CRITICAL NOTES.—
Exodus 18:1. Midian.]—If we mar assume that these Midianites were descendants of Midian, son of Abraham by Keturah (Genesis 25:2), our wonder will be lessened that among this Arabian people we should find the knowledge and worship of Jehovah had been preserved, as seen in this narrative. Thus this episode may be added to other incidental proofs of the continuance of pure religion among Gentile nations.
Exodus 18:6. Am come.] More exactly, “Am coming;” i.e., “Am on my way; am at hand.” This intelligence, sent forward by a messenger, would give Moses time to go forth to meet his father in-law, as we find he did. We have here a beautiful picture of Eastern manners. The relatives meet, embrace each other, and, after due inquiries as to each other’s welfare, turn at the head of their groups of attendants, and move on in conversation towards the camp of Israel and the tent of Moses. Nor may we takes the absence of any remark on the meeting of Moses and Zipporah as implying anything unfavourable to their cordial relationship to each other. It is much in the manner of the Eastern delicacy of feeling to pass by the matrimonial connection without remark. It is pleasant to find Zipporah restored to her husband. They have been parted but for a few months at most: in the interval, “What hath God wrought!”
MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 18:1-12
FAMILY GATHERINGS
IT seems that Jethro, the priest of Midian, had heard of all that God had done for Moses, and became anxious again to see his son-in-law. It is well when men have their ears open to the tidings of God’s providential mercies to the good. The senses should be avenues of the Divine to the soul. Jethro was a Gentile, and resided at a distance, but national peculiarities and distance from great events will not silence the voice of heaven to a faithful soul. Gentiles hear of God when Jews will not. The distant magi come to seek Him when they at Jerusalem are ignorant of Him. Now we see the little party setting out on their glad journey. There is the old father, the wife, and two sons of Moses going to meet the relative from whom they had been a long time separated. The journey is long, but they are sustained in it by the glad prospect of reunion. We have heard tidings of the world beyond the grave; thither are we travelling, and shall soon join those who have gone before us.
I. That this family gathering was permitted after long absence and after the occurrence of great events. Moses had parted from his father-in-law some forty years ago, in order that he might go to Pharaoh and demand the release of the Israelites. He had not seen his wife and sons since the day he had sent them back, when a great peril threatened his life. Moses had left all behind that he might with greater fidelity and zeal execute the great work intrusted to him. During these years of absence God had done great things for the Israelites. He had manifested His omnipotent power on their behalf in the dire plagues which had fallen on Egypt. He had shown His faithfulness and mercy in their deliverance from bondage, and in the supply of their needs in the wilderness. He had given manna from the skies. He had given water from the rock. He had given the cloud to guide them. Now the tent is pitched. It is a time of rest. Families are often separated on earth, sometimes by stern need, in order to win daily bread; sometimes by the call of the Gospel, in order thereby to promote the welfare of God’s word and kingdom; and one separation awaits all families, even that occasioned by death. These separations are fraught with pain. But the time of meeting draws near; then what histories will there be to narrate, and what joys will compensate the sorrow past. Christ is gathering His family to the house not made with hands, eternal in the heavens.
II. That this family gathering was characterised by courtesy, by a religious spirit, and by devout conversation.
1. There was true courtesy. “And he said unto Moses, I, thy father-in-law, Jethro, am come unto thee, and thy wife, and her two sons with her” (Exodus 18:6). Thus Jethro sent a message to herald his advent to the tent of Moses. He might justly have approached Moses without this, but he had respect unto the official position and to the moral history of his son-in-law; hence the modesty which characterised his approach. A due respect for social position, for mental attainment, for moral character, and for providential circumstance, should exist even amongst members of the same family. The respect we pay to strangers is much more due to our nearest relatives. Discourtesy is never more out of place than in the midst of the tender relationship of life. This old priest of Midian would not be guilty of it. Reverence is due to authority.
2. There was a deeply religious spirit. Moses did not receive his father-in-law with proud and stately manner. He kissed him. The honours of office had not frozen up the tender feelings of his nature. He did not laud his own skill as a commander; he gave God the praise of all his victories. He indulged in no idle talk. He indulged no spirit of levity. In the midst of this family there was sacred joy, pure gratitude, and devout worship. There was no word of murmuring uttered at the long separation or in review of severe trials; but all hearts in that tent were true to that God who had watched over and brought them together once more. Family gatherings should be pervaded by a religious spirit; then the tent will become a sanctuary.
