Hebrews 11:24-26

Πίστει Μωϋσῆς μέγας γενόμενος ἠρνήσατο λέγεσθαι υἰὸς θυγατρὸς Φαραώ· μᾶλλον ἑλόμενος συγκακουχεῖσθαι τῷ λαῷ τοῦ Θεοῦ, ἥ πρὀσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν· μείζονα πλοῦτον ἡγησάμενος τῶν ἐν Αἰγύπτῳ θησαυρῶν τὸν ὀνειδισμὸν τοῦ Χριστοῦ· ἀπέβλετε γὰρ εἰς τὴν μισθαποδοσίαν.

Μέγας γενόμενος. Syr., כּד הֲוָא גַבְיָא, “when he was now a man.” Other considerable variations in translations there are none.

The latter clause of Hebrews 11:25, ἥ πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν, 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 πρόσκαιρον they read προσκαίρου, joining it with ἁμαρτίας, contrary unto all ancient copies, and the exposition of the Greek scholiasts. And ἀπόλαυσις, which is “fruition” or “enjoyment,” they render by “jucunditas,” or “pleasure.” Nor is the sense of the words, so translated, proper unto this place, as we shall see. Syr., “than for a short time to delight in sin.”

῾Ελόμενος. Syr., וַגְבָּא לֵהּ “and he chose to” or “for himself;” he determined in himself and for himself.

῾Ηγησάμενος. Syr., וֶאתְיַעִי; “and he thought;” Vulg Lat., “aestimans;” as we, “esteeming;” “arbitratus,” “reputans.” Τὸν ὀνειδισμόν, “probrum,” “opprobrium.” Vulg. Lat., “improbrium;” which the Rhemists render [14] “reproach.”

ft14 VARIOUS READING. For ἐν Αἰγύπτῳ of the textus receptus, Αἰγύπτου is now generally substituted as the proper reading. Ed.

Hebrews 11:24. By faith Moses, when he was come to years, [being grown up,] refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season, [the transitory pleasure of sin]; esteeming the reproach of Christ greater riches than the treasures of Egypt: for he had respect unto the recompence of reward. This example is great and signal. The apostle, as we showed before, takes his instances from the three states of the church under the old testament. The first was that which was constituted in the giving of the first promise, continuing unto the call of Abraham. Herein his first instance is that of Abel, in whose sacrifice the faith of that state of the church was first publicly professed, and by whose martyrdom it was confirmed. The next state had its beginning and confirmation in the call of Abraham, with the covenant made with him, and the token thereof. He therefore is the second great instance upon the roll of testimonies. The constitution and consecration of the third state of the church was in the giving of the law; and herein an instance is given in the lawgiver himself. All to manifest, that whatever outward variations the church was liable unto, and passed under, yet faith and the promises were the same, of the same efficacy and power under them all.

The person then here instanced in, as one that lived by faith, is Moses. And an eminent instance it is unto his purpose, especially in his dealing with the Hebrews, and that on sundry accounts:

1. Of his person. None was ever in the old world more signalized by Providence, in his birth, education, and actions, than he was. Hence his renown, both then and in all ages after, was very great in the world. The report and estimation of his acts and wisdom were famous among all the nations of the earth. Yet this person lived and acted and did all his works by faith.

2. Of his great work, which was the typical redemption of the church. A work it was great in itself, so God expresseth it to be, and such as was never wrought in the earth before, Deuteronomy 4:32-34, yet greater in the typical respect which it had unto the eternal redemption of the church by Jesus Christ.

3. On the account of his office. He was the lawgiver: whence it is manifest that the law is not opposite to faith, seeing the lawgiver himself lived thereby.

Obs. 1. Whatever be the privileges of any, whatever be their work or office, it is by faith alone that they must live unto God, and obtain acceptance with him. The lawgiver himself was justified by faith. There are three things in general in the words, setting forth the faith of Moses:

1 What he did in matter of fact, whereby his faith was evidenced, Hebrews 11:24.

2. The interpretation of what he so did, by the nature and consequents of it, Hebrews 11:25.

3. The ground and reason whereon he so acted and exercised his faith, Hebrews 11:26.

In the FIRST of these, the first thing expressed is the time or season, or the condition wherein he thus acted his faith. Say we, “when he was come to years;” not accurately. Μέγας γενόμενος, “cum esset grandis,” “chin grandis rectus esset;” “when he became great.” Syr., “when he was a man.”

