choosing rather to share ill treatment with God’s people than to enjoy the pleasures of sin for a time, considering the reproach of Christ greater riches than the treasures of Egypt; for he looked to the reward. By faith, he left Egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible. By faith, he kept the Passover, and the sprinkling of the blood, that the destroyer of the firstborn should not touch them. By faith, they passed through the Red Sea as on dry land. When the Egyptians tried to do so, they were swallowed up.
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Hebrews 11:25-29 sits inside this longer paragraph.
By faith, Abraham, being tested, offered up Isaac. Yes, he who had gladly received the promises was offering up his one and only son, to whom it was said, “Your offspring will be accounted as from Isaac,” concluding that God is able to raise up even from the dead. Figuratively speaking, he also did receive him back from the dead. By faith, Isaac blessed Jacob and Esau, even concerning things to come. By faith, Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff. By faith, Joseph, when his end was near, made mention of the departure of the children of Israel, and gave instructions concerning his bones. By faith, Moses, when he was born, was hidden for three months by his parents, because they saw that he was a beautiful child, and they were not afraid of the king’s commandment. By faith, Moses, when he had grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to share ill treatment with God’s people than to enjoy the pleasures of sin for a time, considering the reproach of Christ greater riches than the treasures of Egypt; for he looked to the reward. By faith, he left Egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible. By faith, he kept the Passover, and the sprinkling of the blood, that the destroyer of the firstborn should not touch them. By faith, they passed through the Red Sea as on dry land. When the Egyptians tried to do so, they were swallowed up. By faith, the walls of Jericho fell down, after they had been encircled for seven days. By faith, Rahab the prostitute didn’t perish with those who were disobedient, having received the spies in peace. What more shall I say? For the time would fail me if I told of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets, who through faith subdued kingdoms, worked out righteousness, obtained promises, stopped the mouths of lions, quenched the power of fire, escaped the edge of the sword, from weakness were made strong, grew mighty in war, and caused foreign armies to flee. Women received their dead by resurrection. Others were tortured, not accepting their deliverance, that they might obtain a better resurrection. Others were tried by mocking and scourging, yes, moreover by bonds and imprisonment. They were stoned. They were sawn apart. They were tempted. They were slain with the sword. They went around in sheep skins and in goat skins; being destitute, afflicted, ill-treated— of whom the world was not worthy—wandering in deserts, mountains, caves, and the holes of the earth. These all, having had testimony given to them through their faith, didn’t receive the promise, God having provided some better thing concerning us, so that apart from us they should not be made perfect.
Parallel Translations
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choosing rather to share ill treatment with God’s people than to enjoy the pleasures of sin for a time,
considering the reproach of Christ greater riches than the treasures of Egypt; for he looked to the reward.
By faith, he left Egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible.
By faith, he kept the Passover, and the sprinkling of the blood, that the destroyer of the firstborn should not touch them.
By faith, they passed through the Red Sea as on dry land. When the Egyptians tried to do so, they were swallowed up.
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and chose rather to suffre adversitie with the people of God then to enioye the pleasurs of synne for a ceason
and estemed the rebuke of Christ greater ryches then the treasure of Egypt. For he had a respect vnto the rewarde.
By fayth he forsoke Egypt and feared not the fearcenes of the kynge. For he endured even as he had sene him which is invisible.
Thorow fayth he ordeyned the ester lambe and the effusion of bloud lest he that destroyed the fyrst borne shuld touche them.
By fayth they passed thorow the reed see as by drye londe which when the Egypcians had assayed to do they were drouned.
Show all 3 translations
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And chose rather to suffer aduersitie with the people of God, then to enioy the pleasures of sinnes for a season,
Esteeming the rebuke of Christ greater riches then the treasures of Egypt: for he had respect vnto the recompence of the reward.
By faith he forsooke Egypt, and feared not the fiercenes of the king: for he endured, as he that sawe him which is inuisible.
Through faith he ordeined the Passeouer and the effusion of blood, least he that destroyed the first borne, should touche them.
By faith they passed through the red sea as by drie land, which when the Egyptians had assayed to doe, they were swallowed vp.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (103)
- Psalms 84:10 (v25) For a day in your courts is better than a thousand. I would rather be a doorkeeper in the house of my God, than to dwell in the tents of…
- 2 Corinthians 4:18 (v27) while we don’t look at the things which are seen, but at the things which are not seen. For the things which are seen are temporal, but the…
- 2 Timothy 2:3-10 (v25) You therefore must endure hardship as a good soldier of Christ Jesus. No soldier on duty entangles himself in the affairs of life, that he…
- Job 36:21 (v25) Take heed, don’t regard iniquity; for you have chosen this rather than affliction.
- Hebrews 10:35 (v26) Therefore don’t throw away your boldness, which has a great reward.
