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Whyte's Dictionary of Bible Characters
NOW THE MAN MOSES WAS VERY MEEK, ABOVE ALL THE MEN THAT WERE UPON THE FACE OF THE EARTH
WERE I to let myself once expatiate on the whole of Moses' life I would not know where to begin or where to end. But my method and my endeavour in these expositions is the study of those Bible men and women in their moral character alone. My intention and my aim is to try to find out how the foundations of their moral character were laid in those Bible men and women; how their respective lives and characters were built up, what the instruments were, and what the occasions and opportunities by means of which those men and women made themselves what they were and are; as, also, to search out and ponder the wonderful ways in which God worked in and around those men and women to make them His workmanship also, created under His hand unto good works. And my present text is the very best text in all the Five Books of Moses for this purpose in the case of Moses himself. For the text is the copestone and the crown and the perfect finish of Moses moral character and spiritual life. And our chief interest in all that Moses came through from the beginning to the end of his wonderful history is just to find out how it all contributed to and told upon his incomparable meekness and humility; that is to say, upon the perfection and the finish of his matchless moral character.
By all accounts Moses did not begin by being a meek man. The truth is, no truly meek man ever does so begin. It is not true meekness if it is found in any man at the beginning of his life. It may be sloth, it may be softness, it may be easiness, it may be indifference, it may be policy and calculation, it may be insensibility of heart, it may be sluggishness of blood, but true meekness it is not. True meekness it is not till it has been planted, and watered, and pruned, and purified, and beaten upon by every wind of God, and cut to pieces by every knife of God, and all the time engrafted and seated deep in the meekness and in the gentleness and in the humility of the Spirit of God and the Son of God. It would be far nearer the truth to say that Moses, to begin with, was the hastiest and the hottest and the least meek and the least longsuffering of men. It was but a word and a blow with young Moses. And it was a word and a blow that laid you on the spot in your grave in the sand. No; the meekness of Moses was not a case of complexion, nor a matter of temperament, any more than it was the grace of a new beginner in godliness and virtue. Moses would by that time be well on to threescore and ten of our years, as we count our years, before it was written of him what stands written of him in our noble text.
I for one will all but exonerate and absolve that grave in the sand. The Egyptian slave-driver, as I take it, deserved all that he got. But if you still protest in your distance and security and indifference against the lynch-law of Moses, then you have Augustine on your side to support you. 'I affirm,' says that great father, 'that the man, though criminal, and really the offender, ought not to have been put to death by one who had no legal authority to do so. But minds that are capable of virtues often produce vices also.' Yes: and as I read this ancient narrative, and look human nature in the face, unless that young Hebrew had had this vice in his blood that day, he would never have had the virtue, in after days that made him Moses. Unless he had had it in him, vice or virtue, to strike that bold blow at that insolent Egyptian, he would never have had it in him to strike off Israel's fetters. If he had hesitated and calculated and looked this way and that way that day, we would not have had his perfected meekness before us for our text tonight. I like to think of the son of Pharaoh's daughter out for a drive toward the land of Goshen that tempting sunset. I like to see the old nursling of God-her-glory still showing to all men what he had been suckled on. I rejoice to see that all the learning, and all the art, and all the luxury, and all the licentiousness, and all the dazzling prospects of Egypt have not emasculated Moses, nor made him ashamed of his oppressed kinsmen. You and I would have taken up discretional ground. We would have said that it would be eminently unwise to meddle between a master and his servant. We would have said that we had not time to go into the case. We would have told Pharaoh's second charioteer to drive on. We would have gained Augustine's approval. We would have been law-abiding Britons that day. Unfortunately for Moses, it was not our calm Christian blood that was running in his veins that day; and thus it was that he had to pay with forty years' banishment for his sudden spring upon that Egyptian taskmaster, and for the life-long thanks of that delivered slave.
