Hebrews 11:26

Heb_11:26

Respect unto the recompense

The recompense of the reward

I.

DUTY, CONSIDERED BARELY AS DUTY, DOES NOT CARRY IN IT A SUFFICIENT MOTIVE TO ENGAGE THE WILL OF MAN IN THE CONSTANT PRACTICE OF IT.

1. If in the soul of man its averseness to duty be much stronger than its inclination to it, then duty, considered barely in itself, is not sufficient to determine the will of man to the constant performance of it; which, in my judgment, is an argument so clear, that one of greater force cannot well be desired. No; sooner may the fire be attracted by the centre of the earth, or the vine clasp about the bramble, than any faculty of the soul have its inclinations drawn forth by a contrary and distasteful object. And then for the ground of this argument, to wit, that the soul has originally such an averseness to duty; this, I suppose, is but too evident to need any further probation.

2. The second reason, for the proof of the same truth, is this, that those affections and appetites of the soul, which have the strongest influence upon it, to incline and bias it in all its choices, to wit, the appetites belonging properly to the sensitive part of mans nature, are not at all moved or gratified by anything in duty, considered barely as duty, and therefore, as so considered, it is not a sufficient motive to induce men to the practice of it. Now this reason also, I conceive carries its own evidence with it. For the soul of man, as the present state of nature is, generally moves as those forementioned appetites and affections shall incline it; and therefore, if that which thus inclines it be not some way or other first made sure of, all persuasions addressed immediately to the will itself, are like to find but a very cold reception.

3. The third and last reason that I shall allege is this: that if duty, considered barely in itself, ought to be the sole motive to duty, without any respect to a subsequent reward, then those two grand affections of hope and fear ought to have no influence upon men, so as to move or engage them to the acts of duty at all. The consequence is most clear; because the proper objects upon which these affections are to be employed are future rewards and future punishments; and therefore, if no regard ought to be had of these in matters of duty, it will follow, that neither must those affections, which are wholly conversant about rewards, have anything to do about duty, wherein no considerations of a reward ought, upon this principle, to take place. This, I say, would be the genuine, unavoidable consequence of this doctrine. But now, should any one venture to own such an odd and absurd paradox, in any of those sober, rational parts of Christendom, which have not depraved their judging and discerning faculties! For all the world acknowledges, that hope and fear are the two great handles by which the will of man is to be taken hold of, when we would either draw it to duty, or draw it off from sin. They are the strongest means to bring such things home to the will as are principally apt to move and work upon it. And the most renowned actions that were ever achieved upon the face of the earth, have first moved upon the spring of a projecting hope, carrying the mind above all present discouragements, by the prospect of some glorious and future good.

II. THE PROPOSAL OF A REWARD ON GODS PART, AND A RESPECT HAD TO IT ON MANS ARE UNDOUBTEDLY NECESSARY TO ENGAGE MEN IN A COURSE OF DUTY AND OBEDIENCE.

1. And first for the necessity of them.

(1) A thing may be said to be necessary when by the very essence or nature of it, it is such, that it implies in it a contradiction, and consequently an impossibility, even by the power of God Himself, that (the said nature continuing) it should be otherwise. And thus, I shall never presume to affirm (though some I know do) that God cannot induce a man (being a free agent) to a course of duty and obedience, without proposing a competent reward to such obedience.

(2) A thing may be said to be necessary, not absolutely, but with respect to that particular state and condition in which it is. And thus, because God has actually so cast the present condition of man as to make his inclination to good but imperfect, and during this life to continue it so, and withal to place him among such objects as are mightily apt to draw him off from what is morally good, it was necessary (upon the supposal of such a condition) that, if God would have men effectually choose good and avoid evil, He should suggest to them some further motives to good, and arguments against evil, than what the bare consideration of the things themselves prohibited or commanded by Him can afford. For otherwise, that which was morally good, meeting with so feeble an inclination in the will towards it, will never be able to make any prevailing impression upon that leading faculty. From all which you see, in what sense we affirm it necessary for God to propose rewards to men, thereby to engage them to their duty; namely, because of that imperfect estate which God has been pleased to leave men under in this world.

2. And now, in the next place, for the proof of this necessity.

(1) And first for Scripture. It has been more than sufficiently proved from thence already, how deplorably unable the heart of man is, not only to conquer, but even to contend with the difficulties of a spiritual course, without a steady view of such promises as may supply new life, spirit, and vigour to its obedience. To all which, let it suffice at present to add that full and notable declaration of St. Paul, in 1Co_15:19.

(2) The other proof of the same assertion shall be taken from the practice of all the noted lawgivers of the world; who have still found it necessary to back and fortify their laws with rewards and punishments; these being the very strength and sinew of the law, as the law itself is of government. No wise ruler ever yet ventured the peace of society upon the goodness of mens nature, or the virtuous inclination of their temper. Nor was anything truly great and extraordinary ever almost achieved, but in the strength of some reward every whit as great and extraordinary as the action which it carried a man out to. Thus it was in the virtue of Sauls high promises that David encountered Goliath. If we look further into the politics of the Greeks and the Romans, and other nations of remark in history, we shall find, that whensoever the laws enjoined anything harsh, and to the doing of which men were naturally averse, they always thought it requisite to add allurement to obligation, by declaring a noble recompense (possibly some large pension, or gainful office, or title of honour to the meritorious doers of whatsoever should be commanded them. For in vain do we think to find any man virtuous enough to be a law to himself, or any law strong enough to enforce and drive home its own obligation; or lastly, the prerogative of any lawgiver high enough to assure to him the subjects obedience. For men generally affect to be caressed and encouraged, and, as it were, bought to their duty (as well as from it too sometimes). For which and the like causes, when God, by Moses, had set before His own people a large number of the most excellent, and, as one would think, self-recommending precepts on the one hand, and a black roll of the very worst and vilest of sins on the other, sins that seemed to carry their punishment in their very commission; yet nevertheless in the issue God found it needful to bring up the rear of all with those decretory words in Deu_30:19. (R. South, D. D.)

