In this essay we will not write on those texts quoted by “Classis West” in their defense of the Statements of Rev. H. De Wolf. It seems to the undersigned that in our treatment of the passages which we have treated sufficient attention has been paid to this matter; those who are not convinced by what we have written will refuse to be convinced anyway should we write more, and those who read our articles with approval need no more proof. 

So we will simply let this matter rest for the time being. 

It is our purpose in this essay to call attention to what the writer to the Hebrews has to say concerning “faith” as this faith came to manifestation in Moses while he was living in Pharaoh’s court during the first forty years of his life. Says Hebrews 11:24-26, “By faith Moses when he became of age refused to be called a son of Pharaoh’s daughter, choosing rather to be evilly treated with the people of God than to enjoy the pleasures of sin for a season, accounting the reproach of Christ greater riches than the treasures of Egypt, for he had respect unto the recompense of the reward.” 

The general thrust of this entire passage from the book of Hebrews is to warn the Jewish Christians against the sin of back-sliding from the faith in Christ unto the return to the Old Testament types and shadows and to act as if Christ had not come as the better and greater high priest, establishing the new covenant of grace upon better promises. And the writer raises a warning finger. He comes with the warnings, threatenings of the gospel in order that the grace of God’s preservation in the faith may be the portion of the church. 

Such a Word of God we have in our text. 

Our text is profitable for instruction, for reproof, for correction, for the entire pedagogy in righteousness of faith, that the man of God may be thoroughly prepared unto every good work. The example of Moses’ faith is cited in order that the church, which is not of them that fall back unto the perdition of the soul, may indeed believe unto the receiving of the salvation. 

To achieve this end in the hearers, the writer to the Hebrews calls attention to a certain aspect of saving and living faith in Hebrews. He speaks of faith here as “the substance of things hoped for, the evidence of things not seen” Heb. 11:1. And he will demonstrate before the believing eyes of the Hebrew Christians that this faith clearly and uncontradictably was such in all the “elders, who obtained a good report” in the annals of the mighty in the Church of God in the Old Testament dispensation. Always faith was “substance,” that is, the sure subjective confidence in the soul. It was a hearty “fiducia,” that is, solid, immoveable confidence that the things God had caused them to hope upon, according to His sure promise, would certainly be realized. In this confidence they hoped upon God as they, who are standing upon solid ground. Inwardly the “elders” had a certain subjective proof, God witnessing in them, that they would never be put to shame in their hope and trust upon the sure promise of God. In this confidence they were indeed patient, believing unto the salvation of their souls and unto the final glory of God in the Christ and in all the saints. Such is the aspect of faith as here portrayed in the lives of the “cloud of faithful witnesses.” 

Let us try to see how this became very evident in the life of Moses while he lived in the court of Pharaoh in Egypt. 

We notice the following in the text: 

1. That the text teaches us that “faith” in Moses was such at the time here spoken of that he “refused to be called a son of Pharaoh’s daughter.” To understand the element of the “solid confidence of things hoped for” in. this faith as thus revealed we should notice what was implied in being called a “son of Pharaoh’s daughter.” This evidently meant: 

a. That Moses had all the rights and the privileges of being an Egyptian Prince. He was thus not reckoned amongst those who were the common rank and file in Egypt, who were virtually slaves too of the Eyptian monarch at this time. For we ought to observe the notice in Gen. 47:21, “And as for the people, he removed them from their cities from one end of the boarders of Egypt to the other thereof. Only the land of the priests bought he not, for the priests had a portion assigned to them of Pharaoh, and did eat their portion which Pharaoh gave them; wherefore they sold not their lands.” Thus the entire private ownership was taken from the people of Egypt and all lands were government owned the people working for the king. Being a son of Pharaoh’s daughter, Moses was not a mean subject of the king of Egypt, but could enjoy all the privileges of a Prince-royal. The entire Kingdom of Egypt lay at his feet. 

b. It was for this reason that Moses was also instructed in all the knowledge and wisdom of the Egyptians. He was “a goody child,” which evidently means that he was a child of extraordinary beauty and natural grace as well as a gifted man far above the average. This had “in faith” already been observed by his mother, who felt that her son would be someone special in Israel unto its deliverance. The result is that there comes a time in Moses’ life that he “became great.” Only as a son of Pharaoh’s daughter could he become thus. Does not Stephen say in Acts 7:22, “And Moses was placed under the pedagogy of all the wisdom of Egypt; now he was mighty in words and works.” A.T. Robertson makes the observation here, “The priestly caste in Egypt was noted for their knowledge of science, astronomy, medicine, and mathematics. This reputation was proverbial (I Kings 4:30). Modern discoveries have thrown much light on the ancient civilization of Egypt. Moses, like Paul, was a man of the schools . . . . Moses did not have the rhetorical skill and eloquence of Aaron (Ex. 4:10), but his words like his deeds carried weight and power.” This all was a part of the privileges which Moses enjoyed under the protective status of being a “son of Pharaoh’s daughter.” 

