Moreover you shall provide out of all the people able men which fear God: men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. Let them judge the people at all times. It shall be that every great matter they shall bring to you, but every small matter they shall judge themselves. So shall it be easier for you, and they shall share the load with you. If you will do this thing, and God commands you so, then you will be able to endure, and all these people also will go to their place in peace.”
So Moses listened to the voice of his father-in-law, and did all that he had said. Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. They judged the people at all times. They brought the hard cases to Moses, but every small matter they judged themselves.
Geneva Bible translators 1599 · Public Domain On vv21, 24 What manner of men ought to be chosen to…
What manner of men ought to be chosen to bear office.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv21–25 Exo 18:21 Moreover thou shalt provide out of all…
Exo 18:21 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:
Ver. 2l. Out of all the people.] Magistrates must be drained from the dregs, sifted from the bran of the ordinary sort of people.
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Able men.] Able and active; strong and stouthearted; wealthy also, and well grounded. See Jethro’s Justice of Peace, - a sermon by Mr Sam. Ward.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv21, 23, 24, 25 Able men, Heb. men of might, not for strength…
Able men, Heb. men of might, not for strength of body, but for greatness, resolution, courage, and constancy of mind, which is the best preservative against partiality and corruption in judgment, to which men of little minds, or narrow souls, are easily swayed by fears, or hopes, or gifts.
Such as fear God; which will restrain them from all injustice, even when they have ability and opportunity to do wrong so cunningly or powerfully that they may escape the observation and censure of men.
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Men of truth, or, of faith, or faithful, such as love the truth, and diligently labour to find it out in all causes, and then pass a true and righteous sentence; not at all respecting persons, but only the truth and right of their causes; such as hate lies and slanders, and will severely rebuke and punish them. Hating covetousness: this, though included in the former, is particularly expressed, because gifts and bribes are the great corrupters of judges and judgments.
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John Gill 1763 · Public Domain On vv21–26 And let them judge the people at all times,....…
And let them judge the people at all times,.... In their several districts, whenever a matter of difference between man and man arises, and the case is brought before them, let them judge impartially between them, and determine what is right and wrong, and execute judgment and justice truly; which would take off a great deal of business from the hands of Moses:
and it shall be that every great matter they shall bring to thee; any affair of great importance, and difficult of determination, and about which the judges may have some doubt in their minds, and they are not clear as to the decision of it; this, they the judges, not the people, were to bring to Moses:
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but every small matter; which is of no great importance, or is easy of decision, where the right and the wrong clearly appear, and there is no difficulty in the determination of it:
so shall it be easier for thyself; to go through the business that would be necessarily devolved upon him, as the chief ruler and governor, supreme judge, lawgiver, leader, and commander:
and they shall bear the burden with thee; of ruling and judging the people; they taking a share of it, it would sit the lighter and easier upon him; and the whole seems to be wise and prudent counsel.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v24 So Moses hearkened unto the voice of his father-in-law.…
So Moses hearkened unto the voice of his father-in-law. When he came to consider the thing, he saw the reasonableness of it, and resolved to put it in practice, which he did soon after, when he had received directions from God. Those are not so wise as they would be thought to be, who think themselves too wise to be counselled; for a wise man will hear, and will increase learning, and not slight good counsel, though given by an inferior.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv21, 23 Verse 21. Able men] Persons of wisdom, discernment, judgment,…
Verse 21. Able men] Persons of wisdom, discernment, judgment, prudence, and fortitude; for who can be a ruler without these qualifications?
Such as fear God] Who are truly religious, without which they will feel little concerned either for the bodies or souls of the people.
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Men of truth] Honest and true in their own hearts and lives; speaking the truth, and judging according to the truth.
Hating covetousness] Doing all for God's sake, and love to man; labouring to promote the general good; never perverting judgment, or suppressing the testimonies of God, for the love of money or through a base, man-pleasing spirit, but expecting their reward from the mercy of God in the resurrection of the just.
