-handed.
And Moses said … Because the people come unto me, to inquire of God. To inquire of God is certainly not a mere "juridical phrase," meaning to consult a judge (Kalisch), nor, on the other hand, is it necessarily "to consult God through an oracle." It cannot, however, mean less than to seek a decision from some one regarded as entitled to speak for God; and it is certainly assigned by Moses as the reason why he judged all the causes himself, and did not devolve the duty upon others. They could not be supposed to know the mind of God as he knew it. Jethro, however, points out, that it is one thing to lay down principles, and another to apply them. Moses might reserve the legislative function—the inculcation of principles—to himself, and so still, "be for the people to Godward" (Exodus 18:19); but he might find "able men" among the congregation, quite capable of applying the principles, and delegate to them the judicial function (Exodus 18:21, Exodus 18:22).
I judge … and I do make them know the statutes of God. As the Israelites were, up to this time, without any code of written laws, Moses took the opportunity furnished by such cases as came before him, to lay down principles of law, and enjoin them upon the people; thus making them to know the statutes of God and his eternal unwritten laws. Such a practice would not have been necessary after the giving of the law on Mount Sinai; and its existence at the time of Jethro's visit helps to fix that visit as occurring before the giving of the law.
The thing … is not good—i.e; not expedient, and so not the right thing to do. It is a man's duty to have regard to his health, and not unnecessarily overtask his strength.
Thou wilt surely wear away. Literally, "Wasting thou wilt waste away," Thy strength, i.e; will not long hold out, if thou continuest this practice. Both thou, and this people. The people's strength and patience will also fail, if, owing to the number of the complaints, they have—some of them—to wait all day at the tribunal before they can obtain a decision.
I will give thee counsel, and God shall be with thee. Rather—"And may God be with thee!" May God incline thine heart to accept my counsel and act upon it. Be thou for the people to God-ward, etc. "Continue," i.e; as at present, to be the intermediary between God and the people—still be the whole and sole source of legislative power (Exodus 18:20), and still be the fount and origin of judicial authority; but commit the actual decision of the lighter causes to others chosen by thyself for the office (Exodus 18:21, Exodus 18:22). The separation of the legislative and judicial functions was well known in Egypt, where the kings alone made new laws, but causes were ordinarily determined by a body of judges. Bring the causes unto God. In difficult cases, Moses actually laid the cause before God, and obtained directions from God as to the manner in which he was to decide it. See Numbers 27:5-4.
Thou shalt teach them ordinances and laws. Or, "statutes and laws," as in Exodus 18:16. It is not quite clear how these differ. Some regard "statutes" as connected with religion, and laws as regulations with respect to civil and social matters. Others explain the first as "specific" and the second as "general enactments." The way wherein they must walk. The general line of conduct which all are bound to pursue. The work that they must do. The special task which each has to perform individually.
Able men. Literally, "men of might"—i.e; of capacity or ability—men competent for the office of judge; who are further defined to be, such as possess the three qualities of piety, veracity, and strict honesty, or incorruptness. Jethro's conception of the true judicial character leaves little to be desired. If among every ten Israelites there was one such person, the moral condition of the nation cannot have been so much depressed by the Egyptian servitude as is sometimes represented. Place such over them to be rulers of thousands, etc. A decimal organisation naturally presents itself to men's minds as the simplest in a simple state of society, and was probably already in use among the Arab tribes with whom Jethro was familiar. The graduated series—rulers of tens, of fifties, of hundreds, and of thousands, implies a power of three-fold appeal, from the "ruler of ten" to the "ruler of fifty"—from him to the "ruler of a hundred"—and from him to the "ruler of a thousand." Whether there was an appeal from the last-named to Moses, is doubtful. Probably there was not; Moses deciding those cases only which the "rulers of thousands" reserved for him as being specially difficult or important.
Let them judge the people at all seasons. Instead of occasional court-days, on which Moses sat from morning to evening hearing causes, judgments were to be given continually by the rulers of tens, fifties, etc; the accumulation of untried causes being thus avoided, and punishment following promptly on the committal of an offence. The elaborately minute organisation was only suited for the period of the wanderings, and was of a semi-military character, such as might have suited an army on the march When the Israelites became settled dwellers in Palestine, such a multiplicity of judges was unnecessary, and was discontinued. So shall it be easier. Literally, "So make it easier." Compare Exodus 18:18.