The faith of Moses

I. CONSIDER THAT ONWARD LOOK, WHICH TURNS UPSIDE DOWN THE WORLDS ESTIMATES OF GOOD AND EVIL. Christian faith should dwell in the future. True! that onward look is secondary, and not primary. We look forward simply because God has told us what that future is to be, and we are to trust Him. Our conceptions of the future must always be limited by, as well as founded exclusively on, the revelation which God has made. And that is the distinction between the wholesome and ennobling anticipation of the future which is proper to Christianity, and should be familiar to all professing Christians, and every other forecast of possibilities or probabilities to come beyond the grave. The one is mist, the other is solid earth. The one is a torturing, though it sometimes be an attractive peradventure; the other loots itself upon a Verily! verily! I say unto thee. Then, further, note here how this onward look should reverse the worlds estimate of good and evil. As long as the theatre is only lit by artificial light, the tawdry Dutch metal upon the cotton velvet robes, and the glass jewels upon the paltry crowns of the strutting pretenders to royalty and wealth look genuine, solid, and rich. Let the daylight in, and how shabby and seamy and poor they all look. If we want to know what the worlds wealth is, let us only lift our eyes unto, and keep them fixed upon, that realm of light to which Christ invites us, and then these have no glory at all by reason of the glory that excelleth. As a candle against the sun, so is the abundance that a man possesses as contrasted with the durable riches and righteousness to which the Christian soul hastens. Nothing that can be stripped from us is truly ours. Only that which is incorporated with the very substance of the soul belongs to me; and the only true wealth is the wealth of a Christ-love in my heart, and a Christ-truth in my understanding, and a Christ-spirit in my life, and a Christ the law of my will. He that hath these is rich, and he that looks for the perfecting of these things in the perfect world beyond has a charm which turns all the fairy-gold by which men are deceived in the dark into the bundle of rotting leaves which, according to the old legend, it truly is. And then there is the other side of the worlds fascinations, which equally are stripped of their masquerading pomp by the eye that looks onwards to the recompense of reward. The pleasures for a season come to be known for the poor paltry things that they are when they are set by the side of the calm pleasures for evermore which await us if we will. We never realise the true transiency of the transient until we measure it against the eternity of the eternal. For a season; for evermore. Who will compare these two? Then, further, let me remind you how the analysis of our text shows us that this estimate made by faith, and reversing the worlds judgment, ought to lead to a deliberate surrender. There are miserable multitudes of Christian men and women, good enough kind of people in their way, and with some reality of Christian faith towards that great Lord, who have no doubt whatever, if you come to put the question to them, that this worlds goods are not worthy to be compared with the glory that shall be revealed in us. And yet there is a fatal schism between judgment and choice; and a paralysis, as it were, of the powers that would carry the estimate into action. How comes this to be? You and I are not called to surrender in the fashion of the heroic renunciation of our text, but we are called upon to use the lower in subordination to the higher. And unless our faith has in it an onward look that truly estimates the relative worth of the things seen and temporal and the things eternal, and that impels by that estimate to a deliberate choice which we carry out in action, we have little right to say that we are soldiers in this great army, the heroes of which are marshalled in the roll-call of this chapter.

II. CONSIDER THE UPWARD LOOK, WHICH DELIVERS FROM FEAR, AND NERVES FOR SERVICE. I am prepared to maintain that the knowledge which a believing heart has of God is as valid, and more so, than the evidence of sense; and that the sight of faith is better, truer, deeper, more to be relied upon as giving us verities than the sight of these senses that may be befooled and diseased and deceive us. He that hath seen Me hath seen the Father, and he that hath trusted hath seen God revealed in Christ. But, then, mark how this vision of the invisible, which is the bliss of the Christian life, and without which no faith worth calling by the name is possible, should have in it a power of steadying us for persistent endurance of difficulty and continuance in duty. When soldiers pass the saluting-point where the commander-in-chief sits, they dress up their ranks and pull themselves together. If we realised that we were ever in the presence of that great Lord, that lie was ever there before us, how the world would change its aspect, and life and its difficulties would become easy! The great white throne dims everything else. And then, further, this upward look should bring glad courage. Soldiers tell us that the bravest man has a spasm of terror when he goes into the battle; and courage is but the rebound of the heart from fear. What time I am afraid, I will trust in Thee. I will trust and not be afraid. Whoso has the recompense of reward, and Him that is invisible who is the exceeding great reward, clear before him, is delivered from all other fear, and through fear is driven to God, whose presence drives it out. (A. Maclaren, D. D.)

The reward of Moses

I. WHAT WAS IMPLIED IN THAT REWARD TO WHICH MOSES HAD RESPECT.

1. The glory of God was implied in it. In bringing about this event, God would necessarily display His power, His sovereignty, His justice, His mercy, and His faithfulness.

2. The good of His nation was another thing implied in the reward to which Moses had respect.

3. He had reason to expect a distinguished mansion in heaven, to which he had a proper respect. His own future and eternal happiness was a truly important and desirable object.

II. MOSES WAS TRULY DISINTERESTED IN SEEKING THE REWARD SET BEFORE HIM.

1. He does not appear to have been selfish by his conduct. This was such as plainly manifested pure, disinterested love to God and man.

2. If Moses had been selfish in having respect to the recompense of reward, his conduct would not have been virtuous and pleasing to God.

3. If Moses had not sought a recompense of reward from pure and holy motives, he would not have been admitted to heaven.

4. Holy love, or true benevolence, would naturally lead Moses to have respect to such a reward as God set before him. He must desire, in the exercise of pure, disinterested, and universal benevolence, that God should be glorified; that his nation should be happy; and that he himself should be blessed in the everlasting enjoyment of God. These were the things contained in the reward set before him; and these were the things which were set before all other sincere servants of God.

Improvement:

1. If Moses was really disinterested in having respect to the recompense of reward, then real saints may be as disinterested in seeking their own good, as in seeking the good of others.

2. If Moses had respect, in the exercise of disinterested benevolence, to a future and eternal reward, then saints may and do regard their own eternal good more than sinners.

3. If those who act from disinterested benevolence deserve to be rewarded, then those who act from selfish and mercenary motives deserve to be punished.

4. If Moses acted virtuously and acceptably to God in the view of a future and eternal reward, then it is no just objection against the gospel that it proposes future rewards and punishments to men, to induce them to shun the broad road to destruction, and walk in the strait and narrow way to eternal life.

5. If Moses, in the exercise of disinterested love, obtained the recompense of reward to which he had respect, then all real saints have great encouragement to persevere in their religious course.

6. If Moses and other good men were governed by disinterested love in seeking and obtaining a future and eternal reward, then none have any reason to expect to obtain a crown of righteousness, without exercising true disinterested love.

7. This subject now asks of all, whether they are walking in the straight and narrow way to heaven. Have you that respect to recompense that Moses had? His life, his death, and his present state are recorded. He has arrived at heaven safe. Look at his character and conduct, and compare your own with his. (N. Emmons, D. D.)

