Book: Clarence Creager Crisler, Organization: Its Character, Purpose, Place, and Development in the Seventh-day Adventist Church (Washington, DC: Review and Herald, 1938). HTML, PDF.
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Selections From the Writings of Mrs. E. G. White
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Chapter 19: Moses, the Leader of Israel
[In every age God has entrusted to human agencies grave responsibilities in connection with His church on the earth. While Christ has ever been the invisible head and leader of the true church, chosen men have occupied positions of trust and influence in the church, and have, under God, stood as counselors and leaders. The Lord has chosen men of resolute minds,—men who were willing to follow His guidance, and who, actuated by heroic principles, accomplished His will in preventing evil and in promoting good. Privations, trials, and hardships discouraged them not; they stand forth as examples of undaunted devotion and Christian integrity. Prominent among those chosen for the special work of a leader, is Moses, the visible leader of the hosts of Israel at the time of the Exodus.—c. c. c.]
At the court of Pharaoh, Moses received the highest civil and military training. The monarch had determined to make his adopted grandson his successor on the throne, and the youth was educated for his high station. “Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.” Acts 7:22. His ability as a military leader made him a favorite with the armies of Egypt, and he was generally regarded as a remarkable character. …
The elders of Israel were taught by angels that the time for their deliverance was near, and that Moses was the man whom God would employ to accomplish this work. Angels instructed Moses also that Jehovah had chosen him to break the bondage of his people. …
Moses remained at court until he was forty years of age. His thoughts often turned upon the abject condition of his people, and he visited his brethren in their servitude, [p. 204] and encouraged them with the assurance that God would work for their deliverance. Often, stung to resentment by the sight of injustice and oppression, he burned to avenge their wrongs. One day while thus abroad, seeing an Egyptian smiting an Israelite, he sprang forward, and slew the Egyptian. Except the Israelite, there had been no witness to the deed, and Moses immediately buried the body in the sand. He had now shown himself ready to maintain the cause of his people, and he hoped to see them rise to receive their liberty. …
The whole matter was quickly made known to the Egyptians, and, greatly exaggerated, soon reached the ears of Pharaoh. It was represented to the king that this act meant much; that Moses designed to lead his people against the Egyptians, to overthrow the government, and to seat himself upon the throne; and that there could be no security for the kingdom while he lived. It was at once determined by the monarch that he should die; but becoming aware of his danger, he made his escape, and fled toward Arabia.
The Lord directed his course, and he found a home with Jethro, the priest and prince of Midian, who was also a worshiper of God. After a time, Moses married one of the daughters of Jethro; and here, in the service of his father-in-law, as keeper of his flocks, he remained forty years.
In slaying the Egyptian, Moses had fallen into the same error so often committed by his fathers, of taking into their own hands the work that God had promised to do. It was not God’s will to deliver His people by warfare, as Moses thought, but by His own mighty power, that the glory might be ascribed to Him alone. Yet even this rash act [p. 205] was overruled by God to accomplish His purposes. Moses was not prepared for his great work. He had yet to learn the same lesson of faith that Abraham and Jacob had been taught,—not to rely upon human strength or wisdom, but upon the power of God for the fulfillment of His promises. And there were other lessons that, amid the solitude of the mountains, Moses was to receive. In the school of self-denial and hardship he was to learn patience, to temper his passions. Before he could govern wisely, he must be trained to obey. His own heart must be fully in harmony with God before he could teach the knowledge of His will to Israel. By his own experience he must be prepared to exercise a fatherly care over all who needed his help.
Man would have dispensed with that long period of toil and obscurity, deeming it a great loss of time. But infinite Wisdom called him who was to become the leader of His people, to spend forty years in the humble work of a shepherd. The habits of caretaking, of self-forgetfulness and tender solicitude for his flock, thus developed, would prepare him to become the compassionate, longsuffering shepherd of Israel. No advantage that human training or culture could bestow, could be a substitute for this experience. …
In all who have been chosen to accomplish a work for God the human element is seen. Yet they have not been men of stereotyped habits and character, who were satisfied to remain in that condition. They earnestly desired to obtain wisdom from God, and to learn to work for Him. Says the apostle, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.” James 1:5. But God will not impart to men divine light, while they are content to [p. 206] remain in darkness. In order to receive God’s help, man must realize his weakness and deficiency; he must apply his own mind to the great change to be wrought in himself; he must be aroused to earnest and persevering prayer and effort. Wrong habits and customs must be shaken off; and it is only by determined endeavor to correct these errors, and to conform to right principles, that the victory can be gained. Many never attain to the position that they might occupy, because they wait for God to do for them that which He has given them power to do for themselves. All who are fitted for usefulness must be trained by the severest mental and moral discipline; and God will assist them by uniting divine power with human effort.