And God command thee so. Jethro does not suppose that Moses will take his advice without further consultation. He assumes that the matter will be laid by Moses before God, and God's will learnt concerning it. The entire narrative supposes that there was some established means by which the Israelite leader could refer a matter to Jehovah and obtain a decision upon it. This can scarcely have been as yet the Urim and Thummim. Probably Moses held frequent communication with Jehovah by means of waking visions. Thou shalt be able to endure—i.e; "the work will not be too much for thee—thou wilt be able to bear it." This people shall also go to their place in peace. The "place" intended would seem to be Palestine. Keil supposes that the word "peace" is to be taken literally, and concludes from it that breaches of the peace had previously been frequent, the people having "often taken the law into their own hands on account of the delay in the judicial decision;" but this is to extract from the words more than they naturally signify. "In peace" means "cheerfully, contentedly." If the changes which he recommends are carried out, Jethro thinks that the people will make the rest of the journey to Canaan quietly and contentedly, without complaint or dissatisfaction.
So Moses hearkened. Moses took the advice tendered him, not immediately, but after the law had been given at Sinai, and the journeying was about to be resumed. See Deuteronomy 1:9-5.
Moses chose able men. It appears from Deuteronomy 1:13, that instead of selecting the men himself, which would have been an invidious task, Moses directed their nomination by the people, and only reserved to himself the investing them wit h their authority. Heads over the people. From the time of their appointment, the "rulers" were not merely judges, but "heads" of their respective companies, with authority over them on the march, and command in the battle-field (Numbers 31:14). Thus the organisation was at once civil and military.
At all seasons. See the comment on Exodus 18:22. The hard causes they brought unto Moses. It must have been left to the discretion of the judges to determine whether a cause was hard or easy, a great or a little matter. Probably only those causes which seemed "hard" to the "rulers of thousands" were brought before Moses for decision.
HOMILETICS
The unwisdom of a monopoly of power.
The principle of the division of labour, which is essential to progress in the arts, was well known in Egypt, and was applied there, not to the arts only, but also to government and administration. Moses, who had resided forty years at the court of a Pharaoh (Acts 7:23), must have been thoroughly acquainted with the fact that, in a well-ordered community, judicial functions were separated kern legislative and administrative, and entrusted to a large number of persons, not monopolised by a single individual. But it had appeared to him that the condition of his own people was exceptional. Just released from the cruel bondage of a hard and pitiless slavery, without education, without habits of command or self-control, without any knowledge of the principles of law or experience in the practice of courts, they seemed to him unfit for the exercise of the judicial office—especially as he understood it. For his view was, that each particular decision should be made an occasion of educating the people in the principles of law and justice (Exodus 18:16), and upon these it was his habit to descant in connection with each judgment that he delivered. As he felt that he alone among all the Israelites was equal to this task, he had undertaken to discharge singly the office of judge in a community consisting of above two millions of persons. Jethro, on visiting him, was struck with the unwisdom of such an attempt, and honestly gave expression to his feelings. Jethro saw—
I. THAT TO MONOPOLISE THE JUDICIAL FUNCTION IN SO LARGE A COMMUNITY WAS UNWISE, AS AN UNDUE STRAIN UPON THE MENTAL AND PHYSICAL POWERS OF THE MONOPOLISER. SO numerous were the causes brought before him that Moses had to sit "from morning to evening"—probably from early dawn until the dusk of the evening twilight—hearing them. At eighty years of age, or more (Exodus 7:7), his physical strength was not equal to this exertion. Our physical powers have to be considered. No one is justified in overtaxing them unnecessarily. The body needs change of attitude and employment, air, gentle exercise, freedom from restraint, confinement, tension. No one could habitually sit at any one task for twelve hours continuously without its telling on his bodily frame and injuring his constitution. Again, the mental strain must have been injurious to him, and if not actually impairing his faculties, must have interfered with their due exercise and rendered him unfit to perform the delicate duties of a judge late in the day. Had necessity been laid upon him, had God appointed him to be the sole judge of the people, or had there actually been no one else among the Israelites competent to the performance of any part of the work, he would have been right in acting as he did, for health is not the first consideration; but this was not so. God had not spoken upon the point; and there was an abundance of men in the congregation, quite competent to perform raider judicial functions, as Jethro clearly perceived, and as he himself also saw when it was pointed out to him. Thus he was exhausting himself unnecessarily, a proceeding which cannot be justified.
II. THAT IT WAS ALSO UNWISE, AS UNDULY TAXING THE PATIENCE OF THE PEOPLE. One man could not keep pace with the number of constantly arising causes, which must have tended to accumulate, whence would arise a delay of justice. It was inconvenient enough to have to wait from the morning until the evening before obtaining a hearing; but probably the ease was not uncommon of a cause being put off to the next court-day, which, if the people were on the march, might be several days distant. The convenience of suitors is an important consideration in the administration of justice, which should be prompt as well as sure, to content men's natural sense of what is fitting.