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- Hebrews 11:13 (v27) These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they…
- Exodus 12:21-30 (v28) Then Moses called for all the elders of Israel, and said to them, “Draw out, and take lambs according to your families, and kill the…
- 2 Corinthians 5:17 (v25) Therefore if anyone is in Christ, he is a new creation. The old things have passed away. Behold, all things have become new.
- Hebrews 11:6 (v26) Without faith it is impossible to be well pleasing to him, for he who comes to God must believe that he exists, and that he is a rewarder…
- Exodus 2:14-15 (v27) He said, “Who made you a prince and a judge over us? Do you plan to kill me, as you killed the Egyptian?” Moses was afraid, and said,…
- Job 20:5 (v25) that the triumphing of the wicked is short, the joy of the godless but for a moment?
- Hebrews 9:19 (v28) For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats,…
- Hebrews 11:1 (v27) Now faith is assurance of things hoped for, proof of things not seen.
- 1 Peter 4:12-16 (v25) Beloved, don’t be astonished at the fiery trial which has come upon you to test you, as though a strange thing happened to you. But because…
- Exodus 14:13–15:21 (v29) Moses said to the people, “Don’t be afraid. Stand still, and see the salvation of Yahweh, which he will work for you today; for you will…
- Psalms 78:13 (v29) He split the sea, and caused them to pass through. He made the waters stand as a heap.
- Psalms 106:9-11 (v29) He rebuked the Red Sea also, and it was dried up; so he led them through the depths, as through a desert. He saved them from the hand of…
- Matthew 5:12 (v26) Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you.
- 1 Peter 1:6-7 (v25) Wherein you greatly rejoice, though now for a little while, if need be, you have been grieved in various trials, that the proof of your…
- 1 Peter 4:14 (v26) If you are insulted for the name of Christ, you are blessed; because the Spirit of glory and of God rests on you. On their part he is…
- Exodus 4:19 (v27) Yahweh said to Moses in Midian, “Go, return into Egypt; for all the men who sought your life are dead.”
- Exodus 10:28-29 (v27) Pharaoh said to him, “Get away from me! Be careful to see my face no more; for in the day you see my face you shall die!” Moses said, “You…
- Exodus 14:10-13 (v27) When Pharaoh came near, the children of Israel lifted up their eyes, and behold, the Egyptians were marching after them; and they were very…
- Psalms 73:18-20 (v25) Surely you set them in slippery places. You throw them down to destruction. How they are suddenly destroyed! They are completely swept away…
- Psalms 89:50-51 (v26) Remember, Lord, the reproach of your servants, how I bear in my heart the taunts of all the mighty peoples, With which your enemies have…
- Luke 14:14 (v26) and you will be blessed, because they don’t have the resources to repay you. For you will be repaid in the resurrection of the righteous.”
- 2 Corinthians 6:10 (v26) as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
- 2 Corinthians 12:10 (v26) Therefore I take pleasure in weaknesses, in injuries, in necessities, in persecutions, and in distresses, for Christ’s sake. For when I am…
- 2 Thessalonians 1:3-6 (v25) We are bound to always give thanks to God for you, brothers, even as it is appropriate, because your faith grows exceedingly, and the love…
- Hebrews 2:2 (v26) For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just penalty,
- Hebrews 12:24 (v28) to Jesus, the mediator of a new covenant, and to the blood of sprinkling that speaks better than that of Abel.
- James 5:11 (v27) Behold, we call them blessed who endured. You have heard of the perseverance of Job, and have seen the Lord in the outcome, and how the…
- 1 Peter 1:2 (v28) according to the foreknowledge of God the Father, in sanctification of the Spirit, that you may obey Jesus Christ and be sprinkled with his…
- 1 Peter 2:10 (v25) In the past, you were not a people, but now are God’s people, who had not obtained mercy, but now have obtained mercy.
- Revelation 3:18 (v26) I counsel you to buy from me gold refined by fire, that you may become rich; and white garments, that you may clothe yourself, and that the…
- Revelation 18:7 (v25) However much she glorified herself, and grew wanton, so much give her of torment and mourning. For she says in her heart, ‘I sit a queen,…
- Hebrews 10:32 (vv25, 27) But remember the former days, in which, after you were enlightened, you endured a great struggle with sufferings;
- Exodus 11:8 (v27) All these servants of yours will come down to me, and bow down themselves to me, saying, “Get out, with all the people who follow you;” and…
- Exodus 12:3-14 (v28) Speak to all the congregation of Israel, saying, ‘On the tenth day of this month, they shall take to them every man a lamb, according to…
- Exodus 12:11 (v27) This is how you shall eat it: with your belt on your waist, your sandals on your feet, and your staff in your hand; and you shall eat it in…
- Joshua 2:10 (v29) For we have heard how Yahweh dried up the water of the Red Sea before you, when you came out of Egypt; and what you did to the two kings of…
- Psalms 37:16 (v26) Better is a little that the righteous has, than the abundance of many wicked.