The future retribution

I. THE CERTAINTY THAT A FUTURE RECOMPENSE DOES EXIST. In referring to the testimony which we possess upon this momentous subject, we may be allowed to notice some sources of evidence which are frequently considered as existing apart from Divine revelation. We may notice, for instance, the general and simultaneous opinion of all mankind, that there, is a period of future retribution. We may notice also the operations of the human conscience in the decisions it pronounces upon the principles and the actions of man, and in the feelings which it always inspires in the human bosom as the consequence of those decisions. We may also notice the uniform structure of all human governments, whose laws are supported by the promises of reward, or the penalties of punishment, from which it is fair to conclude the existence of an Almighty Lawgiver, and the denial of which is equal to atheism. But the prime source of our assurance upon this momentous subject, and without which every other would be found to be inconclusive, will be found to exist in the records of Divine truth--the revelation which the Almighty has been pleased to make to the children of men respecting Himself, and respecting the highest interests of their being. It may be observed, that in the early portions of Divine truth there is a considerable obscurity resting upon the announcements of a future state, arising not from the weakness, but from the arrangements, of the Divine wisdom in the administration of the affairs of the world. Every promise--every doctrine--every precept is hallowed and enforced by this one inscription, that there is a recompense of reward.

II. THE ATTRIBUTES BY WHICH IT IS DISTINGUISHED.

1. The good and evil which constitute this future recompense are in their nature incessant and perfect.

2. The good and the evil which constitute this future recompense are in their duration changeless and eternal.

III. THE PRINCIPLES ON WHICH THIS FUTURE RECOMPENSE IS BESTOWED.

1. The recompense of good is bestowed upon a principle of grace. The notion which is contrary to this, namely, that the recompense of happiness in heaven arises from mans merit, and that it is granted to him by the justice of God in consequence of that merit, is one that must be exposed, as being at variance with all the conclusions of right reason, and all the declared arrangements of the Word of God. With regard to the former we are to speak of its absurdity. What greater absurdity is there than to speak of everlasting happiness being purchased by a temporary obedience--that obedience, as it is universally acknowledged, being, at the very best, but imperfect and partial?

2. The recompense of future evil is inflicted upon a principle of justice. Not more false, and not more pernicious, is the sentiment which ascribes the damnation of man to the sovereignty of God, than is the notion which ascribes the redemption of man to the justice of God. The lost spirits of the human race are only in the regions of despair because they do wilfully and voluntarily sin against the authority of the Almighty, and that the essential and eternal justice of the Almighty compelled and necessitated the punishment of these violations of His law. Grace is inscribed over the gates of heaven; justice is written over the portals of hell.

IV. THE INFLUENCE WHICH THE KNOWLEDGE OF THIS FUTURE RECOMPENSE SHOULD EXCITE.

1. From the knowledge of this future state of recompense, we ought to be frequent in our contemplations of it. As you go amongst the material works of man, or the material works of God, consider this, which gives you a grandeur superior to them all. Yonder monuments and statues--yonder cathedrals and temples--yonder mansions and edifices shall crumble; yonder green fields and yonder verdant trees--yonder fruitful vales, and yonder lovely mountains shall perish; yonder rivers will soon no longer flow; yonder deep and dreary ocean will no longer heave its mighty rolling billows; yonder stars that adorn the firmament of heaven will soon cease to shine; yonder moon will be turned into blood; yonder sun is but a spark of fire--a transient meteor in the sky; while I, who stand upon this little spot of earth, am destined to outlive the universal wreck, and shall survive them all! I wear upon my brow the stamp of immortality! I am the heir of a recompense of reward!

2. The knowledge of this state of future recompense should make us constantly anxious to obtain the recompense of good, and to avoid the recompense of evil. You have heard of the atonement of Christ--you have heard of the justifying merit of His righteousness--you have heard that those who believe in Him shall not be condemned, but shall be saved with an everlasting salvation. He is the refuge, flee to Him--He is the foundation, build upon Him--and a voice from the judgment-seat will pronounce its own tidings of acceptation, Enter into the joy of your Lord! (J. Parsons.)

The remunerating power of God:

There is no attempt at denying, in the account here given of Moses, that there was much to be endured and much to be given up, in order to the serving the Lord. And Moses is not represented as at all blind to the facts of the case; he rested his choice of future good on its immeasurable superiority to the present. And in so doing he left us an example, not merely of right decision, but of right decision reached by right steps. It will not do, constituted as men are, to enlarge to them abstractedly on the duty of holiness, and on the satisfaction derived from a conscience at rest. They are not to be persuaded that virtue is in any such sense its own reward, that it would be better for them to be self-denying than self-indulgent, even if nothing be brought into the account but the amount of actual enjoyment. They demand, with some show of justice, that we rigidly prove to them that they shall be gainers by doing that which we urge.