III. THAT, FURTHER, IT TENDED TO CRAMP THE EXERCISE BY THE PEOPLE OF POWERS WHICH THEY POSSESSED, AND THE EMPLOYMENT OF WHICH WOULD HAVE ELEVATED THEM. There were in Israel and will always be in every community, "able men," well fitted to take part in the decision of causes. Such men will commonly be very numerous; and if they have no part in the administration of justice, a large section of the community will at once be dissatisfied with the slight passed upon them, and debarred from an employment which would have tended to their moral education and elevation. The jury system of modern states is a recognition of the fact, that judicial capacity is widely spread, and that society ought to provide a field for its exercise. It is important to utilise the powers possessed by all members of the community, both for their own contentation and for the general welfare of the community itself. The world is over-full of despots and monopolists, persons who desire to grasp as much power as possible, and are unwilling to share their office with others. We may acquit Moses of such selfishness; but we cannot acquit all those who follow in his footsteps. It would be well if persons in positions of authority nowadays sought generally to associate others in their work—to call out latent talent, exercise it, and so educate its possessors.
The necessary qualifications of such as are to exercise the office of judges.
Few positions in life are more important than that of the judge. Not only are the lives and liberties of individual citizens at his disposal, but the very existence of the State depends on him, since unless justice is in the main administered states fly to pieces. It has been said that the whole elaborate machinery of the British Constitution has been designed and arranged with the ultimate object of putting twelve honest men together into a jury box. Where the functions to be discharged are so important, it is of the utmost moment that qualifications should be laid down in theory, and strictly adhered to in practice. Jethro saw that judges ought to be—
I. MEN OF ABILITY. Ordinary, common-place powers are not enough. "Non ex quovis ligno Mercurius fit." Something above the average is necessary. Jethro thought one man in ten among the Israelites might possess sufficient intelligence and discrimination to judge the lowest class of causes, those of the least account. This was a somewhat sanguine estimate. In modern communities, which boast of their general enlightenment, considerably less than one-tenth of the citizens have their names inscribed upon the jury lists. The standard of intelligence however varies in different ages and countries, so that no hard-and-fast line can be laid down on the subject. All that can be insisted upon is this—the judge should be a person recognised to possess ability for his office, i.e; sagacity and practical discernment. If he has not these gifts, it is no use his possessing others, as learning, scholarship, artistic or scientific attainments. He will not be respected; no confidence will be felt in him; his decisions will carry no weight, and will injure rather than benefit the community.
2. MEN OF PIETY. "Provide out of all the people such as fear God," said Jethro. It is greatly to be feared that this qualification is in modern times but slightly regarded. How seldom do we hear it asked of any newly-appointed judge—Is he a religious man? And yet unless God is feared, there can be no security that justice will be done even by the judge of the greatest possible intelligence. If a man be not God-fearing, he may allow prejudice, passion, even caprice to sway his judgments, he may gradually become like the "unjust judge," who "feared not God neither regarded man." Or, again, he may have to pronounce judgment in matters concerning religion, for such will often come before courts, and then what weight can he expect his decisions to have? It is a wise and venerable custom which makes it incumbent on our "judges of assize" to preface the opening of their commission in each assize town by attendance at Divine service and hearing of God's word preached by a minister of the Gospel. It would be still better if those who nominate judges would follow Jethro's counsel, and take care in each instance to select for the office "such as fear God"—i.e; sincerely religious persons. The reality of religion is preferable to the show of it; and the only security for righteous judgments is that the judge be himself a righteous man.
3. MEN OF TRUTH. There can be no real piety without truthfulness, so that this qualification is, in fact, included in the last. But there is a semblance of piety which is not over-scrupulous with regard to truth, or "pious frauds" would not have passed into a bye-word. Truth, the love of it, the honest desire to search it out, and make it manifest, is so essential a quality in a judge, that it deserves separate mention, and can never be dispensed with, whatever other qualifications a man may have. Let there be any suspicion of a man's truthfulness, and then, whatever reputation for piety may attach to him, he is not fitted to be a judge, and ought not to be selected for the judge's office.
4. MEN OF PROBITY, who would scorn to take a bribe. The "corrupt judge" is the opprobrium of debased nations, the disgrace of his calling, the destroyer of the state to which he belongs. In many ancient kingdoms corruption, when detected in a judge, was punished by instant execution. Where it has been regarded as venial and punished inadequately, as at Rome, society has rapidly deteriorated and a revolution has shortly supervened. We may congratulate ourselves that judges in our own country are not only incorrupt, but beyond suspicion, so far above taking a bribe that no one would dare to offer them one. In the East, on the contrary, according to the universal testimony of travellers, it is scarcely possible to find the office of judge exercised by any one who is not notoriously open to corrupt influence, who does not expect, and is not anxious to receive, bribes. Among the Jews, judicial corruption is first noticed among the sons of Samuel, who "turned aside after lucre, and took bribes, and perverted judgment'' (1 Samuel 8:3). In the decline of the nation, the evil grew and increased, and is frequently denounced by the prophets (Isaiah 1:23 : Jeremiah 5:28; Ezekiel 22:27; Micah 3:11; Micah 7:3, etc.).