3. There was devout conversation. Moses told his father-in-law of all that God had done for Israel, also of the “travail that had come upon them by the way, and how the Lord had delivered them.” The Great Leader did not forget the sorrowful experiences of his life; great trials make a deep impression on the soul. But he remembered his God-wrought deliverances. We should not talk more of trials than of the aid we have received in them. We should not indulge gloomy conversation, but a conversation which derives gladness from its mention of Divine help. What happy communings will there be amongst the redeemed as the members of the heavenly family come from the east and the west to their great home.
III. That this family gathering derived its highest joy from the moral experiences with which it was favoured. “And Jethro rejoiced for all the goodness which the Lord had done to Israel, whom He had delivered out of the hand of the Egyptians. 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.’ ” Thus the supreme joy of this united family was not derived from its merely social intercourse, not from intellectual and pleasing conversation, not from the coming together of congenial souls, but from the moral experiences of each and from the devotion of all to the great God. This is the ideal of social intercourse. Not a cant reference to the mercy of God, but a sincere reference to God in the unfoldings of the heart to each other. Such intercourse can never fail to give joy, as the Infinite is the source of its rejoicing.
IV. That this family gathering was made the occasion of a sacramental offering to God. “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.” Jethro was not content to express his joy and gratitude in mere words, but in specific and solemn action. He was a worshipper of the true God; he had come to learn that none other was worthy of praise. The family had communed with each other; it now communes with God. Earthly communion should naturally suggest Divine communion. Jethro was joined by Aaron and the elders of Israel. Here is sweet concord in worship. Prayer intensifies the family relationship; it also enlarges it. All the elders of the Church will one day worship God together. Sweet is the bread broken at the table of the Lord. Let us thus worship before God. LESSONS:—
1. That God can watch over the interests of a separated family.
2. That God unites families in a providential manner.
3. That united families should rejoice in God.
4. That the families of the good will meet in heaven, never more to part.
5. Let us pray for the completion of the Divine family in the Father’s house.
SUGGESTIVE COMMENTS ON THE VERSES
Exodus 18:1-12. God moved strangers and heads of nations sometimes to listen after His providences to His Church.
The fame of God’s stupendous works to His Church may affect strangers to come and see them.
Relations hearing of God’s goodness to their loved ones are justly moved to visit them.
Friends to Israel’s good cannot but be moved with the tidings of God’s great works for them.
The fame of Israel’s deliverance from Egypt may justify men to inquire after God.
Prudence may send away the dearest pledges from hindering God’s work.
As children are great mercies, so it is good to make them the memorials of God’s mercies to us.
The mercies of pilgrimage must not be forgotten by God’s servants.
Wilderness condition do not deter the true relations of the Church from coming to them.
In the wilderness God may have His mount, His stony place for His Church.
It is sweet meeting of Church relations after the defeat of enemies.
It is not unbecoming the highest places or persons in the Church of Christ to give due respect to their relations.
Grace does not unteach men manners and civil respect unto men.
It is a natural duty for relations to inquire of each other’s peace.
God’s servants filled with a sense of mercies cannot but declare them to others.
The friends of Israel are the fittest to hear of God’s wondrous works.
Great distress may befall God’s Church in the way of its redemption.
The friends of the Church rejoice in all the good that is done for it.
As Jehovah is the cause of good to the Church, so He is the object of joy and gratitude.
The great works of God set Him above all other gods. Holy teaching is consistent with holy worship.
Exodus 18:12 (last clause).
I. A common and necessary act.
II. A common and necessary act done in a social spirit.
III. A common and necessary act done in a pious manner.
Leaving now this illustrious example of friendship, we may proceed to make a few general observations. One obvious one is, that this world is not a scene adapted or intended to afford the pleasure and benefit of friendship entire. Jethro was to lose his inestimable friend, after long, and what must have been the happiest intimacy, was to see him once again; again to lose him, to see him on earth, probably, no more. What a measure, we may almost say, of his vital existence, he was to lose! Providence has, in numerous instances, interposed wide spaces of land, or even sea, between persons who might be inestimable to one another in near and habitual association. The one mind, and the other, and the third, and many more are filled with exercises of thought, with emotions, with affections which would glow with social and sympathetic animation, if they could be one another’s companions. But they have each their own assigned positions to occupy—their own moral track to cultivate, their own duties, labours, trials—and sometimes little happy in their actual associates; they have to fulfil their vocation amidst coldness, perversity, or imbecility, thinking, sometimes, how different the case would be if such-and-such were their companions and co-operators.