I. And here, let us first remind you, THAT MAN IS SO CONSTITUTED, THAT HE MUST HAVE AN OBJECT, A SOMETHING TO DESIRE, A SOMETHING TO PURSUE. The object which at some particular season fixes his attention may be trivial; but it is not by any demonstration of its worthlessness that you may look to turn him from it. You must show him a worthier, one which shall more commend itself to his esteem, and then will the stronger cast out the strong, and the treasures in Egypt be dispossessed by yet brighter wealth. We summon the man of pleasure to come with us. We will tell him of joys which distance imagination, of happiness without alloy and without end; and we will show him how he may have a share in a blessedness which he cannot exhaust, and of which he cannot grow weary. We say to the man whose passion is for wealth, Come with us; we have to place before you treasures not to be computed, whose lustre makes the brightest gold dim, and of which nothing can deprive you. We say to the man of ambition, Behold the loftiest of honours, crowns and thrones and sceptres--a place amid the nobles of creation. Ay, if you would all indeed but fix your gaze on the inheritance revealed by the gospel of Christ, you would all, as a necessary consequence, cease from unduly pursuing what is earthly. You will not be left without an object; that were unnatural, that were impossible. It is not a process of extinction, but simply a process of exchange, which you are to attempt. This, however, only touches the case of the comparison of one good with another; whereas the case commonly submitted in urging men to religion, is that of a present evil and a prospective advantage. This was the case with Moses; and our business is to see whether the principles which regulated his decision cannot still be applied in the urging men to a similar. Take the case of the young, who, with life just opening before them, and the attractions of the world soliciting their pursuit, are urged to the duty of remembering their Creator, and setting their affections on things that are above. We say to them, It is true you must renounce cherished gratifications; and we do not suppose you can go along with us in decrying those gratifications. You seek your wealth in earthly treasures, and your honours in earthly fame, and you are not prepared to disregard the treasures and to despise the fame. But at whose call, and at whose command, are you summoned to the sacrifice? Is it for the service of one who has nothing to bestow that we ask you to exchange the sonship of Pharaoh? Is it to make friendship with a being who has nothing good and nothing great at his disposal? On the contrary, we address you in the name of the living God, whose is the earth, and the fulness thereof. We invite you to be reconciled to your Creator, who can supply your every want out of His riches in Christ. We offer you the favour of a Being who can impart a peace which passeth all understanding, a hope full of immortality, and a joy with which no stranger intermeddles. We propose to you the placing yourself under the guardianship of Him who hath spread out the heavens. And are we, then, to hear of the extent of the sacrifice, and to hear nothing of the wealth and the happiness secured by the surrender? Oh! it is to your zeal for your own welfare, to your love for your own selves, to your wish for riches, to your appetite for honours, to your longing for pleasures, that we make our appeal. If we ask the surrender of the corruptible, we offer the incorruptible; of the transitory, we offer the enduring; of the visionary, we offer the substantial. And now we go on to observe, that it is the apparent conflict between interest and duty which causes us in a variety of cases to disobey God, and withstand the pleadings of conscience. We speak of apparent conflict, because we deny altogether that interest and duty can ever be really opposed. It is but vindicating the righteousness of the moral government of God, to maintain, that whatever He has made it our duty, He has made it also our interest to do. Indeed, the world would cease to be a scene of probation, and there would no longer be any trial of obedience, were it always manifestly for our advantage to follow the course which Gods law prescribes. It is only by carrying onward our calculation, bringing the future, as well as the present, into the account, that we reach the conclusion, that what is duty, is in the long run also interest. There is, therefore, no passage of Scripture more deserving than is our text, to be carried by all of you into the scenes of ordinary occupations; for there is nothing which you have more need to keep in mind, than what we have called the remunerating power of God, seeing that the life of a Christian must, in a great measure, be a life of surrender and of sacrifice. We need scarcely add, that our text should be a preservative, not only to those who may be tempted to the so engrossing themselves with business as to leave no time for religion, but to others who may be solicited to turn aside, be it ever so little, from rectitude and integrity. We would have you animate yourselves for the moral warfare, by considering what recompense of reward is promised to the faithful. Is the gold seducing you? are the precious stones dazzling you? Then think of that city whose streets are pure gold, and whose every gate is a costly pearl. Is earthly honour, the being Pharaohs son, alluring you? Then think of that throne which the righteous are to ascend; of their being heirs of God, yea, joint-heirs with Christ. Are the pleasures of sin themselves tempting you? Then think of pleasures so deep and overflowing, that they are spoken of as a river of gladness, so unmeasured, that he who partakes thereof will be abundantly satisfied. It is now the appointment of God, as in early days, that through much tribulation you must enter into rest. Egypt is still to be forsaken, and the wilderness to be traversed, and the reproach to be endured. Oh! for the faith which ruled in the bosom of Moses! (H. Melvill, B. D.)

A treasure worth great sacrifices:

There is an interesting anecdote told of a French botanist, who many years ago was sent out to tropical regions to arrange for introducing the coffee-plant into the island of Mauritius. This, it was considered, would do much for the prosperity of the island. But the voyage was very long; contrary winds prevailed; almost all the plants he brought with him died; water was so scarce that the passengers were only allowed one glassful per day--one coffee-plant only was left! But to preserve this one plant alive, the self-denying botanist gave half of his small daily allowance of water, patiently enduring the torments of thirst. It just sufficed to keep the plant from dying, and the happy result in later years was the naturalisation of the coffee crop in the island. Such were the fruits of self-denial. Shall not we be prepared to sacrifice many earthly inducements, and the pleasures of sin, to win the lasting and precious treasure of true religion in this life, and to secure the heavenly inheritance beyond, which, by Gods mercy, has been placed within our reach? (J. W.Hardman, LL. D.)

Heaven only a little further on:

Columbus, when his men were weary, and resolved to come back, besought them to go on but three days longer. They did so, and discovered America. Heaven is but a little before us. Hold out, faith and patience. (J. Trapp.)

The recompense of reward:

True, all our lives long we shall be bound to refrain oar soul and keep it low; but what then? For the books we now forbear to read, we shall one day be endued with wisdom and knowledge. For the music we will not listen to, we shall join in the song of the redeemed. For the pictures from which we turn, we shall gaze unabashed on the beatific vision. For the companionship we shun, we shall be welcomed into angelic society and the communion of triumphant saints. For the pleasures we miss, we shall abide, and evermore abide, in the rapture of heaven. It cannot be much of a hardship to dress modestly, and at small cost, rather than richly and fashionably, if, with a vivid conviction, we are awaiting the white robes of the redeemed. And, indeed, this anticipation of pure and simple white robes for eternal wear may fairly shake belief in the genuine beauty of elaborate showiness, even for such clothes as befitted in the present distress. (Christina G. Rossetti.)

Heaven worthy of effort:

Julius Caesar, coming towards Rome with his army, and hearing that the senate and people had tied from it, said, They that will not fight for this city, what city will they fight for? If we will not take pains for the kingdom of heaven, what kingdom will we take pains for?

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

11:26 the treasures of Egypt: The New Kingdom of Egypt (about 1550–1069 BC) was an era of phenomenal wealth and political power. Moses evidently had a greater reward in mind.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Heb 11:26. Τὸν ὀνειδισμὸν τοῦ Χριστοῦ, the reproach of Christ) So ch. Heb 13:13. The expectation of Christ, which Moses had in so great a degree, was the centre of all the things on account of which both the Egyptians and all the Gentiles despised Israel, especially circumcision, of which the opposite, uncircumcision, is called the reproach of Egypt, where circumcision was unknown, Jos 5:9: and yet Moses did not for that reason desert the people.—ἀπέβλεπε) he looked far forward.—τὴν μισθαποδοσίαν, to the recompence of reward) which follows the reproach of Christ, is more magnificent than the treasures of Egypt, and to be expected by Moses and all the saints. A grand expression.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Heb_11:26. Indication of cause for Heb_11:25, in such wise that ἡγησάμενος, Heb_11:26, is subordinated to the μᾶλλον ἑλόμενος, Heb_11:25.

