055. Moses--Family Reunited

Moses--Family Reunited

Exo 18:7-12. And Moses went out to meet his father-in-law, and did obeisance, and kissed him: and they asked each other of their welfare: and they came into the tent. And Moses told his father-in-law all that the Lord had done unto Pharaoh, and to the Egyptians for Israel’s sake, and all the travail that had come upon them by the way, and how the Lord delivered them. 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: for, in the thing wherein they dealt proudly, he was above them. 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. The great Author and Ruler of the world has evidently in view the pleasure and happiness, as well as the wisdom and virtue of his rational creatures. We find, through the widely expanded frame of nature, and the extensive plan of Providence, as many sources of joy as there are means of improvement. What an infinite, beautiful, and pleasing variety in the works and in the ways of God! all ministering to human comfort, all aiming at making men good. The mind of man is formed to desire and to relish variety. The objects with which he is conversant are therefore varied without end, to gratify that desire, and to correspond with that relish. The glare of perpetual sunshine and the fervid heat of an eternal summer, would speedily oppress and destroy mankind but, relieved by the tranquillity of darkness, the freshness of spring, the sedateness of autumn, and even the gloom of winter, they become no less grateful than they are beneficial. In surveying the globe, the eye is not permitted to tire by having to crawl along a boundless plain; but sparkles with delight as it springs from valley to valley, and from hill to hill. And even the glories of the starry heavens are rendered still more glorious by being kept in continual motion; and thereby are made continually to exhibit a different appearance. The events of human life, for the same reason, are endlessly variegated like the objects of sense. Wretched were the dull stagnation of constant prosperity, success, and ease. Intolerable would be the agitation and distress of unceasing, unabating, unrelenting toil, pain, disappointment, and vexation of spirit. But, one thing being set over against another, the great, the prosperous, and the happy are forever admonished, reproved, and brought low; the poor, the despised, and the miserable are cheered, supported, and exalted. The word of God exhibits a resemblance to the system of nature, and to the conduct of Providence. In it we have the same pleasing, engaging variety; the same happy accommodation to the tastes, occasions, and necessities of mankind. The antiquarian and the naturalist, the politician and the legislator, the poet and the philosopher, the moralist and the divine, the man of retirement and the man of the world, the man of reason and the man of fancy, all find in Scripture an helper toward the discovery of truth, and the attainment of happiness; a guide to the understanding, a corrector and supporter of the imagination, a comforter of the heart, a teacher of wisdom, a rule of faith, a source of joy. The very structure of the sacred compositions is inimitably calculated, by a beautiful and easy transition from subject to subject, and from scene to scene, to relieve and yet to preserve the attention: presenting always a new and interesting object, or the same object placed in a new and interesting light. Thus the tumultuous, noisy, and bloody scenes of Horeb and Rephidim--scenes of murmuring, rebellion, and war, are happily relieved by scenes of domestic tranquillity, love, and joy; and we are prepared to attend Moses, to meet God in the mount, by mixing in the virtuous, cheerful, and affectionate intercourse of his private family.

Let us then thankfully take the relief which a gracious God has in his word provided for us; and contemplate one of those calm, but neither uninteresting nor uninstructive representations of human life, which come home to the bosom and the fireside of every man who has a heart, who has a relation, who has a friend. The history of Moses now looks back, and reminds us of his being “a stranger in a strange land:” namely, of his fleeing from Egypt into Midian, of his arriving there, conducted of Providence, just at the moment to render a seasonable service to the daughters of Raguel, or Jethro, the priest of Midian; of the hospitable reception afforded him by that worthy man, and of the alliance which he formed with him, by marrying his daughter Zipporah. Upon his being called back to Egypt to undertake the weighty charge which God had assigned him, he had intended and attempted to carry his wife and children along with him. But being reproved of God by the way for neglecting in his own family the rite of circumcision, the seal of God’s covenant, and, either specially admonished from Heaven, or following the dictates of human prudence, he sends them all back to his father-in-law, as likely to prove either a burden or a hindrance to himself, in the discharge of his great trust. For true piety, while it reposes entire confidence in God, will never presumptuously load Providence with what is the proper work and business of man. Diligence and foresight, as well as faith and hope, are its genuine offspring. But the tempest being now blown over, and Moses, of a messenger and a suppliant unto Pharaoh, being now become the head and leader of a great nation, it was natural for him and for his family mutually to desire to be restored to each other. Jethro, therefore, having received information where Israel was, and what the Lord had done for them, takes his daughter and grandchildren, and carries them with him to the camp of Israel. The innocent endearments of natural affection, and the honest communications of private friendship, are graciously intended to alleviate the cares of public life, and to strengthen the mind by diverting it from incessant and intense application to serious business. No man can always be a general, a statesman, or a king. And happy it is for those who occupy these exalted but troublesome stations, that they are frequently permitted to sink the public in the private character, and to drop the hero, the senator, the judge, the sovereign, in the man.