John Cairns refusing at forty to be called the Principal of Edinburgh University, and choosing rather to be the pastor of a despised dissenting congregation of his evangelical fellow-countrymen than to be a philosopher of European reputation, is the nearest thing I know to Moses at forty. Cairns and Keble. Having carried off as a mere boy the highest honours of the University, says Newman in his Apologia, Keble turned from the admiration which haunted his steps, and sought for a better and a holier satisfaction in pastoral work in the country. This, also, which is continually happening in Scotland, is not unlike the son of Pharaoh's daughter. The son of a shepherd, or of a stone-breaker, will take a bursary at school. He will thus get his foot on the lowest spar of the ladder. He has talents, and industry, and character, and religion. He takes his degree with classical or philosophical or mathematical honours at Glasgow or Aberdeen. His scholarship carries him up to Oxford or Cambridge. He becomes learned in all the wisdom of the Egyptians; as Philo has it, 'making himself master of all their disputes without encouraging any disputatious disposition in himself.' The news soon comes that he has taken the highest honours. The University takes him up and nourishes him for her own son. His way is open. There is nothing to which he may not aspire. The Scottish crofter's son may yet wear an English mitre. But, like Moses, it comes into his heart to visit his brethren in Argyll or Inverness, till he esteems a Gaelic congregation in his father's church and in his father's land a greater honour to him than all the honour and glory of England, as seeing Him who is invisible. Ouranius is a holy priest, full of the spirit of the Gospel, watching, labouring, and praying for a poor country village. When Ouranius was still a young man he had an ambition in his heart, a haughtiness in his temper, and a great contempt and disregard of all foolish and unreasonable people. But he has prayed away that spirit, and has now the greatest tenderness for the most obstinate sinners. The rudeness, ill-nature, or perverse behaviour of any of his flock used at first to betray him into impatience, but now it raises no other passion in him than a desire of being upon his knees in prayer to God for them. Thus have his prayers for others altered and amended the whole state of his own heart. This devotion softens his heart, enlightens his mind, sweetens his temper, and makes everything that comes to him instructive, amiable, and affecting. He now thinks the poorest creatures in his parish good enough and great enough to deserve the humblest attendances, the kindest friendships, the tenderest offices he can possibly show them. He is so far from wanting great or learned or courtly people that he thinks there is no better conversation in the world than to be talking to mean and poor people about the Kingdom of Heaven. All this makes Ouranius more and more careful of every temper of his heart according to the strictest rules of temperance, meekness, and humility, that he may in some degree be like Abraham and Moses and Job in his parish ministry.
Some of you will know what forty years in the wilderness, and at the back of the Mount of God, have done for yourselves. You know how those years have reduced and subdued your too-high temper, and weaned you off from the shams and the sweetnesses of this world, and given you some eyes and some heart to suffer the loss of all things for the recompense of your reward in heaven,-in heaven, where the least and the lowest reward is greater riches than all the gain and all the glory of the present world. And if forty years have wrought such a change in such a slow-hearted scholar of God as you are, you will not wonder at the man Moses as he came back from the land of Midian, Any use you are, or are ever likely to be, or have now any hope or any ambition to be-it all has its roots in the great grace of God to you, and in any little humility and meekness that has come out of all that to you. And when you multiply all that, and yourself as the result of all that, by ten thousand, then you will have Moses in Midian, the herdman and the son-in-law of Jethro, the priest of Midian. Forgotten John Foster has a fine lecture on Jethro and Moses, in which that great preacher's philosophical and imaginative and spiritual power all come out. And all John Foster's power is needed to construct and to let us see Moses' life in Jethro's household, and out among his sheep, for those forty exiled years. Moses' magnificent powers of mind: his possession with him in his exile of all the learning and religion of Egypt; all Egypt's power and glory and cruelty and pollution, were before Moses as he wandered and pondered over Horeb; the past of his own people, and their future; his own wonderful youth and early manhood; that taskmaster's blood still upon his hands, and God coming nearer and nearer, and becoming clearer and clearer, more awful, but at the same time more good and more gracious every day,-forty years of that to such a man as Moses already was, that was God's way He took to make Moses the meekest man and the greatest prophet till Christ came. Nothing so occupies a man like Moses as solitude. Nothing so humbles a man like Moses as great gifts and great providences. And nothing so meekens a man like Moses as the sins of his youth; added to the corruption and the dregs of corruption that he still sees and feels in his own heart. And all that, and far more than we are told, or can ourselves divine-all that went from forty years and onwards to make Moses the meekest of men and the most prepared for his magnificent work.