But the word may respect either state and condition, or time of life and stature. To “become great,” is, in the Scripture and common speech, to become so in wealth, riches, or power, Genesis 24:35; Genesis 26:13. And so was it now with Moses. He was come unto wealth, power, and honor, in the court of Pharaoh; and a respect hereunto seems to set forth the greatness of his self-denial, which is the eminent fruit of his faith that is here commended. He did this when he was great in the court of the king.

But although this be true materially, and hath an especial influence into the commendation of the faith of Moses, yet is it not intended in this expression. For, having declared the faith of his parents, and the providence of God towards him in his infancy, in the foregoing verse, the apostle here shows what was his own way of acting after he grew up unto years of understanding. So μέγας is used for one that is grown up to be “sui juris,” or to be a man: Νῦν δ᾿ ὅτε δὴ μέγας εἰμί, Hom. Obadiah 1:2:314; “I was an infant,” saith Telemachus, “but now I am grown up,” orgrown great. It is “grandis” absolutely in Latin, though “grandis natu” be one stricken in years: “At ego nunc grandis, hunc grandem natu ad carnificinam dabo,” Plaut. Capt.; being grown up, being grown a man. “Cum adoleverit,” “when he was grown up;” that is, come to years of understanding, to act the duty whereunto he was called.

Most expositors suppose this expresseth the time when he was forty years of age; for they refer the refusal to be called the son of Pharaoh's daughter unto that act of his in slaying the Egyptian, which was “when he was full forty years old,” Acts 7:23. And there is countenance given hereunto from what is affirmed, Exodus 2:11, “And it came to pass in those days, after Moses was grown up, that he went out unto his brethren;” where the Hebrew, משֶׁה וַיִּגְדַּל, is rendered by the LXX. μέγας γενόμενος, the words here used by the apostle.

But although that time and fact be also included herein, yet the whole duty cannot be confined thereunto. For, as it was an act of faith, Moses had in his mind long before refused to be called “the son of Pharaoh's daughter;” that is, to renounce his own people, and to join himself unto the Egyptians. Wherefore the largest and most comprehensive interpretation of the words suits best with the sense of the place, or mind of the Holy Spirit therein” According as he grew up in stature and understanding, he acted faith in the duties whereunto he was called.” For the story mentioned by Josephus, of what he did in his infancy, by trampling on the crown of the king, when he would have placed it on his head, is undoubtedly fabulous. And,

Obs. 2. It is good to fill up every age and season with the duties which are proper thereunto. And it is the duty of all that are young, that, according as by time and instruction they come to the knowledge of what is required of them, they apply themselves vigorously and diligently thereunto. Not as is the manner of the most, whose inclinations to serve their lusts grow with their years and stature.

Secondly, What he did at that season is declared as the first effect, fruit, and indication of his faith. He “refused to be called the son of Pharaoh's daughter.”

Three things are here to be inquired into:

1. How and on what account he was esteemed and commonly called “the son of Pharaoh's daughter.”

2. How and by what means he came to know that he was of another stock and race.

3. How did he refuse to be called “the son of Pharaoh's daughter?”

1. For the first, it is manifest from the story, Exodus 2; upon her first finding him in the river, and saving of his life, she gave order to his mother, who appeared for a nurse, that she should nurse him for hers, and she would pay her wages, verse 9. Herein she owned it to be hers, or took the care of it on herself. But this she might do, and yet esteem and keep it only as a servant. So “servus” is called “a servando.” She saved him, and he was hers. But when he was weaned, his mother carried him home unto her, she having probably often seen him in the meantime. And it must be acknowledged, that there was no less danger herein, no less a trial of the faith of his parents, than when they put him into an ark of bulrushes and set him floating on the river. For to carry a tender infant, probably about three years of age, to be bred in an idolatrous, persecuting court, was no less dangerous unto his soul and eternal condition than the exposing of him in the river was unto his natural life. But there is no doubt his parents, who were true believers, were now satisfied that in all these wonderful passages concerning him, there was some extraordinary design of Providence working effectually for some especial divine end. They resolved, therefore, to comply with the conduct thereof, and leave him to the sovereign care and disposal of God. And this, by the way, gives not the least countenance unto those parents who, for gain or advantage, or to please their humor, will dispose their children unto persons, ways, places, employments, wherein they cannot avoid dangerous and inextricable temptations.