Distance has not alienated affection between the man of God and his family. A slighter affection is effaced and destroyed by absence; a stronger love is confirmed and inflamed by it. Good old Jethro satisfies not himself with sending by the mouth of another a compliment of congratulation to his son-in-law; neither will he permit Zipporah and her sons to go unaccompanied, unprotected through the wilderness; but, aged and infirm as he was, chooses himself to be their companion and their protector.

Moses seems to take delight in delivering to us this passage of his life. He is amiably minute and circumstantial in the detail of it. He dwells upon the tender and affecting recollections of sorrows and of joys that are past. His heart is in it. He stops in his narration to tell us the names of his two sons, and his reason for giving them those names. “The name of the one was Gershom: for he said, I have been an alien in a strange land: and the name of the other was Eliezer; for the God of my fathers, said he, was mine help, and delivered me from the sword of Pharaoh.” Is this beneath the dignity of history, of sacred history? No, it is the most honorable province of history, to exhibit the honest, unsophisticated feelings of nature, the genuine workings of the human heart, the real, though humbler scenes of human life. What signifies to us the meeting of two old men three thousand three hundred years ago? Much every way. One of them is a Moses, and that Moses is describing his own sentiments, unveiling his own heart. He can serve as an instructer and an example to none, in respect of the prophetic dignity, as the bearer of the potent rod, as the man whose face shone, by forty days’ intimate communion with God. He can instruct but a few, by his wisdom and sagacity as a prince and a lawgiver. But as a son, a husband, and a father, he is a pattern to myriads, and shall continue to teach to the end of the world.

How pleasant it is to find this great man the same in retirement and privacy that he is upon the great theater; and delineating a battle, a triumph, and a family meeting, with the same simplicity and godly sincerity! Public men have too often two different characters. Plausible and specious, humble, modest, and insinuating before the world, they are self-willed and tyrannical, confident, assuming, and brutal in private; they often fawn where they fear, and domineer where they have power. Not so the meek and gentle prophet and judge of Israel. He waits not in state till his relations are admitted to pay their homage. He reckons it nothing derogatory to his high dignity to go forth to pay the respect due to age; and to humble the son, however high in place, at the feet of the parent. “And Moses went out to meet his father-in-law, and did obeisance, and kissed him; and they asked each other of their welfare; and they came into the tent.” Were it after the separation of but a day, friends have a thousand questions to ask, a thousand little incidents to relate: about their health, their entertainment, their dangers, their deliverances; about the observations which they have made, the projects they may have formed. What must it then have been for two such friends, for such a father and son, after a separation of many months, during which, events of such high moment to both had taken place, to meet together again in health and comfort, to communicate mutually the full soul, to retire into the tent, to shut out the world, and give vent to the overflowings of tenderness and affection! And with what a subject of conversation are they furnished; “And Moses told his father-in-law all that the Lord had done unto Pharaoh, and to the Egyptians, for Israel’s sake, and all the travail that had come upon them by the way, and how the Lord delivered them.” The most trifling incidents which befall a brother, a friend, a child, are interesting and important. What must then have been the emotions of Jethro to hear the wonders of Egypt, to learn the great things of God, astonishing in themselves, and acquiring an additional weight, creating a new interest, from the person who related them, and who was himself so deeply concerned in the event? But the good man is elevated, as he wondering listens to the wonderful tale, above all personal and selfish regards, above the partiality of private friendship, above the tenderness of natural affection. His heart dilates at the thought of a whole nation delivered, of a tyrant trampled in the dust, of the power, wisdom, and mercy of God magnified. “And Jethro rejoiced for all the goodness which the Lord had done to Israel; whom he had delivered out of the hands 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; for in the thing wherein they dealt proudly he was above them.” This friendly interview issues in a solemn, religious service, in which Aaron and all the elders of Israel are called to assist. What a blessed influence has true religion, in conciliating kindness and confirming friendship! When men cordially agree in the same glorious object of worship, the little peculiarities of form will not obstruct the mutual attraction of brotherly love. Prejudice will droop and die, and charity will draw a veil over its neighbor’s singularities and imperfections. Happy the family whose union is cemented by piety; the family whose happiness and peace are built upon the love of God; whose employments, communications, and pursuits are improved and sanctified by prayer!