Rulers of thousands, c.] Millenaries, centurions, quinquagenaries, and decurions each of these, in all probability, dependent on that officer immediately above himself. So the decurion, or ruler over ten, if he found a matter too hard for him, brought it to the quinquagenary, or ruler of fifty; if, in the course of the exercise of his functions, he found a cause too complicated for him to decide on, he brought it to the centurion, or ruler over a hundred. In like manner the centurion brought his difficult case to the millenary, or ruler over a thousand; the case that was too hard for him to judge, he brought to Moses; and the case that was too hard for Moses, he brought immediately to GOD. It is likely that each of these classes had a court composed of its own members, in which causes were heard and tried. Some of the rabbins have supposed that there were 600 rulers of thousands, 6000 rulers of hundreds, 12,000 rulers of fifties and 60,000 rulers of tens; making in the whole 78,600 officers. But Josephus says (Antiq., lib. iii., chap. 4) that Moses, by the advice of Jethro, appointed rulers over myriads, and then over thousands; these he divided into five hundreds, and again into hundreds, and into fifties; and appointed rulers over each of these, who divided them into thirties, and at last into twenties and tens; that each of these companies had a chief, who took his name from the number of persons who were under his direction and government. Allowing what Josephus states to be correct, some have supposed that there could not have been less than 129,860 officers in the Israelitish camp. But such computations are either fanciful or absurd. That the people were divided into thousands, hundreds, fifties and tens, we know, for the text states it, but we cannot tell precisely how many of such divisions there were, nor, consequently, the number of officers.
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Joseph Benson 1811 · Public Domain On v24 Exo 18:24. So Moses hearkened unto the voice of…
Exo 18:24. So Moses hearkened unto the voice of his father-in-law — When he came to consider the thing, he saw the reasonableness of it, and resolved to put it in practice, which he did soon after, when he had received directions from God. Those are not so wise as they would be thought to be, who think themselves too wise to be counselled; for “a wise man will hear and will increase learning,” and not slight good counsel, though given by an inferior.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv21, 23, 24 Able men - The qualifications are remarkably complete, ability,…
Able men - The qualifications are remarkably complete, ability, piety, truthfulness, and unselfishness. From Deu 1:13, it appears that Moses left the selection of the persons to the people, an example followed by the Apostles; see Act 6:3.
Rulers of thousands ... - The numbers appear to be conventional, corresponding nearly, but not exactly, to the military, or civil divisions of the people: the largest division (1,000) is used as an equivalent of a gens under one head, Num 1:16; Num 10:4; Jos 22:14.
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The word “rulers,” sometimes rendered “princes,” is general, including all ranks of officials placed in command. The same word is used regularly on Egyptian monuments of the time of Moses.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv21, 23, 25, 26 Avarice. That they may not be bribed against their…
Avarice. That they may not be bribed against their better knowledge. The wise, rich, and disinterested, must be appointed magistrates; such as may not be under any undue influence. Aristotle blames the Lacedemonians for entrusting such offices to people who had nothing. See Isaias iii. 7.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v23 If thou shalt do this thing, &c.--Jethro's counsel was…
If thou shalt do this thing, &c.--Jethro's counsel was given merely in the form of a suggestion; it was not to be adopted without the express sanction and approval of a better and higher Counsellor; and although we are not informed of it, there can be no doubt that Moses, before appointing subordinate magistrates, would ask the mind of God, as it is the duty and privilege of every Christian in like manner to supplicate the divine direction in all his ways.
Next: Exodus Chapter 19
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv21–24 21. Able men — Men of strong, commanding character,…
21. Able men — Men of strong, commanding character, and manifestly competent for the work to be done. Four distinguishing qualities of the ideal judge are here expressed: able, (competent, capable,) God-fearing, truth-loving, and bribery-hating. Without these qualities no man is fit to occupy a judgment seat. בצע, here rendered covetousness, means unrighteous gain, obtained by way of extortion. The righteous ruler “despiseth the gain of oppressions, shaking his hands from holding bribes.” Isa_33:15.
To be rulers — Chiefs or princes.
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Thousands,… hundreds,… fifties,… tens — “This minute classification of the people is thoroughly in accordance with the Semitic character, and was retained in after ages. The numbers appear to be conventional, corresponding nearly, but not exactly, to the military or civil divisions of the people.” — Speaker’s Com. Comp. Num_1:16; Num_10:4; Jos_22:14.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv21, 22, 23, 24, 26 21. Observe the stress laid on the moral qualifications…
21. Observe the stress laid on the moral qualifications of the judges selected.
provide] a peculiar usage. The Heb. word itself (חזה, ‘see’) is very unusual in prose; and never elsewhere occurs in the sense of look out, provide. The usual word for ‘see’ (ראה) occurs in the same sense Gen_22:8; Gen_41:33, and elsewhere. E uses sometimes rare words.