But when Moses was thus brought to the court, unto Pharaoh's daughter, it is said, “He became her son.” It is probable she had no other child, whether she was married or not. Wherefore being inclined both in her affection unto the child, which 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 honor 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, honored, and called “the son of Pharaoh's daughter,” without any respect unto 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 call Thermutis; and that this adopted son of hers was to succeed unto the crown. But this also is uncertain and improbable. But the secular interest, power, glory, honor, and wealth, which belonged unto 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,

2. It may be inquired, how it was, and by what means, (supposing Moses to be carried unto 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, upon all disadvantages, to cleave unto them, unto the relinquishment of his new, regal relation. I answer, there were many means thereof, which God made effectual unto this end.

(1.) His circumcision. He found himself circumcised, and so to belong unto 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 unto the contrary, it is a most eminent divine privilege, to have the seal of the covenant in baptism communicated unto the children of believers in their infancy; and a means it hath been to preserve many from fatal apostasies.

(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 unto 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 unto all Egypt that he was of 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. 3. It is a blessed thing to have the principles of true religion fixed in the minds of children, and their affections engaged unto them, before they are exposed unto 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. 4. 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. 3. Our third inquiry is, How or when did Moses “refuse to be called the son of Pharaoh's daughter?”

Some observe, that ἀρνέομαι signifies sometimes not only “to refuse” barely, but “to reject with indignation.” But there is no need to affix any such signification unto 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 unto that act of his in slaying the Egyptian, wherein he declared that he owned not his alliance unto the court of Egypt. But whereas it is the internal frame and act of his mind that are here intended, it is not to be confined unto any particular outward action, much less unto that which fell not out until he was full forty years old, Acts 7:23, 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,” Exodus 2:11; which he could not do without a resolution to relinquish his relation'unto Pharaoh's daughter.

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 unto 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 unto 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 unto 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 unto his adoption, and joined himself unto the other people, as we shall see in the following verse. And we may observe from hence, that,

Obs. 5. The work of faith in all ages of the church, as unto its nature, efficacy, and 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, Matthew 16:24; Luke 9:23. 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 unto him; for “he was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds,” even before he fell off from the court, Acts 7:22. 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 unto the minds of men. 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, upon the account of the promise of Christ, must be acknowledged to be comprehensive of all the acts, parts, and duties of evangelical self-denial.

For, as that which gives life, form, and power, unto self-denial, doth not consist in the respect which it hath unto 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 until he had crucified his heart unto 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 Esaus than Moseses, more who for morsels of bread, for outward, secular advantages, will sell their birthright, or part with religion and profession of the truth conveyed unto them by their parents; than who will abandon self, with all that belongs thereunto, with a resignation of themselves unto the will of God for their whole satisfaction and reward, rather than part with one tittle of truth.

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

Hebrews 11:25. “Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.”

There are two things to be considered in these words:

1. That there were at this time two things proposed unto Moses; first, The “people of God” in their afflicted state; secondly, The enjoyment of “the pleasures of sin for a season.”

2. The determination he made as unto his own interest and concernment; he “chose rather,” etc.

1. In the First sundry things may be considered:

(1.) Who were this “people of God;” that is, in contradistinction and opposition unto all other people and nations whatever? These were the Hebrews, the posterity of Jacob, then in Egypt; that is, the brethren of Moses, Exodus 2:10-11.

(2.) How did these Hebrews come to be thus the people of God in a peculiar manner, in opposition unto 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 bare 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. 1. 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 brick-makers, under hard and cruel task-masters. And whoever would belong to the people of God was to cast in his lot among them; as it was with Moses. Wherefore,

Obs. 2. The sovereign wisdom of God, in disposing the outward state and condition of his people in this world, is to be submitted unto. He only knows what is good for them, and for the concernments of his glory in them.

Obs. 3. It is certain there is somewhat contained in this title and privilege 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 unto God; and he should not be himself an all- satisfactory reward.

Obs. 4. The church, in all its distresses, is ten thousand times more honorable 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 brick-makers, should 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, Exodus 1:9-10. This is the usual pretense. The true cause of their rage is, their profession that they are the people of God, and have a right unto 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 unto. Συγκακουχεῖσθαι. 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 unto 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 unto.

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 woful 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 befell him afterwards.