Shut in by the bulwarks of the mountains, Moses was alone with God. The magnificent temples of Egypt no longer impressed his mind with their superstition and falsehood. In the solemn grandeur of the everlasting hills he beheld the majesty of the Most High, and in contrast realized how powerless and insignificant were the gods of Egypt. Everywhere the Creator’s name was written. Moses seemed to stand in His presence, and to be overshadowed by His power. Here his pride and self-sufficiency were swept away. In the stern simplicity of his wilderness life, the results of the ease and luxury of Egypt disappeared. Moses became patient, reverent, and humble, “very meek, above all the men which were upon the face of the earth” (Num. 12:3), yet strong in faith in the mighty God of Jacob.
As the years rolled on, and he wandered with his flocks in solitary places, pondering upon the oppressed condition of his people, he recounted the dealings of God with his fathers, and the promises that were the heritage of the [p. 207] chosen nation, and his prayers for Israel ascended by day and by night. …
Leading his flocks one day near Horeb, “the mountain of God,” Moses saw a bush in flames, branches, foliage, and trunk, all burning, yet seeming not to be consumed. He drew near to view the wonderful sight, when a voice from out of the flame called him by name. With trembling lips he answered, “Here am I.” He was warned not to approach irreverently: “Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. … I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob.” It was He who, as the Angel of the covenant, had revealed Himself to the fathers in ages past. “And Moses hid his face; for he was afraid to look upon God.” …
As Moses waited in reverent awe before God, the words continued: “I have surely seen the affliction of My people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey. … Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people, the children of Israel, out of Egypt.”
Amazed and terrified at the command, Moses drew back, saying, “Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?” Ex. 3:11. …
The divine command given to Moses found him self-distrustful, slow of speech, and timid. He was overwhelmed with a sense of his incapacity to be a mouthpiece [p. 208] for God to Israel. But having once accepted the work, he entered upon it with his whole heart, putting all his trust in the Lord. The greatness of his mission called into exercise the best powers of his mind. God blessed his ready obedience, and he became eloquent, hopeful, self-possessed, and well fitted for the greatest work ever given to man. This is an example of what God does to strengthen the character of those who trust Him fully, and give themselves unreservedly to His commands.
A man will gain power and efficiency as he accepts the responsibilities that God places upon him, and with his whole soul seeks to qualify himself to bear them aright. However humble his position or limited his ability, that man will attain true greatness who, trusting to divine strength, seeks to perform his work with fidelity. Had Moses relied upon his own strength and wisdom, and eagerly accepted the great charge, he would have evinced his entire unfitness for such a work. The fact that a man feels his weakness, is at least some evidence that he realizes the magnitude of the work appointed him, and that he will make God his counselor and his strength.—Patriarchs and Prophets, pp. 245-255.
Sharing Burdens
Not far distant from where the Israelites were … encamped [at Rephidim] was the home of Jethro, the father-in-law of Moses. Jethro had heard of the deliverance of the Hebrews, and he now set out to visit them, and restore to Moses his wife and two sons. The great leader was informed by messengers of their approach, and he went out with joy to meet them, and, the first greetings over, conducted them to his tent. He had sent back his [p. 209] family when on his way to the perils of leading Israel from Egypt, but now he could again enjoy the relief and comfort of their society. To Jethro he recounted the wonderful dealings of God with Israel, and the patriarch rejoiced and blessed the Lord, and with Moses and the elders he united in offering sacrifice, and holding a solemn fast in commemoration of God’s mercy.