- Psalms 66:6 (v29) He turned the sea into dry land. They went through the river on foot. There, we rejoiced in him.
- Isaiah 47:8-9 (v25) “Now therefore hear this, you who are given to pleasures, who sit securely, who say in your heart, ‘I am, and there is no one else besides…
- Isaiah 51:9-10 (v29) Awake, awake, put on strength, arm of Yahweh! Awake, as in the days of old, the generations of ancient times. Isn’t it you who cut Rahab in…
- Isaiah 63:11-16 (v29) Then he remembered the days of old, Moses and his people, saying, “Where is he who brought them up out of the sea with the shepherds of his…
- Jeremiah 9:23-24 (v26) Yahweh says, “Don’t let the wise man glory in his wisdom. Don’t let the mighty man glory in his might. Don’t let the rich man glory in his…
- Habakkuk 3:8-10 (v29) Was Yahweh displeased with the rivers? Was your anger against the rivers, or your wrath against the sea, that you rode on your horses, on…
- Matthew 5:10-12 (v25) Blessed are those who have been persecuted for righteousness’ sake, for theirs is the Kingdom of Heaven. “Blessed are you when people…
- Matthew 10:22 (v27) You will be hated by all men for my name’s sake, but he who endures to the end will be saved.
- Luke 16:25 (v25) “But Abraham said, ‘Son, remember that you, in your lifetime, received your good things, and Lazarus, in the same way, bad things. But here…
- Acts 7:24-25 (v25) Seeing one of them suffer wrong, he defended him, and avenged him who was oppressed, striking the Egyptian. He supposed that his brothers…
- Acts 20:23-24 (v25) except that the Holy Spirit testifies in every city, saying that bonds and afflictions wait for me. But these things don’t count; nor do I…
- Romans 5:3 (v25) Not only this, but we also rejoice in our sufferings, knowing that suffering produces perseverance;
- Romans 8:35-39 (v25) Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword?…
- 1 Corinthians 13:7 (v27) bears all things, believes all things, hopes all things, and endures all things.
- Ephesians 3:8 (v26) To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ,
- Colossians 1:24 (v25) Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his…
- 1 Timothy 1:17 (v27) Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.
- 2 Timothy 1:8 (v25) Therefore don’t be ashamed of the testimony of our Lord, nor of me his prisoner; but endure hardship for the Good News according to the…
- 2 Timothy 3:11-12 (v25) persecutions, and sufferings: those things that happened to me at Antioch, Iconium, and Lystra. I endured those persecutions. The Lord…
- James 1:20 (v25) for the anger of man doesn’t produce the righteousness of God.
- James 5:5 (v25) You have lived in luxury on the earth, and taken your pleasure. You have nourished your hearts as in a day of slaughter.
- 1 Peter 1:8 (v27) whom, not having known, you love. In him, though now you don’t see him, yet believing, you rejoice greatly with joy that is unspeakable and…
- Exodus 12:37-42 (v27) The children of Israel traveled from Rameses to Succoth, about six hundred thousand on foot who were men, in addition to children. A mixed…
- Exodus 12:50 (v27) All the children of Israel did so. As Yahweh commanded Moses and Aaron, so they did.
- Exodus 13:17-21 (v27) When Pharaoh had let the people go, God didn’t lead them by the way of the land of the Philistines, although that was near; for God said,…
- Ruth 2:12 (v26) May Yahweh repay your work, and a full reward be given to you from Yahweh, the God of Israel, under whose wings you have come to take…
- Job 21:11-13 (v25) They send out their little ones like a flock. Their children dance. They sing to the tambourine and harp, and rejoice at the sound of the…
- Psalms 16:8 (v27) I have set Yahweh always before me. Because he is at my right hand, I shall not be moved.
- Psalms 47:9 (v25) The princes of the peoples are gathered together, the people of the God of Abraham. For the shields of the earth belong to God. He is…
- Psalms 69:7 (v26) Because for your sake, I have borne reproach. Shame has covered my face.
- Psalms 69:20 (v26) Reproach has broken my heart, and I am full of heaviness. I looked for some to take pity, but there was none; for comforters, but I found…
- Psalms 114:1-5 (v29) When Israel went out of Egypt, the house of Jacob from a people of foreign language, Judah became his sanctuary, Israel his dominion. The…
- Psalms 136:13-15 (v29) to him who divided the Red Sea apart; for his loving kindness endures forever; and made Israel to pass through the middle of it; for his…
- Proverbs 11:18 (v26) Wicked people earn deceitful wages, but one who sows righteousness reaps a sure reward.