Secondly, That which was proposed unto him in opposition here-unto was, as we render the words, “to enjoy the pleasures of sin for a season,” to have the temporary enjoyment of sin. ᾿Απόλαυσις 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 3: 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 the things here intended are those which accompanied his being the son of Pharaoh's daughter, called “the treasures of Egypt” in the next verse.

(3.) That those things might absolutely and in themselves be enjoyed and used without sin; and so they were by him, until the appointed time came wherein he was called from them.

(4.) They would therefore have become sin unto him, not in themselves, but in their enjoyment; and that for two reasons:

[1.] Because they would have hindered him from the performance of a duty necessary unto the glory of God and his own salvation, as we shall see immediately.

[2.] Because he could not so enjoy them without a conjunction with the Egyptians, it may be, in their idolatries, but, to be sure, in the persecution and oppression of the people of God.

Wherefore, to have or hold the fruition of sin, in this place, is to continue in the enjoyment of all outward advantages by the means of the greatest sin imaginable, namely, the neglect of the only great duty incumbent on us in this world, or the profession of faith in God and the true religion on the one hand, and persecuting the church of God on the other.

This enjoyment of sin is, said to be πρόσκαιρος, “temporary,” “for a season;” subject unto a thousand interruptions in this life, and unavoidably ending with it.

Thus were things truly represented and proposed to the thoughts of Moses. They were so by himself. He hid not his eyes from the worst on the one hand; nor did he suffer himself to be imposed on by the flattering appearances on the other. He omitted no circumstances that might influence a right judgment in his choice. He considered the worst of the people of God, which is their affliction; and the best of the world, which is but the evanid pleasure of sin; and preferred the worst of the one above the best of the other.

2. The work of his faith is expressed in the act of his mind with respect unto these different objects. He chose the one rather than the other. They were proposed unto the elective power or faculty of his soul; that whereby, upon the due consideration and pondering of things and their reasons, it is able to embrace that which is truly good unto it or best for it, and refuse whatever stands in competition with it. His choice hereby, on mature deliberation, may t)e expressed in the conclusions which he made in his own mind on this occasion; as,

(1.) That those two opposite states were divinely proposed unto his consideration, as those wherein his concernment did lie, and unto one of which he must associate himself, lie found that he could not be happy alone, nor perform his duty, nor enjoy things that were good and desirable. And these two sorts are always in the world, and are made conspicuous in a time of persecution. Some think they may pass their time here without a relation unto, or a conjunction with either of these societies. They will neither join themselves, as they suppose, to the persecuted church nor to the persecuting world. But they deceive themselves; for if they choose not the one, they do belong unto the other.

(2.) That those states, and an interest in them, were irreconcilable, so as that he could not enjoy the good things of them both, but adhering unto the one, he must renounce the other. If he cleave to “the treasures of Egypt,” he must renounce “the people of God;” and if he join himself unto the people of God, he must renounce all his interest in Egypt. This he saw necessary, from that profession which God required of him, and from the nature of the promise which that profession did respect.

(3.) He passed a right judgment concerning the true nature and end of those things, which were to be enjoyed in his continuing as the son of Pharaoh's daughter. Notwithstanding all their glittering appearance, they were in themselves temporary, fading, perishing; and unto him would be sinful, pernicious, and destructive.

(4.) Hereon he was determined in his mind, and actually made his choice of the state and condition which he would embrace. He “chose rather to suffer affliction,” etc. The reason of which judgment and choice is more fully expressed in the next verse, And we may observe,

Obs. 5. That in a time of great temptations, especially from furious persecutors, a sedate consideration of the true nature of all things wherein we are concerned, and their circumstances on every hand, is necessary to enable us unto a right choice of our lot, and a due performance of our duty. The things we are to lose, in houses, lands, possessions, liberty, and life itself, make an appearance of a desirableness not to be overcome. And the distresses, on the other hand, of a persecuted estate, appear very terrible. If the mind leave itself unto the conduct of its affections in this matter, it will never make a right choice and determination. Faith enables the soul to divest the things on either side of their flattering or frightening appearances, and to make a right judgment of them in their proper nature and ends.

Obs. 6. No profession will endure the trial in a time of persecution, but such as proceeds from a determinate choice of adhering unto Christ and the gospel, with a refusal and rejection of whatever stands in competition with them, on a due consideration of the respective natures and ends of the things proposed unto us on the one hand and the other; that is, the loss of all temporal good things, and the undergoing of all that is temporally evil. Those who engage unto a profession on such light convictions of truth, or other inferior grounds, as it were at peradventures, will scarce endure when it comes unto a trial, like that which Moses underwent.