Inquisitiveness. “Asked each other.” And the mutual inquiries respecting “welfare” are made in a spirit very different from unmeaning complacence. When a friend is far away, it will sometimes occur to wonder and to imagine how he may be situated—how employed. What at this time is the exercise of his mind? what part is he in of the process of an undertaking? what evil dispositions of his fellow-mortals is he conflicting with? what temptations is he beset by? When they meet the inquiry goes back over things, and it is gratifying to give the history to one who is so kindly interested in it at every step. And friendship will suggest many comments which would not occur to the thoughts of an indifferent person. It may be very advantageous for the instruction and improvement of the friends that they have moved a great deal apart, so as to have had a very different experience, different views of the world and of providence. Thus they bring in a much larger store to the combined account, enlarge one another’s knowledge, correct and mature one another’s judgment.
The last thing is serious anticipation. Each meeting should admonish them that their life is shortened (sometimes much shortened) since they met before. Sometimes they are forcibly struck by the change in each other’s appearance. After a considerable absence they can hardly meet without having to name some one who has shared their society, but meets them no more. When they part confessedly for a considerable absence, how possible is it they are looking at each other for the last time! Let it be considered what a melancholy thing any friendship would be that should be destined to expire with all its pleasures and advantages at death. That is worthy and happy friendship, and that alone where the parties are zealously preparing and have a good hope to meet in a nobler scene.—(John Foster.)
ILLUSTRATIONS
BY
REV. W. ADAMSON
Jethro and Moses! Exodus 18:1-12. Here we have
1. Family gatherings, their
(1) Causes, and
(2) Customs.
2. Friendly greetings, their
(1) Courtesy, and
(2) Communion. These are capable of illustration from the Scripture histories of Job’s family and the prodigal son. Christmas festivities suggest another source of illustration in their (a) Pleasant and (b) Profitable aspects. Illustrations may also be drawn from the life of Bishop Crowther, or of Uncle Tom, or of Jesus and His disciples on the Galilean shore and in the upper room, or of Joseph and his brethren;—when the pent-up thoughts
“Of many years flow’d from his eager lips,
As waters from a secret spring unseal’d.”
Family Gatherings! Exodus 18:7. In the year 1690, the Vaudois fugitives from De Catinat and Fenguieres received tidings, as they lay encamped in Angrogna, the loveliest and most romantic of all the valleys of Piedmont, from the Duke of Savoy’s ambassadors that peace was theirs unconditionally. Day after day the prisons, in which hundreds of the sufferers had for years scarcely seen the light of the sun, were emptied of their captives, who were restored to liberty. A detachment was deputed to proceed to the Swiss canions, to bring back the female refugees who had been left behind. Never can that night be forgotten in the annals of Lucerna, when, under a bright setting sun, the returning wanderers were seen wending their way up the lovely valley. Wives restored to the embrace of their husbands, children to parents, brothers to sisters, friends to friends! Gratitude for present mercies softened and alleviated the bitter recollections of the past. Not unlike were the circumstances of Jethro’s visit to Israel, with Zipporah and her children. Such questionings
“Of things that had befallen him since last
They met, and of his pathway thitherwards,
And of the freed host he had led behind:
Words with embraces interspersed.”
Friend-Communion! Exodus 18:8-12. In March 1878 the Duke of Sutherland gave a complimentary banquet to Baker Pacha, on his return from the recent seat of war in the East, at Stafford House, St. James’s. Amongst the noblemen and gentlemen who accepted the Duke’s invitation were Musurus Pacha (the Turkish Ambassador), Field Marshal Lord Strathnairn, G.C.B.; Lord Houghton, Lord Eglinton, General Sir Alexander Horsford, G.C.B.; General Sir Charles Ellice, K.C.B., Major-General Sir Henry Green, K.C.S.I., C.B., General Foster, C.B., General S. Brownrigg, Major-General Hon. James Macdonald, Major-General Marshall, Colonel Wellesley, Sir Samuel Baker, Colonel J. Baker, Mr. W. H. Russell, and the Marquis of Stafford. After dinner, at the Duke’s invitation, a number of guests assembled expressly to meet the guest of the evening, including the Duke of Teck, Prince Edward of Saxe-Weimar, the Persian Minister, Prince Ibraham, Midhat Pacha, the Marquis of Exeter, the Earl of Feversham, the Earl of Denbigh, the Earl of Orkney, Baron Hy. de Worms, and many others. It is noteworthy that when Moses entertained Jethro, everything was ascribed to the goodness of God. It is interesting to consider how far friends in holding communion praise God for past mercies. Moses acknowledged the hand of God in all the events which had befallen Israel. May we not here contrast this joyful feast before God, with such meetings for pleasure and social intercourse which take place in all ranks of life, but in which too often the element of lasting satisfaction is wanting—we mean, recognition of the Divine Providence.
