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The defeat of Amalek is followed by the visit of Jethro; the opposite pole of the relation between Israel and the nations, the coming of the Gentiles to his brightness. And already that is true which repeats itself all through the history of the Church, that much secular wisdom, the art of organisation, the structure and discipline of societies, may be drawn from the experience and wisdom of the world.
Moses was under the special guidance of God, as really as any modern enthusiast can claim to be. When he turned for aid or direction to heaven, he was always answered. And yet he did not think scorn of the counsel of his kinsman. And although eighty years had not dimmed the fire of his eyes, nor wasted his strength, he neglected not the warning which taught him to economise his force; not to waste on every paltry dispute the attention and wisdom which could govern the new-born state.
Jethro is the kinsman, and probably the brother-in-law of Moses; for if he were the father-in-law, and the same as Reuel in the second chapter, why should a new name be introduced without any mark of identification? When he hears of the emancipation of Israel from Egypt, he brings back to Moses his two sons and Zipporah, who had been sent away, after the angry scene at the circumcision of the younger, and before he entered Egypt with his life in his hand. Now he was a great personage, the leader of a new nation, and the conqueror of the proudest monarch in the world. With what feelings would the wife and husband meet? We are told nothing of their interview, nor have we any reason to qualify the unfavourable impression produced by the circumstances of their parting, by the schismatic worship founded by their grandchildren, and by the loneliness implied in the very names of Gershom and Eliezer--"A-stranger-there," and "God-a-Help."
But the relations between Moses and Jethro are charming, whether we look at the obeisance rendered to the official minister of God by him whom God had honoured so specially, by the prosperous man to the friend of his adversity, or at the interest felt by the priest of Midian in all the details of the great deliverance of which he had heard already, or his joy in a Divine manifestation, probably not in all respects according to the prejudices of his race, or his praise of Jehovah as "greater than all gods, yea, in the thing wherein they dealt proudly against them" (Exodus 18:11, R.V.). The meaning of this phrase is either that the gods were plagued in their own domains, or that Jehovah had finally vanquished the Egyptians by the very element in which they were most oppressive, as when Moses himself had been exposed to drown.
There is another expression, in the first verse, which deserves to be remarked. How do the friends of a successful man think of the scenes in which he has borne a memorable part? They chiefly think of them in connection with their own hero. And amid all the story of the Exodus, in which so little honour is given to the human actor, the one trace of personal exultation is where it is most natural and becoming; it is in the heart of his relative: "When Jethro ... heard of all that the Lord had done for Moses and for Israel."
We are told, with marked emphasis, that this Midianite, a priest, and accustomed to act as such with Moses in his family, "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." Nor can we doubt that the writer of the Epistle to the Hebrews, who laid such stress upon the subordination of Abraham to Melchizedek, would have discerned in the relative position of Jethro and Aaron another evidence that the ascendency of the Aaronic priesthood was only temporary. We shall hereafter see that priesthood is a function of redeemed humanity, and that all limitations upon it were for a season, and due to human shortcoming. But for this very reason (if there were no other) the chief priest could only be He Who represents and embodies all humanity, in Whom is neither Jew nor Greek, barbarian, Scythian, bond nor free, because He is all and in all.
In the meantime, here is recognised, in the history of Israel, a Gentile priesthood.
And, as at the passover, so now, the sacrifice to God is partaken of by His people, who are conscious of acceptance by Him. Happy was the union of innocent festivity with a sacramental recognition of God. It is the same sentiment which was aimed at by the primitive Christian Church in her feasts of love, genuine meals in the house of God, until licence and appetite spoiled them, and the apostle asked "Have ye not houses to eat and drink in?" (1 Corinthians 11:22). Shall there never come a time when the victorious and pure Church of the latter days shall regain what we have forfeited, when the doctrine of the consecration of what is called "secular life" shall be embodied again in forms like these? It speaks to us meanwhile in a form which is easily ridiculed (as in Lamb’s well-known essay), and yet singularly touching and edifying if rightly considered, in the asking for a blessing upon our meals.
On the morrow, Jethro saw Moses, all day long, deciding the small matters and great which needed already to be adjudicated for the nation. He who had striven, without a commission, himself to smite the Egyptian and lead out Israel, is the same self-reliant, heroic, not too discreet person still.