HOMILIES BY J. ORR
The appointment of judges.
During the few days that Jethro was with Moses, he did the latter an essential service, and initiated nothing short of a revolution in the manner of conducting judicial business. Besides its immediate lessons (noted below), this incident of the appointment of judges is valuable as illustrating—
1. The scope left in the arrangements of Israel for the independent action of the human mind. Various examples of this occur in the history—e.g; the retention of Hobab as a guide in the wanderings (Numbers 10:31), and the suggestion of the spies (Deuteronomy 1:22).
2. The truth that in God's ways of dealing with Israel, existing capabilities were utilised to the utmost. We have seen this in regard to the miracles, ,rod again in the conflict with Amalek; it is now to be noted in the formation of a polity. The same principle probably applies to what is said in Exodus 18:16 of Moses making the people to "know the statutes of God and his laws." That Moses, in giving forth these statutes, acted under supernatural direction, and frequently by express instruction of God, is not to be denied; but it is equally certain that existing usages, embodying principles of right, were taken advantage of as far as they went. We cannot err in supposing that it is this same case-made law which, in its completed form, and under special Divine sanction, is embodied in the code of chs. 21-23. But neither in substance nor in form is this code, so various in its details, a direct Divine product. It grew up under Moses' hand in these decisions in the wilderness. Traditional materials were freely incorporated into it.
3. The assistance which a man of moderate gifts is often capable of rendering to another, greatly his superior. Jethro's was certainly a mind of no ordinary capacity; but we do this excellent man no injustice in speaking of his gifts as moderate in comparison with the splendid abilities of Moses. Yet his natural shrewdness and plain common-sense enabled him to detect a blunder in Moses' system of administration of which the lawgiver himself was apparently oblivious, and furnished him, moreover, with the suggestion of a remedy. The greatest minds are in this way often dependent on the humblest, and are, by the dependence, taught humility and respect for the gifts of others. There is no one who is not his neighbour's superior in some matter—none from whom his neighbour may not learn something. The college-bred man may learn from the rustic or mechanic, the merchant from his clerk, the statesman from the humblest official in his department, the doctor of divinity from the country minister, studious men generally, from those engaged in practical callings. Let no man, therefore, despise another. Jethro could teach Moses; and the plainest man, drawing on the stores with which experience has furnished him, need not despair of being of like service to those above him. It is for our own good. that God binds us together in these relations of dependence, and we should be thankful that he does so. "The eye cannot say to the hand, I have no need. of thee: nor, again, the head to the feet, I have no need of thee," etc. (l Corinthians 12- Exodus 14:31). Observe—
I. MOSES' ERROR (Exodus 23:13). He took upon himself the whole burden of the congregation. He sat from morning till evening to hear their causes. We naturally wonder that the suggestion of appointing judges was left to come from Jethro—that so obvious an expedient for getting rid of the difficulty did not occur to Moses himself. It is astonishing, however, how wise a man may be in great things, and yet miss some little bit of sense which is right before his vision, and which is picked up at once by another and possibly a more ordinary mind. It is of Sir IsaActs Newton the story is told, that being troubled by the visits of a cat and kitten, he fell on the expedient of making two holes in his study door to admit of their entrance and exit—a large hole for the cat, and a small hole for the kitten! Moses' error, we may be sure, did not arise from that which is a snare to so many in responsible positions—an exaggerated idea of his own importance. He would not fancy that everything must be managed by himself, because no one else was able to do it so well. But:—
1. The burden which now pressed upon him had probably grown from small beginnings. It is proverbially easier to set a system in operation, than to get rid of it again, when it presses and becomes inconvenient.
2. Moses probably accepted the position of judge and arbiter, as inseparable from the peculiar relation in which he stood to the people. They naturally looked to him, God's delegate, and in some sense their spiritual father, as the proper person to hear their causes, and settle their disputes. He felt the burden, but submitted to it as inevitable.
3. It was a further difficulty in the situation that no code of laws had as yet been formed; he was making the law as well as deciding cases. This may have seemed a bar in the way of the appointment of deputies.
4. The method by which the reform could be accomplished was not obvious. Jethro's scheme exactly met the case; but it had not as yet been suggested. Even had it occurred to Moses, he might have shrunk from entertaining it. There is always a hesitancy felt in entering on reforms which necessitate a large recasting of the frame-work of society, which involve new and untried arrangements. Difficulties might have been anticipated in finding the requisite number of men, in imparting to them the requisite amount of instruction, in making the scheme popular among the people, etc. It is useful to observe that when the scheme was actually set on foot, these difficulties did not prove to be insuperable. Nor, when Jethro made his proposal, do the difficulties seem to have been much thought of. Moses saw the wisdom of the plan, and readily adopted it. We are often thus kept back from useful undertakings by the ghosts of our own fears.
