New Testament Reading: Acts 14:19–23

After reading about the miracle performed through Paul at Lystra, wherein a man crippled from birth was made able to walk, and after hearing of the enthusiastic and even idolatrous reaction of the crowd towards Paul and his companion Barnabous, we read, “But Jews came from Antioch and Iconium, and having persuaded the crowds, they stoned Paul and dragged him out of the city, supposing that he was dead. But when the disciples gathered about him, he rose up and entered the city, and on the next day he went on with Barnabas to Derbe. When they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, strengthening the souls of the disciples, encouraging them to continue in the faith, and saying that through many tribulations we must enter the kingdom of God. And when they had appointed elders for them in every church, with prayer and fasting they committed them to the Lord in whom they had believed.” (Acts 14:19–23, ESV)

Old Testament Reading: Exodus 18:13-27

“The next day Moses sat to judge the people, and the people stood around Moses from morning till evening. When Moses’ father-in-law saw all that he was doing for the people, he said, ‘What is this that you are doing for the people? Why do you sit alone, and all the people stand around you from morning till evening?’ And Moses said to his father-in-law, ‘Because the people come to me to inquire of God; when they have a dispute, they come to me and I decide between one person and another, and I make them know the statutes of God and his laws.’ Moses’ father-in-law said to him, ‘What you are doing is not good. You and the people with you will certainly wear yourselves out, for the thing is too heavy for you. You are not able to do it alone. Now obey my voice; I will give you advice, and God be with you! You shall represent the people before God and bring their cases to God, and you shall warn them about the statutes and the laws, and make them know the way in which they must walk and what they must do. Moreover, look for able men from all the people, men who fear God, who are trustworthy and hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties, and of tens. And let them judge the people at all times. Every great matter they shall bring to you, but any small matter they shall decide themselves. So it will be easier for you, and they will bear the burden with you. If you do this, God will direct you, you will be able to endure, and all this 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, chiefs of thousands, of hundreds, of fifties, and of tens. And they judged the people at all times. Any hard case they brought to Moses, but any small matter they decided themselves. Then Moses let his father-in-law depart, and he went away to his own country.” (Exodus 18:13–27, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

You know, I had a bit of an interesting experience with our text for today as I began to study it and to prepare for this sermon. As I read it and reflected upon it I quickly realized that I was bringing some baggage with me to the text. 

By the way, we do always have to be mindful of this when studying the scriptures. The student of the Bible should ask, do I have any preconceived ideas about this text that might impact my ability to interpret and apply it correctly? The answer will often be yes. The important thing is to acknowledge those biases and then to go about the task of interpretation and application in an honest way.   

So what were the preconceived notions that I had to wrestle with as it pertains to this text? Well, in my experience this text, which is about the establishment of a hierarchical judicial system within Old Covenant Israel, has been used and abused by those who wish to justify unbiblical forms of church government. In some traditions, it seems as if the New Testament is largely ignored while great weight is placed upon this passage here to justify a form of church government that is very top-heavy and structured in a hierarchical manner.  

I wonder, what forms of church government do you think of when I say this? Some of you, no doubt, will think of Rome with the pope at the head functioning like a Moses figure and its hierarchy of cardinals, bishops, and priests. But others will probably think of what they have observed within evangelical churches today where pastors function as CEOs, and the work of the ministry (which the New Testament teaches that pastors are to do) is delegated away to church staff, and even to the members of themselves. I’ve actually heard this model referred to as the “Moses model”, which is of course an allusion to this passage.  

It might not seem like a huge thing to you, but it’s a big deal to me. Over the years I’ve developed a rather strong disdain for this top-heavy and hierarchical form of church government that is now so common within evangelical churches. I’m afraid that it has led to a situation within churches where Pastors are neglecting what the Lord has called them to do, where members are asked to do things they were never called to do, and where Christians are left, therefore, without adequate pastoral care. I’ve come to see the “Moses model”, as it has been called by some, as highly problematic and damaging. 

So with that as background, where do you think my mind went when I read this text? My initial impulse was to deal only with what this event meant to Old Covenant Israel historically, and to deny that this passage has any bearing upon the church today. I think that would have been a mistake. 

Has this passage been misused and abused? Yes, I’m sure of it. Pragmatists have approached this text as if the point of it is to provide us with leadership principles. Dare to Delegate, that would be the pragmatists’ sermon title. And yes, I’m convinced that it is wrong to pretend that this passage is primarily about church government, or principles for leadership, for the original context must be ignored to do this. But it would also be a mistake to say this text has nothing at all to do with New Covenant church life, practically speaking.  

So then,  let us now consider this text carefully and in two parts. First, we will ask what did this text mean to Old Covenant Israel? And second, we will ask what does this text mean for the church today?

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What Did This Mean For Old Covenant Israel?

First, what did this text mean for Old Covenant Israel? Well, generally speaking, it described the origin of Old Covenant Israel’s judicial system. When the Old Covenant people of God read this text and reflected upon the event that is recorded here, they were moved to contemplate the beginning of their judicial system and of its impact upon their nation. 

I have three observations to make regarding this text as it applied to Old Covenant Israel:  

One, we must observe that the Hebrews, at this time, came to have a judicial system of their own. 

Think of it. In the days of Abraham, the Hebrews were only a family. Soon, they would grow into a clan. And after that, they would become a great multitude, but only as sojourners, and then slaves, in Egypt. While in Egypt they were subject to the laws of that land. They were not free, therefore, to establish their own judicial system. But when God redeemed them, and when they were at peace near Sinai, Moses began to adjudicate the disputes that had arisen between the people. Before this, the Hebrews did not have an established and well-developed judicial system of their own, but here we witness the birth of it. Stated differently, here in Exodus we are witnessing the birth of a nation – a nation that would come to have laws of its own, judges, eventually kings. Here we are told of the beginning of all that. And, as you know, the beginning of things is very important, for there in the beginning foundations are laid. We should pay careful attention to what is said about the beginning of things, therefore.   

Two, pay careful attention to the structure of this judicial system adopted by Israel. 