Obs. 7. He chose to be afflicted with the people of God; and so must every one do who will be of them unto his advantage. Our Lord Jesus Christ warns us, that some will entertain the gospel, but when persecution ariseth for the word, immediately they fall away. They would have him, but not with his cross; and his gospel, but not with its burden. And of the same Samaritan sect there are multitudes in every age. They would be accounted of the people of God, but they will have nothing to do with their afflictions. They have ways of compliance to keep their own peace and wealth, it may be their places and profits, without being concerned in the afflictions of the people of God. But those who will not have their afflictions shall never have their privileges; and so it is all one whether they profess themselves to belong unto them or no.

Obs. 8. Men fearfully delude themselves, in the choice they make about profession in times of persecution. The choice which they have to make is really and singly between the pleasures of sin, and those to be enjoyed but for a little while; and present sufferings attended with an eternal reward, as the next verse declares. But, for the most part men have other notions of things, and suppose they may come off with some distinctions or limitations, like that of Naaman, and save themselves

THIRDLY, The grounds whereon Moses proceeded are expressed in the next verse.

Hebrews 11:26. “Esteeming the reproach of Christ greater riches than the treasures of Egypt; for he had respect unto the recompence of the reward.”

The words contain the ground and reason of the choice of Moses, mentioned in the foregoing verse. And this is, the judgment which he made concerning the things which he chose and those which he refused, being compared one with the other. “Esteeming,” or having esteemed, determined and judged. And,

1. There are the things themselves expressed concerning which he passed a judgment, namely, “the reproach of Christ” on the one hand, and “the treasures of Egypt” on the other.

2. The common notion under which he considered them both, and by an especial interest wherein the one was preferred before the other; and this was “riches,” he judged one to be “greater riches” than the other. 3. The especial reason whereby the things which he chose approved themselves in his mind to be greater riches than the other, namely, from “the recompence of the reward” which belonged unto them, and was inseparable from them.

1. The thing which he chose he calls “the reproach of Christ.” This must be the same with what he calls being “afflicted with the people of God,” in the verse foregoing, only with an addition of a consideration under which it was peculiarly eligible. What is this “reproach of Christ,” we must inquire.

Much endeavor hath been used by some to remove the consideration of Christ, as then proposed unto the church in the promise, out of the words. Grotius and his follower would have “the reproach of Christ” to be only such kinds of reproach, sufferings, and afflictions, as Christ himself afterwards, and Christians for Christ, did undergo. Of the same mind is Crellius, who feigns at least a catachresis in the words, arising out of sundry tropes and metaphors. But he thinks that chiefly the afflictions of the people of Israel were called the reproach of Christ, because they were a type of Christ, that is, of Christians in some sense. So unwilling are some to admit any faith of Christ, or knowledge of him, into the religion of the ancient patriarchs. But,

(1.) ῾Ο Χριστός as here, is never used for any type of Christ, for any but Christ himself.

(2.) If Moses underwent reproaches as the type of Christ, and knew that he did so, then he believed in Christ; which is the thing they would deny.

(3.) The immediate reason of the persecution of the Israelites was, because they would not coalesce into one people with the Egyptians, but would still retain and abide by their distinct interests and hopes. Now, their perseverance herein was grounded on their faith in the promise made unto Abraham, which was concerning Christ. So these things have nothing of solidity in them.

But the mind of the apostle is evident in this expression. For,

(1.) From the first promise concerning the exhibition of the Son of God in the flesh, Christ was the life, soul, and the all of the church, in all ages. From him all was derived, and in him all centered: “Jesus Christ, the same yesterday, to day, and for ever;” a “Lamb slain from the foundation of the world.” To deny this, is to destroy the whole mystery of the wisdom of God under the old testament, and in particular, to overthrow the whole apostolical exposition of it in this epistle.

(2.) Being so, he was the original cause or occasion of the sufferings of the church in all ages. All the persecutions of the church arose from the enmity between the two seeds, which entered upon the promise of Christ. And the adherence of believers unto that promise is the only cause of that separation from the world, which is the immediate cause of all their persecution. Wherefore, “the reproach of Christ,” in the first place, signifies the reproach which upon the account of Christ, or their faith in him, they did undergo. For all outward observances in the church, in all ages, are but the profession of that faith.