II. JETHRO'S EXPOSTULATION (Exodus 23:14-2). If Moses did not see the mistake he was committing, Jethro did. To his clearer vision, the evils of the system in vogue were abundantly apparent, he saw:—
1. That Moses was taking upon himself a task to which his strength was quite unequal (Exodus 23:18).
2. That, notwithstanding his exertions, the work was not being done.
3. That the time and energy which Moses was expending in these labours could be bestowed to infinitely better purpose (Exodus 23:20).
4. Above all, that this expenditure of strength on subordinate tasks was unnecessary, seeing that there were men in the camp as capable as Moses himself of doing a large part of the work (Exodus 23:21). On these grounds he based his expostulation. The lessons taught are of great importance.
(1) The neglect of division of labour in Christian work leads to serious evils. The work is not overtaken, the strength of those engaged in it is greatly overtaxed, while energy is bestowed on inferior tasks which might be applied to better purpose.
(2) The adoption of division of labour in Christian work secures obvious advantages. It relieves the responsible heads, expedites business and promotes order, secures that the work is better done, and utilises a great variety of talent which would otherwise remain unemployed. These are important considerations, and the application of them to hard wrought clergymen, and to others in responsible positions, is sufficiently obvious. Not a little work is heaped by congregations on ministers which could he far better done by persons among themselves, and the doing of which by laymen would leave the minister free in mind and heart for the discharge of his higher and proper duties.
III. THE PROPOSAL OF THE APPOINTMENT OF JUDGES (Exodus 23:19-2). Jethro's scheme had every merit which a scheme of the kind could have. It relieved Moses, provided for the overtaking of the work, and secured that, while being overtaken, the work would be done with greater efficiency. It was a bold, comprehensive measure, yet withal perfectly workable. It would also have an important effect in welding the nation together. It is to be noted concerning it:—
1. That it reserved to Moses various important duties (Exodus 23:19, Exodus 23:20). he was still to be the teacher of the people in the ordinances and laws of God, and had the duty of trying and of deciding upon causes of special difficulty. This would fully occupy his powers, while his relation to the people, as God's vicegerent, would be better preserved by his retaining a position apart, and keeping himself from their petty strifes.
2. That special stress is laid upon the character of the men to be selected as judges (Exodus 23:21). Ability is not overlooked, but peculiar importance is attached to their being men that fear God, love truth, and hate covetousness. Happy the country which has such judges! Jethro's insistance on these particulars shows him to have been a man of true piety, and one who had an eye to the true interests of the people, as well as to the good of Moses.
3. The scheme, before being adopted, was to be submitted for God's approval (Exodus 23:23). This should be done with all our schemes. Jethro, having accomplished this useful bit of work, returned to his home in peace (Exodus 23:27).—J.O.
HOMILIES BY H. T. ROBJOHNS
The Christian in Public Paths.
"Moses sat to judge the people: and the people," etc. (Exodus 18:13). Explain with accuracy the work of Moses. On such a text might be based a homily on the functions, work and bearing of a civil magistrate or judge. But it is better to give the subject a wider application, and to treat it under Christian lights.
I. THE FUNCTIONS OF A CHRISTIAN. Moses sat as a prophet, expounding the Divine will, as revealed to his exalted soul by the Spirit of God; and as a judge, deciding controversies. Indeed the two functions were blended; in giving legal decisions, he treated the suitors as intelligent and moral beings, assigning the principles on which they were based. These functions of Moses may suggest what should be those of a Christian in the public paths of life.
1. To expound the mind and will of God: i.e; his truth and his law.
2. To promote peace: i.e; in all the relations of life (Matthew 5:9).
II. THE MANNER OF THEIR DISCHARGE.
1. With patience. "From the morning unto the evening."
2. In the spirit of brotherhood. "The people stood by Moses." No airs of superiority.
3. With diligence. Moses went on with his work, though
(1) He had distinguished visitors. Jethro might have been an excuse for a vacation or a short session. No! "on the morrow" he went on with duty, and worked as long as it was light. "Necessary business must always take the place of ceremonious attention. It is too great a compliment to our friends to prefer the enjoyment of their company before our duty to God."
(2) He had come to great honour. Moses did not take his ease and throw the burdens upon others. "Noblesse oblige." It is the honour of angels to minister (Hebrews 1:14; Matthew 20:28).
(3) He had received great provocation.
(4) Advancing in years. To life's last hour Moses worked for the public good.—R.
The Economy of Force.
"The thing that thou doest is not good," etc. Exodus 18:17, Exodus 18:18. In the error of Moses, and the amendment suggested by Jethro, are to be discovered most valuable lessons. This day in the life of Moses was a microcosm of all his days. His whole life was service. So with all true life. But in such a life mistakes are possible. We inquire then what are the Divine conditions of a life of true ministry?
