(24) Come to years--i.e., grown up, "when he was full forty years old" (Acts 7:23). The words here used are taken from the Greek translation of Exodus 2:11, where we first read of Moses as openly Associating himself with his oppressed people. When Moses slew the Egyptian who was "smiting a Hebrew, one of his brethren," he in act "refused to be called a son of Pharaoh's daughter," and chose "to suffer Affliction with the people of God." (See Exodus 2:15.)
Verses 24-26. - By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in (or, of) Egypt; for he had respect unto (literally, looked away to) the recompense of reward. As in the speech of Stephen (Acts 7.), so here, the narrative in Exodus is supplemented from tradition, such as is found also in Philo. Moses' refusal to be called the son of Pharaoh's daughter, i.e. his renunciation of his position in the court in order to associate himself with his oppressed fellow-countrymen, is not mentioned in the original history, though it is consistent with it, and indeed implied. St. Stephen further regards his taking the part of the Israelite against the Egyptian (Exodus 2:11-13) as a sign that he was already conscious of his mission, and hoped even then to rouse his countrymen to make a struggle for freedom. The reproach he subjected himself to by thus preferring the patriot's to the courtier's life is here called "the reproach of Christ." How so? Chrysostom takes the expression to mean only the same kind of reproach as Christ was afterwards subjected to, in respect of his being scorned, and his Divine mission disbelieved, by those whom he came to save. But, if the expression had been used with respect to Christian's suffering for the faith (as it is below, Hebrews 13:13), it would certainly imply more than this; viz. a participation in Christ's own reproach, not merely a reproach like his. (Cf. 2 Corinthians 1:5, τὰ παθήματα τοῦ Ξριστοῦ, and Colossians 1:24, τῶνθλίψεων τοῦ Ξριστοῦ, where there is the further idea expressed of Christ himself suffering in his members.) And such being the idea which the phrase in itself would at once convey to Christian readers, and especially as the very same is used below (Hebrews 13:13) with reference to Christians, it must surely be somehow involved in this passage. But how so, we ask again, in the case of Moses? To get at the idea of the phrase we must bear in mind the view of the Old and New Testaments being but two parts of one Divine dispensation. The Exodus was thus not only typical of the deliverance through Christ, but also a step towards it, a preparation for it, a link in the divinely ordered chain of events leading up to the great redemption. Hence, in the first place, the reproach endured by Moses in furtherance of the Exodus may be regarded as endured at any rate for the sake of Christ, i.e. in his cause whose coming was the end and purpose of the whole dispensation. And further, inasmuch as Christ is elsewhere spoken of as the Head of the whole mystical body of his people in all ages - all to be gathered together at last in him - he may be regarded, even before his incarnation, as himself reproached in the reproach of his servant Moses. Compare the view, presented in Hebrews 3, of the Son being Lord of the "house" in which Moses was a servant, and the comprehensive sense of "God's house" implied in that passage. Nor should we leave out of consideration the identification, maintained by the Fathers generally (see Bull, 'Def. Fid. Nic.,' I. 1.), of the Angel of the Pentateuch, of him who revealed himself to Moses as I AM from the bush, with the Second Person of the holy Trinity, the Word who became incarnate in Christ. (Cf. John 1:1-15; also John 8:58, read in connection with Exodus 3:14; and 1 Corinthians 10:4, where the spiritual rock that followed the children of Israel in the wilderness is said to have been Christ.) Whatever, however, be the exact import of the expression, "reproach of Christ," in its application to Moses, it is evidently selected here with the view of bringing his example home to the readers of the Epistle, by thus intimating that his faith's trial was essentially the same as theirs.
