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Selected Verse: Hebrews 11:26 - King James

Verse	Translation	Text
Heb 11:26	King James	Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Esteeming--Inasmuch as he esteemed. the reproach of Christ--that is, the reproach which falls on the Church, and which Christ regards as His own reproach, He being the Head, and the Church (both of the Old and New Testament) His body. Israel typified Christ; Israel's sufferings were Christ's sufferings (compare Co2 1:5; Col 1:24). As uncircumcision was Egypt's reproach, so circumcision was the badge of Israel's expectation of Christ, which Moses especially cherished, and which the Gentiles reproached Israel on account of. Christ's people's reproach will ere long be their great glory. had respect unto, &c.--Greek, "turning his eyes away from other considerations, he fixed them on the (eternal) recompense" (Heb 11:39-40).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Esteeming--Inasmuch as he esteemed.

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

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

Notes on the Bible, by Albert Barnes, [1834]
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, Pe1 4:13-14. The scars which an old soldier has received in the defense of his country are more valued by him than his pension; and the reproach which a good man receives in endeavoring to save others is a subject of greater joy to him than would be all the wealth which could be gained in a life of sin. Than the treasures in Egypt - It is implied here, that Moses had a prospect of inheriting large treasures in Egypt, and that he voluntarily gave them up to be the means of delivering his nation from bondage. Egypt abounded in wealth; and the adopted son of the daughter of the king would naturally be heir to a great estate. For he had respect unto the recompense of the reward - The "recompense of the reward" here referred to must mean the blessedness of heaven - for he had no earthly reward to look to. He had no prospect of pleasure, or wealth, or honor, in his undertaking. If he had sought these, so far as human sagacity could foresee, he would have remained at the court of Pharaoh. The declaration here proves that it is right to have respect to the rewards of heaven in serving God. It does not prove that this was the only or the main motive which induced Moses to abandon his prospects at court; nor does it prove that this should be our main or only motive in leading a life of piety. If it were, our religion would be mere selfishness. But it is right that we should desire the rewards and joys of heaven, and that we should allow the prospect of those rewards and joys to influence us as a motive to do our duty to God, and to sustain us in our trials; compare Phi 3:8-11, Phi 3:13-14.

Notes on the Bible, by Albert Barnes, [1834]

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, Pe1 4:13-14. The scars which an old soldier has received in the defense of his country are more valued by him than his pension; and the reproach which a good man receives in endeavoring to save others is a subject of greater joy to him than would be all the wealth which could be gained in a life of sin.

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

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

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
of the reward Omit "of the reward".

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]

of the reward

Omit "of the reward".

Vincent's Word Studies, by Marvin R. Vincent [1886]
Esteeming the reproach of Christ (ἡγησάμενος τὸν ὀνειδισμὸν τοῦ Χριστοῦ) The participle gives the reason for his choice of affliction instead of sin: since he esteemed. "The reproach of Christ" is the reproach peculiar to Christ; such as he endured. The writer uses it as a current form of expression, coloring the story of Moses with a Christian tinge. Comp. Rom 15:3; Heb 13:13; Co2 1:5; Col 1:24; Phi 3:14; Pe1 4:14. The phrase is applied to Moses as enduring at the hands of the Egyptians and of the rebellious Israelites the reproach which any faithful servant of God will endure, and which was endured in a notable way by Christ. He had respect unto (ἀπέβλεπεν εἰς) N.T.o. Lit. he looked away (from the treasures of Egypt, etc.) unto the recompense.

Vincent's Word Studies, by Marvin R. Vincent [1886]

Esteeming the reproach of Christ (ἡγησάμενος τὸν ὀνειδισμὸν τοῦ Χριστοῦ)

The participle gives the reason for his choice of affliction instead of sin: since he esteemed. "The reproach of Christ" is the reproach peculiar to Christ; such as he endured. The writer uses it as a current form of expression, coloring the story of Moses with a Christian tinge. Comp. Rom 15:3; Heb 13:13; Co2 1:5; Col 1:24; Phi 3:14; Pe1 4:14. The phrase is applied to Moses as enduring at the hands of the Egyptians and of the rebellious Israelites the reproach which any faithful servant of God will endure, and which was endured in a notable way by Christ.

He had respect unto (ἀπέβλεπεν εἰς)

N.T.o. Lit. he looked away (from the treasures of Egypt, etc.) unto the recompense.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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. Many have been stumbled by the word ὁ 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 του Χριστου, 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, Sa1 2:35; Psa 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 Commentary on the Whole Bible - Published 1810-1826

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. Many have been stumbled by the word ὁ 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 του Χριστου, 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, Sa1 2:35; Psa 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.

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