I. CHARACTER. The elements were laid down by Jethro as qualifications of the new judges. Certain that Moses possessed them. So must all who aim at usefulness (Exodus 18:21).
1. Ability. Strange that ability comes first; but so it must be. Piety without ability can adorn only obscurity. Service and responsibility demand the man of power. Ability may be natural; but is also to be acquired. Hence duty of hard work, especially in morning of life.
2. Piety. Ability is the engine of the soul, the fear of God the helm. Richard Cobden was wont to say:—"You have no security for a man who has no religious principle." Said his colonel to Hedley Vicars, offering him in 1852 the adjutancy of his regiment:—"Vicars, you are the man I can best trust with responsibility.''
3. Truth.
4. Disinterestedness.
II. ECONOMY, i.e; of force and of resource (Exodus 18:17, Exodus 18:18). Remark:—
1. That the most earnest are likely to neglect it. It is not the hack but the thoroughbred that needs to be held in. The energy of Moses led him into error. So earnestness kills itself with excess of work.
2. That there is necessity for economy. As with money, one must not spend 25s. a week, if one has only 20s.; so there is a limitation as to strength (of every kind), time, and opportunity.
3. That the economy is easy. The Christian worker should not attempt that which is above, beside, or beneath his power or vocation. Nor all that is on the level of his ability.
4. That the consequences will be abundant and rich. The result of division of labour in a factory; so with spiritual enterprise, the effects will be the enrichment of the Church, and the largest service for the world.
III. CONCENTRATION. The more we withdraw effort from that which is not within our own province, the more must we accumulate and concentrate energy upon that which is.—R.
HOMILIES BY J. URQUHART
Good counsel well taken.
I. ZEAL MAY OUTRUN DISCRETION.
1. Moses' strength was overtaxed, his spirit needlessly burdened.
2. There was delay for the people with its vexation and loss. The most self-sacrificing love will not of itself make our methods the best and wisest.
II. WHAT IS NEEDFUL FOR THE GIVING OF ADVICE.
1. Affectionate interest and care. The people's need and Moses' burden both weigh upon Jethro's spirit.
2. Wisdom. A better way is clearly conceived, all the requirements of the case are grasped and met.
3. Honest plainness.
4. Piety. He asked Moses to take his advice only so far as God will command him.
III. WHAT IS NEEDFUL FOR PROFITING BY GOOD COUNSEL.
1. Readiness to listen. There is on Moses' part no proud resenting of a stranger's interference. The voice was heard as if it rose up within his own bosom.
2. Obedience to conviction. He not only heard and assented, he went and did it.—U.
HOMILIES BY D. YOUNG
Jethro's advice.
In considering this passage it is desirable to form some distinct opinion as to the time of Jethro's visit to Moses. How comes this episode to be mentioned at all, and what is its point of attachment to the main course of the history? Evidently it would not have been inserted unless as explaining how these rulers of thousands, hundreds, fifties and tens, had first been appointed. The origin of this appointment is then seen to be traceable to Jethro's prudent and sagacious suggestions. It has then to be further explained how Jethro happens to be in the camp at all. And so we have another illustration of how things which seem utterly disconnected from one another yet have a very real connection. See Zipporah on the way from Midian to Egypt rebelling against the ordinance of the Lord; and then look on all this orderly and careful provision for the administration of justice through the tribes of Israel. What connection should there be between these? Yet one leads to the other. As to the time of the visit, any exact determination is of course out of the question, but this much at least may be guessed that the visit was alter the giving of the law. What if it happened just about the time of Miriam's jealousy against Moses, and was in some measure the cause of it? (Numbers 12:1-4.) Such a supposition too would better harmonise with the reference in Exodus 18:16, when Moses represents himself as explaining the statutes of God and his laws. May we not almost say that if this chapter were inserted somewhere in the earlier part of the book of Numbers, and from it we looked back on all the mass of legislation in Exodus and Leviticus, it would read with far greater force?
