Rules to be observed in choosing rulers.
This paragraph may with advantage be compared with Exodus 18:1-27; in which there is a fuller account of the circumstances under which the choice of judges and magistrates was proposed and made; this important step towards the order and consolidation of the national life was taken at the suggestion of Jethro, the father-in-law of Moses. Referring to the exposition of that chapter for the historic detail, we note here simply:
1. That the choice of rulers, etc; is put into the people's hands; they are to select, Moses is to ratify the selection.
2. They are to choose men of righteousness, who will fear God and do justice.
3. When the judges are chosen, Moses seeks solemnly to impress on them the high and holy responsibilities of their office.
4. The supreme reason for this care in judging rightly is found in the fact that the cause is God's, i.e. that they are rulers under God and for him—representing Divine laws in the earthly sphere. The state is sacredly to be governed by the laws of righteousness, and by such laws alone. Hence a subject is opened up to us which is of no small moment, viz. Principles and facts to be borne in mind in choosing rulers of the people. Observe—
I. THAT THE CHOOSING OF MEN TO TAKE PART IN MAKING OR ADMINISTERING A NATION'S LAWS IS A SOLEMN AND MOMENTOUS CONCERN. It matters comparatively little, so far as our present topic is concerned, what may be the peculiar form of government adopted, or what may be the mode of choosing men for office in the State. For—
1. The position such men occupy is an exalted one. It is self-evident that when they have to take part in governing or carrying out the laws of the laud, it is of the utmost moment that they should be men who are capable of perceiving what measures will tend to the people's good. A country may be perishing from the want of good laws, if its rulers are not competent, wise, and just.
2. The influence such men wield in private circles is largely increased from the fact of their public position.
3. Their representative character is another element of great moment. Great men and good will elevate common questions to their own level; while worthless men will fail to appreciate the importance of the greatest questions of the day.
4. The great matters which may—nay, must—come before the rulers of a nation, are such as may involve that nation's honor or discredit among the nations of the world; yen, more, they are such as will do much, according as they are decided, to bring upon a people the blessing or the wrath of Almighty God! Hence—
II. THE POSSESSION OF A POWER TO PUT MEN IN SUCH AN OFFICE OR OFFICES, IS A TRUST FOR THE USE OF WHICH THOSE WHO POSSESS THAT POWER ARE RESPONSIBLE TO THEIR COUNTRY AND THEIR GOD! The decisions of earthly judges ought to be the earthly expression of heavenly law. Hence to let whim, or caprice, or passion, or partisanship carry us away, when such concerns are at issue, and to forget the everlasting laws of righteousness, is to tamper with the public interest, and to betray a solemn trust. Therefore—
III. IN THE DISCHARGE OF THIS TRUST, STRICT REGARD MUST BE PAID TO PERSONAL CHARACTER. (See Exodus 18:21.) Even a pagan felt this. It was the priest of Midian who said, "Thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness"—a fourfold qualification, so comprehensive that, where it is possessed, a man may be safely entrusted with any office. Such men will undertake their work as those who are responsible to God; they will ever be on the look out to perceive what the interests of their country may require at their hands; they will seek to qualify themselves to take part in the public questions which will come before them; without seeking their own honor, they will aim at judging as is wisest and best; and their supreme aim will be that the government they help to administer should be ever in harmony with righteousness and truth. If all its public men answer all these requirements, a country cannot go far wrong; but if a nation's leaders are themselves lacking in virtue, how can there be any security for that righteousness and truth which exalt a nation, when a country is at the mercy of men who knew not the one neither regard the other?
IV. A CONSIDERATION WHICH GIVES INFINITE WEIGHT TO THE ABOVE PRINCIPLES IS THAT THE JUDGMENT OF EARTHLY RULERS IS INTENDED, IN ITS WAY, TO BE A COPY OF THE DIVINE. "The judgment is God's," says Moses. It is God's judgment, expressed through his own appointed officers (see Romans 13:1-14.). Secular judgments should have sacred principles underlying them. And we cannot divorce the secular from the sacred without great mischief accruing. But, finally: the judgment is God's in another sense. HE is the Supreme Judge; and whether men use their judgment well or ill, God will exercise his own. The principles of the Divine government of nations are developed by Isaiah, Jeremiah, Hosea, Amos, and others. [No nation can escape from the sway of the Mighty One; if God's laws are set at naught, his judgments will follow, that, while they are abroad in the earth, the inhabitants thereof may learn righteousness.
HOMILIES BY D. DAVIES