(3.) Christ and the church were considered from the beginning as one mystical body; so as that what the one underwent, the other is esteemed to undergo the same. Hence it is said, that “in all their affliction he was afflicted,” Isaiah 63:9. And the apostle Paul calls his own sufferings, “that which is behind of the afflictions of Christ,” Colossians 1:24, namely, which belonged unto the full allotment of sufferings unto that mystical body whereof Christ is the head. And in this sense also the afflictions of the church are the afflictions of Christ.

(4.) Somewhat of that which is here called “the reproach of Christ” is called by the same apostle “the marks of the Lord Jesus in his body,” Galatians 6:17; or the stripes which he endured, with the marks of them that remained, for the sake of Jesus Christ. And so are all the sufferings of the church the reproach of Christ, because it is for his sake alone that they undergo them, and it is he alone whom they lay in the balance against them all.

2. All the sufferings of the people of God for the sake of Christ are called his “reproach.” For all sorts of afflictions, persecutions, and oppressions from men, on the account of the profession of the truth, are intended. And they are so called on a double account:

(1.) Because the foundation of them all is always laid in reproach. The world can neither justify nor countenance itself in its persecutions of the church, unless they first cover it all over with reproaches . So dealt they with our Lord Jesus Christ himself. They attempted not to take away his life, before the rage of the people was by all manner of reproaches stirred up against him. So it is in all the persecutions and sufferings of the church. They are always represented as heretics, schismatics, or seditious persons, opposite to all good order in church and state, before they are exposed to violence. And this also is usually accompanied with contempt, scorn, mocking, and false accusations. Wherefore, all the sufferings of believers may be denominated from this rise and entrance of them.

(2.) There is nothing in sufferings that is more sharp and terrible unto ingenuous souls than this reproach is; nothing that hath more of a severe trial in it. Hence the psalmist, in the person of Christ, complains that” reproach had broken his heart,” Psalms 69:19-20. And the apostle mentions “cruel mockings,” verse 36 of this chapter, where we shall speak of them.

(3.) They are so called, because all the persecutions of the church do arise from the enmity, hatred, scorn, and contempt, which the world hath of and towards Christ himself, or the mystery of the wisdom of God for the salvation of sinners in and by him. And we may observe in our passage, that,

Obs. 1. Reproach hath in all ages, from the beginning of the world, attended Christ and all the sincere professors of faith in him; which in God's esteem is upon his account. One of his last acts in this world was his conflicting with ignominy and shame; which he overcame with contempt, Hebrews 12:2-3. And his apostles began their ministry with “suffering shame for his name's sake,” Acts 5:41. But when the mystery of iniquity began to work, one great design in it was, for the rulers of the church and their adherents to quit themselves of this reproach and scorn from the world; which indeed they did not deserve. Wherefore, they contrived all ways whereby they might attain wealth, honor, grandeur, and veneration in the world; wherein they succeeded, unto the ruin of Christian religion.

3. That which Moses compared herewithal was “the treasures of Egypt;” the treasures that were in Egypt. “Treasures” properly are riches in gold, silver, precious stones, and other things highly valuable, that are stored, hid, and laid up. But when there is mention of the treasures of a nation, they include all those profits and advantages of it also whence those treasures are gathered. In both respects, Egypt, whilst it flourished, was behind no kingdom in the world. What was, and what might be, the interest of Moses in these treasures, we before declared. But in this matter he doth not so much, or at least not only, consider them as unto his own share and interest, but also absolutely what they were in themselves, tie considered what they were, what they would amount unto, what might be done with them or attained by them, and prefers the reproach of Christ above them all. For,

Obs. 2. Let the things of this world be increased and multiplied into the greatest measures and degrees imaginable, it alters not their kind. They are temporary, fading, and perishing still; such as will stand men in no stead on their greatest occasions, nor with respect unto eternity.

Now, these things were not considered by Moses in the notion of them, but he saw them daily exemplified before his face. He saw “the treasures of Egypt,” with the state, glory, gallantry, and power of the court, by whom they were enjoyed, and what supply they had for all their lusts and desires. And he saw the poor, oppressed, scorned people of God, in their bearing “the reproach of Christ.” Yet in this present view of them, when it most highly affected him, he did in his mind, judgment, and resolution, prefer the latter before the former, so as to choose it and embrace it. This is that which faith will effect. Let us go and do likewise.

