Hebreus 11:24-26

DISCOURSE: 2326
MOSES’ CHOICE

Hebreus 11:24. By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.

IT is a great advantage to us to be conversant with the Holy Scriptures, not only because from them we learn the principles of religion, which can be derived from no other source, but because we see in them examples which have upon them the stamp and impress of God’s approbation, and which therefore we cannot presume to disapprove. Had any individual of the present day acted as Moses did in the instance before us, we should, I doubt not, have all agreed in condemning him as inconsiderate, enthusiastic, and unwise. Not knowing his motives, or not giving him credit for them, we could not have formed a correct judgment of his actions: but we are sure that the choice which Moses made, however absurd it might appear to those more immediately connected with him, was truly commendable. In bringing it before you, I shall endeavour,

I. To explain it—

Two things must here be noticed:

1. His conduct—

[He was, next to Pharaoh, the first man in the whole land of Egypt, having been adopted by Pharaoh’s daughter as her son, and being regarded as such by Pharaoh himself. All the pleasures, the riches, and the honours that man could possess, with the exception only of the imperial diadem, were within his reach, or rather he was in the actual enjoyment of them. Yet the whole of these did he renounce: and not at a season when by reason of youth he was unable to form a just estimate of them, or by reason of age was incapable of enjoying them, but in the very prime of life, at the age of forty, when he had arrived at full maturity both of body and mind [Note: Êxodo 2:11.Atos 7:23.]: and when, from “being learned in all the wisdom of the Egyptians [Note: Atos 7:22.],” he was able to relish them with a zest, which a vulgar and uninstructed mind knows nothing of, and which nothing but refinement can bestow. All these he sacrificed voluntarily and with a determined purpose, “refusing” to be recognised any longer under the august character of Pharaoh’s daughter, and choosing rather to appear in his own proper character as a child of Abraham.

Whilst Moses was in this exalted station, his brethren according to the flesh were suffering under the most grievous oppression. To unite himself with them, was to subject himself to all the reproach and cruelty under which they groaned. Yet he acknowledged them as his kindred: and voluntarily participated with them in their lot: descending thus at once from the highest eminence in the kingdom to the lowest state of degradation and infamy.]
To obtain a just view of this conduct we must notice,

2. The principle from which it proceeded—

[We are told that he acted thus “by faith.” By faith, he saw that the Hebrews were exclusively “the people of God;” and that, as such, whatever they might endure from man, they were and must be happy; since God, the God of the whole earth, was their God, and esteemed them as his own peculiar treasure. He saw too, that the reproach that was cast upon them was “cast upon them for the sake of Christ,” in whom they professed to believe as their future Messiah, the Saviour of the world. Had they chosen to intermarry with the Egyptians, and become one people with them, they would have suffered nothing from Pharaoh, but would have fared as the rest of his subjects: but, holding fast their regard for Abraham as their father, and their expectation of Christ as to spring from one of his descendants, they exposed themselves to all the injuries which an envious, cruel, and despotic monarch could inflict: so that their reproach was properly “the reproach of Christ,” Christ himself being the object of it, and suffering it, as it were, in the person of his people [Note: See Atos 9:4.Colossenses 1:24.]. He saw yet further, that the afflictions which they endured for Christ’s sake should in due time be recompensed; and, that all who participated in their sufferings, should partake also of their reward. As the patriarchs looked by faith to a heavenly city, and a heavenly country, so did Moses look to a heavenly reward; in the prospect of which he was willing to forego all that this world could give him, and to sustain all that his most potent and malicious enemies could inflict upon him. Indeed in this view he esteemed reproach to be “riches,” “great riches,” yea, “greater riches than all the treasures of Egypt.”]

But as the wisdom of this conduct may be doubted, I shall proceed,

II.

To vindicate it—

It may be thought that this measure was unnecessary, inexpedient, and absurd: but,

1. It was not unnecessary—

[Circumstanced as he was, it became him to act as he did. He was, I grant, greatly indebted to Pharaoh’s daughter: and he was bound to regard her with all the duteous affection which belonged to the relation into which he had been adopted by her. But his duty to the God of Abraham was paramount to every other: and he would have sinned, if he had merged his fidelity to God in his regards for any creature whatsoever. All the pleasures which he had enjoyed, however innocent in themselves, were “pleasures of sin,” as long as he continued to acknowledge the God of the Hebrews as his God, and the faith of the Hebrews as his faith. The neglecting to confess his God was, constructively, to deny him: and, if he continued any longer to deny God, he could expect nothing but to be denied of God in the day of judgment. The measure therefore which he adopted was not unnecessary, but absolutely necessary, both for his peace in this world, and his happiness in the world to come.]

2. It was not inexpedient—

[It might be supposed, that if he had continued, like Joseph, at the head of the Egyptian government, he might have mitigated their sorrows, even though he should never be able to effect their release. But he had a secret intimation from God, that the time of their deliverance drew nigh, and that he was to be the instrument by whom they should be delivered. And so strong was this impression upon his mind, that he engaged in the work rashly and prematurely, without any direction from God; and thereby reduced himself to the necessity of fleeing to a foreign land, to avoid the punishment to which his own unwarrantable temerity had exposed him [Note: Atos 7:24.]. The question in his mind was, What duty to his God required? and he was not at liberty to calculate then on matters of expediency, or to weigh in the balance of carnal reason the possible or probable issues of different events. His duty was to obey God; and to leave to God to save his people in his own time and way, according to his own infallible and eternal counsels.]