At first, Moses sat alone to judge the people. The lines were very long, and at the end of the day, not all of the cases were heard. Moses was exhausted, and the people of Israel were undoubtedly frustrated. So Jethro, “Moses’ father-in-law said to him, ‘What you are doing is not good. You and the people with you will certainly wear yourselves out, for the thing is too heavy for you. You are not able to do it alone.” Let us not forget who Jethro was. He was the father-in-law of Moses, the priest of Midian, who had recently blessed the LORD God Israel,  worshiped him, saying, “Now I know that the LORD is greater than all gods… (Exodus 18:11, ESV). We have just witnessed the conversion of Jethro, but we should not forget that the was a Gentile. He was not a Hebrew, and he would not join himself permanently to Israel but would return to his homeland of Midian. Jethro was a Gentile. And it was he who observed Moses sitting alone as judge and said,  “What you are doing is not good. You and the people with you will certainly wear yourselves out, for the thing is too heavy for you.”

Jethro the Gentile did not only have criticism, he offered wise counsel to Moses too, saying, “Now obey my voice; I will give you advice, and God be with you! You shall represent the people before God and bring their cases to God, and you shall warn them about the statutes and the laws, and make them know the way in which they must walk and what they must do. Moreover, look for able men from all the people, men who fear God, who are trustworthy and hate a bribe, and place such men over the people as chiefs of thousands, of hundreds, of fifties, and of tens. And let them judge the people at all times. Every great matter they shall bring to you, but any small matter they shall decide themselves. So it will be easier for you, and they will bear the burden with you. If you do this, God will direct you, you will be able to endure, and all this people also will go to their place in peace.” (Exodus 18:19–23, ESV)

Jethro’s advice was about the structure of Israel’s judicial system. Where did Jethro get these ideas concerning a hierarchical judicial system like the one he proposed? Undoubtedly, these ideas came from his experience as the priest of Midian. Jethro, being a respected leader amongst his people, was certainly called upon to engage in judicial matters. Perhaps the system he proposed was the exact system employed by the Midianites. Or perhaps the system he proposed was a refinement of the one used by the Midianites. The point is this: it was a Gentile who was used by the LORD to give Israel their hierarchical judicial system. 

Again, I will ask the question that I have asked many times before in this sermon series: why this way? Why did this happen? Why did Moses record this for us so that we have this as scripture? Could not the LORD have revealed this system to Moses from the get-go? Or, could not the LORD have revealed it to Moses, Aaron, or one of the other leaders of Israel after things went badly at first? Why this way? Why did God use a Gentile? And even after the LORD used Jethro in this way, why did Moses record it for us? You know how historians sometimes work. Sometimes they write down the good while ignoring the bad so as to make a people or nation look better than they really are. At other times they will ignore the good and record the bad if they wish to make people look worse than they are. We call that propaganda. But here, as is the case elsewhere in the Pentateuch, Moses tells the truth regarding himself and the Hebrews. His approach was at first bad, but Jethro-the-Gentile’s advice was very good. Verse 24 says, “So Moses listened to the voice of his father-in-law and did all that he had said” (Exodus 18:24, ESV).

What’s the point? Well, here we see a couple of things. One, the Hebrews in general, and Moses in particular were chosen by the LORD, not because they were naturally more wise or gifted than other peoples and nations, but by the grace of God alone. Two, here we have yet another example of Moses highlighting the natural wisdom and justice of Gentiles, even showing them to be sometimes superior to the Hebrews. I am thinking, of course, of the way that Moses contrasts Abraham with Pharaoh in Genesis 12, and Abraham with Abimelech in Genesis 20, in those stories wherein Abraham instructed Sarah to say that she was his sister and not his wife. Do you remember those stories? Abraham assumed that was no fear of God in these lands. He assumed that these people would act in a thoroughly unjust way, and yet in these instances, the kings of Egypt and Gerar appear to be more just than Abraham. Why these stories? Moses must have included them in the Hebrew scriptures to humble us and also to show that God was restraining evil in the world, that he was preserving a degree of morality and justice even amongst the pagans, and that even they have some access to truth and wisdom through the natural world. The Hebrews would be given God’s Word. God would speak to them in a special way.  To use Paul’s language, “They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen” (Romans 9:4–5, ESV). So yes, the Hebrews were the recipients of special revelation. But there are indications sprinkled throughout the Old Testament that help us to see that God did not leave the nations without witness, but reveals some truth to them through nature (see Acts 14:17).   

It was Jethro, a Gentile, who suggested that Israel’s judicial system be structured in this wise and prudent manner. Let us consider his advice a little more closely.

One, Moses, the prophet and priest of God, would still be involved in the judicial process, but he would hear only the difficult cases brought to him through a process of appeal. 

Two, other men would be appointed to hear lesser cases. And there would be a hierarchical structure amongst them. Some would be appointed to serve in the lower courts (if I may use language familiar to us), and others would be appointed to serve in higher courts. 

Three, Moses was to select these jedges from amongst the people. This means that the people were to be fairly represented. One tribe was not to be shown preference over another, for example. 

Four, the judges were to be selected, not on the basis of birth or social status, but on the basis of giftedness and character.  Moses was to “look for able men from all the people, men who fear God, who are trustworthy and hate a bribe…” These were the kinds of men that Moses was to place “over the people as chiefs of thousands, of hundreds, of fifties, and of tens” (Exodus 18:21, ESV).

Five, this structure would then free Moses to “warn [the people]  about the statutes and the laws, and make them know the way in which they must walk and what they must do” (Exodus 18:20, ESV). In other words, this method of delegation would free Moses to function as God’s prophet. 

My third observation concerning what this passage meant to Old Covenant Israel is this: the civil laws of Old Covenant Israel were given to them by God, through Moses, by special revelation. 