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able] or, capable, worthy: the expression implies moral and physical efficiency, rather than intellectual ability: it is rendered worthy, 1Ki_1:42; 1Ki_1:52, virtuous, Rth_3:11, Pro_12:4; and often valiant, as 1Sa_14:52.
rulers] or, overseers (cf. on Exo_1:11): in Deu_1:15 rendered ‘captains.’ Not the word rendered ‘ruler’ in Exo_16:22. Except in Deu_1:15 (repeated from here), the word (sar), when followed by ‘of thousands,’ &c., is used only in connexion with the army, being then rendered ‘captain’ (1Sa_8:12, 2Ki_1:9 : ‘captains of tens,’ however, occurs only here and Deu_1:15). Such an organization of the people for judicial purposes seems strange; and it is difficult to understand how it would work practically. If the ten, fifty, &c. mean so many individuals, the number of judges appointed seems excessive; hence it has been supposed (though there is nothing in the text to suggest it) that the numbers are intended to denote not individuals, but heads of families: but even so, as each individual Israelite would belong apparently to four groups, and be under the jurisdiction of four judges, it is not clear which of these judges particular cases would come before for trial.
21–23. But all minor cases Jethro counsels him no longer to deal with himself, but to leave to the decision of subordinate judges appointed for the purpose.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv21–24 (21) Provide out of all the people able men.—This…
(21) Provide out of all the people able men.—This was the gist of Jethro’s advice. It seems somewhat surprising that it should have been needed. In Egypt, as in all other settled governments, while the king was the fountain of justice, it was customary for him to delegate the duty of hearing causes to officials of different ranks, who decided in this or that class of complaints. In Arabia a similar practice no doubt prevailed. Jethro himself had his subordinates, the head men of the various clans or families, who discharged judicial functions in “small matters,” and thereby greatly lightened the burthen which would otherwise have rested upon his shoulders. His advice to Moses was simply that he should adopt this generally established system—one which belongs to a very early period in the history of nations.
Jethro’s definition of “able men”—men, i.e., fitted to exercise the judicial office—is interesting. He requires them to be (1) God-fearing, (2) truthful, and (3) men of integrity. The second and third requirements would approve themselves to men of all times and countries. The first would generally be deemed superfluous. But it really lies at the root of all excellence of character, and is the point of greatest importance.
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Rulers of thousands, and rulers of hundreds.—An organisation of the entire people on a decimal system is implied in the arrangement suggested. Such an organisation may not improbably have existed at the same in connection with the march and the encamping. See the Comment on Exo_13:18.) Jethro thought that it might be utilised for judicial purposes. One an out of ten might be competent to judge in “small matters.” If either party were dissatisfied, there might be an appeal to the “ruler of fifty”—from him the “ruler of an hundred,” and then to the “ruler
Of a thousand.” In all ordinary disputes this would suffice, and the contest would not require to be carried further.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv21–26 Able men. Literally, "men of mighti.e. , of capacity…
Able men. Literally, "men of mighti.e. , of capacity or ability men competent for the office of judge; who are further defined to be, such as possess the three qualities of piety, veracity, and strict honesty, or incorruptness. Jethro"s conception of the true judicial character leaves little to be desired. If among every ten Israelites there was one such person, the moral condition of the nation cannot have been so much depressed by the Egyptian servitude as is sometimes represented. Place such over them to be rulers of thousands, etc. A decimal organisation naturally presents itself to men"s minds as the simplest in a simple state of society, and was probably already in use among the Arab tribes with whom Jethro was familiar. The graduated series rulers of tens, of fifties, of hundreds, and of thousands, implies a power of three-fold appeal, from the "ruler of ten" to the "ruler of fifty from him to the "ruler of a hundred and from him to the "ruler of a thousand." Whether there was an appeal from the last-named to Moses, is doubtful. Probably there was not; Moses deciding those cases only which the "rulers of thousands" reserved for him as being specially difficult or important.