- Proverbs 23:18 (v26) Indeed surely there is a future hope, and your hope will not be cut off.
- Isaiah 11:15-16 (v29) Yahweh will utterly destroy the tongue of the Egyptian sea; and with his scorching wind he will wave his hand over the River, and will…
- Isaiah 21:4 (v25) My heart flutters. Horror has frightened me. The twilight that I desired has been turned into trembling for me.
- Isaiah 51:7 (v26) “Listen to me, you who know righteousness, the people in whose heart is my law. Don’t fear the reproach of men, and don’t be dismayed at…
- Matthew 6:1 (v26) “Be careful that you don’t do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in…
- Matthew 10:41 (v26) He who receives a prophet in the name of a prophet will receive a prophet’s reward. He who receives a righteous man in the name of a…
- Matthew 13:21 (v25) yet he has no root in himself, but endures for a while. When oppression or persecution arises because of the word, immediately he stumbles.
- Matthew 24:13 (v27) But he who endures to the end will be saved.
- Mark 4:17 (v27) They have no root in themselves, but are short-lived. When oppression or persecution arises because of the word, immediately they stumble.
- Mark 13:13 (v27) You will be hated by all men for my name’s sake, but he who endures to the end will be saved.
- Acts 2:25 (v27) For David says concerning him, ‘I saw the Lord always before my face, for he is on my right hand, that I should not be moved.
- Acts 5:41 (v26) They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for Jesus’ name.
- Ephesians 1:18 (v26) having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his…
- Philippians 3:7 (v26) However, I consider those things that were gain to me as a loss for Christ.
- 1 Timothy 6:16 (v27) He alone has immortality, dwelling in unapproachable light, whom no man has seen, nor can see: to whom be honor and eternal power. Amen.
- Hebrews 4:9 (v25) There remains therefore a Sabbath rest for the people of God.
- Hebrews 6:15 (v27) Thus, having patiently endured, he obtained the promise.
- Hebrews 10:33 (v26) partly, being exposed to both reproaches and oppressions; and partly, becoming partakers with those who were treated so.
- Hebrews 11:37 (v25) They were stoned. They were sawn apart. They were tempted. They were slain with the sword. They went around in sheep skins and in goat…
- Hebrews 12:2-3 (v27) looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising its shame, and…
- Hebrews 13:13 (v26) Let’s therefore go out to him outside of the camp, bearing his reproach.
- 1 Peter 1:11 (v26) searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and…
- Nehemiah 9:11 (v29) You divided the sea before them, so that they went through the middle of the sea on the dry land; and you cast their pursuers into the…
- Luke 12:19-20 (v25) I will tell my soul, “Soul, you have many goods laid up for many years. Take your ease, eat, drink, and be merry.” ’ “But God said to him,…
100 distinct cross-references across this passage (103 total citations).
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John Calvin 1540 · Public Domain On vv26–29 26 Esteeming the reproach of Christ greater riches, etc.…
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.
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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.
Geneva Bible translators 1599 · Public Domain On vv25, 29 Such pleasures as he could not enjoy, but he…
Such pleasures as he could not enjoy, but he must needs provoke God’s wrath against him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv25–29 25 Choosing rather to suffer affliction with the people…
25 Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;
Ver. 25. Choosing rather to suffer] The happiest choice that ever the good man made. It was a heavy charge that Elihu laid upon Job, that he had chosen iniquity rather than affliction, Job 36:21. The Church is said to come from the wilderness (of troubles and miseries), leaning on her beloved, Son 8:5. The good soul will not break the hedge of any commandment to avoid any piece of foul way. Quas non oportet mortes praeeligere? saith Zuinglius. What deaths had we not better choose, what punishment undergo, yea, what hell not suffer, rather than go against our consciences rightly informed by the good word of God?
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The pleasures of sin for a season] Job fitly calleth sparks the sons of fire, being engendered by it upon fuel, as pleasures are by our lusts upon the object. But they are not long lived, they are but as sparks, they die as soon as begotten, they perish with the use, Col 2:22. Good God, saith Lysimachus, for how short pleasure how great a kingdom have I lost! May not the voluptuous epicure say so much better? Oh, what madmen are they that bereave themselves of a room in that city of pearl for a few carnal pleasures in this land of Cabul, or of dirt, as Hiram called the cities that Solomon had given him, 1Ki 9:13.
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.
