Hebrews 11:26

He adds accordingly, "God having provided some better thing for us (for He was good), that they should not without us be made perfect. Wherefore also, having encompassing us such a cloud," holy and transparent, "of witnesses, laying aside every weight, and the sin which doth so easily beset us, let us run with patience the race set before us, looking unto Jesus, the author and finisher of our faith."

He did not say: the good things stored up in heaven, but, showing his virtue and again encouraging them, he said: "the reproach of Christ." For just as Christ was later reproached by those whom He had benefited, and was finally crucified, so too was …

What is the "abuse suffered for the Christ"? It is bearing the reproach of such things, while revealing the reproach that Christ endured. Or it can mean that Moses endured reproach because of Christ—for "the rock was Christ"—since it was likely that Moses was vilified …

616. – Then when he says, for he looked unto the reward, he shows that those actions of Moses pertained to faith in Christ. But it should be noted that some things are good and delightful to themselves, and other things sad and evil. But …

The reproach of Christ - That which he bore for believing in the Messiah to come, and acting accordingly.

Esteeming the reproach of Christ,....

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

As uncircumcision was Egypt's reproach, so circumcision was the badge of Israel's expectation of Christ, which Moses especially cherished, and which the Gentiles reproached Israel on account of. Christ's people's reproach will ere long be their great glory. had respect unto, &c.--Greek, "turning his eyes away from other considerations, he fixed them on the (eternal) recompense" (Heb 11:39, 40).

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

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

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

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

The reproach of Christ - The Christ or Messiah had been revealed to Moses; of him he prophesied, Deu 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.

Esteeming the reproach of Christ - Margin, “For;” that is, on account of Christ. This means either that he was willing to bear the reproaches incident to his belief that the Messiah would come, and that he gave up his fair prospects in Egypt with that expectation; or that he endured such reproaches as Christ suffered; or the apostle uses the expression as a sort of technical phrase, well understood in his time, to denote sufferings endured in the cause of religion. Christians at that time would naturally describe all sufferings on account of religion as endured in the cause of Christ; and Paul, therefore, may have used this phrase to denote sufferings in the cause of religion - meaning that Moses suffered what, when the apostle wrote, would be called “the reproaches of Christ.” It is not easy, or perhaps possible, to determine which of these interpretations is the correct one, The most respectable names may be adduced in favour of each, and every reader must be left to adopt his own view of what is correct. The original will admit of either of them. The general idea is, that he would be reproached for the course which he pursued. He could not expect to leave the splendours of a court and undertake what he did, without subjecting himself to trials. He would be blamed by the Egyptians for his interference in freeing their “slaves,” and in bringing so many calamities upon their country; and he would be exposed to ridicule for his folly in leaving his brilliant prospects at court, to become identified with an oppressed and despised people. It is rare that men are zealous in doing good without exposing themselves both to blame and to ridicule. Greater riches - Worth more; of greater value. Reproach itself is not desirable; but reproach, when a man receives it in an effort to do good to others, is worth more to him than gold, 1Pe 4:13-14. […]