3. It was not absurd—

[Moses looked beyond the concerns of time, and acted with eternity in view. He knew that his pleasures, riches, and honours, how great soever they were, were only “for a season;” and that the afflictions to which he was about to subject himself, were also “for a season” only; whereas the recompence which his sacrifices would insure him, was eternal. What comparison then could there be between these things? or what room was there for hesitating one moment which he should prefer? If he gained the whole world, what would it profit him, if he lost his own soul? or if, by sacrificing the whole world, his soul should be saved, what reason could he have to regret the sacrifice? His choice then was that which sound wisdom dictated, and true piety inspired.
In truth, this is no other choice than what all the Prophets and Apostles in their respective ages have approved. David “would rather be a door-keeper in the house of his God than dwell in the tents of ungodliness [Note: Salmos 84:10.]:” And why? Because, as he tells us in another psalm, “A little that a righteous man hath is better than the riches of many wicked [Note: Salmos 37:16.];” better in its possession, better in its operation, better in its end. Solomon was of precisely the same mind [Note: Provérbios 15:16.]. St. Paul, like Moses, actually “suffered the loss of all things, and accounted them but dung, that he might win Christ [Note: Filipenses 3:8.].” Having made a sacrifice of every thing, so far was he from feeling himself impoverished by his loss, that, “when he had nothing, he accounted himself as possessing all things [Note: 2 Coríntios 6:10.];” and actually “took pleasure in all his necessities and distresses, from a consideration of the benefit which would accrue from them to himself, and the glory to his Lord and Master [Note: 2 Coríntios 12:9.].” St. Peter confirms this view of the subject most fully, and in terms too which are peculiarly applicable to the case before us: for he declares, that the sufferings of God’s people are “Christ’s sufferings;” that from them arises much honour to God, and much benefit to the soul; and that they are rather to be accounted grounds of joy, than occasions of sorrow and regret [Note: 1 Pedro 4:12.]. To these I will only add the testimony of our Lord himself, who, in the epistle to the Church of Smyrna says, “I know thy works, and tribulation, and poverty; but thou art rich [Note: Apocalipse 2:9.].”

After such testimonies as these, we cannot but approve the conduct to which our text refers.]

From this subject then we may see,
1.

How erroneous are the views of worldly men!

[The men of this world set a high value on the things of time and sense, whilst sin appears in their eyes but a light and venial evil. By them, suffering is more dreaded than sin: and the loss of an opportunity of honouring God is of no account in comparison of the loss of great honours and great emoluments. They will strain every nerve to combine the irreconcileable services of God and mammon: and, if the one or the other must be sacrificed, they will hold fast their pleasures, their riches, and their honours, instead of parting with them for the Lord, “To forsake all and follow Christ,” is to them a hard lesson, which they cannot, and will not, learn. But the example of Moses must be followed by us all, so far at least as our circumstances are similar to his. We must all confess Christ openly before men. We must all unite ourselves to his people, and take our portion with them. Whatever cross may lay in our way, we must take it up cheerfully, and bear it after him, “going forth to him without the camp, bearing his reproach [Note: Hebreus 13:13.].” We are not indeed of necessity called to renounce the highest distinctions: because they may be held, and the most important offices in the state may be executed, in perfect consistency with our duty to God; as no doubt they were by Daniel: but if the hope of acquiring eminence, or the fear of losing it, deter us from the performance of any duty, or lead us to a compliance with any sin, we are then called to take the decided part that Moses did, and to forsake all for Christ. Let us then not seek great things either for ourselves or our children: or, if we possess them, let us not seek our happiness in them, but in God alone. If we possess not his favour, though we had kingdoms in our possession, we are poor: but if he be our God, then, though bereft of every thing else, we are rich.]

2. How blessed they are who live by faith!

[True it is that the whole of their life is foolishness in the eyes of unconverted men: and they must of necessity meet with many reproaches and persecutions for the truth’s sake. But, notwithstanding all that they are, or can be, called to endure for righteousness’ sake, the very worst of their portion is better than the best of the portion of ungodly men: the best that the world can give, is its treasures: and the worst that the believer can receive, is its reproaches and persecutions: yet is the reproach which the believer sustains for Christ’s sake, greater riches than all the treasures of Egypt. How superior then must the believer’s portion be in the eternal world! If the believer in a dungeon is richer, and happier, than the unbeliever on a throne, what must his portion in heaven be when compared with the unbeliever’s in hell! Be not dejected, then, ye who are despised or persecuted for Christ’s sake, but by faith view your privileges, and expect your reward. Our blessed Lord has set forth the worst of your portion, and pronounced you in the midst of all “blessed.” And he has set forth the best of the unbeliever’s portion, and denounced nothing but “woes” against him in the midst of all [Note: Lucas 6:20.]. Take but eternity into your estimate of things, and have respect unto the recompense of your reward in heaven; then will every sacrifice be small, every suffering light, every service easy. In such a frame you will rejoice to suffer shame for Christ’s sake, and account death itself, though of the most violent and cruel kind, a subject of desire rather than of fear, of self-congratulation rather than of sorrow [Note: Filipenses 2:17.]