This is such an important observation. In the days of Moses Israel became a great nation. But they were not an ordinary nation. No, they were a holy nation set apart by God for redemptive purposes. The precious and very great promises of God were entrusted to them. They entered into a special covenant with God. They were to build the tabernacle, and later the temple, by God’s command. There they were to worship being led by the priesthood. Prophets ministered amongst them. Their Kings were to be after God’s own heart. This nation – the nation of Old Covenant Israel – was unique. Never was there a nation like them before, during or after the time of the Old Mosaic Covenant. And we must recognize that the law that was given to them through Moses was in some ways unique too. 

I have said, “in some ways”, because the ten commandments which were given to Israel, having been written by the finger of God on stone, are to be viewed as a summary of God’s moral law. God’s moral law was not unique to Israel, but was written on man’s heart at the time of creation and is accessible to all even now being revealed in the things that God has made. Yes, men and women suppress and distort this natural law, as it is sometimes called, but there it is nonetheless. You may see Romans 1 to learn about this. But as we consider the law that was given to Israel through Moses we will see that many of these laws were unique to them. 

Israel was called to worship the LORD in a way that no other people on earth were called to worship. God gave them laws – we call them ceremonial laws – to govern their worship. They were to build a tabernacle, they were to establish a priesthood, they were to abstain from certain foods, they were to call some things clean and others things unclean, they were to observe holy days in addition to the weekly Sabbath. These laws were given to them through Moses by divine revelation. These laws were not given to other nations.   

And something very similar may be said of the civil law code that was given to Israel. These civil laws, which are sometimes called judicial laws, were given to Israel. They were not imposed upon other nations. May we learn from these civil laws that were given to Israel through Moses by God? Yes, of course. All civil laws have moral principles at their core. Something may be learned about morality and justice, therefore, from the civil laws that God revealed to Israel.  But we must draw these principles of general equity, as they are called, out of the civil laws given to Israel very carefully. In brief, we must remember that Israel was a holy nation wherein the kingdom of God was prefigured on earth. Therefore, we should not be surprised to find an unusual strictness in the laws imposed upon Israel. We will find, for example, that violations of the first table of the ten commandments, which have to do with the worship of God, were punishable by death. Idollators were to be put to death in Israel. False prophets were to die. Even Sabbath-breakers were to die. May we learn something about God’s moral law as we consider these civil laws imposed upon Israel? Yes, of course. God alone is to be worshiped. And we are to worship in the way that God has prescribed. We also see in Old Covenant Israel’s laws a kind of picture of how God will judge the world through Christ on the last day when he consummates his kingdom. On the last day God will not judge men for crimes, but sins (if not in Christ by faith). And what is sin? “Sin is any [lack] of conformity unto, or transgression of, the law of God. (1 John 3:4; Rom. 5:13)” (Baptist Catechism, 17). 

Here’s the point: The civil law code that was given to Israel by God through Moses was for them, for the LORD was doing something special with them. They were a holy nation, and so their civil law code was not only concerned with matters of justice but holiness too. Crimes against persons were not the only crimes punished civilly, but also violations of God’s law pertaining to worship.  

This is a big and complex subject that I have begun to wade into. I need to turn around to return to shore now. I’ll do so by restating my third observation concerning what this passage meant to Old Covenant Israel: the civil laws of Old Covenant Israel were given to them by God, through Moses, by special revelation. 

Look at verse 16. It’s really marvelous to consider. As the people came to Moses with their disputes he would “decide between one person and another, and [would] make them know the statutes of God and his laws” (Exodus 18:16, ESV). And when Jethro offered his advice to Moses he said in verse 19, “Now obey my voice; I will give you advice, and God be with you! You shall represent the people before God and bring their cases to God, and you shall warn them about the statutes and the laws, and make them know the way in which they must walk and what they must do” (Exodus 18:19–20, ESV).

Taken together these verses describe Moses, not as a philosopher, nor as a legal theorist, nor as a highly-skilled judge, writing laws and enforcing them based upon natural reason. No, Moses was a prophet. He heard from God and he delivered God’s word to Israel. This was special, brothers and sisters. No other nation on earth can make the claim that its law code – the whole thing, with all of the specifics – came by divine inspiration. Yes, all of the civil laws in every nation on earth should be based on God’s moral law as revealed in nature, and even much more clearly in scripture. But this was different. Here God gave a holy civil law, to a holy people, through a holy prophet.  What is introduced here, in brief, will be greatly amplified later in Exodus and in the rest of the Pentateuch. 

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What Does This Mean For The Church Today?

Well, after hearing all of that I hope you agree with me that it’s a bit of a stretch to jump from this text straight to questions about New Covenant church government. But I have left a little time to ask, what does this mean for the church today? 

First, I have two observations to make regarding the difference between Old Covenant Israel’s experience and ours. 

One, unlike Old Covenant Israel we do not have a Moses figure amongst us, for Christ has come. Stated differently, Christ, the eternal and incarnate Word of God, is our Moses. To whom do we appeal in questions regarding faith and practice? We appeal to God through Christ, and we have his Word. Old Covenant Israel had Moses in the midst of them at the time of the Exodus. The people and the judges appealed to him. After Moses died, the people were to appeal to the scriptures that he wrote. And the same pattern holds true for the New Covenant people of God. Christ has come. He is the great Prophet of whom Moses said, “The LORD your God will raise up for you a prophet like me from among you, from your brothers—it is to him you shall listen…” (see Deut. 18:15 and Acts 3:22). We appeal to God through Christ, therefore, and not to any man on earth today. We appeal to the Word of God, the holy scriptures as our authority for all things pertaining to faith and practice.   

Two, unlike Old Covenant Israel, the church, as an institution has no responsibility or right to formulate or enforce civil laws. The reason for this is really quite simple. The church is not a nation. Under the Old Covenant church and state were wed together (if you’ll allow me to use that terminology), but under the New Covenant church and state are separated. 

Is God Lord over both church and state? Yes.  He rules them both but in different ways. 

May Christian’s labor in the civil realm. Yes, in fact, I would say that they ought to, if they have the giftedness, the calling, and the opportunity. 

And should Christians use God’s general revelation and God’s special revelation when working in the civil realm to encourage a moral and just society? Yes, they must. How could they not? But they must do so with great care being sure to rightly divide the word of truth. 

