Heb. 11:21. By faith Jacob, when he was dying, blessed each of the sons of Joseph (cf. Gen. 48) and worshipped, leaning on the top of his staff.
The sons of Joseph were Manasseh and Ephraim; and although Manasseh was the elder and Ephraim the younger, Jacob nevertheless blessed Ephraim with greater blessings and with a cross-wise laying on of hands, and so firmly believed that his blessings would be fulfilled and that the tribe of Ephraim would hold dominion, that he showed this by his very deed. For he bowed down to Joseph as a sign of the worship of the entire people. How then did he bow down? "Upon the top of his staff," that is, leaning on his staff because of old age. Some say he bowed down upon the top of Joseph's staff, signifying through the staff the scepter of kingship, which was to be an object of worship.
Heb. 11:22. By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel and gave instructions concerning his bones.
So greatly, he says, did he believe that the Israelites would be freed from Egypt, that he even commanded them with an oath to carry his bones with them (Gen. 50:25). And he did this not because he was concerned about a grave — being very wise, he knew that "the earth is the Lord's" (Ps. 24:1) — but to instill in the people full confidence that God's promise would in any case be fulfilled and that they would leave Egypt. And so that they would not remain in Egypt on account of the impiety there — it is so pleasing to God that even he himself did not wish to lay his bones in Egypt.
Heb. 11:23. By faith Moses, when he was born, was hidden for three months by his parents, because they saw that the child was beautiful, and they were not afraid of the king's commandment.
Having enumerated the great men who accomplished their feats through faith, he speaks also of the parents of Moses, people of no renown, encouraging the fainthearted by showing that even the secondary deeds of such people are significant. Further, he brings forward even harlots, in order to shame them all the more. So then, he says, for what reason did they hide the three-month-old child, and that in defiance of the command to kill male children? How were they not afraid? Clearly, they believed that he would be saved. But why did they believe that he would be saved? Because "they saw that the child was beautiful," that is, fair, attractive in appearance, and they believed that God had loved him from his very swaddling clothes. They say that they even intended to cast him out, but when the child smiled sweetly, they kept him — so divine was everything about him.
Heb. 11:24. By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter,
Heb. 11:25. and chose rather to suffer affliction with the people of God than to have the temporary enjoyment of sin,
He arrived at the example most dear to them — that of Moses, which is why he dwells on it at greater length. The structure of his thought is as follows: "By faith Moses refused to be called the son of Pharaoh's daughter." When? "When he was come to years," that is, having already reached manhood. Evidently because he hoped to receive something greater in return. The word "refused" shows a strong hatred and inner aversion to the decrees of the king. See how he calls it sin — not to suffer together with one's brethren. This God also reproaches through the prophets: "and are not grieved for the affliction of Joseph" (Amos 6:6); and again: she did not go out to mourn for the house of her neighbor (general thought from Amos 5). And upon those who mourn in the prophet Ezekiel a mark is placed; but concerning those who endured nothing of the sort, the angels are given a command to slay them (Ezek. 9:4–6). If those who do not voluntarily suffer together with the suffering are sinning, then what must one think of those who inflict evil on others and generally commit evil? Thus he calls participation in royal luxury "the passing pleasures of sin."
Heb. 11:26. and esteemed the reproach of Christ greater riches for himself than the treasures of Egypt;
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 Moses treated beforehand by those who enjoyed his benefactions. For that very Hebrew whom Moses had delivered from the hand of the Egyptian, said to him the next day: "Who made you a ruler and a judge over us? Do you intend to kill me as you killed the Egyptian?" (Exod. 2:14). In general, without doubt, to be subjected to reproaches or torments from one's own kinsmen and beneficiaries — this is "the reproach of Christ." And every reproach for doing good, directed against the one who does it, and in general every undeserved attack — this is "the reproach of Christ." So too the Lord was subjected to slander, called a friend of tax collectors because He ate with them for the sake of their salvation. Therefore, just as luxury is sinful, so reproach is Christ's. So do not be indignant if you suffer oppression from your countrymen, looking to the so glorious Moses and, what is even more important, to Christ Himself. And the murmuring against Moses at the rock was the reproach of Christ. For the rock is Christ (1 Cor. 10:4).
Heb. 11:26. For he looked to the recompense.
Obviously, with the eyes of faith.
Heb. 11:27. By faith he left Egypt, not fearing the wrath of the king,
What do you say? In the book of Exodus it is written: "Moses was afraid," because "this matter has become known" (Ex. 2:14). But understand "not fearing" here in the sense that Moses appeared again in Egypt and took upon himself the leadership over the Hebrews. For one who was afraid should not have returned at all and taken up his former task. But since he returned again, he showed that he believed in God. So then, why did he not remain in Egypt but left it, if indeed he was not afraid? Because to expose oneself to obvious danger and say: will God not save me? — this is characteristic of one who tempts God, and is a diabolical thing, just as the devil said to the Lord: "throw Yourself down" (Matt. 4:6). Or understand "not fearing the wrath of the king" in this way: that he fled, having believed that he would escape, and that the king, being angered against him, would not pursue him on his part, and even if he did pursue, he would not catch him. A sign of this is that he chose to spend his time far from his kinsmen, and hid himself. Therefore this is a matter of faith.
Heb. 11:27. For he, as though seeing the Invisible One, was steadfast.
For, as if seeing that God was with him, he endured all things. For to have God always in mind is a matter of very great patience, as David also says: "I have set the Lord always before me" (Ps. 16:8) and so on.
Heb. 11:28. By faith he performed the Passover and the sprinkling of blood, so that the destroyer of the firstborn would not touch them.
Paul everywhere introduces the mystery in passing, as here too in the course of his exhortation he mentions the mystery of Passover. For the pouring of that blood, that is, the anointing of the doorposts, signified the pouring of the Lord's Blood, by being anointed with which we escape in the night of this life the destroyer of the firstborn among all those who are anointed. Therefore Moses, having believed at that time that the anointing with blood would save the firstborn, commanded the people to do this. Although it was the blood of a lamb, yet since it prefigured the Blood of Christ, it displayed such power. But you, being anointed with the true Blood, will you not hope to be protected by it? Of course, yes. And he kept the Passover, that is, the eating of the lamb and the unleavened bread and the bitter herbs, and believed that the people, having departed from Egypt, would be saved. For the rite of that supper was adapted for the departure.
Heb. 11:29. By faith they passed through the Red Sea, as on dry land, –
Lest they say: why do you put forward inimitable men? he brought the people as an example too. Imitate, he says, at least those from the crowd who believed that the water would not drown them, and so took courage, hoping in God, that they would pass "through the midst of the sea on dry ground" (Ex. 14:21–22); thus, faith makes the impossible possible. Why then do you not believe?
Heb. 11:29. Having attempted which, the Egyptians were drowned.
And no one, he says, can say that it was an illusion, that there was no water. For that it was a sea was proved by the Egyptians, who, although they attempted to enter the sea, were drowned by it, since the water suddenly rushed against them, whereas during the crossing of the Hebrews it stood as a wall. So too afterward the flame directed against the three youths showed that it was truly flame when it consumed the Babylonians, just as the lions prepared against Daniel tore apart his accusers.
Heb. 11:30. By faith the walls of Jericho fell down, after they had been encircled for seven days.
"By faith": for when God commanded, Joshua and the people did not doubt this and did not say: what is this? Can trumpet blasts destroy stones and fortresses? But they believed that it would happen, and it did (Josh. 6).