“ ‘Not unto us!’ How sweet to join the strain,
In self-deliverance blissful and complete;
And all our toils, successes, failures, pain,
To lose, O Christ Jehovah, at Thy feet.”
—Taylor.
Christian Converse! Exodus 18:9. In a house in the city of Zurich which crowns the northern extremity of the “lake of blue waters” sat a family group. The house-room was long and low, occupying the entire centre of the house—one large window looked into the street, two others into the garden at the back. Through these the last crimson rays of the sun were streaming upon a singular group. Some of the members of this family had been absent in God’s service for several years; and this was the family’s earth-reunion. Sweet fellowship was theirs, but not without its tinge of shadow. They communed of the past—of the wonderful works of God in Germany and Switzerland, and the Low Countries, and of the gracious deliverances vouchsafed to themselves personally. Then came the song of praise to God for the mercies of the past; blended with prayer to Him for grace in the future to press onwards towards the mark. Such Christian converse was that of Jethro and Moses, in which hearts thrilled with holy joy, and spirits gushed over with grateful song.
“Children and kith and friends; all in a breath
Ask of his welfare, and with joyous tongues
Pour all their love into his thirsty ear.”
Mutual Sympathy! Exodus 18:9. A gentleman travelling on one of the river steamers to Philadelphia mentions his sensations over the rescue of a fellow-passenger from a watery grave. It was a cold winter night, and every one was impatient to be ashore. Before the boat reached the wharfs a man slipped into the water. The icicles had frozen on the wharf and they had frozen on the steamer. The ropes were lowered, and all stood with anxiety lest the man should not be able to grasp the rope owing to the cold. When he grasped it and was pulled on to the deck and we saw he was safe, although we had never seen him before, how we congratulated him. A life saved! With what fervency, then, must Jethro have congratulated Moses and his liberated host! The greater the peril, the fuller the tide of exultancy! The more hopeless the prospect of success and reunion, the deeper the fount of gladness!
“Their streaming tears together flow
For human guilt and mortal woe;
Their joyful songs together rise
Like mingling flames in sacrifice.”
—Barbauld.
Life Lessons! Exodus 18:11. In Singapore, that wonderful emporium of the commerce of the East, established by the sagacious foresight of Sir Stamford Raffles, stood a house surrounded by an open verandah fenced with large tree ferns. At the time, a group of friends, the long-sundered members of an English family, sat together narrating their adventures, Separated by shipwreck from one another, sundered by the terrible typhoon of Indian seas, they had once again been united, after several of them had succeeded in escaping from the clutches of Malay pirates. All felt, as the hairbreadth escapes were related and the remarkable deliverances recounted, that truly the special Providence of God had guided and interposed. It was the first night of their reunion, and they sat holding fellowship one with the other. “Should we not return thanks to Him who has preserved us!” Then together they knelt in thankful acknowledgment of the Divine mercy. On rising, one of the family said that he had that night learned more about God—that He was indeed a personal God caring for each, while He cared for all. Jethro here acknowledges that the recital by Moses of Divine deliverance and direction had given him a new view of Jehovah, “Now I know that the Lord Jehovah is greater than all gods.”
“O Thou Eternal One, whose presence bright
All space doth occupy, all motion guide;
Unchanged through time’s all-devastating flight;
Thou only God! There is no God beside.”
—Derzhavin.
Family Religion! Exodus 18:12. Religion not only hallows and brightens the joys of life; it is also the true basis and crown of them all. Hence the gladness of Jethro. His gladness was not because of any advantage he himself had gained, “but because of all the goodness which the Lord had done to Israel.” Here we see the sympathy which flows from a heart ruled by the love of God. In this spirit Jethro offered sacrifices to God in the sight of the vast multitude. Thus the host of Israel shared in the family-joys of Moses. Even so in Paradise,—all will share the feast of one another’s gladness. Not that love can be
“Without the chosen specialties of love,
The nearest to the nearest most akin.
But none are strangers there,—none sojourners;
And as the cloudless ages glide away,
New fountains of delight to them—to all,
Will open in the fellowship of hearts.”
—Bickersteth.