τὸν ὀνειδισμὸν τοῦ χριστοῦ] the reproach of Christ. That signifies not: the reproach for Christs sake, which he endured, namely, by virtue of the hope in the Messiah (Castellio, Wolf, Carpzov, Böhme, Kuinoel, Bloomfield, and others). For by the mere genitive this notion cannot be expressed. The sense is: the reproach, as Christ bore it, inasmuch, namely, as the reproach, which Moses took upon him to endure in fellowship with his oppressed people at the hand of the Egyptians, was in its nature homogeneous with the reproach which Christ afterwards had to endure at the hands of unbelievers, to the extent that in the one case as in the other the glory of God and the advancement of His kingdom was the end and aim of the enduring. Comp. τὸν ὀνειδισμὸν αὐτοῦ φέροντες, Heb_13:13, and τὰ παθήματα τοῦ Χριστοῦ 2Co_1:5; as also τὰ ὑστερήματα τῶν θλίψεων τοῦ Χριστοῦ, Col_1:24.

ἀπέβλεπεν γὰρ εἰς τὴν μισθαποδοσίαν] for he looked stedfastly to the bestowal of the reward. The determining ground for his action.

ἀποβλέπειν in the N. T. only here.

ἡ μισθαποδοσία is the promised heavenly reward, the everlasting salvation; comp. Heb_11:39-40. Unsuitably does Grotius limit the expression to the promised possession of the land of Canaan.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Esteeming--Inasmuch as he esteemed.

the reproach of Christ--that is, the reproach which falls on the Church, and which Christ regards as His own reproach, He being the Head, and the Church (both of the Old and New Testament) His body. Israel typified Christ; Israel's sufferings were Christ's sufferings (compare Co2 1:5; Col 1:24). As uncircumcision was Egypt's reproach, so circumcision was the badge of Israel's expectation of Christ, which Moses especially cherished, and which the Gentiles reproached Israel on account of. Christ's people's reproach will ere long be their great glory.

had respect unto, &c.--Greek, "turning his eyes away from other considerations, he fixed them on the (eternal) recompense" (Heb 11:39-40).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 26. The reproach of Christ] The Christ or Messiah had been revealed to Moses; of him he prophesied, De 18:15; and the reproach which God's people had, in consequence of their decided opposition to idolatry, may be termed the reproach of Christ, for they refused to become one people with the Egyptians, because the promise of the rest was made to them, and in this rest CHRIST and his salvation were included: but, although it does not appear these things were known to the Hebrews at large, yet it is evident that there were sufficient intimations given to Moses concerning the Great Deliverer, (of whom himself was a type,) that determined his conduct in the above respect; as he folly understood that he must renounce his interest in the promises, and in the life eternal to which they led, if he did not obey the Divine call in the present instance. Many have been stumbled by the word ο χριστος, Christ, here; because they cannot see how Moses should have any knowledge of him. It may be said that it was just as easy for God Almighty to reveal Christ to Moses, as it was for him to reveal him to Isaiah, or to the shepherds, or to John Baptist; or to manifest him in the flesh. After all there is much reason to believe that, by τουχριστου, here, of Christ or the anointed, the apostle means the whole body of the Israelitish or Hebrew people; for, as the word signifies the anointed, and anointing was a consecration to God, to serve him in some particular office, as prophet, priest, king, or the like, all the Hebrew people were considered thus anointed or consecrated; and it is worthy of remark that χριστος is used in this very sense by the Septuagint, 1Sam 2:35; Ps 105:15; and Hab 3:13; where the word is necessarily restrained to this meaning.

He had respect unto the recompense] απεβλεπε. He looked attentively to it; his eyes were constantly directed to it. This is the import of the original word; and the whole conduct of Moses was an illustration of it.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

26 Esteeming the reproach of Christ greater riches, etc. This clause ought to be carefully noticed; for we here learn that we ought to shun as a deadly poison whatever cannot be enjoyed without offending God; for the pleasures of sin he calls all the allurements of the world which draw us away from God and our calling. But the comforts of our earthly life, which we are allowed by pure conscience, and God’s permission to enjoy, are not included here. Let us then ever remember that we ought to know and understand what God allows us. There are indeed some things in themselves lawful, but the use of which is prohibited to us, owing to circumstances as to time, place, or other things. Hence as to all the blessings connected with the present life, what is ever to be regarded is, that they should be to us helps and aids to follow God and not hindrances. And he calls these pleasures of sin temporary or for a time, because they soon vanish away together with life itself.

In opposition to these he sets the reproach of Christ, which all the godly ought willingly to undergo. For those whom God has chosen, he has also foreordained to be conformed to the image of his own son; not that he exercises them all by the same kind of reproaches or by the same cross, but that they are all to be so minded as not to decline to undertake the cross in common with Christ. Let every one then bear in mind, that as he is called to this fellowship he is to throw off all hindrances. Nor must we omit to say, that he reckons among the reproaches of Christ all the ignominious trials which the faithful have had to endure from the beginning of the world; for as they were the member of the same body, so they had nothing different from what we have. As all sorrows are indeed the rewards of sin, so they are also the fruits of the curse pronounced on the first man: but whatever wrongs we endure from the ungodly on account of Christ, these he regards as his own. Hence Paul gloried that he made up what was wanting as to the sufferings of Christ. Were we rightly to consider this, it would not be so grievous and bitter for us to suffer for Christ.

He also explains more fully what he means in this clause by the reproach of Christ, by what he has previously declared when he said, that Moses chose to suffer affliction with the people of God. He could not have otherwise avowed himself as one of God’s people, except he had made himself a companion to his own nation in their miseries. Since, then, this is the end, let us not separate ourselves from the body of the Church: whatever we suffer, let us know that it is consecrated on account of the head. So on the other hand he calls those things the treasures of Egypt, which no one can otherwise possess than by renouncing and forsaking the Church.

For he had respect unto the recompense of the reward, or for he looked to the remuneration. He proves by the description he gives, that the magnanimity of Moses’ mind was owing to faith; for he had his eyes fixed on the promise of God. For he could not have hoped that it would be better for him to be with the people of Israel than with the Egyptians, had he not trusted in the promise and in nothing else.