Due attention having been paid to the calls of hospitality, the dictates of private friendship, and the demands of filial duty, Moses reverts next day betimes to the discharge of the duties of his public station. The time, the talents of the minister of God are not his own, they belong to mankind. Superficial observers who consider but the eminence of the place which a magistrate fills, the robe which he wears, the respect with which he is attended, look up to him with envy, and call him blessed. They think not of the thousand sacrifices which he his constrained to make of his ease, of his inclination, of his health, of his natural propensities, of his private attachments. They talk of the honors and emoluments of his office, but they overlook his anxious days, his painful toils, his sleepless nights, the causeless hatred which he incurs, the unprovoked insults which he must bear, and must not resent, the surrender which he must make of solid and substantial felicity, and the exchange of real and certain tranquillity, for uncertain usefulness or precarious reputation. Who would not be Moses, to sit on high and judge the people? But who would be Moses, to have the people stand by him for judgment, “from the morning to the evening!” The obscure part of mankind are little sensible what they owe to Providence for their obscurity. They can go out and come in unnoticed. They can go to rest when they will, and continue it as long, as they please. They have no vigilant, jealous, envious eye over them. They are free from the dreadful conflict of inclination and duty, of interest and conscience, of reverence for God, and respect for man. They can enjoy their families and friends. What they have, however little they can call their own. What, compared to these, and such advantages as these, Is the ermine cloak, the ivory scepter, the gem-encircled crown? Rejoice, O man, that the world knows thee not, cares not for thee, condescends not to trouble thy repose. Creep thy way silently, I beseech thee, to heaven; unafraid of being overlooked, neglected, and forgotten in the multitude of the redeemed, who there live, and reign, and “rejoice, with joy unspeakable and full of glory.”

Observe how even a Moses may err in an excess of zeal, through ignorance, inexperience, or inattention. Desirous of doing good by administering justice impartially, he cares not what trouble and labor it may cost him self. The service of fear or of necessity is slow, reluctant, partial, and imperfect; the labor of love is cheerful, active, and persevering. Moses is in the way of his duty early and late. If the public be served faithfully, if equity be dispensed, if God be glorified, he is willing to spend and to be spent in such a cause. “And Moses said unto his father-in-law, because the people come unto me to inquire of God: when they have a matter, they come unto me; and I judge between one and another, and I do make them know the statutes of God, and his laws.”[*]Exo 18:15-16

We have seen Jethro in the character of a pious man, an affectionate neighbor, and a kind relation. We see him now blending with these excellent qualities the character of an able statesman and sagacious politician. There is no man so wise as not to need instruction, and none so simple as to be incapable of sometimes giving advice. Jethro plainly perceived, that the course of life which his son-in-law was pursuing must soon prove fatal to him. That, by attempting what was beyond his strength to bear or perform, he was in the way of quickly rendering himself unable to do any thing at all. He therefore proposes a subdivision of the toil, by the appointment of proper men to the office of judge, who might try and determine the causes of less importance, and apply to Moses, and to God, through him, only in matters of high moment, and as the last resort. Thus Moses would be greatly relieved, many good men would be trained up to the useful, honorable and important employment of judging between his brethren, and the people meanwhile sustain no damage. The qualities which he points out as requisite to constitute this character, show how carefully he had considered the subject, and how well fitted he was to advise in a matter of this kind. Let those who have the appointment of judges study well what he says, and act accordingly. “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.”[*]Exo 18:21 The first requisite in a judge, according to Jethro, is ability. He must be a man of sense, penetration, and discernment. Because with the best intentions, a stupid, weak, or dissipated man, will be apt to err in judgment; either because he is unable to comprehend the cause, or will not employ the necessary time and pains to understand it. But what are the greatest and most shining abilities, destitute of a principle of conscience? They are but a mischievous weapon in the hands of a bad man. A judge, therefore, ought to be a man that fears God. A man, not only restrained by respect to the world, or actuated by regard to reputation: these are found feeble and inefficacious in the hour of temptation; these are fluctuating and unsteady, as the opinions, passions, and interests of men; but the fear of the Lord is a perpetual, unchanging motive and restraint, the same in darkness as in the light, the same in secret as before the eyes of the whole world. This principle is closely connected with, and indeed it naturally produces, a third quality, of primary importance in this character. A judge must be a man of truth. A sacred observer of truth in what he says himself; a diligent promoter of truth, and an impartial avenger of falsehood and injustice in others. Even a regard to some of the principles of religion, unconnected with the love of truth and justice, which are of the number of those principles, might be apt to mislead a man. Compassion, for example, might dispose a judge to favor the poor man, though he has the worst cause. The all-wise God, therefore, thought it necessary to throw in a special caution to this purpose, lest a principle, amiable and excellent in itself, should be perverted into a source of injustice, and has enjoined, by a positive statute,[*]“Neither shalt thou countenance a poor man in his cause.”--Exo 23:3. that the cause, not the person or condition of the man, should be considered by him who sits in judgment.

