Sayfadaki görseller
PDF
ePub

ter, it is said, he became her son.' It is probable she had no other child, whether she were married or not. Wherefore being inclined both in her affection for the child who was beautiful, and by the marvellous manner of her finding and saving of him, by the consent of her father, she solemnly adopted him to be her son, and consequently the heir of all her honour and riches, which ensued on adoption. Hereon she gave him his name, as was usual in cases of adoption, taking it from the first occasion of her owning of him, she called his name Moses, and she said, Because I drew him out of the water.' Whether he had any other name given him in the house of his parents is uncertain. This is that which God would have him use, as a perpetual remembrance of his deliverance when he was in a helpless condition.

Being thus publicly adopted and owned, he was by all esteemed, honoured, and called the son of Pharaoh's daughter, without any respect to his extraction from the Hebrews, though no doubt that also was commonly known among the Egyptians, though the stories that Josephus, Philo, Clemens, from Ezekiel Tragicus, tell about him, and their fear of him, are justly to be suspected.

Some think that the then present king of Egypt had no child but that only daughter, whom they called Thermutis, and that this adopted son of hers was to succeed to the crown; but this also is uncertain and improbable. But the secular interest, power, glory, honour, and wealth which belonged to him by virtue of this adoption, were such as the apostle calls the treasures in Egypt, then one of the most rich and populous nations in the world. But,

Secondly. It may be inquired how it was, and by what means, (supposing Moses to be carried to Pharaoh's daughter presently after he was weaned, and thenceforth brought up in the court,) could he come to know his stock, race, and kindred, so as on all disadvantages to cleave to them, to the relinquishment of his new regal relations. I answer, there were many means thereof, which God made effectual to this end.

1. His circumcision. He found himself circumcised, and so to belong to the circumcised people. Hereon God instructed him to inquire into the reason and nature of that distinguishing character. And so he learned that it was the token of God's covenant with the people, the posterity of Abraham, of whom he was; it was a blessed inlet into the knowledge and fear of the true God. And whatever is pretended by some to the contrary, it is a most eminent divine privilege, to have the seal of the covenant in baptism communicated to the children of believers in their infancy; and a means it hath been to preserve many from fatal apostacies.

2. His nurse, who was his mother, as the custom is in such cases, was frequently with him, and probably his father also on the same account. Whether they were ever known to the Egyptians to be his parents I very much question. But there is no doubt but that they, being persons truly fearing God, and solicitous about his eternal condition, did take care to communicate to him the principles of true religion, with a detestation of the Egyptian idolatries and superstition. 3. The notoriety of the matter of fact was continually before him. It

was known to all Egypt that he was of an Hebrew extraction, and now incorporated into the royal family of the Egyptians. Hereon he considered what these two people were, what was the difference between them; and quickly found which of them was the people of God, and how they came so to be.

By these means his mind was inlaid with the principles of faith and the true religion, before he was given up to learn the wisdom of the Egyptians, and before the temptations from wealth, power, and glory had any influence on his affections. And,

Obs. III. It is a blessed thing to have the principles of true religion fixed in the minds of children, and their affections engaged to them, before they are exposed to temptations from learning, wisdom, wealth, or preferment. And the negligence of most parents herein, who have none of those difficulties in the discharge of their duty which the parents of Moses had to conflict withal, is a treachery which they must be accountable for.

Obs. IV. The token of God's covenant received in infancy being duly considered, is the most effectual means to preserve persons in the profession of true religion against apostasy by outward temptations.

Thirdly. Our third inquiry is, how, or when did Moses refuse to be called 'the son of Pharaoh's daughter,' novnoaro. Some observe that apvroμal, signifies sometimes not only to refuse barely, but to reject with indignation. But there is no need to affix any such signification to it in this place. The sense of it is determined in the opposite act of choosing, mentioned in the next place. Choosing and refusing are opposite acts of the mind, both of the same kind.

Some restrain this refusal to that act of his in slaying the Egyptian, wherein he declared that he owned not his alliance to the court of Egypt. But whereas it is the internal frame and act of his mind that is here intended, it is not to be confined to any particular outward action, much less to that which fell not out till he was 'full forty years old,' Acts vii. 23, and before which it is said, that he owned the Israelites for his brethren, he went out unto his brethren, and looked on their burdens,' Exod. ii. 11, which he could not do without a resolution to relinquish his relation to Pharaoh's daughter.