c. And we cannot doubt but what Moses must have attracted the notice of his instructors and also of Pharaoh’s court as being an exceptionally gifted man. He rapidly rose to prominence. Head and shoulders above the rest he was. He stood out—being mighty in word and in deed. He must have stood out as did Daniel and his three friends later in the court of the Babylonian King. Yet, Moses refused thus to be a son of Pharaoh’s daughter and to accept as his own all that was implied in being an heir to the Throne of Egypt. The term for “refuse” in Greek means: to refuse something offered. He refused the dictatorial monarchy of Egypt and thus come to stand where the Pharaoh would stand who would be destroyed by the Lord in the ten great plagues and afterwards in the Red Sea. 

It came to a crisis in the life of Moses! 

Either he would be the son of Pharaoh’s daughter or he would be the son of Levi’s daughter. He would either be the great one in Israel, the lawgiver of God’s people or he would be the tyrant to maintain the evil policies of the king of Egypt against the Lord and against His anointed Son. It was an either-or proposition. He would either have to be for God’s people or he would have to be against them. A neutral position was not possible. If he did not gather he would scatter. And he that wills to be a friend of the world would be accounted an enemy of God! 

Indeed, it was a critical issue! 

It was either to be the “goodly child” in Israel, or to use all of his gifts in the service of a king, who is rightly a type of Satan’s tyrannical power and usurpation. 

And the alternatives, too, were far-reaching in their consequences. Either he would enjoy the “pleasures of sin for a season,” or he would have to suffer the lot of all God’s people, that is, to be persecuted for righteousness’ sake. For all who will to live godly in this world must needs suffer for the sake of the cause of the Son of God in this world. This Moses clearly perceived. He must have brooded upon this question of his place and calling in the midst of the world, and of the special providence of God that he was born at such a time as this, and that he of all the male children had been very wondrously brought into the very home of him, who had ordered his death together with all the male children in Egypt. I say: Moses must have brooded upon this question! The very providence of God that led him into Pharaoh’s house also caused Moses to come to a point in the road of his life where he had to make a momentous decision. 

He must either be willing to be called the ‘son of Pharaoh’s daughter or he must outright refuse thus to be called. Either he must work for the liberation of Israel out of the house of bondage, or lie must seek to perpetuate this state of bondage of Israel and seek to prevent God from calling His Son out of Egypt. Hos. 11:1;Matt. 2:15. For let it not be forgotten that the glory of Israel is that in the twelve tribes there is one from whom the Christ, the Seed, shall come. In Isaac the seed would be called. And the fury of Pharaoh, the evil and cunning dealing of Egypt with Israel was the manifestation of the prince of this world as he worketh in the sons of disobedience. It was the dragon standing before the woman, being great with child, ready to kill her child as soon as it is born. Principally it is the same as when wicked Herod would kill all the male children in Bethlehem from two years old and under. Compare Rev. 12:1-3

They are, therefore, great alternatives which Moses here faces! 

Hence, the text says: that Moses chose the “reproach of Christ.” For when Israel suffers in Egyptland, it is nothing less than that the anointed Son of God is reproached. Moses saw the question, the rock-bottomness of the issue at stake. He saw this with the eye of faith. He saw this issue because he believed the word of God concerning Israel’s glorious future as this has been foretold by the Lord Himself to Abraham.Gen. 15:13. Yes, Moses believed the dying prophecy of Jacob concerning each of his sons, as well as the implications of the commandment of Joseph concerning his bones; he knew that Israel would be delivered out of the land of the slave-holder! 

Faith was here, indeed, the substance of things hoped for, the evidence of things not seen. 

Moses has a right and proper evaluation of matters in this faith. 

He weighs the alternatives very carefully. He sees both of these in their true worth and value. On the one hand there was the “pleasures of sin for a season,” and on the other hand there was simply “suffering the reproach of Christ, suffering together with the people of God.” 

And his evaluation was such that he did not falter and back-slide into perdition, but believed unto the saving of the soul. He rejoiced in the greater treasures in heaven. He belongs to the “just who live by faith.” 

One of the cloud of witnesses he is, and he is great in the annals of the people of God! 

(to be continued)