But if any one hence concludes, that his faith did not recumb on God’s mercy alone, because he had respect to the reward; to this I answer, that the question here is not respecting righteousness or the cause of salvation, but that the Apostle generally includes what belongs to faith. Then faith, as to righteousness before God, does not look on reward, but on the gratuitous goodness of God, not on our works but on Christ alone; but faith, apart from justification, since it extends generally to every word of God, has respect to the reward that is promised; yea, by faith we embrace whatever God promises: but he promises reward to works; then faith lays hold on this. But all this has no place in free justification, for no reward for works can be hoped for, except the imputation of gratuitous justification goes before

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(26) The reproach of Christ.—Better, The reproach of the Christ. Many explanations have been proposed of this remarkable phrase, some of which—as “reproach for Christ,” “reproach similar to that which Christ endured”—cannot possibly give the true meaning. The first point to be noted is that the words are almost exactly a quotation from one of the chief of the Messianic Psalms (Psa_89:50-51)—“Remember, Lord, the reproach of Thy servants; how I do bear in my bosom the reproach of many peoples: wherewith Thine enemies have reproached, O Lord; wherewith they have reproached the footsteps of Thine Anointed.” Here the writer in effect speaks of himself as bearing “the reproach of the Anointed” of the Lord; pleading in his name and identifying himself with his cause. “The Anointed” is the king who (see the Note on Heb_1:5) was the type of the promised Christ. Throughout the whole of their history the people of Israel were the people of the Christ. Their national existence originated in the promise to Abraham, which was a promise of the Christ; and till the fulness of time should come their mission was to prepare the way for Him. The reproach which Moses accepted by joining the people of the promise was, therefore, “the reproach of the Christ,” the type of that “reproach” which in later days His people will share with Him (Heb_13:13). He who was to appear in the last days as the Messiah was already in the midst of Israel (Joh_1:10). (See Psa_69:9; Col_1:24; 1Pe_1:11; and the Note on 2Co_1:5. Php_3:7-11 furnishes a noble illustration of this whole record.)

For he had respect unto the recompence of the reward.—Rather, for he looked unto the recompence (Heb_10:35). He habitually “looked away” from the treasures in Egypt, and fixed his eye on the heavenly reward.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

26. the reproach of Christ] Rather, “of the Christ” (comp. Heb_13:13; 2Co_1:5; Rom_15:3; Php_3:7-11; Col_1:24). There may be in the words a reminiscence of Psa_89:50-51, “Remember Lord the reproach of thy servants … wherewith thine enemies have reproached the footsteps of thine anointed.” By “the reproach of the Christ” is meant “the reproach which He had to bear in His own person, and has to bear in that of His members” (2Co_1:5). It is true that in no other passage of the Epistle does the writer allude to the mystical oneness of Christ and his Church, but he must have been aware of that truth from intercourses with St Paul and knowledge of his writings. Other wise we must suppose him to imply that Moses by faith realised, at least dimly, that he was suffering as Christ would hereafter suffer.

he had respect unto] Lit. “for he was looking away from it to.” What Moses had in view was something wholly different from sinful pleasure. The verb is found here only in the N. T.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Through faith he kept the passover,.... Which Moses made, or appointed by divine direction; he kept it, with all its rites and ceremonies, and caused the people of Israel to observe it; and which he did, in faith of the speedy deliverance of the children of Israel, from the house of bondage; and in the faith of the Messiah, of whom the passover was a type; See Gill on Co1 5:7. The Syriac version reads, "through faith they kept the passover"; that is, the Israelites:

and the sprinkling of blood; of the paschal lamb; which was received into a basin, and was sprinkled upon the lintel, and two side posts of the doors of the houses, in which the Israelites dwelt; which was done with a bunch of hyssop dipped into it:

lest he that destroyed the firstborn should touch them; for the Lord, seeing the blood sprinkled, as above, when he smote the firstborn of Egypt, passed by the houses of the Israelites, so distinguished; and they were all safe within, and not one of them touched: this was typical of the blood of Christ being sprinkled upon the hearts and consciences of his people; whereby they are purified through faith; which blood is looked upon by Jehovah, so that justice passes by them; and they are all safe and secure, and will be, when others are destroyed; nor can they be hurt by the second death.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

26 Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.

Ver. 26. Esteeming the reproach, &c.] Reproach is here reckoned as the heaviest part of Christ’s cross. And if we can bear reproach for him, it is an argument we mean to stick to him, as the servant in the law that was content to be bored in the ear would stick to his master.

Than the treasures in Egypt] Egypt for its power and pride is called Rahab, Psa 87:4: famous it was for its learning, 1Ki 4:30; Act 7:23; and is still for its fruitfulness; so that where the Nile overfloweth, they do but throw in the seed, and have four rich harvests in less than four months. Thence Solomon had his chief horses, 2Ch 9:28, and the harlot her fine linen, Pro 7:16, and yet Moses upon mature deliberation esteemed the reproach of Christ, &c. So did Origen choose rather to be a poor catechist in Alexandria than, denying the faith, to be with his fellow pupil Plotinus in great authority and favour. To profess the truth while we may live upon it, this argues no truth; but to profess it when it must live upon us, upon our honours, profits, pleasures, this is praise worthy, and argues not only truth, but strength of grace, 1Sa 14:26. It argued there was much power in that oath when none dared to touch one drop of that honey; so, to resist strong temptations, argues strong grace.

For he had respect, &c.] We may safely make any of God’s arguments our encouragements; look through the cross, and see the crown beyond it, and take heart, Quis non patiatur, ut potiatur? Moses cast an eye (when he was on his journey) to cheer him in his way, απεβλεπε, he stole a look from glory; he goes to his cordial, and renews his strength, gets fresh encouragement. Columbus, when his men were weary, and resolved to come back, besought them to go on but three days longer. They did so, and discovered America. Heaven is but a little before us. Hold out, faith and patience.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Esteeming the reproach of Christ - Margin, “For;” that is, on account of Christ. This means either that he was willing to bear the reproaches incident to his belief that the Messiah would come, and that he gave up his fair prospects in Egypt with that expectation; or that he endured such reproaches as Christ suffered; or the apostle uses the expression as a sort of technical phrase, well understood in his time, to denote sufferings endured in the cause of religion. Christians at that time would naturally describe all sufferings on account of religion as endured in the cause of Christ; and Paul, therefore, may have used this phrase to denote sufferings in the cause of religion - meaning that Moses suffered what, when the apostle wrote, would be called “the reproaches of Christ.” It is not easy, or perhaps possible, to determine which of these interpretations is the correct one, The most respectable names may be adduced in favour of each, and every reader must be left to adopt his own view of what is correct. The original will admit of either of them. The general idea is, that he would be reproached for the course which he pursued. He could not expect to leave the splendours of a court and undertake what he did, without subjecting himself to trials. He would be blamed by the Egyptians for his interference in freeing their “slaves,” and in bringing so many calamities upon their country; and he would be exposed to ridicule for his folly in leaving his brilliant prospects at court, to become identified with an oppressed and despised people. It is rare that men are zealous in doing good without exposing themselves both to blame and to ridicule.