Matthew Poole 1685 · Public Domain On vv25–29 Choosing rather to suffer affliction with the people of…
Choosing rather to suffer affliction with the people of God: the same faith influenced his will, the cause of his former renunciation; for being in the present fruition of all court favours, and under the offers of all worldly delights by Egypt, and of all worldly discontents by God, faith determined his choice, made him a fellow sufferer in all the oppressions, afflictions, persecutions of his natural brethren the people of God, the most privileged society in the world for hope, as the most exercised by trials for God’s sake: he knew there would be eternal rest and glory into which they would issue him, besides glorious effects they would have on his soul while he was enduring them; and that they were but passing, and would quickly have an end, Rom 8:18; 2Co 4:17,18.
Then to enjoy the pleasures of sin for a season: the same faith made him to reject the enticing pleasures of sin, which could not be avoided by his continuance in Pharaoh’s court, either in dissembling himself to be no Israelite, professing himself to be an Egyptian, taking part with them in their cruel carriage to his brethren, living after their vicious course in all manner of voluptuousness; and the pleasures which he was to enjoy were sinful, transitory, and momentaneous, neither satisfying nor enduring, and must be attended with a sting in the end of them, even eternal anguish and torment, whereas his afflictions would end in eternal joys and pleasures, Mar 9:43,44,47; Lu 16:25.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv25–27 Observe here, 1. The common lot and usual condition…
Observe here, 1. The common lot and usual condition of God’s people in this world; it is an afflicted state and condition.
2. That wicked men oft-times enjoy pleasures in the ways of sin, whilst good men meet with much affliction in the work of holiness.
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3. That notwithstanding this, all wise and good men do rather choose afflicted godliness, than pleasant and prosperous wickedness.
4. That a spiritual eye can see an excellency in the people of God, when in the lowest suffering condition; will join itself unto them, and appear with them, and for them, though it be with great loss, and much hazard. Moses here chose rather to suffer affliction with the people of God, than to enjoy the short sinful pleasures of Pharaoh’s court.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv25–29 By faith he forsook Egypt,.... Either when he fled…
By faith he forsook Egypt,.... Either when he fled to Midian; this was before the eating of the passover, and so it stands in its proper order; whereas, his going out of Egypt with the children of Israel was after it, and mentioned in Heb 11:29. The word "forsook" implies fleeing; and then it was when Pharaoh's wrath was kindled against him: but it may be said, that Moses seemed then to be afraid of it, seeing he fled: to which it may be answered, that he showed great courage and intrepidity in slaying the Egyptian; and he took no methods to gain the king's favour, when the thing was known; his fleeing was consistent with courage, and was a point of prudence, and in obedience to the will of God: his departure shows, that he would not desist from the work he was called unto; but that he waited God's time, when he should be again employed; wherefore he endured affliction and meanness in Midian, and waited, patiently, till God should call him again to service: or this is to be understood of the time when he led the children of Israel out of Egypt; when he had many difficulties on the part of that people: they were seated and settled in the land of Egypt; they knew nothing of Canaan, nor of the way to it; and, besides, that was in the possession of others; they were a very morose, impatient, stiffnecked, and an ungovernable people, whom he led into a wilderness, without food or arms; and their number was very large; and he had many difficulties, on the part of Pharaoh and the Egyptians. The Israelites were in the midst of them; he brought them out from among them, with the spoil of them in their hands; he knew the changeableness and fury of Pharaoh's mind, and yet he led them out, and left Egypt,
not fearing the wrath of the king; of Pharaoh, king of Egypt; though it was as the roaring of a lion: so such as are called by grace, from a state of darkness and bondage, and out of a strange land, forsake this world, and leave their situation in it, their sinful lusts and pleasures, the company of wicked men, and everything that is near and dear, when it is in competition with Christ; not fearing the wrath of any temporal king or prince; nor of Satan, the prince of this world:
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for he endured; afflictions, reproach, and menaces, with patience and courage; his mind was not broken with them, nor overborne by them; he expected divine help, and persevered; and so do such, who are called by the grace of God:
as seeing him who is invisible; that is God, as the Syriac version expresses it; who is not to be seen corporeally, though intellectually; not in his essence, though in his works of creation and providence; not immediately, though mediately in and through Christ; not perfectly now, though face to face hereafter. Moses saw him visionally, and symbolically in the bush; he saw him by faith, and with the eyes of his understanding; and so believing in his power, faithfulness, &c. did what he did.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv26–29 The reproach of Christ - That which he bore…
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.
Adam Clarke 1810 · Public Domain On vv26–29 Verse 26. The reproach of Christ] The Christ or…
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.