[ocr errors]

Wherefore this refusal consisted in general in three things. 1. In the sedate resolution of his mind, not finally to abide and continue in that state whereinto he was brought by his adoption. And this was not attained to without great consideration, with great exercise of faith in prayer, and trust in God. For this refusal was an act and fruit of faith, of whose power it is here given as an instance. The least sedate consideration of his circumstances, of what he was, what he was to leave, what he was to undergo, (whereof in the next verses,) will evidence to any what conflicts of mind, what reasonings and fears he was exercised withal; what self-denial and renunciation of all earthly advantages he herein engaged into. Herein principally consisted the refusal which is here celebrated as a fruit and evidence of faith. 2. No doubt but, as he had occasion, he did converse and confer with his brethren, not only owning himself to be of their stock and race, but also of their faith and religion, and to belong to the same covenant.

3. When there was no longer a consistency between his faith and profession to be continued with his station in the court, he openly and fully fell off from all respect to his adoption, and joined himself to the other people, as we shall see in the following verse. And we may observe from hence, that,

Obs. V. The work of faith in all ages of the church, as to its nature, efficacy, and the method of its actings, is uniform and the same. They had not of old a faith of one kind, and we of another. This in general is the design of the apostle to prove in this whole chapter. It hath been varied in its degrees of light by outward revelations, but in itself from first to last it is still the same. And hereof the instance here insisted on is a most evident demonstration. The first act of faith purely evangelical, is self-denial, Matt. xvi. 24; Luke ix. 23. And what greater instance of it, unless it were in Jesus Christ himself, can be given since the foundation of the world, than in what is here recorded of Moses? He was in the quiet possession of all the secular advantages which a man not born of the royal family could enjoy, and perhaps in a just expectation of them also. He was every way able honourably to fill up his place and trust in the discharge of all public offices committed to him. For he was learned in all the wisdom of the Egyptians, and was mighty in word and deed,' even before he fell off from the court, Acts vii. 22. Wherefore, his personal eminency above other men, joined with his high place and dignity, procured him all the popular veneration which he could desire. And he was of that age (for he continued in this state from his infancy full forty years) wherein these things give the greatest gust and relish of themselves to the minds of nen. For him now, voluntarily and of his own accord, to relinquish them all, and to betake himself to dangers, poverty, banishment, without any prospect of relief, and that merely, as we shall see immediately, on the account of the promise of Christ, must be acknowledged to be comprehensive of all the acts, parts, and duties of evangelical selfdenial.

For, as that which gives life, form and power to self-denial, doth not consist in the respect which it hath to the outward things which any one may be called therein to forego; but in the mortification of the desires and affections of the mind, which would put a valuation on these things, when they stand in competition with things heavenly and spiritual; so this was in Moses in a most eminent degree. He left not his outward enjoyments till he had crucified his heart to them, esteeming them but loss and dung in comparison of Christ, and what was in him to be enjoyed.

But in the days wherein we live, we have more who resemble Esau than Moses, more who for morsels of bread, for outward secular advantages, will sell their birthright, or part with religion and profession of the truth conveyed to them by their parents, than who will abandon self with all that belongs thereunto, with a resignation of themselves to the will of God for their whole satisfaction and reward, rather than part with one tittle of truth.

But the next verse is an exposition of this refusal of Moses, declaring the nature of it, and what was contained therein.

VER. 25.-Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.

The latter clause of this verse, η προσκαιρον εχειν ἁμαρτιας απολαυow, is rendered by the Vulgar, Quam temporalis peccati habere jucunditatem, which our Rhemists translate, than to have the pleasure of temporal sin," by a double mistake; for instead of рookαipov they read προσκαιρου, joining it with ἁμαρτίας, contrary to all ancient copies, and the exposition of the Greek scholiasts. And armoλavots, which is 'fruition' or 'enjoyment,' they render by jucunditas, or pleasure.' Nor is the sense of the words so translated, proper to this place, as we shall see. Syr. 'Than for a short time to delight in sin.'

[ocr errors]

"Eλouevos. Syr. Na, And he chose to' or 'for himself,' he deΕλομενος. termined in himself and for himself.

There are two things to be considered in these words.

First. That there were at this time two things proposed to Moses. 1. The people of God in their afflicted state. 2. The enjoyment of the pleasures of sin for a season. Secondly. The determination he made as to his own interest and concernment, he chose rather,' &c.

