CRITICAL NOTES.—
Exodus 18:27. Moses let his father-in-law depart.] The departure of Jethro may or may not have taken place prior to the law-giving from Sinai. It is quite possible, as Kalisch suggests, that this verse is here added for the sake of completeness, after the manner of Exodus 16:35, leaving us free, notwithstanding, to believe that Jethro remained some time with Moses, as for many reasons he would be likely to do. It is to be borne in mind, however, that Midian was not far from the desert of Sinai, as Moses was hereabouts feeding the flock of Jethro when first commissioned from the burning bush. “It is most probable,” says Murphy, “that, during the eleven months and twenty days of the sojourn of Israel in the wilderness of Sinai, there were frequent interviews between Moses and his relations by marriage, as they were in the immediate neighbourhood.” This deserves all the more attention by reason of the record contained in Numbers 10:29-32.
MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 18:13-27
THE FOLLY OF SOLITARY RULERSHIP
Jethro was not only a man of deep piety; he was likewise a man of sound judgment. He could not merely offer a sacrifice to God; he could also give advice to Moses. He combined the mental and moral qualities in a high degree. Intelligent men are generally the most devout. Hence we listen with keen interest to the old priest’s advice to his son-in-law. It is not given in querulous spirit, but with kindly intent, and at the most opportune time. It would be well if rulers in Church and State would consent to follow the advice so wisely given. Solitary Rulership:—
I. That it is foolish because it causes an undue strain upon the solitary individual. “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.’ ” Moses was supreme judge in Israel. The whole weight and responsibility of the judicial function rested upon him. Judges are necessary in the present conditions of society; they are a great help and blessing; they should command respect; they should not tax themselves with undue responsibilities or work; they must be diligent; they must be equitable; they must be courageous; they must be reverent. But one man was not equal to such a wide administration as that assumed by Moses. His physical strength was not equal to it. Our best physical energy should be spent in the service of God and humanity; but in this respect we are to be careful to do ourselves no harm. Moses could not endure the fatigue of continuing so long in the seat of judgment, from morning until evening listening to and deciding the queries and disputes of that vast people. He was thus ignorantly and needlessly sacrificing his physical energy. His mind would be wearied. His soul would exhaust its vitalities. Wicked men sometimes kill themselves by excess of pleasure. Good men should not kill themselves by excess of work even in the service of God. Many great lives are lost to the Church through excessive toils. The Divine Judge can never grow weary in His administration of the universe.
II. That it is foolish because it interferes with the execution of the higher part of the judicial office. “Be thou for the people God-ward, that thou mayest bring the causes unto God: And thou shalt teach them ordinances and laws, and shalt shew the way wherein they must walk, and the work that they must do.” Thus Moses was not to vacate the judicial chair, but was to take upon himself the higher duties pertaining to it. He was not to settle any little quarrel that might arise in the nation. He was to attend to the moral and spiritual aspects of justice rather than to the legal. How many great and good men are employed in meaner tasks than they ought to be, and are wasting their energies in plans which feebler minds could execute with equal skill, to the neglect of great spiritual works. How often are ministers engaged with the technical and local when they might be engaged in the spiritual and universal. Justice needs more than administrative power; it needs spiritual discernment and those qualities of moral character which are the outcome of moral meanness to God; hence it requires men to be for the people God-ward. Jesus Christ is now for the people God-ward, the one Mediator between God and man.
III. That it is foolish because it leaves unutilised a vast number of able men quite equal to the ordinary requirements of justice. “Moreover, thou shalt provide out of all the people able men, such as fear God—men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens.” There were men in the ranks of Israel who were competent to undertake the work by which Moses was overburdened. They were competent for it. They were truthful in life. They were self-sacrificing in spirit. They were judges in all but name. They wanted the authoritative call to bring them into judicial duty. They were simply waiting opportunity to become influential leaders. As it is, they are unutilised. There are crowds of men in the world, in society, and in the Church who are great in themselves, but do not become so in relation to society because they are not awakened by any call to great tasks. It is not well that a few men should monopolise official positions, thinking that they are alone equal to the work. Ministers should not do all the work of the Church; they should call out latent talent for it. Society has many unrecognised judges.
