Posted on by Abe Austin

Scriptural Analysis- Exodus 18:18-20

18 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.

19 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:

20 And thou shalt teach them ordinances and laws, and shalt shew them the way wherein they must walk, and the work that they must do.

Jethro begins his advice in familiar territory. Moses had already been called to be God’s representative to the people, and also the people’s representative to God, and Jethro states that this should continue. Jethro further reaffirms Moses’s responsibility to lay down the laws and the lessons that the Lord provides. He is to teach the people generally of God’s commandments, of the correct conduct that they must perform, of their purpose from on High.

But up until now Jethro has not spoken to how the message from God, conveyed through Moses, would actually be disseminated through the people, nor how the trials of the people would be condensed upward to God through Moses. All that has been established so far is that the immaterial, unseen God will have His word made perceptible and perceivable through the conduct of Moses. Moses would turn spirit and truth into speech and writing, and only once that mortalizing process had occurred could it be distributed to all the people.

Posted on by Abe Austin

Scriptural Analysis- Exodus 18:13-17

13 And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning unto the evening.

14 And when Moses’ father in law saw all that he did to the people, he said, What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee from morning unto even?

15 And Moses said unto his father in law, Because the people come unto me to inquire of God:

16 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.

17 And Moses’ father in law said unto him, The thing that thou doest is not good.

Moses had played host to Jethro when he first arrived, but on the next day he had to get back to his work as Israel’s judge. This was quite fortuitous, as it allowed Jethro to observe Moses’s process, and in the following verses we will see the key improvement that he had to offer.

Moses stood between all the disputes and difficulties of the people, delivering God’s judgment for them all. This is a key function that any large populace needs to have filled. Isolated individuals become a unified people in part by having

  1. A shared vision.
  2. Reliable rules that they all adhere to.
  3. Their smaller issues resolved before they can escalate into egregious affronts.

Moses was meeting all of those needs by sitting in judgment. Put more abstractly, a society needs a locus of control, just as an individual does, and without one it will dissolve into anarchy. But since the society is not a single person, that locus of control must be external instead of internal.

Of course, among a people that may have numbered over two million, the number of disputes that Moses heard must have been immense. As we will see tomorrow, this is exactly the problem that Jethro saw in Moses’s approach. Judging two million people was already too great of a burden, and the population was only going to increase, and Moses’s approach would not be able to scale upwards indefinitely. It would become literally impossible for one man to judge these people in this way. Something had to change.

Posted on by Abe Austin

Scriptural Analysis- Exodus 18:10-12

10 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.

11 Now I know that the Lord is greater than all gods: for in the thing wherein they dealt proudly he was above them.

12 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.

When we first were introduced Jethro we were told he was a priest in Midian, and I had wondered whether he was priest of the Lord. Today’s verses suggest that this was, indeed, the case. He praises God, making exclamations such as “blessed be the Lord,” and “now I know that the Lord is greater than all gods.”

Another reason to assume that Jethro was a priest of the Lord is the priestly function he then serves in verse 12, making sacrifices that were apparently acceptable before the Lord. It is interesting to note the foreshadowing of this verse. Jethro performs the ritual offering with Aaron present, and of course Aaron and his sons will soon be called to function in the same office. I see in these verses a sort of passing of the torch. Jethro had maintained the faith in Midian while Israel was held captive, and now that they were free he came to show them the rituals and formalities of worshipping God.

Jethro and his flock in Midian must have had a story of their own, but they would fade, while the Israelite story would continue for thousands of years. This reminds me of John the Baptist diminishing so that his cousin Jesus might increase. Jethro and John seem to have been righteous men that magnified their callings and fulfilled their purposes, yet they were willing to make way for the chosen ones that came to take the center stage.

Posted on by Abe Austin

Scriptural Analysis- Exodus 18:7-9

7 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.

8 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.

9 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.

We never heard what the Moses’s relationship with Jethro was like when he lived in the land of Midian, but from today’s verses it seems clear that Moses held great respect for his father-in-law. Moses met Jethro with utmost decorum and hospitality, and gave a full report of everything that had transpired since they had seen each other last.

It is interesting to hear of Jethro’s joyful reaction to all that Moses relates, given that we have just gone through some depressing chapters, with the Israelites losing the faith and reviling their deliverer time after time. We are even told in verse 8 that Moses specifically mentioned “all the travail that had come upon them by the way.” Yet in spite of all that trouble, it would seem that Jethro was able to see past all the travail to the greater, more optimistic picture. He was able to see with clear eyes the good that had happened, and was continuing to happen, and he rejoiced in the Lord.

