The Pulpit Commentary — Exodus — Volume 1 — Section 58

HOMILIES DY VARIOUS AUTHORS. Ve~s. 11, 12,;-:-7!1e cho~ of Moses. Underl~g this epi~e of killing the Egyptinn there 1s that cns1s m the history of Moses to which reference 1s made so strikingly in the eleventh of the Hebrews-" Dy faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; choosing rather," etc. (Heb. xi. 24-27). Two views may be taken of the episode. Either, a.s might be held, the elements of decision wer~ ~oating in an_ unfixed state in the mind of Moses, when this event happened, and premp1tated a cbo1oe; or, what seems more likely, the choice had already been made, and the resolution of Moses already taken, and this was but the first outward manifestation of it. In either case, the act in question was a deliberate committal of himself t-0 his brethren's side-the crossing of the Rubicon, which necessitated thereafter a casting-in of bis lot with theirs. View this choice of Moses- I. As A RESULT OF ME1'"TAL AND MORAL AWAKENING. "When Moses was grown," With years came thought; with thought "the philosophic mind;" with this, power of observation. Moses began to think for himself, to see things with his own eyes. What he saw made evident to him the impossibility of halting longer between two opinions. He bad not before felt the same necessity of definitely making up his mind whether he would be Hebrew or Egyptian. He had not seen in the same way the impossibility of retaining a sort of connection with both-sympathising with the Hebrews, yet enjoying- Egypt's pleasures. Now there came awakening. The two spheres of life fell apart to his ,ision in their manifest incongruity-in their painful, and even, in some respects, hideous contrast. He may now be Hebrew or Egyptian; he can no longer be both. Up to this time choice could be ste.ved off. Now it is forced upon him. To. determine now not to choose, would be to choose for Egypt. He knows his duty, and it is for him to decide whether or not he will do it. And such in substance is the .effect of moral awakening generally. 1. In most lives there is a time of thoughtlessness, at least of we.nt of serious and independent reflection. It is not at this stage seen why religion should require so 'Very decided a choice. God and the world seem not absolute incompatibles. It is possible to serve both; to agree with both. Christ's teaching to the contrary sounds strangely on the ears. 2. But an awakening comes, and it is now seen very clearly that this double service is impossible. The friendship of the world is felt to be enmity with God (Jas. iv. 4). The contrariety, utter and absolute, between what is in the world and love of the Father (John ii. 15) is manifest beyond dispute. Then comes the need for choice. God or the creature; Christ, or the world which crucified him; God's people or the friendship of those who deride and despise them. There is no longer room for dallying. Not to choose is already to have chosen wrongly -to have decided for the world, and rejected Christ. II. As A VICTORY OVER STRONG TEMPTATION. It was no slight victory over the temptations of his position for Moses to renounce all at the call of duty, and cast in his lot with an oppressed and despised race. His temptation was obviously a typical one, including in it everything which tempts men still to refrain from religious decision, and to dissemble relationship to Christ e.nd connection with his people; and his victory was also typical, reminding us of his who became poor that we might be rich (2 Cor. viii. 7), and who put aside "all the kingdoms of the world and the glory of them," when offered him on sinful terms (Matt. iv. 8-10). View it-1. As a 'Victory over tJ.e world. Moses knew his advantages at the court of Pharaoh, and doubtless felt the full value of them. Egypt was to him the world. It represented to his mind (1) Wealth and position. (2) Ease and luxury. (3) Brilliant worldly prospect!, ( 4) .A sphere congenial to him as a man of studious tastes. And all this he voluntarily surrendered at the call of duty-surrendered it both in spirit and in fact. And a.re not we, as Christians, called a.lso to surrender of the world? Renouncing the world, indeed, is not monkery. It is not the thoughtless flinging away of worldly advantages. But neither is it the mere renouncing of what is sinful in the world. It is the renouncing of it wholly, so far as use of it for selfish ends or selfish enjoyment is concerned: the sinking of its ease, its pleasures, its possessions, in entire self-surrender to Christ and duty. .And this carries with it the ability for any outward sacrifice that may Le D.eeded. 2. As a 'Victory O'IJer the dread of reproach. In renouncing Egypt, OJI. II. 11, 12.) 'fHE BOOK OF EXODUS. 39