IV. That this folly is evident to wise old men who see solitary judgeships in operation. Jethro, the old Priest of Median, saw the meaning and issue of the work of Moses, as Moses did not. He saw that he was engaged in a task for which he could not long be equal. He spoke faithful words on the matter. He did not pander to any love of supreme power that there might be in Moses. He did not fear giving offence. He spoke wisely and kindly. Others can form a more correct estimate of our work than we can. We are too near it to take the perspective of it. We are too much interested in it to form unprejudiced judgments concerning it. Let us be open to the voice of wise old men who often speak to young men as in the fear of God. LESSONS:—
1. That positions of trust should not be monopolised by the few.
2. That the common crowds of men have unsuspected abilities.
3. That good men should not be prodigal of their physical and mental energy to the shortening of their lives.
THE TEACHING OF THE PEOPLE
“Hearken now unto My voice, I will give thee counsel, and God shall be with thee: Be thou for the people to God-ward, that thou mayest bring the causes unto God: And thou shalt teach them ordinances and laws, and shalt show them the way wherein they must walk, and the work that they must do.”— Exodus 18:19-20.
Of some very great persons very little is said in Scripture. An instance of this, in the case of Jethro, the father-in-law of Moses. His general information, his wisdom, his aptitude for government, are all signally indicated in this chapter. The meeting is most interesting (Exodus 18:5-6)—their mutual salutation, conversation, &c. He sympathises with the onerous work of Moses—gives him counsel (Exodus 18:13, &c, Exodus 18:18). Then the text. Equally important is it now for Christian ministers and pastors.
I. The beautiful exhibition of the pastor’s work. “Be thou for the people to God-ward,” &c. That is, be God’s mouth—God’s servant—mediator—really, for so Moses was, revealing God’s will—bring to God their wants and interests. See Exodus 20:18. Then we have—
II. The pastors and churches. Encouragement—“God shall be with thee.” Repeated by the Lord Jesus, “Lo, I am with you,” &c. This presence of God is,
1. Essential—no substitute, &c.—essential to all, and for all.
2. Is pledged. Promise upon promise.
3. Has never failed. All God’s servants can testify, &c. In regard to Moses. See Deuteronomy 30:1; Deuteronomy 30:4. Belongs to the entire Church of God. He is in it—its foundation—light—glory, &c.
III. The pastor’s duty to the people (Exodus 18:20). Ovserve—
1. He is to teach them. Being taught of God—teach them what God reveals—teach them things about religion. Not science; but the fear and service of God.
2. Teach them ordinances. The services of God had fixed—instituted offerings, sacrifices, &c.; of course God’s ordinances, and His only—all of them—not to abate, or add, or change. So now Christ, &c. Ordinances.
3. Moral precepts. “Laws.” God-ward laws first, man-ward laws next, self-ward laws also. All the Divine precepts. Practical religion, as well as ceremonial and doctrinal—all conjointly.
4. The exhibition of public religion. “Called the way”—open. Observe the right way, old way, good way, way of life and salvation, way to Heaven.
5. Religious work. “The work that they must do.” Now religious work.
(1.) Is very diversified. Various kinds—public—home, &c.
(2.) Religious work is obligatory—must be done—no evasion permitted—no neglect excused.
(3.) Religious work must be done by all God’s people. For their own sakes. It is their health, happiness, &c. For the sake of the Church. Every member of the body. Of the family. For the world’s sake.—(Dr. J. Burns.)
SUGGESTIVE COMMENTS ON THE VERSES
Exodus 18:13-27. The morning brings its own work from God unto His servants, not every day the same.
God’s servants are careful as to worship Him, so to do justice to His people.
Good rulers sit close to deal justice to their people.
Providence sometimes puts hard work upon God’s ministers from morning to evening.
It is just to be wearied in giving and receiving judgment when God calls.
Observant fathers may see inconveniences in acting judgment, which judges do not perceive.
Nature and affection may well move to question works of superiors in order to good.
The best rulers may overburden themselves.
The greatest and best rulers disdain not to give an account of their judgment to reasonable inquisitors.
God’s laws are the best rule to order judgment between men.
God may use men of meaner calling and endowment to help in the government of His Church.
Good and righteous work may be too heavy for the strongest shoulders.
It is the mediator’s work to teach the ways proper to the Church.
Supreme governors have need of subordinate agents to administer justice.
Men intrusted with government should be eminently qualified with wisdom, knowledge, and courage.
Matters of greatest moment have a just way of appeal from lesser to superior judges.