But what about the church? What can the church, as an institution, learn from this story about Moses, Jethro, and the establishment of Israel’s hierarchical judicial system? 

Well, it is right for us to see that there are some similarities between this Old Covenant legal system and the system of government that is prescribed for the church in the New Testament.  

One, we must recognize that God has provided the church with a system of government under the New Covenant just as he did for Israel under the Old. In other words, the Lord has not left questions about structure open-ended. Local churches are to be self-governing. They are to be led and served by elders and by deacons, each in their own way.

Two, the final authority to which we must appeal is the word of God. God is our authority, and he has spoken. He has spoken through Christ and his Apostles. Now we have the written word. 

Three, just as the responsibility to govern was to be shared under the Old Covenant, so too it is to be shared under the New. 

Churches should strive to have a plurality of elders so that the burdens of teaching, leading, shepherding, and overseeing may be shared by many. Unless the church is very small, the work of the ministry will be too overwhelming for one man. And even then, there is wisdom in a plurality. Churches should strive for that so the work of the ministry may be shared by many.  

Deacons are crucial too. We know that the first deacons were appointed to address practical and physical needs within the church so that the elders (Apostles) could devote themselves to the ministry of the word of God and to prayer. Deacons are vital. Churches ought to appoint them, and elders should be sure to allow them to do their work and even to delegate to them appropriately. 

You should notice that just as Israel’s judges were to be selected from amongst the people, not on the basis of birth or status, but only after meeting character qualifications, so too it is for church officers. The judges of Israel were to “from all the people, men who [feared] God, who [were] trustworthy and [hated] a bribe…” And you are well aware of the qualifications for elders and deacons that are set forth so clearly in the New Testament in 1 Timothy 3 and Titus 1.    

So then, this principle of delegation is present within the New Testament pattern for church government. A plurality of elders is ideal, and so too is a faithful diaconate. I think you would also agree that the members of the church can make a great difference by being faithful to use the gifts that God has given to them for the building up of the body of Christ. No, I am not claiming that every member is called to do what elders and deacons are called to do. But I am saying that every Christian is to be used by the Lord, according to their ability and giftedness, for the edification of others, and the building up of the body of Christ, of which we are all members.   

Lastly, I will make this brief observation: The Old Covenant nation of Israel was given civil laws and a judicial system. The same cannot be said of the church. But the church does have the ability to advise, mediate, and even make judgments,  in non-criminal matters, and it should take those obligations seriously. Paul wrote to the Corinthian church about this, saying, “When one of you has a grievance against another, does he dare go to law before the unrighteous instead of the saints [speaking of Rome]? Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you incompetent to try trivial cases? Do you not know that we are to judge angels? How much more, then, matters pertaining to this life! So if you have such cases, why do you lay them before those who have no standing in the church? I say this to your shame. Can it be that there is no one among you wise enough to settle a dispute between the brothers, but brother goes to law against brother, and that before unbelievers?” (1 Corinthians 6:1–6, ESV).

My point is this: on the one hand, we must not ignore the separation that exists now between church and state under the New Covenant. On the other hand, we must not ignore the responsibility that we have within the church to mediate, advise and even judge on non-criminal matters. Far too often troubles within the modern church are ignored. Sometimes they are even left to non-believers to sort out, and this is to our shame. 

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Conclusion

I would like to conclude now by explicitly saying something that I have already alluded to. The existence of civil law codes and of judicial systems, both in Old Covenant Israel and in all of the nations of the earth, should remind us that a final judgment is coming. These civil laws, and these judicial systems – yes, even the unusually strict laws of Israel – are intended to restrain evil in the world. This is one way that God preserves the natural order until Christ returns. Evildoers are punished, those who do good are encouraged, and a degree of justice is upheld when law systems are functioning as they should. But these attempts at justice are but a faint shadow of the kind of justice that will be vetted by God, who sees all, on the last day. Not all, but some crimes are prosecuted in our civil courts. And even when there is a degree of justice it is not full or final. No, the justice that is served in this life is only earthly and temporal. But on the last day, God will judge, not only crimes against persons but every sin committed against him. His judgments will not be earthly and temporal, but spiritual and eternal. 

Friends, please hear me. You may be innocent as it pertains to the laws of this land, but no one is innocent before God. All have sinned and have fallen short of his glory. All have violated his law in thought, word, and deed. And what does every sin deserve? “Every sin deserveth God’s wrath and curse, both in this life, and in that which is to come” (Baptist Catechism, 89)

On the last day, you will stand, not before Moses to be judged by the civil laws or ceremonial laws of Israel. No, you will stand before Jesus Christ. If you do not have him as Savior, you will have him as Judge. And will judge with perfect knowledge, holiness, and righteousness according to God’s perfect, eternal, and unchanging moral law, of which the ten commandments are a summary. When held up to that standard – the standard of God’s moral law – “None is righteous, no, not one” (Romans 3:10, ESV). When Christ judges by that law, “every mouth [will] be stopped, and the whole world [will] be held accountable to God. For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin…” (Romans 3:19–21, ESV)

“When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats. And he will place the sheep on his right, but the goats on the left. Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world… Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels.” (Matthew 25:31–41, ESV)

Friends, you had better have Christ as Savior, not as Judge. And how do we come to have him as Savior? By turning from our sins and to him by faith. We must trust in him from the heart. We must confess that he is Lord. I implore you to be sure that he is your Savior, not your Judge. 