We do not know exactly what Moses’s emotional state was in this moment, but the thought occurs to me that Jethro’s visit might have been just the encouragement Moses needed at this time. Jethro might have been an oasis of hope for Moses in the wilderness.

Posted on by Abe Austin

Scriptural Analysis- Exodus 18:1-6

1 When Jethro, the priest of Midian, Moses’ father in law, heard of all that God had done for Moses, and for Israel his people, and that the Lord had brought Israel out of Egypt;

2 Then Jethro, Moses’ father in law, took Zipporah, Moses’ wife, after he had sent her back,

3 And her two sons; of which the name of the one was Gershom; for he said, I have been an alien in a strange land:

4 And the name of the other was Eliezer; for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh:

5 And Jethro, Moses’ father in law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the mount of God:

6 And he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her.

Back in Exodus 4, when Moses had left the land of Midian to return to Egypt, we were told that Moses had taken his wife, Zipporah, and sons with him. It was during this sojourn that Moses had been reproved for having not yet circumcised his sons, and Zipporah had done the deed for him.

Today we learn from verse 2 that Moses apparently sent his wife and children back to Midian, though, and they had resided there with Zipporah’s father while Moses finished his work in Egypt. We are never given an explanation as to why Moses had sent them back. Perhaps they were in danger from Pharaoh after the curses Moses brought against Egypt. Perhaps Moses’s calling required his constant attention, and they would receive more care in Jethro’s home.

In any case, it may very well have been an extended absence of multiple years, but at last the family was all together again. At the end of this chapter we will hear that Jethro did not stay with the Israelite people in the wilderness, though. He came simply to return Moses’s family to him, observed the good that had been done to the Israelite people, offered some counsel to Moses, and then took his leave and went back to his own land. Being a priest, he must have had a work and a flock of his own to attend to, and he only lingered long enough to show Moses the ropes for leading the sheep in this region.

Posted on by Abe Austin

Scriptural Analysis- Exodus 17:10-12

10 So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill.

11 And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.

12 But Moses’ hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.

Moses, Aaron, and Hur climbed to the top of a hill, presumably to have a view of the battle below, and Moses raised his hands, which corresponded with Israel prevailing against their enemy. However, keeping one’s hands elevated for a prolonged time is actually a very difficult physical feat, let alone for someone quite advanced in age, as Moses was. So his hands grew heavy, and when he let them down Israel began to fall to their enemies.

This raises the question of what is the connection between the position of Moses’s hands and the prevailing of the Israelite army? Much like his staff, it seems likely that this was a physical representation of an abstract concept. Perhaps God was using the connection between raised hands and prevailing in battle to teach a lesson that a nation is subject to the strength of its leader, and a church to the strength of its prophet. When our government and spiritual leaders are weak and flawed, we all suffer. When they lack the fortitude to stand for their flock, then wolves begin to sneak in among the sheep.

And what does it mean to be weak and flawed? To not have one’s hands, or one’s labor, directed heavenward. When we lower our hands to the lower, earthward things, that is the precursor to destruction. If our leaders are more concerned with worldly wealth or social trends than acts of righteousness, the people are left vulnerable to their enemies.

And this is where Aaron and Hur come in. Moses couldn’t keep his hands up forever, so they were there to lend him the strength that he lacked, to keep his hands heavenward. So, too, the future Israelite kings were meant to take counsel and direction from the prophet, having their focus raised heavenward so that the people would follow in the right path. Leaders today should also surround themselves with those who have as their primary concern what is right, what is true, and what is good, according to the Lord.

Posted on by Abe Austin

The Two Halves of Justice

Some time ago I did a study on the qualities of Justice and Mercy. One key takeaway was how justice is both a law for punishment and reward. If we harm another who doesn’t deserve it, justice demands that now we be harmed. Conversely, if we do good to another who doesn’t deserve it, justice demands that now we receive good, too. Justice can be either the vehicle for our damnation or our ascension, depending on which way we choose to engage with it.

Recently, I thought some more about this dual nature of justice, and I wanted to point out two more observations that I had.

