Mosos ohoee that which the multitudes shun BB almost worse than death itself, viz. (1) Poverty. (2) Reproach. Yet how many stumble at reproach in the service of the Saviour I A measure of reproach ie implied in all earnest religious profession. And it requires courage to face it--to encounter the moral crucifixion involved in being flouted an<l scouted by the world. It is when "tribulation and persecution ariseth because or the word" that" by and by" many are" offended" (Matt. xiii. 21). Yet to be able to encounter reproach is the true moral greatness-the mark of the spiritual hero. 3. As a victory over privatefr,elings and inclinations. Not only was there much about'. his life in Egypt which Moses dearly loved (leisure, opportunities for self-culture, etc.); but there must have been much about the Hebrews which, to a man of his courtly up-bringing, would necessarily be repulsive (coarseness of manners, servility of disposition, etc.). Yet he cheerfully cast. in his lot with them, taking this as part of his cross. A lesson for people of culture. He who would serve God or humanity must lay his account for much he does not like. Every reformer, every earnest servant of mankind, has to make this sacrifice. He must not be ashamed to call those " brethren " who are yet in every way "compassed with infumity," about whom there is much that is positively distasteful. Here also, " no cross, no crown." III. As AN ACT OF RELIGIOUS FAITH. The determining motives in Moses' choice were-1. Patriotism. This people was his people, and his blood boiled with indignation at the wrongs they were enduring. Only a nature dead to the last spark of nobleness could have reconciled itself to look on their sufferings and yet eat bread and·· retain favour at the court of their oppressor. 2. Humanity. "There was in him that nolileness of nature, which besides tending to sympathy with the oppressed, revolts from all that is selfish and cruel; and this nobleness was stirred up in him by seeing the state of his kindred, and comparing it with his own. This was his faith. Faith saved him from being content to be idle and useless, and gave him zeal and courage to play the part of a man and a hero in the liberation of his people" (Dr. J. Service). 3. Religion. We fail of a right view of Moses' conduct if we stop short of religious faith proper. Moses knew something of the history of his people. He knew them to be the people of God. He knew of the covenants and promises. He knew of their religious hopes. And, it was this which weighed most of all with him in casting-in his lot among them, and enabled him to count their reproach greater riches than all the treasures of Egypt. His faith was-(1) Faith in God. He believed in the God of his fathers, and in the truth and certainty of his promise. (2) Faith in the spiritual greatness of his nation. He saw in these Hebrews, sweat-covered, down-trodden, afflicted as they were, the "people of God." Faith is not misled by the shows of things. It pierces to the reality. (3) Faith in duty. "It is of the essence of faith that he who has, it feels himself to be in a world of better things than pleasures, whether innocent or sinful, which are only pleasures of sense; and in which to be right is greater and better than to be mighty or to be rich-feels, in a word, that the best of this life, and of all life, is goodness" (Dr. J. Service). (4.) Faith in the recompense of reward. Moses believed in future recompense-in immortality. A cardinal doctrine, even in Egyptian theology, it can scarcely be supposed to have been absent from his. How great was the reward of Moses, even in this life! "He was happier as the persecuted and despised worshipper of Jehovah, the avowed kinsman of slaves, than as the son of Pharaoh's daughter, and the admired proficient in all Egyptian wisdom. He felt that he was richer, despoiled of the treasures of Egypt. He felt that he was happier, divorced from the pleasures of sin. He felt that he was freer, reduced to the bondage of his countrymen. He was richer, because enriched with the treasures of grace; happier, because blessed with the smiles of a.n approving conscience; freer, because enfranchised with the liberty of the sons of God. 'fhe blessings he chose were richer than all the advantages he cast away" (Lindsay). How ~reat has been his reward in history! "For ages past his name has outshone all the monarchs combined of the one-and-thirty dynasties" (Hamilton). But the eternal reward has been greatest of all. A glimpse of it in the glorious reappearance of Moses on the mountain of transfiguration. Wise choice, for honours like these to surrender riches and pleasures which were perishable! Through faith in God, Christ, duty, and eternity, let the same noble choice be repeated in ourselves! J. o. 40 TIIE BOOK OF EXODUS. LOH. II. 11-15.
Vers. 11-15.-Unfroiiful ejf<Yrt, I. :MosEB' BELF-BAORIFIOE (Heh. xi. 24-26), 1. He owned his rel11tionship to the enslaved and hated people. 2. He east in his lot 11mong them. God calls for the same sacrifice to-de.y; confession of Jesus and brother- hood with his people. 3. The result of a mother's influence : from her he must have learned the truth regarding his descent and the hope of Israel. The seed sown outlived the luxury, temptations, ambitions of the court. God's blessing rests on these efforts of holiest love. II. 'l'HE LESSOKS OF ms FAILURE. 1. True desire to serve is not the only requisite for success. We may be defeated by mistakes of judgment, an ungoverned temper, etc. 2. There can be no true service without the heart's waiting upon God. In order to guide we ourselves must follow. 3. The power which does not wait upon God comes to nothing. Contrast the prince with the unknown wanderer in Midian. Not only were means and influence lost, his very 01iportunity was gone. "Fret not thyself in any wise to do evil."-U.