Prosperity to prince and people may be well expected by keeping God’s commands.
Wise and sage counsellors after their work is done to others, betake themselves to their own charge.
I. Others view our acts.
II. Others can often see faults where we cannot.
III. Others reproving us may lead to a better course of action.
Or,
I. Men should interest themselves in the acts of their relatives.
II. Men should be faithful in giving reproof and advice.
Or,
I. The wisest have some defects in their conduct.
II. The wisest may be benefited by the advice of others.
Exodus 18:19 (last clause).
I. Moses was a Divine manifestation.
II. Moses was Israel’s mediator.
III. Moses was a type of Christ.
Talent requires to be evoked. It is true indeed that genius asserts itself, and clears for itself space and prominence equal to its measure of supremacy; on the other hand, it is equally true that much sound ability may become dormant, simply because the leaders of society do not call it into responsible exercise. The counsel which Moses received from Jethro inspired Israel with new life. From the moment that it was acted upon, talent rose to the occasion, energy was accounted of some value, and men who had probably been sulking in the background came to be recognised and honoured as wise statesmen and cordial allies. There is more talent in society than some of us have suspected. It needs the sunshine of wise encouragement in order to develop it. There is a lesson in this suggestion for all who lead the lives of men. Specially, perhaps, there is a lesson to pastors of churches. It is a poor church in which there is not more talent than has yet been developed. When Saul saw any strong man and any valiant man, he took him to himself. This is the law of sure progress and massive consolidation in church life. Let us keep our eyes open for men of capacity and good-will, and the more we watch the more shall our vigilance be rewarded. We should try men by imposing responsibilities upon them. There is range enough in church organisation for the trial and strengthening of every gift. Better be a door-keeper in the house of God than a sluggard, and infinitely better sweep the church-floor than lounge upon the Pew top, and find fault with the sweeping of other people. Every man in the church ought to be doing something. If the pattern be taken from the case described in the context, there need be no fear of rivalry or tumult. The arrangement indicated by Jethro was based upon the severest discipline. The position of Moses was supreme and undisputed; every great case was to be referred to his well tried judgment, and in all cases of contention his voice was to determine the counsels of the camp. There must be a ruling mind in the Church, and all impertinence and other self-exaggeration must be content to bow submissively to the master will. Very possibly there may be danger in sudden development of mental activity and social influence; but it must be remembered, on the other hand, that there is infinitely deadlier peril in allowing spiritual energy and emotion to fall into disuse. In the former case, we may have momentary impertinence, conceit, and coxcombry; but in the latter we shall have paralysis and distortion more revolting than death itself.—(City Temple.)
Now, my text suggests that no man can do everything. If a minister of the Gospel has on one shoulder the spiritual affairs of a church, and on the other shoulder the financial affairs of a church, his feet are on the margin of an open grave, clear to the bottom of which he can look without moving. Let all ministers of the Gospel, so far as possible, gather around them sympathetic men and women upon whom they can throw much of the care and responsibility and trouble. “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.” Standing before you this morning, preaching my sixth anniversary sermon as your pastor—a style of sermon in which the preacher is generally expected to be more than usual personal—I have to tell you that the burdens of life are getting to me less and less, and that as the years pass on I have fewer and still fewer anxieties. In beautiful Belleville, on the banks of the Passaic, where I began my Christian ministry, it seemed as if all the work came down on my young shoulders. Going to the West, the field was larger and the care less. Going to Philadelphia, the field was still larger and the care still less. And standing to-day, as I do, among hundreds of warm personal friends, whose hands and feet and hearts are all willing to help, I have less anxiety than I ever had. I have taken the advice of Jethro in the text, and have gathered around me a great many with whom I expect to divide all the care and the responsibility; and though sometimes, what with the conduct of this Church where we have a perpetual religious awakening, and the conduct of a religious weekly newspaper, and the conduct of the lay College, people have often addressed me in words similar to those of my text, saying, “Thou wilt surely wear away; this thing is too heavy for thee,” I am glad to know that this morning I am in perfect health, and ready to recount to you what the Lord has been doing in all these days of our sojourn together, between 1869 and 1875.—Dr. Talmage.
ILLUSTRATIONS
BY
REV. W. ADAMSON
Moses Burdened! Exodus 18:13-26. We may glance at—
1. Fatiguing government—its
(1) Care, and
(2) Constancy.