Here is good news. “God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” (John 3:16, ESV)

New Testament Reading: Acts 1:1-11

“In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen. He presented himself alive to them after his suffering by many proofs, appearing to them during forty days and speaking about the kingdom of God. And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, ‘you heard from me; for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.’ So when they had come together, they asked him, ‘Lord, will you at this time restore the kingdom to Israel?’ He said to them, ‘It is not for you to know times or seasons that the Father has fixed by his own authority. But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.’ And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight. And while they were gazing into heaven as he went, behold, two men stood by them in white robes, and said, ‘Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.’” (Acts 1:1–11, ESV)

Old Testament Reading: Exodus 18:1-12

“Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses and for Israel his people, how the LORD had brought Israel out of Egypt. Now Jethro, Moses’ father-in-law, had taken Zipporah, Moses’ wife, after he had sent her home, along with her two sons. The name of the one was Gershom (for he said, ‘I have been a sojourner in a foreign land’), and the name of the other, Eliezer (for he said, ‘The God of my father was my help, and delivered me from the sword of Pharaoh’). Jethro, Moses’ father-in-law, came with his sons and his wife to Moses in the wilderness where he was encamped at the mountain of God. And when he sent word to Moses, ‘I, your father-in-law Jethro, am coming to you with your wife and her two sons with her,’ Moses went out to meet his father-in-law and bowed down and kissed him. And they asked each other of their welfare and went into the tent. Then Moses told his father-in-law all that the LORD had done to Pharaoh and to the Egyptians for Israel’s sake, all the hardship that had come upon them in the way, and how the LORD had delivered them. And Jethro rejoiced for all the good that the LORD had done to Israel, in that he had delivered them out of the hand of the Egyptians. Jethro said, “Blessed be the LORD, who has delivered you out of the hand of the Egyptians and out of the hand of Pharaoh and has delivered the people from under the hand of the Egyptians. Now I know that the LORD is greater than all gods, because in this affair they dealt arrogantly with the people.’ And Jethro, Moses’ father-in-law, brought a burnt offering and sacrifices to God; and Aaron came with all the elders of Israel to eat bread with Moses’ father-in-law before God.” (Exodus 18:1–12, ESV)

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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.

Introduction

The theme of the previous passage is warfare. The theme of the passage that is before us today is witnessing. From warfare to witnessing – isn’t that an interesting transition? 

In the previous sermon, I said that Christian sojourners must engage in spiritual warfare. In this sermon, I will say that Christian sojourners must witness. At first glance, these two activities seem to be very different and unrelated, but upon closer examination, we will see that the two things are tightly linked in the outworking of God’s plan of redemption. Victory in warfare must result in witnessing. 

Please do not misunderstand me. I am not speaking of ordinary warfare here. I’m not talking about the kind of warfare that is fought between the common nations of this earth – but spiritual warfare – warfare that has to do with the spiritual conflict between Satan and those who belong to him by birth, and Christ and those who belong to him by faith. There is a battle that rages in the spiritual realm. Yes, it does manifest itself on earth. But it is, in the end, a battle for the souls of men and for the glory of God.  

The story of scripture may be described as a story about this spiritual war. It began with the temptation of man in the garden. The treason of Adam was the spark.  The declaration of war was made by God himself when he declared to the Serpent that one would arise from the offspring of the women who would crush his head. Until then – until the full and final defeat of the Evil One – there would be conflict, or warfare, between those who belonged to God by faith, and those whose allegiance was with Serpent.

Old Covenant Israel’s wars, as earthly and natural as they were, must be viewed as spiritual wars. They were holy wars, for they were divinely sanctioned. They were fought, not for selfish gain, but for the glory of God. They fought, not for the expansion of borders, nor for the procurement of personal wealth, but for the advancement of God’s kingdom on earth and for the accomplishment of his program of redemption. The wars of Old Covenant Israel were holy wars, for in those days the LORD was fulfilling the promises that he made to Abraham concerning his offspring possessing the land of Canaan to become a great nation with kings to govern them. And we know that the purpose of this was to prefigure the kingdom of God on earth until the promised Messiah would emerge from this people to atone for sins, to defeat the Evil One, and to usher in the Kingdom of God with power. 

Here I am reiterating what was said in the previous sermon. When we consider the wars of Old Covenant Israel we must see them as unique and as holy, for the LORD commanded these wars. He fought for his people in a special way. These wars, unlike all other wars, had something to do with the accomplishment of God’s plan of redemption in Christ. From this nation, the Messiah – the skull-crushing seed of the women – would be brought into the world. And until then, this nation would be preserved in Canaan. There the kingdom of God would be prefigured. There the Israelites would guard the precious and very great promise of God. There they would worship the LORD as they lived in covenant with him. They were God’s holy people. The wars that they fought were holy wars, for these wars, unlike all other wars, were about the advancement of God’s kingdom, the accomplishment of his plans and purposes, and were for his glory. It is no wonder then, that victory in warfare gave way to witnessing. After the Exodus, and after the victory that Israel won over Amalek, Moses witnessed, or testified, concerning the mercy and grace of God towards Israel, and of his greatness.

Brothers and sisters, if Moses was moved to witness, or to testify, concerning the grace and greatness of God after Israel’s deliverance from Egypt and Joshua’s victory over Amalek at Rephidim, how much more so ought we be moved to witness, or to testify, concerning the grace and greatness of God now that he has delivered us from the domain of darkness, bondage to sin, and the fear of death through Jesus’ victory over the Evil One on the cross?

I alluded to this in the previous sermon. Now would be a good time to state it explicitly. Jesus is the Greek pronunciation of the Hebrew name, Joshua. Joshua was a type of Christ. It was through Joshua that God worked the victory for Israel over Amalek. It would be Joshua who would lead Israel into the promised land. I am saying to you that Joshua and the victories won by him, foreshadowed the Joshua to come, his victory over Satan himself, and the leading of his people, the Israel of God, into The Promised Land, the new heavens and earth – it was Jesus the Messiah who accomplished these things. 

Again I ask, if Moses was eager to witness concerning the earthly deliverance and victory that God had worked for Old Covenant Israel, how much more should we be eager to witness concerning the eternal deliverance and victory that God has worked for his elect through Jesus Christ?

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Christian Sojourners Must Witness

So then, the first and main point of the sermon is this: Christian sojourners must witness. 