But the true statesman and administrator is he who employs to the utmost all the capabilities and energies of his subordinates. And Jethro made a deep mark in history when he taught Moses the distinction between the lawgiver and the judge, between him who sought from God and proclaimed to the people the principles of justice and their form, and him who applied the law to each problem as it arose.
"It is supposed, and with probability," writes Kalisch (in loco), "that Alfred the Great, who was well versed in the Bible, based his own Saxon constitution of sheriffs in counties, etc., on the example of the Mosaic division (comp. Bacon on English Government, i. 70)." And thus it may be that our own nation owes its free institutions almost directly to the generous interest in the well-being of his relative, felt by an Arabian priest, who cherished, amid the growth of idolatries all around him, the primitive belief in God, and who rightly held that the first qualifications of a capable judge were ability, and the fear of God, truthfulness and hatred of unjust gain.
We learn from Deuteronomy (Deuteronomy 1:9-15), that Moses allowed the people themselves to elect these officials, who became not only their judges but their captains.
From the whole of this narrative we see clearly that the intervention of God for Israel is no more to be regarded as superseding the exercise of human prudence and common-sense, than as dispensing with valour in the repulse of Amalek, and with patience in journeying through the wilderness.
THE TYPICAL BEARINGS OF THE HISTORY.
We are now about to pass from history to legislation. And this is a convenient stage at which to pause, and ask how it comes to pass that all this narrative is also, in some sense, an allegory. It is a discussion full of pitfalls. Countless volumes of arbitrary and fanciful interpretation have done their worst to discredit every attempt, however cautious and sober, at finding more than the primary signification in any narrative. And whoever considers the reckless, violent and inconsistent methods of the mystical commentators may be forgiven if he recoils from occupying the ground which they have wasted, and contents himself with simply drawing the lessons which the story directly suggests.
But the New Testament does not warrant such a surrender. It tells us that leaven answers to malice, and unleavened bread to sincerity; that at the Red Sea the people were baptized; that the tabernacle and the altar, the sacrifice and the priest, the mercy-seat and the manna, were all types and shadows of abiding Christian realities.
It is more surprising to find the return of the infant Jesus connected with the words "When Israel was a child then I loved him, and I called My son out of Egypt,"--for it is impossible to doubt that the prophet was here speaking of the Exodus, and had in mind the phrase "Israel is My son, My firstborn: let My son go, that he may serve Me" (Matthew 1:15; Hosea 11:1; Exodus 4:22).
How are such passages to be explained? Surely not by finding a superficial resemblance between two things, and thereupon transferring to one of them whatever is true of the other. No thought can attain accuracy except by taking care not to confuse in this way things which superficially resemble each other.
But no thought can be fertilising and suggestive which neglects real and deep resemblances, resemblances of principle as well as incident, resemblances which are due to the mind of God or the character of man.
In the structure and furniture of the tabernacle, and the order of its services, there are analogies deliberately planned, and such as every one would expect, between religious truth shadowed forth in Judaism, and the same truth spoken in these latter days unto us in the Son.
But in the emancipation, the progress, and alas! the sins and chastisements of Israel, there are analogies of another kind, since here it is history which resembles theology, and chiefly secular things which are compared with spiritual. But the analogies are not capricious; they are based upon the obvious fact that the same God Who pitied Israel in bondage sees, with the same tender heart, a worse tyranny. For it is not a figure of speech to say that sin is slavery. Sin does outrage the will, and degrade and spoil the life. The sinner does obey a hard and merciless master. If his true home is in the kingdom of God, he is, like Israel, not only a slave but an exile. Is God the God of the Jew only? for otherwise He must, being immutable, deal with us and our tyrant as He dealt with Israel and Pharaoh. If He did not, by an exertion of omnipotence, transplant them from Egypt to their inheritance at one stroke, but required of them obedience, co-operation, patient discipline, and a gradual advance, why should we expect the whole work and process of grace to be summed up in the one experience which we call conversion? Yet if He did, promptly and completely, break their chains and consummate their emancipation, then the fact that grace is a progressive and gradual experience does not forbid us to reckon ourselves dead unto sin. If the region through which they were led, during their time of discipline, was very unlike the land of milk and honey which awaited the close of their pilgrimage, it is not unlikely that the same God will educate his later Church by the same means, leading us also by a way that we know not, to humble and prove us, that He may do us good at the latter end.