Greater riches - Worth more; of greater value. Reproach itself is not desirable; but reproach, when a man receives it in an effort to do good to others, is worth more to him than gold, 1Pe 4:13-14. The scars which an old soldier has received in the defense of his country are more valued by him than his pension; and the reproach which a good man receives in endeavoring to save others is a subject of greater joy to him than would be all the wealth which could be gained in a life of sin.

Than the treasures in Egypt - It is implied here, that Moses had a prospect of inheriting large treasures in Egypt, and that he voluntarily gave them up to be the means of delivering his nation from bondage. Egypt abounded in wealth; and the adopted son of the daughter of the king would naturally be heir to a great estate.

For he had respect unto the recompense of the reward - The “recompense of the reward” here referred to must mean the blessedness of heaven - for he had no earthly reward to look to. He had no prospect of pleasure, or wealth, or honor, in his undertaking. If he had sought these, so far as human sagacity could foresee, he would have remained at the court of Pharaoh. The declaration here proves that it is right to have respect to the rewards of heaven in serving God. It does not prove that this was the only or the main motive which induced Moses to abandon his prospects at court; nor does it prove that this should be our main or only motive in leading a life of piety. If it were, our religion would be mere selfishness. But it is right that we should desire the rewards and joys of heaven, and that we should allow the prospect of those rewards and joys to influence us as a motive to do our duty to God, and to sustain us in our trials; compare Phi 3:8-11, Phi 3:13-14.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Esteeming the reproach of Christ greater riches than the treasures in Egypt: faith influenced and determined his former choice from the most excellent ground of it, the representation of these by the Divine inspired truth to him; it made him weigh and deliberate about the matters proposed, and then to judge, and positively determine about them: That the reproachful suffering of all sorts of afflictions, poverty, distresses, tortures, most ignominiously inflicted on them by their enemies for their faith in Christ, and expectation of him according to God’s promise, and who was now the Angel of the covenant that protected them, as well as their ancestor Jacob, Gen 48:15,16; these Moses chose to suffer patiently, out of faith in and love to Christ; these, with what excellent things were to follow by virtue of God’s promise, he preferred as a better and richer estate, and infinitely more desirable, than all the treasures of honours and riches, which either Egypt or its king could oblige him with, the whole of them founded in the dust, disposed by flesh, fading in enjoyment, and ending in vanity. What are these treasures, compared to those laid up in store by Christ for his in heaven?

For he had respect unto the recompence of the reward: these were the things Moses had in his eye, the end of Christ’s reproach, and Egypt’s glory; this made him turn his eye and heart away from Egypt, and intently to look on the excellent issue of his reproachful sufferings for Christ, even Christ rendering to him his unexpressibly glorious and eternal reward for it, 2Co 4:17,18. This God had promised to, Christ had purchased for, such, who were by faith bearing his reproach, and qualified for the enjoying of it, Rom 8:17,18; 2Ti 2:12; 1Pe 4:13,14.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

26. Reproach of Christ—Still more impressive use of Christian terms. Not appreciating the author’s purpose in this, the commentators are at a loss to decide why Moses should be said to suffer the reproach of Christ. Our author means to tell his wavering Hebrews that their firm adherence to the despised Christ is essentially identical with the faith, and choice, and suffering, of Moses. It was truly for a Messiah to come that Moses suffered; it was for the Messiah that has come that his Hebrews are called to suffer. Hence, in Heb_13:13, he applies the same expression to them. Compare, also, 2Co_1:5, and Col_1:24.

Reward—Moses, as the Hebrew brethren should, preferred the divine favour and eternal blessedness to royal rank. Bloomfield, quoting Doddridge, well says: “Surely that reward could not be temporal grandeur, which he might have had with much greater security in Egypt.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The reproach of Christ - That which he bore for believing in the Messiah to come, and acting accordingly. For he looked off - From all those perishing treasures, and beyond all those temporal hardships Unto the recompence of reward - Not to an inheritance in Canaan; he had no warrant from God to look for this, nor did he ever attain it; but what his believing ancestors looked for, - a future state of happiness in heaven.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

of the reward

Omit "of the reward".

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The former verse acquainted us with the general choice which Moses made of affliction with the people of God: this acquaints us with one sort and particular kind of affliction which he chose, namely, reproach for Christ; this he counted his glory, his riches, his treasures, beyond all the riches and treasures of Egypt.

Note here, That the people of God have been, and usually are, a people under reproach; not only a persecuted, but a reproached people; the foundation of all sufferings is laid in reproach: this is the cover for all. The Jews by reproaches first stirred up the rage of the people against Christ, before they attempted to take away his life.

Note, 2. The reproach of good men is the reproach fo Christ, because he and they are but one mystical body, and because of the near union that is between them. The reproach of the wife is the reproach of the husband, especially if she be reproached for his sake, and upon his account.

Again observe, What an high esteem a gracious person has of reproaches in the cause of Christ, and for the sake of Christ; he esteems them his glory, his treasure, his greatest treasure; he rejoices and takes pleasure in them, and very much values himself by them.

Verily no man deserves the name of a Christian until he hath such an esteem of Christ, and value for him, that the worst things in the world, even persecution and reproach, should be preferred by him before the great things of the world, when they stand in competition with him, or in opposition to him.

Observe lastly, The ground of Moses’s faith, self-denial, contempt of the world, and all its excellent actions; and that was, the recompence of the reward which he had respect unto: For he had respect unto the recompense of the reward.

Where note, That there is a reward laid up for good men; that it is a lawful, yea, laudable, very expedient, yea, very necessary and needful, for a Christian to eye this reward, and to have respect unto it in the whole course of his obedience; and this doing will be a mighty encouraging motive to undergo all hardships and difficulties in the way of religion: He had respect unto the recompense of the reward.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

26. Esteeming the reproach of Christ. Any reproach endured through faith in the promises of which Christ was the center and sum, was called the reproach of Christ. This reproach, though men might shrink from it, was really of more value permanently than the treasures of Egypt, because he looked forward to the recompense, the heavenly blessings.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

26. τῶν Αἰγύπτου. The reading τῶν ἐν Αἰγύπτου is less well supported. It is of course explicable by an ellipse of γῇ.