Jethro finally lays it down as essential to the character of a judge, that he be a man who hates covetousness. In which there is a strong insinuation, that where the love of money predominates, the exercise of all other necessary and suitable qualities are likely to be obstructed or perverted; ability under such influence rendered only more dangerous and hurtful; the fear of God lulled asleep; the heart hardened; the conscience, by the strong opiate of gold, reduced to a state of insensibility, and truth and justice hoodwinked on the tribunal. The history of our own country affords a melancholy example of the truth of this observation, in the conduct of that “greatest, wisest, meanest of mankind,” Sir Francis Bacon. Lord Verulam, and Lord High Chancellor of England, in the reign of James I. who with a soul that comprehended, filled, extended, enlarged the circle of science; a genius that penetrated through the whole vast system of nature, an imagination that transcended the flaming boundaries of the world, and a heart devoted to the love of God and mankind--basely received the wages of unrighteousness, accepted a bribe to pervert justice, was accused and convicted of corruption in the execution of his high and important trust, acknowledged his own shame, and was deservedly driven, with disgrace to himself, and with the indignation, shame, and pity of a mortified and astonished world, from an honorable station which he filled so unworthily. But alas, after all, when we read of the appointment of judges and of generals and of their requisite qualities, of what does it remind us but that men are selfish, covetous, litigious, and violent: tenacious of their own and ready to encroach upon others? Wherefore is law? Wherefore are there tribunals? They are for “the lawless and disobedient.” Make men just, gentle, kindly affectioned; make them Christians indeed, and then war is at an end; the courts are shut up; then there would be no need of a judge, because there would be no offender. The advice which was wisely and kindly given, is graciously and candidly received. A proud and self-sufficient spirit would have rejected the council, however salutary, because tendered by a stranger. But true wisdom only considers whether the hint be useful, practicable, and necessary, without regarding from what quarter it comes. And such was the wisdom of Moses, and he was prepared for converse with God, who had learned deference and respect for the opinions of men. And thus the very first rudiments of the Jewish constitution, were suggested by the observation and experience of a stranger and a Midianite. And the great Jehovah disdained not to permit his prophet to be taught and his people to be governed, by the wisdom and intelligence of a good man, though he was not of the commonwealth of Israel. If men were capable of learning to be wise and good, He who is wisdom and goodness itself would vouchsafe to teach them, not by precept only, but by example also. As Jethro suggested, so it was done. Moses was eased of a burthen intolerable, the course of justice was not stopped, God was glorified, and the world edified.

You must have observed, that I have once and again held out to your expectation a subject of discourse, from which I have once and a second time shrunk back. It is still before me, and I feel myself as reluctant as ever to proceed. Who is not ready to sink under the awful terrors of the dispensation of the law from Sinai? “Who is sufficient for such things?”. But I must venture to go on, and endeavor to carry you with me to the foot of that tremendous mountain. And I flatter myself you have not been altogether disappointed or injured in being stopped a little in your progress. With recruited strength and spirits, we shall attempt to advance on our way. But we shall first from this eminence survey the ground over which we have travelled. Eminence did I say? No. Let us join the innocent, cheerful society in the tent of Moses, and learn to cultivate the endearing charities of private life; and having considered it well, let us retire, making such reflections as these-- That it is not fortitude, but folly, unnecessarily to expose ourselves, or those whom we love, to hardships and danger. “If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.”[*]1Ti 5:8 It is our care, not our labor and reflection, which we are encouraged to cast upon God. That it argues a deficiency in some moral principle or another, when persons whom nature, and the obligations of society have united, discover an inclination to live asunder. Wisdom or necessity may impose a temporary separation: but well-disposed minds ever look to, and eagerly lay hold of the means and the season of restoration and union. That regard to public utility, exalts and improves private friendship. That to promote the glory of God, his own virtue, and the good of his fellow creatures, is the great and constant aim of every good man. That as none are too wise to learn, it is a proof of affection to communicate useful hints; and a high proof of wisdom to take and use them, from whatever quarter they come. There is one Being only who is not to be instructed. “How unsearchable are his judgments, and his ways past finding out; for who hath known the mind of the Lord? or who hath been his counsellor.”[*]Rom 11:32;Rom 11:34 And finally that, though we cannot successfully imitate eminent men in every particular of conduct, or in the display of talents which may be denied to ourselves, we are not thereby precluded from the exercise of the inferior talents which we possess, and from a virtuous emulation where it is possible for us to succeed. Let me strive to be a Moses in some things, though I be conscious I must fall inconceivably behind him in most. Amen.