Two Teachings of Justice)

I’ve realized that the complete picture of justice is only seen by combining two Biblical laws that were given by two different men at two very different times. The first treatise on justice comes from Moses, when he famously pronounced “an eye for an eye, a tooth for a tooth.” This mandate was given while describing the rules for punishment that would befall those who broke Hebrew law and wronged their neighbor. It was, therefore, a representation of only the negative half of justice. To this day, no one uses the term “an eye for an eye” to mean paying a good deed forward, only for retaliation against the wrong that has been done by another.

The second treatise on justice was given over multiple discourses by Christ. His famous injunction to “do unto others what you would have them do to you” is, at its core, a call for justice. “Doing unto others” is giving the just reaction to a yet unreceived action.

Jesus also invoked the image of justice when he stated, “with what measure you mete, it shall be measured to you again.” That is you being recompensed equally for how you treat another, which is another way of saying ‘justice.’ Undeserved kindness that you show to others must be returned by undeserved kindness from God because the scales of justice require it.

Moses gave the half of justice that condemned the guilty, but Christ gave the half that exonerated the innocent. Christ did not contradict the law of justice given by Moses, he completed it, and both halves have been in full force forever after.

Judicial Justice and Personal Justice)

It also stood out to me that Moses’s half of justice, that of punishment and redress, is the correct form of justice for a people. The chief purpose of a judicial system is to provide protection for the innocent, and to right those that have been wronged. In the western world our sense of national justice still mirrors that of Moses’s. Our court systems are in essence an eye-for-an-eye, intended to allow the victim to be restored to whole by taking from the perpetrator.

Meanwhile, Christ’s half of justice, that of forgiveness and reward, is the correct form of justice for the individual. We do not compel a person in our laws to forgive another who has wronged them, or to turn the other cheek, but we do applaud them when they choose for themselves to take that higher road.

And this is how it should be. There should be a default protection for the weak and innocent, and there should also be an option for the individual to waive the offense if they so choose. We are properly incensed at a judge who decides to withhold justice, while we are properly in awe of those who, without compulsion, show their offender mercy.

One law, two halves, each aligned with the righteous and blessed order of God.

Posted on by Abe Austin

Scriptural Analysis- Summary of Pharaoh, Israel, and Moses’s Faith

Yesterday I reviewed some of the broad themes from Egypt conquering Israel, now let us consider what can be gleaned from Moses working miracles for the Lord in Egypt. As I looked back at the account, I saw that there were three different archetypes of faith in this part of the story.

The Unyielding Pharaoh)

First we have Pharaoh, who was repeatedly commanded to let Israel go but resisted at every turn. As the pressure from God grew increasingly more severe, Pharaoh would momentarily buckle, saying that he consented to God’s demands, only to recant as soon as the latest curse had been removed. Pharaoh would also try to compromise with God, trying to remove or modify some of His terms, but that approach never worked, and ultimately Pharaoh had to fully surrender to God’s will.

Unfortunately, I can absolutely relate to Pharaoh’s shifting loyalties. Though my circumstances are nowhere near as extreme as his, my attitude is very similar. I am full of moments were I partially relent to God’s will, then mostly relent, then fully relent, then take it all back and go back to my old ways. I may not be enslaving God’s people, but I am holding back a part of my heart, struggling to fully surrender.

I think Pharaoh’s example shows us how it is easy for us to have moments of conviction, but that moments are insufficient. We need to have our faith baked into our character, have it as our default mode of operation.

The Blessed Israelites)

The Israelites represent a different sort of attitude towards faith. While they did struggle when things were difficult, they basically desired all the same things that God wanted. And, when things were relatively easy, they did comply with all of God’s commands.

The Israelites were not self-sustaining in their faith. They needed a Moses to lead them, guide them, and bring out the best of them. In many ways they were blessed by association, better off for being allied with such a great man of faith.

At some point, each one of us is similarly blessed by association with those of greater faith. We lean on the testimony of parents, teachers, or friends who have already walked the way that we want. By their encouragement and direction we participate in good patterns that give us good rewards. I think of my parents who took me to church and read me the scriptures, which things I would not have chosen to do on my own, but which still opened my mind and heart to the spiritual dimension. Of course, we are all meant to develop a more self-sustaining faith, but there is nothing shameful in requiring spiritual training wheels for a time.

