Hebrews 11:25

Choosing rather to suffer affliction with the people of God,....

The advantages that we have in the gospel for the exercise of this grace above what those had who lived in the times of the Old Testament,

Choosing rather to suffer affliction with the people of God - With those whom God had chosen to he his people - the Israelites. They were then oppressed and down-trodden; but they were the descendants of Abraham, and were those whom God had designed to be his special people. Moses saw that if he cast in his lot with them, he must expect trials. They were poor, and crushed, and despised - a nation of slaves.

"Choosing" implies a deliberate resolution, not a hasty impulse. He was forty years old, a time when the judgment is matured. for a season--If the world has "pleasure" (Greek, "enjoyment") to offer, it is but "for a season." If religion bring with it "affliction," it too is but for a season; whereas its "pleasures are for evermore."

LAST Sunday we spoke upon the faith of Rahab [RAHAB, #1061]. We had then to mention her former unsavory character and to show that, notwithstanding, her faith triumphed and both saved her and produced good works. Now it has occurred to me that some persons would say, "This faith is, no doubt, a very suitable thing for Rahab and persons of that class. A people destitute of sweetness and light may follow after the Gospel and it may be a very proper and useful thing for them, but the better sort of people will never take to it." I thought it possible that, with a sneer of contempt, some might reject all faith in God as being unworthy of persons of a higher condition of life and another manner of education. We have, therefore, taken the case of Moses, which stands as a direct contrast to that of Rahab, and we trust it may help to remove the sneer, though, indeed, that may be of small consequence—for if a man is given to sneering it is hardly worth while to waste five minutes in reasoning with him. The scorner is usually a person so inconsiderate that his scoffing deserves to be unconsidered. He who is great at sneering is good for nothing else, and he may as well be left to fulfill his vocation. It occurred to me, also, that nevertheless, some might in all seriousness, say, "I have, through the Providence of God and the circumstances which surround me, been kept from outward sin. Moreover, I am not a member of the lowest ranks and do not belong to the class of persons of whom Rahab would be a suitable representative. In fact, I have, by the Providence of God, been placed in a choice position and can, without egotism, claim a superior character." It is possible that such persons may feel as if they were placed under a disadvantage by this very superiority! The thought has passed over their mind, "The Gospel is for sinners.

LAST Sunday we spoke upon the faith of Rahab [RAHAB, #1061]. We had then to mention her former unsavory character and to show that, notwithstanding, her faith triumphed and both saved her and produced good works. Now it has occurred to me that some persons would say, "This faith is, no doubt, a very suitable thing for Rahab and persons of that class. A people destitute of sweetness and light may follow after the Gospel and it may be a very proper and useful thing for them, but the better sort of people will never take to it."

WE generally picture Moses with beams of glory rising from his brow and the two tables of the Law in his hand. A stern man holding forth a sterner Law. But we must correct our idea. Moses is as much an example of faith as he is a representative of Law. What he did was as much due to his faith as were the acts of Paul or John. In describing Moses, the summary must begin, "By faith," as much as if we were describing Abraham. Continue to regard Moses as a representative of the Law but also view him as a man of wonderful and powerful faith. I need scarcely remind you that the faith of Moses was peculiarly active and operative. I might apply the words of James to him and say, "Likewise, was not Moses justified by works when he refused to be called the son of Pharaoh's daughter and chose to endure affliction with the people of God?" The faith of Moses was what ours must be, a faith which worked by love—even love to God and love to His people. It was no mere belief of a fact. But that fact had an overpowering influence upon his life. Moses believed, believed firmly and intensely, believed for himself, so that he took fast hold of that which is invisible. Moses showed the reality of his faith in his life—by what he refused to do—and by what he chose to do. Both the negative and the positive poles were made right by his faith. Everything about Moses proved the truth and the vigor of his faith in God. He was second to none among those "who believed God and it was accounted unto them for righteousness." He was king in Jeshurun and he was the greatest of Law-givers. But yet he happily takes his place among Believers who find their all in God. On the Arc de Triomphe which is raised in this eleventh chapter of Hebrews the name of Moses is written among the very greatest of those who lived by faith in God.

WE generally picture Moses with beams of glory rising from his brow and the two tables of the Law in his hand. A stern man holding forth a sterner Law. But we must correct our idea. Moses is as much an example of faith as he is a representative of Law. What he did was as much due to his faith as were the acts of Paul or John. In describing Moses, the summary must begin, "By faith," as much as if we were describing Abraham.