4. These things Moses considered under the notion of “riches.” He “esteemed the reproach of Christ to be greater riches.” Riches, opulency, wealth, contain all that men love and value in this world; all that is of use unto them for all the ends of life; all that they desire, and place their happiness in, at least so far, that they judge they cannot be happy without them. Hence two things are denoted in the word:

(1.) That which is the principal means of all the ends of life.

(2.) An abundance of it. On these accounts the word is frequently used by the Holy Ghost to denote the spiritual things which God prepares for and gives unto believers, with the greatness, the abundance, the excellency of them. They are called “riches,” “durable substance,” “treasures;” and are said to be “richly” or “abundantly communicated,” for there is in them an all-sufficiency, in all things, for all the ends of man's life and blessedness. So doth the apostle here call them “riches,” with an especial respect also to “the treasures of Egypt,” which were their riches,

Obs. 3. There is therefore an all-satisfactory fullness in spiritual things, even when the enjoyment of them is under reproach and persecution, unto all the true ends of the blessedness of men.

5. Lastly, There is in the words the ground whereon Moses made his judgment concerning these things, and what it was which influenced his mind into that determination. For although he might on some accounts prefer “the reproach of Christ” unto “the treasures of Egypt,” yet it doth not easily occur on what ground he should judge that it was “greater riches” than they, or more sufficient unto all the ends of men's lives and blessedness. Wherefore the ground of this judgment being taken from a due consideration of what did accompany this reproach of Christ, and was inseparably annexed unto it, is expressed in these words, “For he had respect unto the recompence of the reward.”

“He had respect,” ἀπέβλεπε, “intuitus est;” he looked on, he saw by the eyes of faith, as represented in the promise; he took into consideration.

“The recompence of the reward;” “praemii retributionem,” “largitionem;” “mercedis redditionem;” the gratuitous reward that God hath annexed unto faith and obedience, not merited or deserved by them, but infallibly annexed unto them, in a way of sovereign bounty.

The causal conjunction, “for,” is introductive of the reason whereon Moses made the judgment before declared.

Schlichtingius is mute as unto this reward, not knowing, as it should seem, how to avoid the force of this plain testimony concerning the faith which believers under the old testament had of eternal rewards, by virtue of God's promise. Grotius is bold, in his usual manner, and refers it to the possession, of the land of Canaan. Hammond forsakes his guide, and extends it unto things eternal. Nor can there be any thing more improbable than the conjecture of Grotius; for neither did Moses ever enter into the land of Canaan, nor was the interest of his posterity therein to be any way compared with the treasures of Egypt

But the apostle gives us here a pregnant instance of that description of faith which he gave us in the first verse of the chapter, namely, that it was “the substance of things hoped for, and the evidence of things not seen;” for both these were seen in this faith of Moses. It gave him an evidence of the invisible things of the eternal reward; and caused them so to subsist in their power and foretaste in his mind, as that he chose and preferred them above all things present and visible. And,

Obs. 4. Such signal exemplifications of the nature and efficacy of faith in others, especially when victorious against mighty oppositions, as they were in Moses, are high encouragements unto us unto the like exercise of it in the like circumstances.

Now whereas, as was said, and as is plain in the text, this is the ground whereon Moses made the judgment declared, it is evident that the whole thereof, and of his faith therein, is resolved into this certain and immovable truth, that God in his purpose, promise, and constitution of his word, hath immutably annexed a blessed reward unto the reproach of Christ, or the undergoing of it by believers.

We must therefore inquire,

(1.) What this “recompence of reward” is; and,

(2.) How Moses had “respect unto it.”

(1.) That this “recompence of reward” includes in it, yea, principally respects, the eternal reward of persecuted believers in heaven, is out of question. But whereas God is in his covenant a present reward unto them, Genesis 15:1; and that in the present keeping of his commandments there is a great reward, Psalms 19:11; as also, that the spiritual wisdom, grace, mercy, and consolation, that believers receive in this world, are “riches,” “treasures,” and “durable substance;” I doubt not but the blessed peace, rest, and satisfaction which they have, in a comfortable persuasion of their covenant-interest in God, are also included here. But even these also have their power and efficacy from their inseparable relation unto the eternal reward.

(2.) This reward he had “respect” unto; which compriseth three things:

[1.] He believed it upon divine revelation and promise; and that so steadfastly and with such assurance, as if he held it, or had seen it with his eyes.