In verse 1 we read, ​​“Jethro, the priest of Midian, Moses’ father-in-law, heard of all that God had done for Moses and for Israel his people, how the LORD had brought Israel out of Egypt.” (Exodus 18:1, ESV)

We were introduced to Jethro for the first time back in 2:18. In that passage, he is called by the name Reuel. After that, he is called by the name Jethro. Moses married Jethro’s daughter after he took refuge with him after fleeing Egypt as a relatively young man. Moses lived in Jethro’s clan for a very long time. He tended his flocks. In fact, this was what Moses was doing when then the LORD spoke to him in the burning bush and called him to act as the deliverer of his people. 

Undoubtedly, Moses had told Jethro about the LORD God. I’m sure he communicated to him the same truths that are contained for us in Genesis. He testified that the LORD was the creator of heaven and earth, that he had created man upright and entered into a covenant with him, but that man fell. Surely Moses told Jethro, along with his wife and children, about the promises made to his forefathers, Abraham, Isaac, and Jacob. And certainly, Moses reported to Jethro about the call of God that was upon him after his encounter with God in the burning bush. But up to now, there is no indication that Jethro believed in YHWH. The scriptures say that Jethro was the priest of Midian. He was concerned with matters of worship, therefore. He was viewed by his people as a spiritual leader. What exactly were his beliefs? Just how pure or false was the religion he promoted? We do not know for sure. But here it seems that the LORD got his attention. “Jethro “heard of all that God had done for Moses and for Israel his people, how the LORD had brought Israel out of Egypt” (Exodus 18:1, ESV).

How did Jethro hear it? I suppose it could be that Moses sent messengers to him. But it may also be that word had spread to him concerning what the LORD had done to the Egyptians and to the so-called gods of Egypt. We know that word spread to the surrounding nations for other passages say that they trembled as Israel drew near to them. Jethro came to Moses having heard of what the LORD had done for Israel to deliver them and brought his daughter and grandsons, that is to say, Moses’ wife and children, with him. 

Why was Moses separated from his wife and children? Commentators debate this. So think that there was some sort of break in the relationship between Moses and his wife. That would mean that perhaps even she was unconvinced that Moses was called by God, and then convinced when she heard the news of the deliverance of Israel. Others think that Moses had sent his wife and children back home for their safety, and called for them once things were settled. I lean towards the second of these two opinions.

Here we learn the name of Moses’ two sons along with their meaning. Verse 3: “The name of the one was Gershom (for he said, ‘I have been a sojourner in a foreign land’), and the name of the other, Eliezer (for he said, ‘The God of my father was my help, and delivered me from the sword of Pharaoh’).” Gershom sounds like the Hebrew word for “sojourner”. Eliezer means “my God is help”. 

So then, Jethro journeys to Moses as they encamped at the mountain of God, this is, near Sinai, and he brought Moses’ wife and children with him. The scene is very sweet. It is a blessed reunion after a long time of separation. Moses must have been very pleased to see his wife and children, but the story focuses upon his interaction with his father-in-law, Jethro, the priest of Midian. I think this is very significant. The point is not to downplay the joyousness of the reunion between Moses, his wife, and children, but to emphasize the interaction between Moses, the prophets and priest of Israel, and Jethro, the priest of Midian. “Moses went out to meet his father-in-law and bowed down and kissed him. And they asked each other of their welfare and went into the tent. Then Moses told his father-in-law all that the LORD had done to Pharaoh and to the Egyptians for Israel’s sake, all the hardship that had come upon them in the way, and how the LORD had delivered them.” (Exodus 18:7–8, ESV)

In other words, Moses witnessed to Jethro. He testified concerning the redemption that the LORD had accomplished for Israel. Notice these things: 

One, Moses’ witness was not forced but was natural. He greeted his father-in-law in an honorable way. He invited him into his home and spoke to him naturally while sitting around the table, as it were. 

Brothers and sisters, we should be eager to testify concerning the redemption that Christ has accomplished for us, and in my experience, it is best when the testimony is delivered in a natural, instead of forced, way. Be friendly. By kind and hospitable. Develop relationships with others. “[H]onor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect…” (1 Peter 3:15, ESV)

Two, Moses told the story of redemption. What exactly did he say to Jethro? We do not know for sure, but there is good reason to believe that what he said was set against the backdrop of the story of Genesis. As I have said, I think it is safe to assume that Moses had already communicated the message of creation, fall, and the promise of redemption to Jethro. And now as they met together in the tent near Sinai, I assume Moses told Jethro a story similar to the one that is now contained for us in Exodus 1 through 17. Are you following me? Moses is the author of both Genesis and Exodus (not to mention Lev., Num, and Deut.). And yes, we confess that he wrote the scriptures under the inspiration of the Holy Spirit. But this does not mean that these stories were not near and dear to his heart while raised in Egypt, while exiled in Midian while standing before Pharaoh, and while leading the people out of Egypt towards Sinai. These stories were in Moses’ mind and heart before he wrote them down, and here we see that they were on his lips too. He told Jethro all about what “the LORD had done to Pharaoh and to the Egyptians for Israel’s sake… and how the LORD had delivered them.”

Brothers and sisters, do you know the story of redemption? It is treasured in your mind and heart so that you can tell it to others? If we hope to be an effective witness to others regarding the redemption that is ours in Christ Jesus, we must know the story of redemption. And may I suggest to you that it is best to start at the beginning when speaking of the redemption that is ours in Christ? It is very difficult if not impossible to understand the truth about who Christ is and what he has accomplished without the backstory. And so testify to the hope that is in you by starting with creation and the fall. After that, you may tell people about God’s gracious plan of redemption. Moses had the promises of God concerning Christ. And he witnessed God’s redeeming power displayed before his very eyes. But we have something greater. We have the fulfillment of those promises. We have received the good news about the accomplishment of our eternal redemption through the life, death, and resurrection of the Messiah, Christ Jesus our Lord. Tell that story, friends. Tell people about creation, fall, and redemption. Our redemption was prefigured in the Exodus but realized in the cross of Christ. Tell people about that and urge them to repent and believe upon the Messiah. 