[ocr errors]

First. Two things were proposed to Moses.

First. To join the people of God in their afflicted state. dry things may be considered.

Here sun

1. Who were this ry day rov Osov, ' people of God,' that is, in contradistinction and opposition to all other people and nations whatever. These were the Hebrews, the posterity of Jacob then in Egypt; that is, the brethren of Moses,' Exod. ii. 10, 11.

[ocr errors]

2. How did these Hebrews come to be thus the people of God in a peculiar manner, in opposition to all other people whatever. Now this was by virtue of that especial covenant which God made with Abraham and his seed throughout all generations, the token whereof they bear in their flesh. Therein God became their God, and they became his people; which relation cannot be any otherwise raised between God and any of the children of men, but by virtue of a covenant. And,

Obs. I. Let hence no man be offended at the low, mean, persecuted condition of the church at any time.-All God's people, and the only people he had then in the world, were only a company of brickmakers, under hard and cruel taskmasters. And whoever would belong to the people of God, was to cast in his lot among them, as it was with Moses; wherefore,

Obs. II. The sovereign wisdom of God, in disposing the outward state and condition of his people in this world, is to be submitted to. -He only knows what is good for them, and for the concerns of his glory in them.

Obs. III. It is certain there is somewhat contained in this title and privilege of being the people of God, that is infinitely above all outward things that may be enjoyed in this world, and which doth inexpressibly outbalance all the evils that are in it. For otherwise men might be losers by the nearest relation to God; and he should not be himself an all-satisfactory reward.

Obs. IV. The church in all its distresses, is ten thousand times

VOL. IV.

I I

more honourable, than any other society of men in the world; they are the people of God.-And we may observe, that their being so, and withal professing and avowing themselves so to be, is that which provokes the world against them, and which is the cause of all their persecutions. The world cannot endure to hear a company of poor despised persons, perhaps little better, at least in their sight, than these Egyptian brickmakers, to take to themselves, and own this glorious title of the people of God.' Other things they pretend against them, as the Egyptians did against the Israelites, namely, that whereas they are a people who have a peculiar interest of their own, there is danger of sedition from them against the state, Exod. i. 9, 10. This is the usual pretence the true cause of their rage is, their profession that they are the people of God, and have a right to all the privileges accompanying that title.

3. This people of God is proposed to Moses as under affliction, so as that if he will join himself to them, it must be with a participation of the outward evils that they were subject to. Συγκακουχείσθαι. The word is used only in this place. It signifies to be vexed and pressed with things evil and grievous.' And our expression of being afflicted, or suffering affliction, according to the common understanding of that expression, scarce reacheth to the emphasis of the original word. To be pressed, vexed, distressed with things evil, burdensome, destructive to nature. What were the afflictions and sufferings of the people of God at that time, is known. It is not only related in the Scripture, with their sighs, sorrows, and cries under them, but they are frequently mentioned afterwards, as the highest distresses that human nature could be exposed to.

But it may be inquired, how a participation in these sufferings was proposed unto Moses, seeing it was not required of him, nor was he called unto it, to work in the same kilns and furnaces with his brethren. I say it is not at all here intimated that he was so. But only considering their woeful condition, he cast in his lot among them, to take that portion which fell to his share. He made no bargain or contract for himself, but choosing their condition, referred himself, for his part and share, unto the guidance of divine providence. And this fell out in the danger of his life, his flight out of Egypt, his long poor condition in Midian, with all the evils that befel him afterwards.

[ocr errors]

Secondly. That which was proposed unto him in opposition hereunto, was, as we render the words, πρόσκαιρον ἔχειν ἁμαρτίας απολαυ ow, to enjoy the pleasures of sin for a season,' to have the temporary enjoyment of sin. Amoλavoc is, fruition,' or enjoyment, and is usually applied to signify such a fruition as hath gust and relish in it, yielding delight and pleasure unto them that have it; as all enjoyment in some measure doth, nor is any man said to enjoy that which he doth not take some satisfaction in. Hence we have rendered it 'pleasures,' in the plural number. For the best that sin, or any thing that is enjoyed with sin, can pretend unto, is but present transitory pleasure.

To clear the meaning of the words, we must observe, 1. That no man makes sin, as sin, under its formal notion, to be the object of his desires, nor can be said to have or possess the fruition of it. 2. That

« ÖncekiDevam »