There is another thing that God sometimes overrules and employs to break and humble and make more and more meek the hearts of His best servants, and that is family misunderstandings, family disputes, and family quarrels, and, especially, misunderstandings and disputes and explosions between husband and wife. And there are three most obscure and most mysterious verses in Moses' history that mean, if they mean anything at all to us, just such an explosion of ill-temper as must have left its mark till death on the heart of Moses and Zipporah. The best of wives; his help meet given him of God; the most self-effacing of women; the wife who holds her husband in her heart as the wisest and the best of men,-under sufficient trial and provocation and exasperation, even she will turn and will strike with just one word; just once in her whole married lifetime, as in that wayside inn on the way to Egypt, and as in Henrik Ibsen's latest and ripest tragedy. She does it only once; but when she does it, she does it as only the wife of a good man can do it. Till Moses lies done to death between his two best friends, who have both united to kill him that terrible day in that terrible inn. Zipporah may, or may not forget that day, and forgive it; but Moses never forgot it. And though he covers up that wayside scene as much as he may, no husband and no wife ever read that covert, and to all other readers enigmatical passage, without their hearts bleeding for Moses, and for Moses' wife, and for themselves. Moses' heart went to pieces that day between God and Zipporah, till he took his staff in his hand next morning, the solitariest, the meekest, and the most surrendered of men, and the most meet to be the best prophet of God and the best redeemer of Israel till the Man of all Sorrows came to leave Moses, and all his meekness and all his services to God and man, far behind.
It was on the occasion of the disgraceful attack of Miriam and Aaron on Moses at Hazeroth that this testimony was borne to Moses, that he was by that time the meekest man on the face of the earth. It was when Miriam and Aaron determined to pull down Moses from the supreme place that God had gifted, him for and had put him into,-it was then that God set on Moses His open and His lasting seal to the greatness of Moses' office as a prophet, and the greatness of Moses meekness as a man. 'That incident,' says Ewald, the great philosophical historian of Israel, 'furnishes a grand exemplification of the universal truth, that the best and the most capable man in a community is often the most misunderstood and the best persecuted.' And it was just this persecution that drew out the divine vindication and valuation that is here put of God upon Moses. Luther's translation of the Hebrew text is a fine stroke both of exegetical licence and of exegetical genius. Moses was very much plagued, Luther renders; he was plagued, indeed, above all the men which were upon the face of the earth. Yes; 'plagued' exactly describes the life that Moses had led ever since he was called of God to take Israel in hand: and all Moses' plagues came to a head in the matter of Miriam and Aaron and their envy and evil-speaking. But just then, or not long after then, the copestone and the full finish was put on Moses' meekness. God is fast putting His last touch to His servant's meekness and humility of heart when He shows him what a terrible temptation his great gifts and his great services are to his brother and his sister. For a man like Moses to see how his high place as God's prophet to Israel, and, especially, his sovereign superiority to all other prophets, was a constant source of sin and misery to Miriam and Aaron, his own sister and brother, plunging them into such envy and ill-will,-what a last blow to all Moses' remaining pride and ambition and self-exalting was that! And when we have eyes and a heart to take it to heart ourselves, how our very best things also are made a continual occasion to our brother of his worst things-our good his evil, our lifting up his casting down, our health his sickness, our life his death-when we lay that aright to heart, then there will be more men than Moses who will be meek above all the men that are on the face of the earth.
The perseverance of the saints, says an excellent old adage, is made up of ever new beginnings. So it is. And Moses' perseverance in meekness was exactly of that ever-beginning kind. For Holy Scripture exhibits and exposes Moses as back again at the very beginning of his meekness when he is on the very borders of the promised land. Moses, with humility and with fear let it be seen and said, was as hasty, and as hot, and as violent away on at the rock of Meribah as ever he was among the sands of Goshen. Moses struck the rock that late day with the very same stroke of angry passion with which he had killed the Egyptian in that early day. And all the rest of his days on earth, all the way from Meribah to Pisgah, Moses went mourning, praying, and importuning for his sin against meekness in his old age, as much and more than he had done from Goshen to Midian in the days of his youth. The perseverance of the saints is indeed made up of ever new beginnings. Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another and forgiving one another. If any man have a quarrel against any, even as Christ forgave you, so also do ye. And, again, a still meeker than Moses says to us every day, Take My yoke upon you, and learn of Me; for I am meek and lowly in heart; and ye shall find rest unto your souls.
Moses, the patriot fierce, became
The meekest man on earth,
To show us how love's quick'ning flame
Can give our souls new birth.
Moses, the man of meekest heart‚
Lost Canaan by self-will,
To show where grace has done its part,
How sin defiles us still.
Thou, who hast taught me in Thy fear
Yet seest me frail at best,
O grant me loss with Moses here.
To gain his future rest.
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Whyte, Alexander. Entry for 'Moses'. Alexander Whyte's Dictionary of Bible Characters. https://www.studylight.org/dictionaries/eng/wbc/m/moses.html. 1901.
the Week of Proper 25 / Ordinary 30