The necessary qualifications of such as are to exercise the office of judges. Few positions in life are more important than that of the judge. Not onlyare the lives and liberties of individual citizens at his disposal, but the very existence of the State depends on him, since unless justice is in the main administered states fly to pieces. It has been said that the whole elaborate machinery of the British Constitution has been designed and arranged with the ultimate object of putting twelve honest men together into a jury box. Where the functions to be discharged are so important, it is of the utmost moment that qualifications should be laid down in theory, and strictly adhered to in practice. Jethro saw that judges ought to be
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I MEN OF ABILITY. Ordinary, common-place powers are not enough.. "Non ex quovis ligno Mercurius fit." Something above the average is necessary. Jethro thought one man in ten among the Israelites might possess sufficient intelligence and discrimination to judge the lowest class of causes, those of the least account. This was a somewhat sanguine estimate. In modern communities, which boast of their general enlightenment, considerably less than one-tenth of the citizens have their names inscribed upon the jury lists. The standard of intelligence however varies in different ages and countries, so that no hard-and-fast line can be laid down on the subject. All that can be insisted upon is this the judge should be a person recognised to possess ability for his office, i.e. , sagacity and practical discernment. If he has not these gifts, it is no use his possessing others, as learning, scholarship, artistic or scientific attainments.
He will not be respected; no confidence will be felt in him; his decisions will carry no weight, and will injure rather than benefit the community.
1. MEN OF PIETY. "Provide out of all the people such as fear God," said Jethro. It is greatly to be feared that this qualification is in modern times but slightly regarded. How seldom do we hear it asked of any newly-appointed judge Is he a religious man? And yet unless God is feared, there can be no security that justice will be done even by the judge of the greatest possible intelligence. If a man be not God-fearing, he may allow prejudice, passion, even caprice to sway his judgments, he may gradually become like the "unjust judge," who "feared not God neither regarded man." Or, again, he may have to pronounce judgment in matters concerning religion, for such will often come before courts, and then what weight can he expect his decisions to have? It is a wise and venerable custom which makes it incumbent on our "judges of assize" to preface the opening of their commission in each assize town by attendance at Divine service and hearing of God"s word preached by a minister of the Gospel. It would be still better if those who nominate judges would follow Jethro"s counsel, and take care in each instance to select for the office "such as fear Godi.e. , sincerely religious persons. The reality of religion is preferable to the show of it; and the only security for righteous judgments is that the judge be himself a righteous man.
2. MEN OF TRUTH. There can be no real piety without truthfulness, so that this qualification is, in fact, included in the last. But there is a semblance of piety which is not over-scrupulous with regard to truth, or "pious frauds" would not have passed into a bye-word. Truth, the love of it, the honest desire to search it out, and make it manifest, is so essential a quality in a judge, that it deserves separate mention, and can never be dispensed with, whatever other qualifications a man may have. Let there be any suspicion of a man"s truthfulness, and then, whatever reputation for piety may attach to him, he is not fitted to be a judge, and ought not to be selected for the judge"s office.
3. MEN OF PROBITY, who would scorn to take a bribe. The "corrupt judge" is the opprobrium of debased nations, the disgrace of his calling, the destroyer of the state to which he belongs. In many ancient kingdoms corruption, when detected in a judge, was punished by instant execution. Where it has been regarded as venial and punished inadequately, as at Rome, society has rapidly deteriorated and a revolution has shortly supervened. We may congratulate ourselves that judges in our own country are not only incorrupt, but beyond suspicion, so far above taking a bribe that no one would dare to offer them one. In the East, on the contrary, according to the universal testimony of travellers, it is scarcely possible to find the office of judge exercised by any one who is not notoriously open to corrupt influence, who does not expect, and is not anxious to receive, bribes. Among the Jews, judicial corruption is first noticed among the sons of Samuel, who "turned aside after lucre, and took bribes, and perverted judgment". (1Sa_8:3) In the decline of the nation, the evil grew and increased, and is frequently denounced by the prophets. (Jer_5:28; Eze_22:27; Mic_3:11 Mic_7:3, etc.)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v21
Exodus
THE IDEAL STATESMAN 1
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Exo 18:21.
You will have anticipated my purpose in selecting this text. I should be doing violence to your feelings and mine if I made no reference to the event which has united the Empire and the world in one sentiment. The great tree has fallen, and the crash has for the moment silenced all the sounds of the forest. Wars abroad and controversies at home are hushed. All men, of all schools of opinion, creeds, and parties, see now, in the calm face of the dead, ‘the likeness to the great of old’; and it says something, with all our faults, for the soundness of the heart of English opinion, that all sorts and conditions of men have brought their sad wreaths to lay them on that coffin.
But, whilst much has been said, far more eloquently and authoritatively than I can say it, about the many aspects of that many-sided life, surely it becomes us, as Christian people, to look at it from the distinctively Christian point of view, and to gather some of the lessons which, so regarded, it teaches us.
