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here to this blessed region? It is termed the place of our sanctuary, or complete separation from the world. When St. Paul died, Clemens Romanus, who had seen him, says, he went into the holy place, which is a close version of the word Mikdash, employed by Jeremiah." The other
passage is in Psalms, xxxi. 20. “ Thou wilt hide them in a pavilion.” The word rendered pavilion (Casah) is found in three other passages to signify thrones, and differing from the word usually rendered throne, by the final letter only,
-Moses chose rather to suffer affliction with the people of God-esteeming the the reproach of Christ
greater riches than the treasures of Egypt. Heb. xi. 26. It would appear from what Paul and Stephen have said of Moses, that they had heard some particulars of his history, distinct from what is recorded of him in the books that go by his name, which particulars may have been transmitted orally from one "generation to another. Among these, they mention his refusing to be called the son of Pharoah's daughter; and at the same time, the motive by which he was influenced to that action. This motive St. Paul terms the reproach of Christ, and sets forth that Moses saw something here which drew him to make little account of his present situation and views, and at length to give them totally up.
The discussion taken up on this head is, with a view to illustrate the general subject with respect to that future world, the hope of which constitutes that reproach to which, from the very first of time he gave rise, “ whose goings forth have been of old from everlasting:” Mic.6.3
In specifying in what this reproach particularly consisted, commentators are much divided. Some have said that the reproachful usage to which the children of Israel were subjected, was a figure of the same treatment which Christ was to undergo. Others, that Moses, in suffering, had an eye to Christ, whom he wished to resemble. Others, that even then Christ being the leader of Israel, communicated with them in their blessings and sufferings. The profoundly learned Grotius, who in many of his comments stands singular, here exhibits his usual character. He says the children of Israel, viewed as one body, are termed Christ, or the anointed people ; and that the approbrium under which they laboured, Moses, by joining himself to them, made his own. To all these Pool says, “hæc non quadrant :” these wont do.
To understand what this reproach meant, the apostle himself leads the way, and we find that it was the never-failing scoff and mockery thrown out in every age of the world, against them who renouncing earth, professed to look out for a country which is an heavenly. It is termed the reproach of Christ, not in a positive, but in a causal sense, because he is the foundation of it, having, since the first of time, given rise to it from the promises that were made of an invisible country. It has therefore been the inseparable at
tendant of all his faithful followers, whether antecedent or posterior to his coming.
6 WhereHeb. fore let us,” says St. Paul, “ go forth to him with13.13,14
out the camp bearing his reproach.” What this is he tells in the verse immediately following. “ For here we have no continuing city, but we look for one to come."*
Such language as this, is never heard from the children of earth. Such a theme nothing could supply but the Berith Olam, or covenant of the hidden period, the foundation of which is Christ Jesus.
Although the dispensations of religion which God hath appointed from the beginning, differ considerably, as to the privileges and measures
of light vouchsafed; yet this principle of alienation : from earth † is in all the same, and experiences
the very same treatment from the world, that of being considered as fantastic and visionary.
From the earliest times, the expectation of unseen things, and a life led suitable thereto, be
* Mellusun. Not as if it were not now existing, but because it is future to every believer, till in the event of death; and because it belongs to Olam, or the hidden world, it is so termed, in the same way as the blessings peculiar to that world are termed da agatha, ta mellonta, the blessings of the future age.
Philo employs here almost the very words of Christ, and to the same purpose. In speaking of the Levites he says, have left parents, children, brethren, things most domestic and dear, that for a mortal they might find an immortal inheritance."? "This is precisely the reproach of Christ. Mat. xix. 29.
came an object of public ridicule. Had we been favoured with the circumstance of Abraham's bidding a final adieu to Ur of the Chaldees, and going in quest of a city which he afterwards learned was not to be found on the surface of this earth, we should probably have heard of many a scoff and many a mock thrown out by his neighbours and countrymen, against the foolish and fantastic design.
This reproach, as we learn from the words of the son of Sirach, appeared during the ages that verged towards the coming of Messiah. Speaking of the appearance of the just, and the unjust, at the last day, we learn from the latter, how they had, while time was, treated the views of the former. “ This is he whom we some time had in Wis.5.3-5 derision. We fools accounted his life madness, and his end to be without honour. How is he numbered with the children of God, and his lot is among the saints.” This, then, by their own confession, was the reproach that lay upon him, that he differed so much from the rest of mankind, in leading a life and building hopes upon it, which
them appeared to be merely the fictions of the brain.
It was from foreseeing this spirit of opposition to the views of his followers, that Christ said to his disciples, “ Ye shall be hated of all men for Mat 10:33
MK 13.13 my names sake." It was this spirit that made Lk. 21.17