As Jethro remained in the camp, he soon saw how heavy were the burdens that rested upon Moses. To maintain order and discipline among that vast, ignorant, and untrained multitude, was indeed a stupendous task. Moses was their recognized leader and magistrate, and not only the general interests and duties of the people, but the controversies that arose among them, were referred to him.
He had permitted this, for it gave him an opportunity to instruct them; as he said, “I do make them know the statutes of God, and His laws.” But Jethro remonstrated against this, saying, “This thing is too heavy for thee; thou art not able to perform it thyself alone.” “Thou wilt surely wear away,” and he counseled Moses to appoint proper persons as rulers of thousands, and others as rulers of hundreds, and others of tens. Ex. 18:16, 18. They should be “able men, such as fear God, men of truth, hating covetousness.” These were to judge in all matters of minor consequence, while the most difficult and important cases should still be brought before Moses, who was to be to the people, said Jethro, “to Godward, that thou mayest bring the causes unto God. And thou shalt teach them ordinances and laws, and shalt show them the way wherein they must walk, and the work that they must do.” Verses 18-20.
This counsel was accepted, and it not only brought [p. 210] relief to Moses, but resulted in establishing more perfect order among the people.—Id., pp. 300, 301.
Choosing Wise Counselors
God Himself directed the Israelites in all their travels. The place of their encampment was indicated by the descent of the pillar of cloud; and so long as they were to remain in camp, the cloud rested over the tabernacle. When they were to continue their journey, it was lifted high above the sacred tent. A solemn invocation marked both the halt and the departure. …
A distance of only eleven days’ journey lay between Sinai and Kadesh, on the borders of Canaan; and it was with the prospect of speedily entering the goodly land, that the hosts of Israel resumed their march, when the cloud at last gave the signal for an onward movement. …
As they advanced, the way became more difficult. Their route lay through stony ravine and barren waste. All around them was the great wilderness,—“a land of deserts and of pits,” “a land of drouth, and of the shadow of death,” “a land that no man passed through, and where no man dwelt.” Jer. 2:6. The rocky gorges, far and near, were thronged with men, women, and children, with beasts and wagons, and long lines of flocks and herds. Their progress was necessarily slow and toilsome; and the multitudes, after their long encampment, were not prepared to endure the perils and discomforts of the way.
After three days’ journey, open complaints were heard. These originated with the mixed multitude, many of whom were not fully united with Israel, and were continually watching for some cause of censure. The complainers were not pleased with the direction of the march, and [p. 211] they were continually finding fault with the way in which Moses was leading them, though they well knew that he, as well as they, was following the guiding cloud. Dissatisfaction is contagious, and it soon spread in the encampment. …
The heart of Moses sunk. … In his distress he was tempted even to distrust God. His prayer was almost a complaint. “Wherefore hast Thou afflicted Thy servant? and wherefore have I not found favor in Thy sight, that Thou layest the burden of all this people upon me? … Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh, that we may eat. I am not able to bear all this people alone, because it is too heavy for me.” Num. 11:11-14.
The Lord hearkened to his prayer, and directed him to summon seventy men of the elders of Israel,—men not only advanced in years, but possessing dignity, sound judgment, and experience. “Bring them unto the tabernacle of the congregation,” He said, “that they may stand there with thee. And I will come down and talk with thee there: and I will take of the Spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.” Verses 16, 17.
The Lord permitted Moses to choose for himself the most faithful and efficient men to share the responsibility with him. …
The great leader’s charge to these chosen men might well serve as a model of judicial integrity for the judges and legislators of modern times: “Hear the causes between your brethren, and judge righteously between every man and his brother, and the stranger that is with him. Ye [p. 212] shall not respect persons in judgment; but ye shall hear the small as well as the great; ye shall not be afraid of the face of man; for the judgment is God’s.” Deut. 1:16, 17.
Moses now summoned the seventy to the tabernacle. “And the Lord came down in a cloud, and spake unto him, and took of the Spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the Spirit rested upon them, they prophesied, and did not cease.” Num. 11:25. Like the disciples on the day of Pentecost, they were endued with “power from on high.” It pleased the Lord thus to prepare them for their work, and to honor them in the presence of the congregation, that confidence might be established in them as men divinely chosen to unite with Moses in the government of Israel.