Joseph Benson 1811 · Public Domain On vv27–28 Heb 11:27. By faith — Namely, in the power…
Heb 11:27. By faith — Namely, in the power of God to preserve and conduct him and them, notwithstanding Pharaoh’s rage and threatening; he forsook Egypt — Taking all the Israelites with him; not fearing the wrath of the king — As he did many years before, when he fled from Egypt into Midian: see Exo 2:14-15. For he endured — Continued resolute and immoveable; as seeing him who is invisible — Keeping the eye of his mind continually fixed on that great invisible Being, whose presence and friendship is of such importance, that the person who fixes his regards on him, will never by any consideration be influenced knowingly to offend him, nor be much impressed with the fear of any person or thing that would tempt him to do this. This character of God is here given with peculiar propriety. Moses was now in that condition, and had those difficulties to encounter, wherein he continually stood in need of divine power and assistance: whence this should come he could not discern by his senses: his bodily eye could behold no present assistant; for God was invisible: but he saw him by faith, whom he could not see with his bodily eyes, and thus seeing him he found him a present help, no less than if he had been manifest to his senses. A double act of Moses’s faith is intended herein; 1st, A clear, distinct view and apprehension of God’s omnipresence, power, and faithfulness; and, 2d, A steady trust in him on account of these perfections. This he relied on, to this he trusted, that God was everywhere present with him, able to protect and assist him, and faithful to his promises. Of these things he had as certain a persuasion, as if he had seen God working with him and for him with his bodily eyes. This sense of God he continually had recourse to in all his hazards and difficulties, and thereby endured courageously to the end.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv25–29 Choosing rather to suffer affliction with the people of…
Choosing rather to suffer affliction with the people of God - With those whom God had chosen to he his people - the Israelites. They were then oppressed and down-trodden; but they were the descendants of Abraham, and were those whom God had designed to be his special people. Moses saw that if he cast in his lot with them, he must expect trials. They were poor, and crushed, and despised - a nation of slaves. If he identified himself with them, his condition would be like theirs - one of great trial; if he sought to elevate and deliver them, such an undertaking could not but be one of great peril and hardship. Trial and danger, want and care would follow from any course which he could adopt, and he knew that an effort to rescue them from bondage must be attended with the sacrifice of all the comforts and honor which he enjoyed at court. Yet he “chose” this. He on the whole preferred it. He left the court, not because he was driven away; not because there was nothing there to gratify ambition or to he a stimulus to avarice; and not on account of harsh treatment - for there is no intimation that he was not treated with all the respect and honor due to his station, his talents, and his learning, but because he deliberately preferred to share the trials and sorrows of the friends of God. So every one who becomes a friend of God and casts in his lot with his people, though he may anticipate that it will be attended with persecution, with poverty, and with scorn, prefers this to all the pleasures of a life of gaiety and sin, and to the most brilliant prospects of wealth and fame which this world can offer.
Than to enjoy the pleasures of sin for a season - We are not to suppose that Moses, even at the court of Pharaoh, was leading a life of vicious indulgence. The idea is, that sins were practiced there such as those in which pleasure is sought, and that if he had remained there it must have been because he loved the pleasures of a sinful court and a sinful life rather than the favour of God. We may learn from this:
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(1) That there is a degree of pleasure in sin. It does not deserve to be called happiness, and the apostle does not call it so. It is “pleasure,” excitement, hilarity, merriment, amusement. Happiness is more solid and enduring than “pleasure;” and solid happiness is not found in the ways of sin. But it cannot be denied that there is a degree of pleasure which may be found in amusement; in the excitement of the ball-room; in feasting and revelry; in sensual enjoyments. All which wealth and splendour; music and dancing; sensual gratifications, and the more refined pursuits in the circles of fashion, can furnish, may be found in a life of irreligion; and if disappointment, and envy, and sickness, and mortified pride, and bereavements do not occur, the children of vanity and sin can find no inconsiderable enjoyment in these things. They say they do; and there is no reason to doubt the truth of their own testimony in the case. They call it a “life of pleasure;” and it is not proper to withhold from it the appellation which they choose to give it. It is not the most pure or elevated kind of enjoyment, but it would be unjust to deny that there is any enjoyment in such a course.
(2) It is only “for a season.” It will all soon pass away. Had Moses lived at the court of Pharaoh all his days, it would have been only for a little “season.” These pleasures soon vanish, because:
(a) life itself is short at best, and if a career of “pleasure” is pursued through the whole of the ordinary period allotted to man, it is very brief.
(b) Those who live for pleasure often abridge their own lives. Indulgence brings disease in its train, and the volaries of sensuality usually die young. The art has never been yet discovered of combining intemperance and sensuality with length of days. If a man wishes a reasonable prospect of long life, he must be temperate and virtuous. Indulgence in vice wears out the nervous and muscular system, and destroys the powers of life - just as a machine without balance-wheel or governor would soon tear itself to pieces.
(c) Calamity, disappointment, envy, and rivalship mar such a life of pleasure - and he who enters on it, from causes which he cannot control, finds it very short. And,
(d) compared with eternity, O how brief is the longest life spent in the ways of sin! Soon it must be over - and then the unpardoned sinner enters on an immortal career where pleasure is forever unknown!