2. Faithful guests—the
(1) Counsel, and
(2) Compliance. It was no easy thing to govern Israel, as may be enforced by illustrations from “Robinson Crusoe,” or from the Missionary at Metlahkatlah. The unselfishness of Moses to benefit Israel may be paralleled with that of Jesus, in often denying Himself food and sleep for the sake of His followers, &c. The “Mayflower” Pilgrim Fathers from England furnish an excellent parallel to Jethro’s farewell in Exodus 18:27. The difficulties of government may be referred to by a poetic quotation—
“Each petty hand
Can steer a ship becalm’d; but he that will
Govern and carry her to her ends must know
His tides, his currents, how to shift his sails;
What she will bear in foul, and what in fair weather.”
—Johnson.
Faithful Friend! Exodus 18:17. In one of the lovely homes of the Susquehannah sat an anxious careworn mother, whilst grown-up daughters lounged or pored over books, &c. Day after day did she undertake all the responsibilities of a large American farmhouse hold. Whilst she toiled, her children idled. They had the ability, but not the opportunity. The mother was too anxious to do everything herself, fearing its failure otherwise. An old friend absent for years in England had just returned. During his long absence, the little children have grown up to manhood and womanhood, only to increase the fatigues of their over-anxious mother. He has noted with pained heart this weary and exhausted look; and knowing where the shoe pinches, he has been counselling the mother to adopt another plan. He points to her overtaxed powers of body and mind,—explains how this may be avoided without injury to family interests, by allowing her daughters to do all but the most important household matters, and assures her that a trial of his method will satisfy her of its wisdom. She can still retain the general superintendence. Jethro observes the overstrain of mind and body which Moses allows from day to day, and like a faithful friend interposes.
“The true friend is not he who holds up flattery’s mirror,
In which the face to thy conceit most pleasing hovers;
But he who kindly shows thee all thy faults,
And helps thee mend them ’ere an enemy discover.”
—Oriental.
Divine Consultation! Exodus 18:23. Jethro advises Moses to take his advice to the throne of grace, and ask God whether it was good or bad. “In all thy ways acknowledge Him, and He will direct thy paths.” So felt Ebezer, Samuel, David. Balaam consulted God; but with no intention of compliance. Not so Moses. On receiving an affirmation from God, Moses at once carries the suggestion into practice. A parallel more or less exists in the case of the apostles and their Divine consultation as to the wisdom of selecting Stephen and the other deacons in the Pentecostal Church. Professor Caird sees here the ideal of the Presbyterian government, by which the pastors are relieved from many needless self-imposed cares and burdens in the appointment of elders and deacons. By the co-operation of Christian laymen in the practical work of the Church, the clergy are enabled to give more time and thought to the work of public instruction. In all plans suggested to ourselves, or suggested to us by others, let us consult God.
“Implore His aid, in His decisions rest
Secure; whate’er He gives, He gives the best.”
—Samuel Johnson.
Farewell Considerations! Exodus 18:27. During the stormy days, when Cavaliers and Roundheads swept England with the incessant tide of war, many a “Farewell” had to be uttered by English families. How solemn was the “adieu” which Paul paid to the elders at Miletus, where we are told that he knelt down and prayed with them all—that they all wept sore and fell on Paul’s neck, and that they kissed him, sorrowing most of all at the thought of no more beholding his face on earth! (Acts 20) And are we not reminded of that affecting scene between David and Jonathan, whose tender, conscious farewell David never afterwards forgot! (1 Samuel 23:14) Yet another “Farewell scene “suggests itself—the most sweet and solemn of all adieus, viz., that of the Lord Himself: “I go away.” Then followed that interval of most solemn and delightful converse, in which the disciples, bowed down with sorrow at what they had heard, were assured that He would not leave them comfortless, and that He would come again to them (John 17). No such consolation could Jethro give. Probably he realised that, like Simeon, he would soon depart, having seen the “salvation of Jehovah.” Still, Jethro and Moses were Christians, and had both respect unto the recompense of reward. Both knew that there was a land in which the everlasting epitaph “Farewell” had no place.
“Wherein may be nor pageantry, nor pride,
Nor altars, save the pure one of the heart,
Nor tombs, except for sorrow; and no tears!
The fadeless world of God, where human lips
Need say ‘Farewell!’ no more.”
—Sladden.