The Stalwart Moses)

Of all the qualities that we saw from Moses, I am so grateful that we saw that he, too, had his doubts and insecurities at first. His hesitation and half-compliant attitude at the burning bush should give hope to all of us who identify more with the Israelites and Pharaoh. If Moses, too, once struggled to fully devote himself to the Lord, but he was able to grow past that, then so can we.

Admittedly, it isn’t abundantly clear how and when he fully gave himself over to the Lord’s will. Somehow and somewhere, though, it is clear that he just stopped worrying about social norms or the expectations of others. He came to have no regard for the opinion of the Israelites or Pharaoh, and whether they would believe in him, He only did what God commanded him to do.

I do wish we had more details on how and why Moses made this transformation. From my own experiences, I believe that this sort of transformation involves a simple, honest surrender, where we just let go of all our own ideas about what we need to get out of life and who we are supposed to be. It does not have to be a grand gesture of surrender, in fact I think more often than not it isn’t, but that simple, total surrender to God will always change the course of an entire life.

***

I will continue with my retrospect of Israel’s liberation from Egypt tomorrow.

Posted on by Abe Austin

Scriptural Analysis- Exodus 14:13-16

13 And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which he will shew to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever.

14 The Lord shall fight for you, and ye shall hold your peace.

15 And the Lord said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward:

16 But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea.

Moses appears to have been unperturbed by the Israelites mocking, frantic questions. He assured the Israelites that they would not have to trade blows with the Egyptians, for God would battle for them. After all, hadn’t God battled for them with His plagues in the midst of Egypt? The Israelites had sat idly by while the Lord worked His wonders there, and Moses was confident that it would be the same here.

But notice that Moses first told the Israelites to “stand still,” and then the Lord corrected him, saying “Whererfore criest thou unto me? Speak unto the children of Israel, that they go forward.” Moses had been incorrect in suggesting that the Israelites should remain motionless, when actually God needed them to start moving. This suggests that until God detailed the parting of the sea in verse 16, Moses had no idea what God’s plan to save the Israelites actually was. He was sure that God would save his people, though, even if he didn’t know in what way. This reveals great faith on Moses’s part. It shows the confidence he had in the character of God, and how he rested in the certainty that the Lord would surely save them somehow.

The somehow, God revealed, was going to require more of the Israelites than standing on the banks of the sea. Back in Egypt, He had worked many wonders that required no involvement from the Israelites, but He had also worked some wonders where something was required of them, such as painting the lamb’s blood on their door posts. This next miracle was going to be of the latter category.

Moses was absolutely correct when he told the Israelites that God would fight for them and destroy their enemies, but first they had to get themselves to the place appointed for their salvation.

Posted on by Abe Austin

Scriptural Analysis- Exodus 9:22-23

22 And the Lord said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt.

23 And Moses stretched forth his rod toward heaven: and the Lord sent thunder and hail, and the fire ran along upon the ground; and the Lord rained hail upon the land of Egypt.

Today it stood out to me that God had Moses perform the physical act that would summon the storm: raising his rod to the heavens. Obviously the sending forth of hail was a miracle, and was therefore a work of God, so one would think that He didn’t need any involvement from Moses to perform it. And yet, God told Moses “stretch forth thine hand…that there may be hail.”

In verse 23 we are told that Moses did “stretch forth his rod…and the Lord sent thunder and hail.” So yes, it was the Lord sending it, but only when His servant performed the physical act to kick off the event. Why was it done this way?

Some have suggested that outward, physical rituals like these are done strictly for the benefit of those who witness the miracle. These outward motions are ultimately unnecessary, but they provide a visual aid that helps people connect God’s invisible hand to something that is observable and tangible.

However, I can’t help but think that there is something more to it. I like to think that whenever God tells us to do something that it is more than just a symbolic gesture. Somehow it is essential to the working out of God’s plans. What exactly that would be in this case, I do not know. Perhaps the Lord had committed the elements in Egypt to Moses’s stewardship. If so, then by the permission of the Lord Moses truly was commanding nature in that area, and so his involvement was necessary.

Or perhaps it was the staff that was specially empowered. It had already been sanctified by the Lord, taken from a common shepherd’s crook and transformed into a pure instrument of the Lord. Perhaps this rod was a channel for God’s power, and holding it up into the air created the conduit between God and the atmosphere.

Or perhaps it was neither of those. The point is that there are multiple ways in which this physical action could have been integral to the working out of God’s plan, so it is possible that really it was.