Three, Moses told Jethro about “all the hardship that had come upon them in the way…” What hardships? Well, they must be the hardships that are recorded for us in the pages of Exodus! I am thinking of the lack of faith regarding water and food, the grumbling, and even the threats against Moses’ life from the people of Israel as they grew discontent and angry. Included in these hardships must also have been the assault of Amalek. “The LORD had delivered” Israel from Egypt and from all of these hardships. It was the LORD who did it, despite Israel’s weakness, and here Moses testifies to the LORD powerful provision. 

Brothers and sisters, when you witness, do not be afraid to highlight the hardships that you have endured and to place emphasis upon your weakness and your failings. The truth is this: we are weak, but he is strong. And when we testify concerning the salvation that is our in Christ Jesus, we must tell the truth. Moses told the truth about Israel’s lack of faith, their fear and his, the weakness of their military, and the weakness of his own arms. We ought to give glory to God by doing the same – by telling the truth regarding our weakness and God’s strength, our unworthiness, and God’s abundant grace.

Will you witness? We must.

Old Covenant Israel was to witness. They were to call the nations to repentance as the glory and power of God was manifest in and through them. 

New Covenant Israel is to witness too. But New Covenant Israel does not have a land of their own from which they call the nations to come and worship. No, the church is to go to the nations. This is what Christ said to his disciples at his ascension: “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” (Acts 1:8, ESV)

We must witness, brothers and sisters. We must be ready to give a reason for the hope that is in us. We must pray for opportunities, look for opportunities, and take them when they come. We must tell the truth about creation, man’s fall into sin, and the redemption that God has accomplished for us in Christ. We must urge men and women to turn from their sins to Christ for the forgiveness of sins and the hope of life eternal. 

Christian sojourners must witness. 

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To Witness Faithfully, Christians Sojourners Must Contemplate, Comprehend, And Cherish The Significance Of The Victory That Christ Has Won For Them

The second point of the sermon is really a sub-point to the first, and it is this: To witness faithfully, Christian sojourners must contemplate, comprehend, and cherish the significance of the victory that Christ has won for them. 

I’ve drawn this second point from the enthusiasm that I sense in Moses to testify to Jethro. This enthusiasm is evident, it seems to me, in Jethro’s response, which we will come to in just a moment. Jethro was moved by Moses’ testimony to rejoice, to bless the LORD, and to worship. 

Though the text does not say it explicitly, I think it is strongly implied: Moses was blown away by what the LORD had done for Israel. He marveled at the thought of the great act of redemption that was accomplished through him and before his eyes.

We should not forget that it was not long before this that Moses was reluctant to be used by the LORD. When God called him he pleaded with the LORD to send someone else. But think of all that Moses has witnessed from his encounter with the LORD in the burning bush through to the defeat of Amalek at Rephidim. As he contemplated it, his mind must have been blown. As he thought of the significance of these events in light of the promises made to Adam and Abraham, he must have stood in awe. When Jethro, his father-in-law, and the priest of Midian come, he could not wait to tell him the good news. And I am saying that it was because Moses himself contemplated, comprehended, and cherished in his own heart the significance of the victory that the LORD had worked for Israel that he was so eager to share the good news with others. 

I think the same thing can be said for the first disciples of Jesus. They were deeply discouraged and dejected when Christ was crucified and buried. They went away to their homes defeated. But when Christ rose from the grave in victory, and when he showed them from the scriptures how he was the fulfillment of all the law, the prophets and the Psalms, their hearts burned within them. As they consider the victory that Christ has won, and as they contemplated the significance of his resurrection in light of the promises previously made, then they were moved to witness. Stated differently, it was only after comprehending the marvelous goodness of the good news that the first disciples of Jesus were moved to testify to others concerning what the LORD had done.

Have you ever received good news, brothers and sisters? I’m not talking about the gospel of Jesus Christ here, just ordinary good news – good news about a job promotion, the improved health of a loved one, a pregnancy, or an engagement – that kind of good news. There is something about good news that excites the heart and stirs within us a desire to share it with others. You know this is true. What is the first thing you want to do after receiving good news? You want to tell someone! Good news has this effect on us. It excites the heart and compels us to share!

The point I am making is this: Christian sojourners will witness – they will be eager to testify concerning the redemption is ours in Christ Jesus – only when they come to see the good news of the gospel as the good news that is. Yes, we may witness sporadically for a time being motivated by a sense of duty. But the one who has contemplated Christ and his work, who has comprehended its significance and its goodness, and who truly cherishes it in their hearts – this one will feel compelled to witness. I think it can also be said that this one will witness to others with the right attitude. They will testify concerning Christ with an attitude of thankfulness and love towards God for the marvelous grace that he has shown to us in Christ. 

Christians sojourners must witness, this is true. And certainly, we may witness being driven by a sense of duty – I suppose it is better to speak of Christ to others out of a sense of duty than to not speak of him at all. But it would be far better if we spoke enthusiastically of Christ because we ourselves are overwhelmed with the kindness of God towards us. It would be better if we witness being driven by a sense of awe and gratitude towards God concerning his grace. 

So I ask you, brothers and sisters, have you contemplated the gospel? Have you contemplated it in the past, and do you contemplate it regularly to this present day. Do you think deeply about the promises of God and of their fulfillment in Christ Jesus? Do you ponder the glorious grace of God that has been shown to us in Christ Jesus? It will only be after we contemplate, comprehend, and cherish the significance of the victory that Christ has won for us that we will feel that natural urge to share this good news with others. 

It seems to me that this is what Moses experienced. He marveled over the grace of God and over the redemption that he had witnessed. And felt the natural compulsion to testify to his yet unbelieving father-in-law, Jethro. May the same be true of you and me as we ponder Christ crucified and risen, and the hope that is ours through faith in him. 

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To Witness Faithfully, Christians Sojourners Must Contemplate The Judgment That Awaits All Who Are Not United To Christ By Faith  

The third point of the sermon is also a sub-point to the first, and it will be very brief. To witness faithfully, Christian sojourners must also contemplate the judgment that awaits all who are not united to Christ by faith. Our text for today does not say this explicitly either, but I think it is safe to say that Moses was moved to witness to Jethro because he loved him and was concerned for his eternal destiny. 

