The Pulpit Commentary — Hebrews — Section 344

discipline BO thorough. "By means of this princely education," says Kitto, "he became o. person most accomplished in his temper, demeanonr, and intellect; he was also trnined in that lo.rgeness of view and generosity of spirit which aro supposed to result. from such relations, and which qualified him to sustain with dignity an,\ authority the offices of ruler of a people and general of armies, which eventually devolved upon him, 'Ibis education, also-involving, as it must ho.ve done, an intimacy with the highest science and philosophy of Egyptian sages-was well c11lculated to secure for him the attention and respect of the Egyptians when he stor,tl forth to demand justice for an oppressed race." "Moses was instructed in all the wisdom of the Egyptians; and he was mighty in his words and works" (Acts vii. 22). The choice of which our text speaks was his calm and deliberate decision to separate himself from the Egyptians among whom he had hitherto lived, anrl to identify himself with the Israelites to whom he belonged by descent and parentage. He freely chose the oppressed people of God as his people. This involved the great avowal that their God was his God; that he rejected the gods of Egypt, and reverently and heartily accepted Jehovah as his God-the Sovereign of his being o.nd bis Supreme Goon. But brought up in the Egyptian court, instructed by Egyptian teachers, how would Moses become acquainted with his connection with the' Israelites, with their history and their hopes, e.nd with the sublime character of the God whom they acknowledged? In the providence of God it was so ordered that his own godly mother was his nurse, anrl she would instil these things into his active and receptive mind, and teach him the simple and holy faith of their religion. Moreover, when we call to mind the place which, in the Divine purposes, he was to occupy and the work be was to do, we cannot but conclude that God communicated directly with his mind and spirit, and he received immediate enlightenment and impulse from him. And thus prepared, in due season he makes the great decision actual, and openly chooses the living and true God for his own and only God, and the down-trodden people of God for his people. Several aspects of this choice are mentioned in the text. I. IT WAS MADE AT A SIGNIFICANT SEASON OF LIFE. "When he was grown up." "When be was full forty years old" (Acts vii 23). Moses made the great choice neither in the heat and impulsiveness of youth, when the judgment is immature and the decisions hasty, nor in the decadence of age, when the faculties are failing, anc! the mind no longer perceives with its former clearness or considers with its former comprehensiveness and force. He came to the great decision at a time when his mental faculties. may reasonably be held to have been in full maturity and vigour, and when .:ie was able correctly to estimate the significance and importance of that decision. Moreover, the choice was made at a time when it would require an effort to break away from old associations and modes of life. Generally speaking, a. person's habits are formed and fixed at forty years old ; and he does not easily take to new circumstances aud associations and customs. But Moses did so. These considerations point to the conclu- sion that the choice was made intelligently, deliberately, and with entire decision. II. IT INVOLVED GREAT SACRIFICES. 1. Eminent position and brilliant prospect.•. "Moses .. , refused to be called the son of Pharaoh's daughter." He was the adopted son of the king's daughter; but he sacrificed that princely position. If Jewish traditions are at all reliable, he occupied a. position of great eminence and influence amongst the Egyptians. His prospects also were dazzling. Some say that he would probably have succeeded to the throne. All these things he renounced in making his great choice. 2. The pleasures of the world. Moses declined "to enjoy the pleasures of sin for a season." What. are these? (1) The gratifications which are prohibited by God: "The lust of the flesh, and the lust of the eyes, and the vain-glory of life, is not of the Father, but is of the world," (2) The pursuits which are condemned by conscience. "To him who accounteth anything to be unclean, to him it is unclean." "HE: that doubteth is condemned if he eat because he eateth not of faith: and whatsoever 1s not of faith is siu" (Rom..xiv. 14, 23)'. (3) Anything which diminishe~ spiritual susceptib(li'.y or strength, or retards spiritual progress. There is pleasure m some of_ the thrng:i which are divinely prohibited. 'fhere are gratifications coll:nected with srn •. It were folly to deny it. But they are only "for a season." Th.ey will_ not bea.r reflection even in this present life, They will have no existence in the luture hfe. All these pleasures f".loses cas~ asid"- ~. fhe treasures of th~ world, Moses turned aw:i.y from "the 836 'l'HE EPISTLE '.I'O THE HEBREWS. [ CR. XI. 1--40,