Again evidence was given of the lofty, unselfish spirit of the great leader. Two of the seventy, humbly counting themselves unworthy of so responsible a position, had not joined their brethren at the tabernacle; but the Spirit of God came upon them where they were, and they too exercised the prophetic gift. On being informed of this, Joshua desired to check such irregularity, fearing that it might tend to division. Jealous for the honor of his master, “My lord Moses,” he said, “forbid them.” The answer was, “Enviest thou for my sake? would God that all the Lord’s people were prophets, and that the Lord would put His Spirit upon them.” Verses 28, 29.—Id., pp. 376-382.
The Hebrew Economy: An Object Lesson
The government of Israel was characterized by the most thorough organization, wonderful alike for its completeness and its simplicity. The order so strikingly displayed [p. 213] in the perfection and arrangement of all God’s created works was manifest in the Hebrew economy. God was the center of authority and government, the sovereign of Israel. Moses stood as their visible leader, by God’s appointment, to administer the laws in His name. From the elders of the tribes a council of seventy was … chosen to assist Moses in the general affairs of the nation. Next came the priests, who consulted the Lord in the sanctuary. Chiefs, or princes, ruled over the tribes. Under these were “captains over thousands, and captains over hundreds, and captains over fifties, and captains over tens” (Dent. 1:15); and, lastly, officers who might be employed for special duties.
The Hebrew camp was arranged in exact order. It was separated into three great divisions, each having its appointed position in the encampment. In the center was the tabernacle, the abiding place of the invisible King. Around it were stationed the priests and Levites. Beyond these were encamped all the other tribes.
To the Levites was committed the charge of the tabernacle and all that pertained thereto, both in the camp and on the journey. When the camp set forward, they were to strike the sacred tent; when a halting place was reached, they were to set it up. No person of another tribe was allowed to come near, on pain of death. The Levites were separated into three divisions, the descendants of the three sons of Levi, and each was assigned its special position and work. In front of the tabernacle, and nearest to it, were the tents of Moses and Aaron. On the south were the Kohathites, whose duty it was to care for the ark and the other furniture; on the north the Merarites, who were placed in charge of the pillars, sockets, boards, etc.; in the [p. 214] rear the Gershonites, to whom the care of the curtains and hangings was committed.
The position of each tribe also was specified. Each was to march and to encamp beside its own standard, as the Lord had commanded: “Every man of the children of Israel shall pitch by his own standard, with the ensign of their father’s house: far off about the tabernacle of the congregation shall they pitch.” “As they encamp, so shall they set forward, every man in his place by their standards.” Num. 2:2, 17. The mixed multitude that had accompanied Israel from Egypt were not permitted to occupy the same quarters with the tribes, but were to abide upon the outskirts of the camp; and their offspring were to be excluded from the community until the third generation. Deut. 23:7, 8.
Scrupulous cleanliness as well as strict order throughout the encampment and its environs was enjoined. Thorough sanitary regulations were enforced. Every person who was unclean from any cause was forbidden to enter the camp. These measures were indispensable to the preservation of health among so vast a multitude; and it was necessary also that perfect order and purity be maintained, that Israel might enjoy the presence of a holy God. Thus He declared: “The Lord thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy.” Deut. 23:14.
In all the journeyings of Israel, “the ark of the covenant of the Lord went before them, … to search out a resting place for them.” Num. 10:33. Borne by the sons of Kohath, the sacred chest containing God’s holy law was to lead the van. Before it went Moses and Aaron; and the priests, bearing silver trumpets, were stationed near. These [p. 215] priests received directions from Moses, which they communicated to the people by the trumpets. It was the duty of the leaders of each company to give definite directions concerning all the movements to be made, as indicated by the trumpets. Whoever neglected to comply with the directions given, was punished with death.
God is a God of order. Everything connected with heaven is in perfect order; subjection and thorough discipline mark the movements of the angelic host. Success can only attend order and harmonious action. God requires order and system in His work now no less than in the days of Israel. All who are working for Him are to labor intelligently, not in a careless, haphazard manner. He would have His work done with faith and exactness, that He may place the seal of His approval upon it.—Id., pp. 374-376.
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