[2.] He valued it according to its worth and desert, as that which was to be preferred incomparably above all present things.

[3.] He brought it into reckoning and account, in the judgment which he was to make concerning the reproach of Christ and the treasures of Egypt. And this was the victory whereby he overcame the world, even his faith.

And sundry observations, for our own use and instruction, we may take from this example of the faith of Moses and its success.

But we must first of all observe in general, that the consideration of this example is principally required of us in those seasons wherein we are brought into the like circumstances with him, that is, a time of great distress, oppression, and persecution of the church; and unto such a season is this example here applied by the apostle. So we may learn,

Obs. 5. It is our duty, in the whole course of our faith and obedience, to have respect unto the future recompence of reward, but it is so especially in times of great persecution and oppression of the church, wherein we are and resolve to be sharers; a respect, not as unto that which we shall deserve by what we do or suffer; nor as that which principally influenceth us unto our obedience or suffering, which is the love of God in Christ; nor as that between which and what we do there is any proportion, like that between work and wages; but only as unto that which divine bounty hath proposed unto us for our encouragement, or as that which becomes the divine goodness and righteousness freely to grant unto them that believe and obey. See our exposition on Hebrews 6:10. But this I add, that we are to have this respect unto the future reward principal]y, or to have faith in exercise about it, in the times of danger, persecution, and oppression. Nor is this respect unto the reward anywhere mentioned in the Scripture, but it is still with regard unto sufferings and tribulations. See Matthew 5:11-12; Matthew 10:39; Luke 6:35; Hebrews 10:35; Revelation 22:12. For as in such a season we do stand in need of that view and consideration of the future reward which we may lay in the balance against all our present sufferings; so it becomes the greatness, goodness, and righteousness of God, that those who suffer from the world for him, and according to his will, should have that proposed and assured unto them, for their encouragement, which is incomparably greater in goodness and blessedness than what they can suffer from the world is in evil, loss, and trouble. And therefore frequently where believers are encouraged with an expectation of this reward, they are so also with being minded of that recompence of reward, in vengeance and punishment, which shall befall their wicked persecutors; both of them being on many accounts alike suited unto their encouragement. See Philippians 1:28; 2 Thessalonians 1:4-10.

Obs. 6. It is faith only that can carry us through the difficulties, trials, and persecutions, which we may be called unto for the sake and name of Christ. Moses himself, with all his wisdom, learning, courage, and resolution, had never been able to have gone through with his trials and difficulties, had not faith had the rule and government of his mind and heart, had he not kept it in exercise on all occasions. And in vain shall any of us, in such a season, expect deliverance or success by any other way or means. A thousand other things may present themselves unto our minds, for our relief or preservation in such a season; but they will all prove fruitless, dishonorable shifts, or snares and temptations, unto the ruin of our souls. We are “kept by the power of God through faith unto salvation.”

Obs. 7. Faith in exercise, will carry us safely and securely through all the trials which we have to undergo for Christ and the gospel. As there is no other way for our safety, success, and victory, so this will never fail us. Consider all circumstances, and it is almost impossible that our temptations and trials should be greater than those of Moses: howbeit faith carried him safely through them all, as we shall see further in the next verses. How it doth it, whence it derives its power and efficacy for this end; what are the ways of its working, and how it engageth all our graces unto its assistance; by what means it resists, refels, and conquers oppositions; how it strengthens, relieves, and comforts the souls of them that believe; is not my present work to declare: I only, with the apostle, propose an example of what it hath done, as a document and evidence of what it will do in like cases.

Obs. 8. Faith is highly rational, in all its acts of obedience towards God. It reckoneth, computeth, judgeth, chooseth, determineth, in the most exalted acts of reason. All these things are here ascribed unto Moses in the exercise of his faith. I would willingly insist hereon, to vindicate the honor of faith from the imputations that are cast on all its actings in the world, as weak and foolish; or that it is nothing but an engine or pretense set up unto the ruin of reason, and the use of it in the lives of men. And if we cannot prove that the wisdom of faith, and the reason wherewith and whereon it always acts, are the most eminent that our nature is capable of in this world, and that whatever is contrary to them or inconsistent with them is arrant folly, and contrary to the primigenial light of our nature, and all the principles of reason truly so called, we shall freely give up the cause of faith unto the vainest pretences of reason that foolish men can make. But a resolution not to engage in such discourses, on this occasion, will not allow me to enter on a further demonstration of this truth.