11:20-31 Isaac blessed Jacob and Esau, concerning things to come. Things present are not the best things; no man knoweth love or hatred by having them or wanting them. Jacob lived by faith, and he died by faith, and in faith. Though the grace of faith is of use always through our whole lives, it is especially so when we come to die. Faith has a great work to do at last, to help the believer to die to the Lord, so as to honour him, by patience, hope, and joy. Joseph was tried by temptations to sin, by persecution for keeping his integrity; and he was tried by honours and power in the court of Pharaoh, yet his faith carried him through. It is a great mercy to be free from wicked laws and edicts; but when we are not so, we must use all lawful means for our security. In this faith of Moses' parents there was a mixture of unbelief, but God was pleased to overlook it. Faith gives strength against the sinful, slavish fear of men; it sets God before the soul, shows the vanity of the creature, and that all must give way to the will and power of God. The pleasures of sin are, and will be, but short; they must end either in speedy repentance or in speedy ruin. The pleasures of this world are for the most part the pleasures of sin; they are always so when we cannot enjoy them without deserting God and his people. Suffering is to be chosen rather than sin; there being more evil in the least sin, than there can be in the greatest suffering. God's people are, and always have been, a reproached people. Christ accounts himself reproached in their reproaches; and thus they become greater riches than the treasures of the richest empire in the world. Moses made his choice when ripe for judgment and enjoyment, able to know what he did, and why he did it. It is needful for persons to be seriously religious; to despise the world, when most capable of relishing and enjoying it. Believers may and ought to have respect to the recompence of reward. By faith we may be fully sure of God's providence, and of his gracious and powerful presence with us. Such a sight of God will enable believers to keep on to the end, whatever they may meet in the way. It is not owing to our own righteousness, or best performances, that we are saved from the wrath of God; but to the blood of Christ, and his imputed righteousness. True faith makes sin bitter to the soul, even while it receives the pardon and atonement. All our spiritual privileges on earth, should quicken us in our way to heaven. The Lord will make even Babylon fall before the faith of his people, and when he has some great thing to do for them, he raises up great and strong faith in them. A true believer is desirous, not only to be in covenant with God, but in communion with the people of God; and is willing to fare as they fare. By her works Rahab declared herself to be just. That she was not justified by her works appears plainly; because the work she did was faulty in the manner, and not perfectly good, therefore it could not be answerable to the perfect justice or righteousness of God.
By faith Moses, when he was come to years,.... Or "was great"; a nobleman in Pharaoh's court; or when he was arrived to great knowledge, being learned in all the wisdom of the Egyptians; or rather when he was well advanced in years, being full forty years of age, Acts 7:22
refused to be called the son of Pharaoh's daughter; by whom Moses was taken up out of the water; by whom he was named, and provided for; she reckoned him as her own son, and designed him for Pharaoh's successor, as Josephus reports (l): he refused all this honour, both in words, and by facts; he denied that he was the son of Pharaoh's daughter, as the words will bear to be rendered; for to be "called", often signifies only to "be"; and by taking part with the Israelites, and against the Egyptians, he plainly declared that his descent was from the former, and not the latter: and this discovered great faith; and showed that he preferred being called an Israelite to any earthly adoption, and the care of the church, and people of God, to his own worldly honour and interest; and that he believed the promises of God, before the flatteries of a court; and esteemed afflictions and reproaches, with the people of God, and for his sake, better than sinful pleasures, and earthly riches, as in the following words. Of Pharaoh's daughter; see Gill on Acts 7:21.
refused to be called the son of Pharaoh's daughter; by whom Moses was taken up out of the water; by whom he was named, and provided for; she reckoned him as her own son, and designed him for Pharaoh's successor, as Josephus reports (l): he refused all this honour, both in words, and by facts; he denied that he was the son of Pharaoh's daughter, as the words will bear to be rendered; for to be "called", often signifies only to "be"; and by taking part with the Israelites, and against the Egyptians, he plainly declared that his descent was from the former, and not the latter: and this discovered great faith; and showed that he preferred being called an Israelite to any earthly adoption, and the care of the church, and people of God, to his own worldly honour and interest; and that he believed the promises of God, before the flatteries of a court; and esteemed afflictions and reproaches, with the people of God, and for his sake, better than sinful pleasures, and earthly riches, as in the following words. Of Pharaoh's daughter; see Gill on Acts 7:21.
(l) Antiqu. l. 2. c. 9. sect. 7.