(3) In view of all the “pleasures” which sin can furnish, and in view of the most brilliant prospects which this world can hold out, religion enables man to pursue a different path. They who become the friends of God are willing to give up all those fair and glittering anticipations, and to submit to whatever trials may be incident to a life of self-denying piety. Religion, with all its privations and sacrifices, is preferred, nor is there ever occasion to regret the choice. Moses deliberately made that choice; nor in all the trials which succeeded it - in all the cares incident to his great office in conducting the children of Israel to the promised land - in all their ingratitude and rebellion - is there the least evidence that he ever once wished himself back again that he might enjoy “the pleasures of sin” in Egypt.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v27 He left Egypt. Some understand this, when he fled…
He left Egypt. Some understand this, when he fled to Madian, after he killed the Egyptian; but it was rather fear than faith which made him flee at that time. We may rather expound it of his going away with all the people, when by faith he trusted that God would deliver him and the people from the known fierceness of king Pharao, as it also happened. --- For he endured, as seeing him that is invisible.[9] That is, seeing by the eyes of faith the invisible God to be his protector, he endured and overcame all difficulties with courage and constancy. (Witham)
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[BIBLIOGRAPHY]
Invisibilem enim tanquam videns sustinuit: Greek: ekarterese, i.e. sustinuit non Deum, sed animositatem regis.
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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv25–29 He balanced the best of the world with the…
He balanced the best of the world with the worst of religion, and decidedly chose the latter. "Choosing" implies a deliberate resolution, not a hasty impulse. He was forty years old, a time when the judgment is matured.
for a season--If the world has "pleasure" (Greek, "enjoyment") to offer, it is but "for a season." If religion bring with it "affliction," it too is but for a season; whereas its "pleasures are for evermore."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv25–29 25. Choosing—Our author expresses Moses’s choice in very New…
25. Choosing—Our author expresses Moses’s choice in very New Testament terms; designedly, for it is as an example to his Hebrew fellow-Christians that he pictures the great founder of Hebraism. These, too, had to desert the popular and government favour, to suffer rather than enjoy for a season. In choosing Christian faith rather than Judaism, they are the true followers of Moses.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv25–29 25. with the people of Cod] Heb_4:9.
25. with the people of Cod] Heb_4:9.
the pleasures of sin for a season] The brevity of sinful enjoyment is alluded to in Job_20:5, “The triumphing of the wicked is short, and the joy of the hypocrite but for a moment.” The special sin would have been the very one to which the readers were tempted—apostasy.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv25–29 (25) Choosing.—Better, having chosen. His act was an expression…
(25) Choosing.—Better, having chosen. His act was an expression of his deliberate choice. He joined his people because it was “the people of God.” To stand aloof for the sake of ease and pleasure would for him have been apostasy from God (“sin,” comp. Heb_10:26). The faith of Moses had brought “conviction of the things not seen,” which “are eternal *; hence he looked not at “the things seen” which are “for a season” (2Co_4:18, where the same word is used).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv27–29 By faith he forsook Egypt, not fearing the wrath…
By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. This forsaking of Egypt must, because of the order in which it comes and of Moses alone being mentioned, be his flight related in Exo_2:15, not the final Exodus. The only seeming difficulty is in the expression, "not fearing the wrath of the king," whereas in the history Moses is represented as flying in fear from the face of Pharaoh, who sought to slay him. But the two views of his attitude of mind are reconcilable. The assertion of his fearlessness applies to his whole course of action from the time when he elected to brave the king in behalf of Israel. In pursuance of this course, it became necessary for him to leave Egypt for a time. In this, as well as in staying, there was danger; for the king might pursue him: he might, perhaps, have secured his own safety by returning to the court and giving up his project; but he persevered at all hazards. And thus the apprehension of immediate danger under which he fled the country with a view to final success, was in no contradiction to his general fearlessness. Further, his being content to leave Egypt at all, and that for so many years, and still never relinquishing his design, was an additional evidence of faith, as is expressed by the word ekarterhse , "he endured." The vision through faith of the unseen heavenly King kept alive his hope through those long years of exile: what was any possible wrath even of the terrible Pharaoh to one supported by that continual vision?
Seeing the invisible One. "He endured, as seeing him who is invisible. These words suggest the following observations.