My text is part of the sagacious advice which Jethro, the father-in-law of Moses, gave him about the sort of men that he should pick out to be his lieutenants in civic government. Its old-fashioned, simple phraseology may hide from some of us the elevation and comprehensiveness of the ideal that it sets forth. But it is a grand ideal; and amongst the great names of Englishmen who have guided the destinies of this land, none have approached more nearly to it than he whose death has taken away the most striking personality from our public life.
So let me ask you to look with me, first, at the ideal of a politician that is set forth here.
The free life of the desert, far away from the oppressions of surrounding military despotisms, that remarkable and antique constitution of the clan, with all its beautiful loyalty, had given this Arab sheikh a far loftier conception of what a ruler of men was than he could have found exemplified at Pharaoh’s court; or than, alas! has been common in many so-called Christian countries. The field upon which he intended that these great qualities should be exercised was a very limited one, to manage the little affairs of a handful of fugitives in the desert. But the scale on which we work has nothing to do with the principles by which we work, and the laws of perspective and colouring are the same, whether you paint the minutest miniature or a gigantic fresco. So what was needed for managing the little concerns of Moses’ wanderers in the wilderness is the ideal of what is needed for the men who direct the public affairs of world-wide empires.
Let me run over the details. They must be ‘able men,’ or, as the original has it, ‘men of strength.’ There is the intellectual basis, and especially the basis of firm, brave, strongly-set will which will grasp convictions, and, whatever comes, will follow them to their conclusions. The statesman is not one that puts his ear down to the ground to hear the tramp of some advancing host, and then makes up his mind to follow in their paths; he is not sensitive to the varying winds of public opinion, nor does he trim his sails to suit them, but he comes to his convictions by first-hand approach to, and meditation on, the great principles that are to guide, and then holds to them with a strength that nothing can weaken, and a courage that nothing can daunt. ‘Men of strength’ is what democracies like ours do most need in their leaders; a ‘strong man, in a blatant land,’ who knows his own mind, and is faithful to it for ever. That is a great demand.
‘Such as fear God’-there is the secret of strength, not merely in reference to the intellectual powers which are not dependent for their origin, though they may be for the health and vigour of their work, upon any religious sentiment, but in regard to all true power. He that would govern others must first be lord of himself, and he only is lord of himself who is consciously and habitually the servant of God. So that whatever natural endowment we start with, it must be heightened, purified, deepened, enlarged, by the presence in our lives of a deep and vital religious conviction. That is true about all men, leaders and led, large and small. That is the bottom-heat in the greenhouse, as it were, that will make riper and sweeter all the fruits which are the natural result of natural capacities. That is the amulet and the charm which will keep a man from the temptations incident to his position and the weaknesses incident to his character. The fear of God underlies the noblest lives. That is not to-day’s theory. We are familiar with the fact, and familiar with the doctrine formulated out of it, that there may be men of strong and noble lives and great leaders in many a department of human activity without any reference to the Unseen. Yes, there may be, but they are all fragments, and the complete man comes only when the fear of the Lord is guide, leader, impulse, polestar, regulator, corrector, and inspirer of all that he is and all that he does.
‘Men of truth’-that, of course, glances at the crooked ways which belong not only to Eastern statesmanship, but it does more than that. He that is to lead men must himself be led by an eager haste to follow after, and to apprehend, the very truth of things. And there must be in him clear transparent willingness to render his utmost allegiance, at any sacrifice, to the dawning convictions that may grow upon him. It is only fools that do not change. Freshness of enthusiasm, and fidelity to new convictions opening upon a man, to the end of his life, are not the least important of the requirements in him who would persuade and guide individuals or a nation.
‘Hating covetousness’; or, as it might be rendered, ‘unjust gain.’ That reference to the ‘oiling of the palms’ of Eastern judges may be taken in a loftier signification. If a man is to stand forth as the leader of a people, he must be clear, as old Samuel said that he was, from all suspicion of having been following out his career for any form of personal advantage. ‘Clean hands,’ and that not only from the vulgar filth of wealth, but from the more subtle advantages which may accrue from a lofty position, are demanded of the leader of men.