I. WE HAVE GOD'S PEOPLE PRESENTED TO US AS ABOUNDING IN OCCASIONS OF DISPUTE AMONG THEMSELVES. This appears as a certain consequence of that spirit of self-seeking so manifest and strong among them. The law from Sinai of course conflicted with many old and honoured traditions. That law had been given to secure in the first place a nation devoted to the service of God; and in the second place the mutual prosperity of all the members of that nation. If only every Israelite had obeyed these laws from the heart, and entered into the spirit of them, then the prosperity of all would have been ensured. But as a matter of fact most part of the Israelites wanted to conform to the laws just so far as suited their convenience and no further. Laws were to be interpreted very strictly when such interpretations were for their advantage, ant[ very loosely when the contrary. The disputes, misunderstandings, and lawsuits of society are a great reproach, and ought to be a great humiliation. Think of all the machinery which is in daily operation through such a land as England to secure, as far as may be, the doing of right between man and man. And yet this machinery, expensive and elaborate as it is, works in a very unsatisfactory way; indeed that which is meant to work justice very often works injustice, and certainly very seldom ensures the exact attainment of right. Hence, however pleased we are to look on Jethro's suggestions here, and see them carried out with a measure of success, we feel that they must not he suffered to hide an end more desirable still. Law reformers cry out, and with ample cause, for the adoption of such means as will secure a cheap and speedy settlement of all disputes. But how much more would be gained if only there was a universal acceptance of the Gospel, with all its powers and principles! That Gospel puts into man a loving and unselfish heart and a spirit of brotherliness, which, if allowed fair play, would soon do away with litigation and all that leads to it. A world of Christians would be a simple-hearted, plain-living people, ever acting towards one another in truth, kindness, and goodwill. Cheap justice is good; but the new heavens and the new earth, wherein dwelleth righteousness, are much better.
II. WE SEE MOSES DOING HIS BEST, BY INDIVIDUAL EFFORT, TO RECONCILE AND SATISFY THESE DISPUTANTS. We get the impression of a man whose hands are full with his judicial work. When his own dear kinsfolk come in such affecting and pressing circumstances, he can only spare for them a brief interval; and a large part of that interval seems to have been occupied with religious exercises. With the morning light Moses settles down to what he must have found a weary and discouraging work. Many a perjury, many an impudent claim, many a reckless slander, many a pitiful story of oppression and extortion he would have to listen to. It is the daily work of judges and magistrates to deal with the seamy side of human nature, but then this is their business; they look for it, they get used to it, above all they are paid for it. Perhaps they would say, most of them, that it is no affair of theirs to ask too curiously whence all this disputing comes and how it is to be cured. They are there to administer laws and not to make them. But Moses was more than a judge. He had not only to settle these disputes by the way, but also to guide the disputers towards Canaan. We are perfectly certain, too, that the great bulk of those against whom justice compelled him to decide would become his enemies. Yet he struggled on, accepting the responsibility, and trying to get the laws of God for Israel more and more accepted among the people. He indeed sets us, in this matter, a noble example. The pressure which was upon him will never rest upon us, for all men sought him; but we also have our limited opportunity, larger alas! than we seek to use, of advancing the things that make for peace. There is so much to promote discord, so much to excite partisan spirit; there are so many to tear every rent wider, instead of putting in the little stitch in time that saves nine, that we may well ask for grace, gentleness, fidelity, and impartiality, in order to put in our intervening word when such a word may be possible and acceptable. The more we think of all that there is in this world acting, often alas! consciously and deliberately, to spite, separate, and irritate, the more let us determine to form part of a reuniting and cementing force.
III. NOTICE THE TIMELY PRESENCE AND COUNSEL OF JETHRO. Truly there is appearance here of something unaccountable in the dealings of God. Such a seemingly important matter as the judicial system of Israel owes its existence to the suggestion of an outsider. And yet it might have been thought that this was exactly one of the things which Jehovah would provide for by express enactments. When it is a matter of making the tabernacle, he is very particular as to measurements and materials, but when it is a matter of judging causes, he leaves it to be determined by the advice of an apparently casual visitant to the camp. There is nothing really strange in all this, if we remember that God only instructs us where we cannot make discoveries for ourselves. Revelation does not supersede, it rather assumes and requires the exercise of common sense and natural judgment. We find a somewhat parallel case to this in the New Testament when the deacons were appointed. Common sense told the apostles they were becoming burdened with work which did not properly belong to them, and only hindered them in the doing of work for which they were specially responsible; and so here the common sense of Jethro steps in to suggest to Moses a more excellent way. Why did not Moses think of it himself? The very fact that he did not shed a great deal of light on his character. His strength lay not in personal initiation, but in complete waiting and dependence on God. If God had commanded the institution of these rulers, he would very quickly have had the command in operation; but he never thought of proposing the plan himself. But when another proposes it, he can see at once that it is a wise, practicable, and necessary one. Moses is not to be blamed as wanting in sagacity in that he failed to see this remedy before. Great discoveries are simple enough when once they are made; and then everyone wonders they were not made long before.