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I THAT GOD IS ESSENTIALLY INVISIBLE TO THE SENSES. He is the invisible One. "God is a Spirit;" and the physical eye cannot behold pure spirit. Organs of sense have no fitness for immediate dealing with the great verities of the spiritual realm. Truth, holiness, love, cannot be perceived by the senses; for they have neither material form nor visible color, Neither can the Infinite Spirit be seen by our finite sense. When he is represented as manifesting himself to man, (Gen_12:7 Gen_17:1 Gen_18:1) it does not mean that the essence or substance of God was seen by human eye, but that he assumed some visible form in which he communicated with man. When Jacob is said to "have seen God face to face", (Gen_32:30) and a statement of similar import is made of Moses, (Exo_33:11) we must understand thereby that he drew near to them in a very remarkable theophany, that he granted to them some full and clear manifestation of the Divine, and at the same time admitted them to intimate spiritual communion with him. To Moses himself the Lord said," Thou canst not see my face: for there shall no man see me, and live". (Exo_33:20) "No man hath seen God at any time," etc. (Joh_1:18) He is" the King eternal, immortal, invisible;" "dwelling in the light which no man can approach unto; whom no man hath seen, nor can see". (1Ti_1:17 1Ti_6:16) We infer the unlawfulness of any attempt to represent God to the senses. "Thou shalt not make unto thee any graven image," etc.; (Exo_20:4, Exo_20:5) "To whom will ye liken God? or what likeness will ye compare unto him?". (Isa_40:18)
II THAT GOD MAY BE PERCEIVED BY THE SOUL. Moses "endured as seeing him who is invisible." The Infinite Spirit cannot be sensuously apprehended, but he may be spiritually apprehended. "Blessed are the pure in heart: for they shall see God." The pure heart is the organ by which the invisible One may be seen. "There is another vision beside the vision of the body; faith itself is sight; and where faith is complete, there is a consciousness of God"s presence throughout our life and service which amounts to a distinct vision of God"s personal presence and government." Thus may we blessedly realize his presence in our hearts and lives. Thus did Enoch, as he "walked with God." And David, "I have set the Lord always before me: because he is at my right hand, I shall not be moved." "I will fear no evil: for thou art with me." And Paul, "The Lord stood with me, and strengthened me.
III THAT THE VISION OF GOD SUPPLIES THE SOUL WITH ITS STRONGEST AND SUBLIMEST INSPIRATIONS. "He endured, as seeing him who is invisible." This realization of the Divine presence:
1. Raises the soul above the fear of man. By faith Moses did not fear the wrath of the king; for he endured," etc. This enabled the psalmist to utter the triumphant challenge, "The Lord is on my side; I will not fear; what can man do unto me?" (see also Dan_3:13-18 Act_4:18-20 Act_5:27-29)
2. Inspires the soul with patience in the trials of life. It enables the Christian to say even of severe sufferings, "Our light affliction, which is for the moment, worketh for us more and more exceedingly an eternal weight of glory; while we look not at the things which are seen," etc. (2Co_4:17, 2Co_4:18)
3. Inspires the soul with energy and perseverance for the difficult duties of life. Sometimes the sympathetic presence of a friend is very encouraging and helpful in arduous and dispiriting labor. But the consciousness of God"s presence and approbation always imparts courage to the heart, resolution to the will, and energy to the arm of his faithful servants.
4. Exalts the tone and spirit of the entire life. "Seeing him who is invisible," a life of unworthy aims or sinful practices will be impossible. Realizing his presence, both character and conduct must grow in purity and power, in piety and usefulness. W.J.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv26–29 Respect unto the recompense
Heb_11:26
Respect unto the recompense
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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.
B. W. Johnson 1891 · Public Domain On vv25–29 25. Choosing rather. There were honor, wealth and pleasure…
25. Choosing rather. There were honor, wealth and pleasure in the palace, but affliction with the enslaved nation. He chose the latter by faith. For a season. The pleasures of sin are transient.
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.
C. I. Scofield 1917 · Public Domain On vv25–26 Sin. (See Scofield "Rom 3:23").
sin
Sin. (See Scofield "Rom 3:23").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv27, 29 he endured as if he were seeing the one…
he endured as if he were seeing the one who is invisible
Moses is spoken of as if he saw God, who is invisible. (See: Simile)
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the one who is invisible
"the one no one can see"
he kept the Passover and the sprinkling of the blood
This was the first Passover. Moses kept it by obeying God's commands concerning the Passover and by commanding the people to obey them every year. AT: "he commanded the people to obey God's commands concerning the Passover and to sprinkle blood on their doors" or "he established the Passover and the sprinkling of blood"
the sprinkling of the blood
This refers to God's command to the Israelites to kill a lamb and spread its blood on the doorposts of every house where Israelites lived. This would prevent the destroyer from harming their firstborn sons. This was one of the Passover commands. (See: Assumed Knowledge and Implicit Information)
should not touch
Here "touch" refers to harming or to killing someone. AT: "would not harm" or "would not kill" (See: Metonymy)
translationWords
faith
Moses
Egypt
king
anger
endure
Passover
blood
destroy
firstborn
Israel
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv26–29 11:26 the treasures of Egypt: The New Kingdom of…
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.