By faith
The phrase "By faith" is a recurring theme in Hebrews 11, often referred to as the "Faith Chapter." The Greek word for faith, "pistis," implies a deep trust and confidence in God. This chapter emphasizes that faith is not merely intellectual assent but involves trust and action. In the context of Hebrews, faith is the assurance of things hoped for and the conviction of things not seen (Hebrews 11:1). It is the foundation upon which the heroes of faith acted, demonstrating that true faith results in obedience and action.

Moses
Moses is one of the most significant figures in the Old Testament, known for leading the Israelites out of Egyptian bondage. His life is a testament to God's power and faithfulness. The mention of Moses here connects the readers to the rich history of Israel and God's covenant promises. Moses' life, from his miraculous preservation as an infant to his leadership during the Exodus, exemplifies a life lived by faith.

when he was grown
This phrase indicates a period of maturity and decision-making in Moses' life. The Greek word "megas" suggests not only physical growth but also maturity in understanding and responsibility. Moses' decision to act by faith came at a time when he was fully aware of the implications and consequences. It underscores the importance of making faith-based decisions at critical junctures in life.

refused to be known as the son of Pharaoh’s daughter
Moses' refusal to be identified as the son of Pharaoh's daughter is a significant act of faith and identity. The Greek word "arneomai" means to deny or reject. Moses consciously chose to reject the privileges and status associated with Egyptian royalty. This decision highlights the theme of identity in Christ, as believers are called to reject worldly status and embrace their identity as children of God. Moses' choice reflects a profound understanding of his true heritage and calling, prioritizing God's promises over earthly treasures.

(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, τῶν θλίψεων 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.

Parallel Commentaries ...


By faith
Πίστει (Pistei)
Noun - Dative Feminine Singular
Strong's 4102: Faith, belief, trust, confidence; fidelity, faithfulness.

Moses,
Μωϋσῆς (Mōusēs)
Noun - Nominative Masculine Singular
Strong's 3475: Or Moses, or Mouses of Hebrew origin; Moseus, Moses, or Mouses, the Hebrew lawgiver.

when he was
γενόμενος (genomenos)
Verb - Aorist Participle Middle - Nominative Masculine Singular
Strong's 1096: A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.

grown,
μέγας (megas)
Adjective - Nominative Masculine Singular
Strong's 3173: Large, great, in the widest sense.

refused
ἠρνήσατο (ērnēsato)
Verb - Aorist Indicative Middle - 3rd Person Singular
Strong's 720: Perhaps from a and the middle voice of rheo; to contradict, i.e. Disavow, reject, abnegate.

to be called
λέγεσθαι (legesthai)
Verb - Present Infinitive Middle or Passive
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

[the] son
υἱὸς (huios)
Noun - Nominative Masculine Singular
Strong's 5207: A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.

of Pharaoh’s
Φαραώ (Pharaō)
Noun - Genitive Masculine Singular
Strong's 5328: Pharaoh, the title of ancient Egyptian kings. Of foreign origin; Pharao, an Egyptian king.

daughter.
θυγατρὸς (thygatros)
Noun - Genitive Feminine Singular
Strong's 2364: Apparently a primary word; a female child, or descendant.


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NT Letters: Hebrews 11:24 By faith Moses when he had grown (Heb. He. Hb)