Such is the ideal. The requirements are stern and high, and they exclude the vermin that infest ‘politics,’ as they are called, and cause them to stink in many nostrils. The self-seeking schemer, the one-eyed partisan, the cynic who disbelieves in ideals of any sort, the charlatan who assumes virtues that he does not possess, and mouths noble sentiments that go no deeper than his teeth, are all shut out by them. The doctrine that a man may do in his public capacity things which would be disgraceful in private life, and yet retain his personal honour untarnished, is blown to atoms by this ideal. It is much to be regretted, and in some senses to be censured, that so many of our wisest, best, and most influential men stand apart from public life. Much of that is due to personal bias, much more of it is due to the pressure of more congenial duties, and not a little of it is due to the disregard of Jethro’s ideal, and to the degradation of public life which has ensued thereby. But there have been great men in our history whose lives have helped to lift up the ideal of a statesman, who have made such a sketch as Jethro outlined, though they may not have used his words, their polestar; and amongst the highest of these has been the man whose loss we to-day lament.
Let me try to vindicate that expression of opinion in a word or two. I cannot hope to vie in literary grace, or in completeness, with the eulogies that have been abundantly poured out; and I should not have thought it right to divert this hour of worship from its ordinary themes, if I had had no more to say than has been far better said a thousand times in these last days. But I cannot help noticing that, though there has been a consensus of admiration of, and a practically unanimous pointing to, character as after all the secret of the spell which Mr. Gladstone has exercised for two generations, there has not been, as it seems to me, equal and due prominence given to what was, and what he himself would have said was, the real root of his character and the productive cause of his achievements.
And so I venture now to say a word or two about the religion of the man that to his own consciousness underlay all the rest of him. It is not for me to speak, and there is no need to speak, about the marvellous natural endowments and the equally marvellous, many-sided equipment of attainment which enriched the rich, natural soil. Intermeddling as he did with all knowledge, he must necessarily have been but an amateur in many of the subjects into which he rushed with such generous eagerness. But none the less is the example of all but omnivorous acquisitiveness of everything that was to be known, a protest, very needful in these days, against the possible evils of an excessive specialising which the very progress of knowledge in all departments seems to make inevitable. I do not need to speak, either, of the flow, and sometimes the torrent, of eloquence ever at his command, nor of the lithe and sinewy force of his extraordinarily nimble, as well as massive, mind; nor need I say more than one word about the remarkable combination of qualities so generally held and seen to be incompatible, which put into one personality a genius for dry arithmetical figures and a genius for enthusiasm and sympathy with all the oppressed. All these things have been said far better than I can say them, and I do not repeat them.
But I desire to hammer this one conviction into your hearts and my own, that the inmost secret of that noble life, of all that wealth of capacity, all that load of learning, which he bore lightly like a flower, was the fact that the man was, to the very depths of his nature, a devout Christian. He would have been as capable, as eloquent, and all the rest of it, if he had been an unbeliever. But he would never have been nor done what he was and did, and he would never have left the dint of an impressive and lofty personality upon a whole nation and a world, if beneath the intellect there had not been character, and beneath character Christianity.
He was far removed, in ecclesiastical connections, from us Nonconformists, and he held opinions in regard to some very important ecclesiastical questions which cut straight across some of our deepest convictions. We never had to look for much favour from his hands, because his intellectual atmosphere removed him far from sympathy with many of the truths which are dearest to the members of the Free Evangelical Churches. But none the less we recognise in him a brother in Jesus Christ, and rejoice that there, on the high places of a careless and sceptical generation, there stood a Christian man.
In this connection I cannot but, though I have no right to do so, express how profoundly thankful I, for one, was to the present Prime Minister of England that in his brief eulogium on, I was going to say, his great rival, he ended all by the emphatic declaration that Mr. Gladstone was, first and foremost, a great Christian man. Yes; and there was the secret, as I have already said, not of his merely political eminence, but of the universal reverence which a nation expresses to-day. All detraction is silenced, and all calumnies have dropped away, as filth from the white wings of a swan as it soars, and with one voice the Empire and the world confess that he was a great and a good man.
I need not dwell in detail on the thoughts of how, by reason of this deep underlying fear of God, the other qualifications which are sketched in our ideal found their realisation in him; how those who, all through his career, smiled most at the successive enthusiasms which monopolised his mind, and sometimes at the contrasts between these, are now ready to admit that, whether the enthusiasms were right or wrong, there is something noble in the spectacle of a man ever keeping his mind, even when its windows were beginning to be dimmed by the frosts of age, open to the beams of new truth. And the greatest, as some people think, of his political blunders, as we are beginning, all of us, to recognise, now that party strife is hushed, was the direct consequence of that ever fresh and youthful enthusiasm for new thoughts and new lines of action. Innovators aged eighty are not too numerous.