And if He marks, by a solemn institution, the period when we enter into covenant relations with Himself, and renounce the kingdom and tyranny of His foe, is it marvellous that the apostle found an analogy for this in the great event by which God punctuated the emancipation of Israel, leading them out of Egypt through the sea depths and beneath the protecting cloud?
If privilege, and adoption, and the Divine good-will, did not shelter them from the consequences of ingratitude and rebellion, if He spared not the natural branches, we should take heed lest He spare not us.
Such analogies are really arguments, as solid as those of Bishop Butler.
But the same cannot be maintained so easily of some others. When that is quoted of our Lord upon the cross which was written of the paschal lamb, "a bone shall not be broken" (Exodus 12:46, John 19:36), we feel that the citation needs to be justified upon different grounds. But such grounds are available. He was the true Lamb of God. For His sake the avenger passes over all His followers. His flesh is meat indeed. And therefore, although no analogy can be absolutely perfect, and the type has nothing to declare that His blood is drink indeed, yet there is an admirable fitness, worthy of inspired record, in the consummating and fulfilment in Him, and in Him alone of three sufferers, of the precept "A bone of Him shall not be broken." It may not be an express prophecy which is brought to pass, but it is a beautiful and appropriate correspondence, wrought out by Providence, not available for the coercion of sceptics, but good for the edifying of believers.
And so it is with the calling of the Son out of Egypt. Unquestionably Hosea spoke of Israel. But unquestionably too the phrase "My Son, My Firstborn" is a startling one. Here is already a suggestive difference between the monotheism of the Old Testament and the austere jealous logical orthodoxy of the Koran, which protests "It is not meet for God to have any Son, God forbid" (Sura 19:36). Jesus argued that such a rigid and lifeless orthodoxy as that of later Judaism, ought to have been scandalised, long before it came to consider His claims, by the ancient and recognised inspiration which gave the name of gods to men who sat in judgment as the representatives of Heaven. He claimed the right to carry still further the same principle--namely, that deity is not selfish and incommunicable, but practically gives itself away, in transferring the exercise of its functions. From such condescension everything may be expected, for God does not halt in the middle of a path He has begun to tread.
But if this argument of Jesus were a valid one (and the more it is examined the more profound it will be seen to be), how significant will then appear the term "My Son," as applied to Israel!
In condescending so far, God almost pledged Himself to the Incarnation, being no dealer in half measures, nor likely to assume rhetorically a relation to mankind to which in fact He would not stoop.
Every Christian feels, moreover, that it is by virtue of the grand and final condescension that all the preliminary steps are possible. Because Abraham’s seed was one, that is Christ, therefore ye (all) if ye are Christ’s, are Abraham’s seed, heirs according to promise (Galatians 3:16, Galatians 3:29).
But when this great harmony comes to be devoutly recognised, a hundred minor and incidental points of contact are invested with a sacred interest.
No doctrinal injury would have resulted, if the Child Jesus had never left the Holy Land. No infidel could have served his cause by quoting the words of Hosea. Nor can we now cite them against infidels as a prophecy fulfilled. But when He does return from Egypt our devotions, not our polemics, hail and rejoice in the coincidence. It reminds us, although it does not demonstrate, that He who is thus called out of Egypt is indeed the Son.
The sober historian cannot prove anything, logically and to demonstration, by the reiterated interventions in history of atmospheric phenomena. And yet no devout thinker can fail to recognise that God has reserved the hail against the time of trouble and war.
In short, it is absurd and hopeless to bid us limit our contemplation, in a divine narrative, to what can be demonstrated like the propositions of Euclid. We laugh at the French for trying to make colonies and constitutions according to abstract principles, and proposing, as they once did, to reform Europe "after the Chinese manner." Well, religion also is not a theory: it is the true history of the past of humanity, and it is the formative principle in the history of the present and the future.
And hence it follows that we may dwell with interest and edification upon analogies, as every great thinker confesses the existence of truths, "which never can be proved."
In the meantime it is easy to recognise the much simpler fact, that these things happened unto them by way of example, and they were written for our admonition.
 Take as an example the assertion of Bunyan that the sea in the Revelation is a sea of glass, because the laver in the tabernacle was made of the brazen looking-glasses of the women. (Solomon’s Temple, 36:1.)
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Nicoll, William R. "Commentary on Exodus 18". "The Expositor's Bible Commentary". https://studylight.org/
the Week of Proper 22 / Ordinary 27