IV. OBSERVE THE DETAILS OF JETHRO'S ADVICE. Not only does he suggest the obtaining of help from somewhere, but taking in the whole situation at a glance, he can suggest exactly the best thing to be done. Probably as a priest in Midian he had seen a great many disputings and helped to some extent in the settlement of them. We cannot but feel as we read. through the details of the counsel, that whatever may be lacking in Jethro's formal standing, he acquits himself as one who is really and opportunely the messenger of God. He speaks as a good and true man ought to speak both for the relief of his kinsman and for the abiding good of the whole people. He judges that in Israel itself there are resources enough to meet the emergency, if only properly searched out and arranged. Given 600,000 men, surely among them there will be a fair proportion who have the qualities required. Notice that Jethro aims at a high standard (verse 21); able men are wanted, and wherein does the ability consist? No doubt a certain acuteness and general power of mind was required, hut the chief elements of the ability lay in those qualities which Jethro went on to specify. An efficient judge between man and man must be also one who fears God. The fear of man that bringeth a snare must not be allowed to enter his mind. He must measure things by Divine standards, ever asking what God would wish his judgments to be. He must be a man of truth, sparing no effort and avoiding no danger; in order to get at it he must try to keep his mind clear from prejudices. If he has fallen into any error he will promptly confess it, feeling that the interests of truth are more important than a reputation for consistency. And he must be free from covetousness. No suspicion of a bribe will cling to his judgments, nor will he be infected with that worldliness of spirit which looks to the property of men a great deal more than to the interest and comfort of their persons. But now the half-incredulous question cannot be kept out of the mind, "where shall such judges be found?" At all events let them be sought for. We cannot find perfect men; but we know the direction in which to seek. Probably, in the course of a long life, Jethro has discovered that men are both better and worse than he thought at first; and he is perfectly certain that men can be found to do all that is indispensably requisite for the present need. Moses was wearing himself out with duties which many in Israel were quite competent to perform; but who of them all could do the work which had been rut specially into his hands?—Y.
HOMILIES BY G. A. GOODHART
The eye cannot say unto the hand, I have no need of thee.
Men may make a channel for the stream, but they cannot make the stream. Water-power is a grand natural agency; but it is by means of human agency that it may be applied to the best advantage. So also in other matters; power comes from God; the way to use and economise power it is left for man to discover and to act upon. Consider here:—
I. THE DIVINE POWER. "God shall be with thee," said Jethro. The history shows how God had been with him already, how he was with him all through his life. Especially we may notice—
1. His relation to Pharaoh. The shepherd facing the king. Whence his boldness? He had shrunk beforehand at the mere prospect; when the hour came Pharaoh quailed before him. It was not Moses, it was the power which manifested itself through Moses, that humbled Pharaoh. Moses was but the visible rod in the outstretched hand of the invisible Jehovah.
2. His relation to the people. Harder to face a fickle multitude than to face an obstinate and Powerful monarch. Here too the Divine Power was manifested; the glory of Jehovah was, as it were, reflected from the face of his servant. It was the radiancy of the reflected glory which again and again cowed the rebels to submission. As with Jeremiah (Jeremiah 1:4-24), Zerubbabel (Zed. Jeremiah 4:6), St. Paul (2 Corinthians 12:9, 2 Corinthians 12:10), so also with Moses; human weakness the more evidently testified to Divine power.
II. THE HUMAN COUNSEL. Notice:—
1. The need of it. Men are so weak that they are soon unhinged by a great trust reposed in them. Their attention is so fixed upon the one thing, that other things are seen out of perspective. Moses was so filled with the consciousness of a Divine power working through him, that he failed at first to realise the fact that he was unequal to the friction necessitated by such a power. He realised the effect of the power in prospect more accurately than he could do after it possessed him (cf. Jeremiah 4:1-24.). As the mediator between God and Israel, had it not been for Jethro's counsel, he must soon have been worn out through forgetting the necessities of his own nature. Lives are still wasted and shortened through a like oversight. The man who feels that he is the channel of Divine power is, for the time, so God-intoxicated, that it does not occur to him to share his responsibilities. He must be both head and hands in everything, and the head in consequence soon grows heavy, and the hands hang down. Under the force of inspiration, common-sense is in abeyance; all the more need for wise counsel from those who occupy a neutral stand-point.
2. The wisdom of it. Jethro saw that the great thing was not that Moses should do all the work, but that all the work should be done. The power to do it, was no doubt lodged with Moses (cf. water-power lodged with keeper of sluice gates). The work, however, might be best done by a distribution of the power through selected agents. Moses need not to be head and hands; he might choose other hands, making them responsible to himself as head. Moses showed his wisdom by accepting the wise counsels of Jethro; many men would have shown their folly by setting them aside as the suggestions of ignorance.
Concluding considerations. Inspiration is a grand thing; but it may be best utilised by common-sense. God's power enables for action; but that power is best applied when the counsels of Jethro are attended to. All men have not the same gifts; and those who have what seem to be the higher gifts, are apt to set too small a value upon advice given by those less gifted. Even the gift of faith, however, needs the gift of wisdom to direct it. Moses was able to do more than he otherwise could have done because he was wise enough to hearken to the voice of Jethro, his father-in-law. ― G.