Nor need I say more than one word about the other part of the ideal, ‘hating covetousness.’ The giver of peerages by the bushel died a commoner. The man that had everything at his command made no money, nor anything else, out of his long years of office, except the satisfaction of having been permitted to render what he believed to be the highest of service to the nation that he loved so well. Like our whilom neighbour, the other great commoner, John Bright, he lived among his own people; and like Samuel, of whom I have already spoken, he could stretch out his old hands and say, ‘They are clean.’ One scarcely feels as if, to such a life, a State funeral in Westminster Abbey was congruous. One had rather have seen him laid among the humble villagers who were his friends and companions, and in the quiet churchyard which his steps had so often traversed. But at all events the ideal was realised, and we all know what it was.
Might I say one word more? As this great figure passes out of men’s sight to nobler work, be sure, on widened horizons corresponding to his tutored and exercised powers, does he leave no lessons behind for us? He leaves one very plain, homely one, and that is, ‘Work while it is called to-day.’ No opulence of endowment tempted this man to indolence, and no poverty of endowment will excuse us for sloth. Work is the law of our lives; and the more highly we are gifted, the more are we bound to serve.
He leaves us another lesson. Follow convictions as they open before you, and never think that you have done growing, or have reached your final stage.
He leaves another lesson. Do not suppose that the Gospel of Jesus Christ cannot satisfy the keenest intellect, nor dominate the strongest will. It has come to be a mark of narrowness and fossilhood to be a devout believer in Christ and His Cross. Some of you young men make an easy reputation for cleverness and advanced thought by the short and simple process of disbelieving what your mother taught you. Here is a man, probably as great as you are, with as keen an intellect, and he clung to the Cross of Christ, and had for his favourite hymn-
‘Rock of Ages, cleft for me,
Let me hide myself in Thee.’
He leaves another lesson. If you desire to make your characters all that it is in them to be made, you must, like him, go to Jesus Christ, and get your teaching and your inspiration from that great Lord. We cannot all be great men. Never mind. It is character that tells; we can all be good men, and we can all be Christian men. And whether we build cottages or palaces, if we build on one foundation, and only if we do, they will stand.
Moses leaves another lesson, as he glides into the past. ‘This man, having served his generation by the will of God, fell on sleep, and was gathered to his fathers, and saw corruption’; but He ‘whom God hath raised up saw no corruption.’ The lamps are quenched, the sun shines. Moses dies, ‘The prophets, do they live for ever?’ but when Moses and Elias faded from the Mount of Transfiguration ‘the apostles saw no man any more, save Jesus only,’ and the voice said, ‘This is My beloved Son; hear ye Him.’
1 Preached on occasion of Mr. Gladstone’s death.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v21 (See Scofield "Psa 19:9").
fear
(See Scofield "Psa 19:9").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv21, 24 Connecting Statement:
Connecting Statement:
Jethro continues speaking to Moses.
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Furthermore, you must choose
"In addition, you must choose" or "You must also choose"
You must put them over people
Jethro speaks of giving them authority over people as putting them over people. AT: You must give them authority over people" (See: Metaphor)
leaders in charge of thousands, hundreds, fifties, and of tens
Possible meanings are 1) these numbers represent the exact amount of people in each group. AT: "leaders in charge of groups of 1,000 people, groups of 100 people, groups of 50 people, and groups of 10 people" or 2) these numbers are not exact, but represent groups of people of various sizes. AT: "leaders in charge of very small groups, small groups, large groups, and very large groups" (See: Numbers)
routine cases
"the simple cases"
the difficult cases they will bring to you
Jethro speaks of telling Moses about the difficult cases as bringing him the difficult cases. AT: "the difficult cases they will tell you about" or "when there are difficult cases, they will tell you about them so you can judge them" (See: Metaphor)
they will carry the burden with you
Jethro speaks of the hard work that they would do as if it were a burden that they would carry. AT: "they will do the hard work with you" or "they will help you do the hard work" (See: Metaphor)
endure
What they will endure can be stated clearly. AT: "endure the stress of the work" (See: Assumed Knowledge and Implicit Information)
translationWords
true
just
judge
command
endure
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.