Moses knew, just as Abraham did, that salvation from sin was received through faith in the promised Messiah. Moses knew that the Israelites redemption from Egypt was not the full and final redemption that the Christ would accomplish, but was a small step forward, a partial fulfillment of the promises made to Abraham, and a foretaste of the salvation that was to come. When Moses witnessed to Jethro he was not merely emploring Jethro to believe that the LORD had rescued Israel from Egypt, but to believe in the LORD who had redeemed Israel, for the LORD had also promised to provide a Savior who would one day defeat the serpent, providing eternal salvation from sin and its consequences. 

What compelled Moses to testify concerning the LORD’s redemption? First, he himself marveled over the victory the LORD had won. Second, his true concern for the soul of his father-in-law. Stated differently, Moses was moved to witness by his love for God and his love for his fellow man. 

Brothers and sisters, I have exhorted you to contemplate the glory of the gospel of Jesus Christ so that you would see it as the marvelously good news that it is, and thus be compelled to speak of it to others. Now I am compelling you to contemplate the fate of those not in Christ. The scriptures are clear. Those not in Christ will be judged for their sins. According to Jesus, They will be cast “into the outer darkness. In that place there will be weeping and gnashing of teeth.’” (Matthew 22:13, ESV)

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The Goal Of Witnessing Is The Worship Of God Through Christ Jesus

The fourth and final point of the sermon today will also be brief. It is this: The goal of witnessing is the worship of God through Christ Jesus. We do not witness to convert sinners to believe in the existence of God. Nor do we witness to make men moral, nor to move them to have our political views. No, we testify to others concerning Christ and the victory that he has won for us so that men and women, boys and girls, would turn from their sins, believe upon Christ, and be reconciled to God through faith in him, to give him the worship that is due to his name. This is the goal of our witnessing. Yes, it is true. For it to happen the Spirit of God must work upon the hearts of men to regenerate them. But this is our aim – the worship of God – and so we pray that God would do his work in the hearts of men as we are faithful to do ours by telling others of the glories of Christ. 

It is truly marvelous to consider how Jethro, the priest of Midian, responded to Moses’ testimony concerning the redemption the LORD had worked for Israel.  “Jethro said, ‘Blessed be the LORD, who has delivered you out of the hand of the Egyptians and out of the hand of Pharaoh and has delivered the people from under the hand of the Egyptians. Now I know that the LORD is greater than all gods, because in this affair they dealt arrogantly with the people.’ And Jethro, Moses’ father-in-law, brought a burnt offering and sacrifices to God; and Aaron came with all the elders of Israel to eat bread with Moses’ father-in-law before God” (Exodus 18:10–12, ESV).

I have not left much time to consider these wonderful words. Perhaps I can bring out the glory of them by making five brief observations.

One, these words came from the lips, not of a Hebrew, but of a gentile, and not of one who had previously believed in the promises of God, but of one who likely remained skeptical up to this point. After hearing of the marvelous works of the LORD, he worshiped. God’s setting apart of the Hebrews was always with this goal in mind – to bring the gentiles also to himself. 

Two, the words “he blessed the LORD” are significant when considered in the light of what God had said to father Abraham many generations earlier. “Now the LORD said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed’” (Genesis 12:1–3, ESV). Not long after this, “Melchizedek king of Salem brought out bread and wine. (He was priest of God Most High.) And he blessed [Abraham] and said, ‘Blessed be Abram by God Most High, Possessor of heaven and earth; and blessed be God Most High, who has delivered your enemies into your hand!’ And Abram gave him a tenth of everything” (Genesis 14:18–20, ESV). Now it is Jethro, priest of Midian, who blesses the LORD. 

Three, as Jethro contemplated what the LORD had done for Israel he said, “now I know that the LORD is greater than all gods, because in this affair they dealt arrogantly with the people.”  This has been said before: the Exodus event was, among other things, a demonstration of the supremacy of God over arrogant Pharaoh and the so-called gods of Egypt. God has done the same thing in the spiritual realm through the life, death and resurrection of Christ. “He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him” (Colossians 2:15, ESV). “Now I know that the LORD is greater than all gods…”, Jethro said. And many have said a similar thing after witnessing or hearing testimony regarding the miracles of Christ and the resurrection of Christ from the dead. Now I know… that this was the Christ, the eternal Son of God come in the flesh. Now I know…

Four, this knowledge of Jethro did not remain in the head only, but penetrated the heart too, and resulted in worship. “Jethro, Moses’ father-in-law, brought a burnt offering and sacrifices to God…” If we are to be faithful in our witnessing, we must urge sinners to do the same. They must turn from their sins. They must believe upon Christ. They must worship God through him as God has prescribed in his word.

Five, Jethro’s faith resulted in communion with God and with God’s people. “Aaron came with all the elders of Israel to eat bread with Moses’ father-in-law before God.” The significance of these words will become even more apparent as we continue our study through Exodus, but I’m sure you can grasp something of the significance of them even now. To eat before God with others signifies communion with God and with his people. This is signified every Lord’s Day as we partake of the Lord’s Supper. Through Christ’s broken body and shed blood, we have been reconciled to God by faith. Something of that is signified even here in Exodus 18 as Jethro offers a sacrifice to the LORD, and communes with God and with his people. It’s truly marvelous to consider, isn’t it?

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Conclusion

So much more can be said about our witnessing. In particular, more needs to be said about tactfulness, I think. But here I have attempted to address the heart of the matter. We must remember that Christian sojourners must witness. And if we hope to witness regularly and in the right spirit, we must contemplate, comprehend, and cherish the significance of the victory that Christ has won for us in our own hearts. We must also contemplate the judgment that awaits all who are not united to Christ by faith. In this way, we will be moved to witness, not by mere duty, but by a true love for God and our fellowman. Lastly, we must have the worship of God as our aim whenever we witness. Many other benefits come through faith in Christ, but our supreme aim must be the glory of God in Christ.