τὸν ὀνειδισμὸν τοῦ Χριστοῦ. “The reproach of the Christ” (comp. Heb 13:13; Mat 5:11-12; 2Co 1:5; Rom 15:3; Php 3:7-11; Col 1:24). There may be in the words a reminiscence of Psa 89:50-51, “Remember, Lord, the reproach of thy servants … wherewith thine enemies have reproached the footsteps of thine anointed.” By “the reproach of the Christ” is meant “the reproach which He had to bear in His own person, and has to bear in that of His members” (2Co 1:5). It is true that in no other passage of the Epistle does the writer allude to the mystical oneness of Christ and His Church, but he must have been aware of that truth from intercourse with St Paul and knowledge of his writings. Otherwise we must suppose him to imply that Moses by faith realised, at least dimly, that he was suffering as Christ would hereafter suffer.

ἀπέβλεπεν γάρ. Lit., “for he was looking away from it to.” What Moses had in view was something wholly different from sinful pleasure. The verb is found here only in the N. T.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

26.] esteeming (the second aor. part. is contemporary, not antecedent, to the first: it comes in with a slightly ratiocinative force—“esteeming, as he did”) the reproach of Christ (what is the ὀνειδισμὸς τοῦ χριστοῦ? Certainly not, with Thl. (so even Lünem.), merely reproach similar to that of Christ: ὥσπερ γὰρ ὕστερον τὸν χριστὸν ὠνείδιζον οἱ παρʼ αὐτοῦ εὐεργετούμενοι, καὶ τελευταῖον ἐσταύρωσαν· οὕτω καὶ πρότερον Μωσῆν οἱ παρʼ αὐτοῦ εὐεργετούμενοι: nor again does the more usual explanation, τὸ διὰ χριστὸν ὀνειδίζεσθαι (Chrys.), satisfy the genitive here; nor even the modification of it which makes Moses thus choose, from a principle of faith in the Messiah to come. Thdrt. is better, who explains it τὸ ἐν τύπῳ χριστοῦ: but then he generalizes it off into τὸ κατὰ τῆς εὐσεβείας ὑπὸ τῶν ἐναντίων τολμώμενον, as Thl. above. The typical sense is not excluded: but it is included in a higher one. Far better is Bleek, “reproach which Christ had to bear in his own person, and has to bear in his members.” And in this view, we may say, as Del. and Hofm., that all Israel’s reproach was Christ’s reproach: Israel typified Christ; all Israel’s sufferings as the people of God were Christ’s sufferings, not only by anticipation in type, but by that inclusion in Christ which they, His members before the Head was revealed, possessed in common with us. So Estius, “improperium Christi, i. e. populi Dei Christum exspectantis, quatenus injuria membrorum in caput redundat.” Nay Christ was ever present in and among God’s people: and thus De Wette well and finely says here, “The Writer calls the reproach which Moses suffered, the reproach of Christ, as Paul, 2Co 1:5: Col 1:24, calls the sufferings of Christians the sufferings of Christ, i. e. of Christ dwelling, striving, suffering, in his Church as in His body; to which this reproach is referred according to the idea of the unity of the Old and New Testaments, and of the eternal Christ (the Logos) already living and reigning in the former.” And so Tholuck. See the whole well discussed in Delitzsch’s note: and in Bleek. Cf. ch. 13:13) greater riches than the treasures of Egypt: for he looked (ἀποβλέπειν εἰς is well defined by Bl., “so to look at any thing, as to be by waiting for it, or generally by the regard of it, determined or strengthened in a course of action.” So Demosth. Mid. p. 515, οὐδʼ ἀπέβλεψεν εἰς τὰς οὐσίας τὰς τούτων: Isocr. ad Nicocl., ὅταν μὲν γὰρ ἀποβλέψωσιν εἰς τὰς τιμὰς κ. τοὺς πλούτους κ. τὰς δυναστείας: and often in Plato, e. g. Gorgias, p. 474 d, 503 d: Alcib. (2) 145 a: Legg. iv. 707 c) to the recompense of reward (reff.: viz. the great eternal reward spoken of vv. 39 f.: not the possession of Canaan merely, as Grot.).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Esteeming the reproach of Christ [ηγησαμενος τον ονειδισμον του χριστου] . The participle gives the reason for his choice of affliction instead of sin : since he esteemed. "The reproach of Christ" is the reproach peculiar to Christ; such as he endured. The writer uses it as a current form of expression, coloring the story of Moses with a Christian tinge. Comp. Rom 14:3; Heb.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

26. μ. π. ἤγησ... τοῦ χριστοῦ) since he counted the reproach of the Christ..., Vulg. majores divitias wstimans...tnproperium Christi. This * clause is commonly taken as parallel with that which precedes: μᾶλλον Adpaves.. pall. wr. ἡγησ. (choosing... accounting...), but it sooms rather to

give the ground of the choice: ‘choosing rather...sinoce he accounted...’

The reproach, of the Christ is the roproach which bolongs to Ilim who is tho appointed envoy of God tu a rebellious world. This reproach which was ondured in tho highost dogreo by Christ Jesus (Rom. rv. 3) was endured also by those who in any degree prefigured or represented Him, thoso, that is, in whom He partially manifested and manifests Iimself, those who live in Him and in whom Ho lives. Oomp. Born. Bp. xeriii. § 4.

In this widor sense the people of Isracl was ‘an anointed one,’ Sa Christ,’ even as Christians are ‘Christs' (comp. Ps. cv. 15; 1 John ii. 20). ‘The Christ’ is the support and the spring of all revelation to mon (1 Oor. x. 4).

For the general thought compare Pa, Ixxxix. 50 f.; lxix. 9; 2 Oor. i. 5; Ool. i. 24; 6. xiii, 13.

Ohrysostom takes the τοῦ χριστοῦ as defining the nature of the sufχριστοῦ, τὸ μέχρι τέλους καὶ ἐσχάτης

pons πάσχειν κακώς.. “ὅταν τις παρὰ οἰκείων, ὅταν τις παρ᾽ dy εὐεργετεῖ ὀνειδίζηται...

ἀπέβλεπεν γάρ... Vulg. aspiciobat enim in remunerationem, for he continued to look away from the things of earth unto the (divine) recompense for suffering (συνκακουχεῖσθαι) and reproach (ὀνειδισμόε).

The nature of this recompense, though it is definite, is left undefined (v. 6). It must not bo limitod to the future occupation of Oauaan by the people. The fulfilment of God's counsel includes blessings which man cannot anticipate: 1 Oor. ii 9 (Is, Ixiv. 4).

παράδειγμα (of the builder).

For the choice of Moses compare Philo de vit. Moe. i.§ 7 (ii. ὃς f. M.).

(8) 27,28. The work of Moses.

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.