English theology. On this passage, for instance, such
commentators as Macknight, Whitby, Scott, explain the words to mean that
Moses esteemed the scoffs cast on the Israelites for expecting the
Christ to arise from among them greater riches than the treasures of
Egypt. The more profound exegesis of Germany has made the truth of
Christ's pre-existence essential to the theology of the New Testament.
Far from being an innovation, it has brought us back to the view of the
greater theologians in every age of the Church.

We cannot enter into the general question. Confining ourselves to the
subject in hand, the faith of Moses, why may we not suppose that he had
heard of the patriarch Jacob's blessing on Judah? It had been uttered in
the land of Egypt, where Moses was brought up. It spoke of a Lawgiver.
Did not the consciousness of his own mission lead Moses to apply the
reference to the long succession of leaders, whether judges or kings or
prophets, who would follow in his wake? If so, could he have altogether
misunderstood the promise of the Shiloh? Jacob had spoken of a personal
King, Whom the people would obey. But nowhere in the Old Testament, not
once in the history of Moses, is the coming of Messiah represented as
the goal of the national development. Christ is not the flowering of
Judaism. On the contrary, the Angel of the covenant established through
Moses is not a ministering servant, sent forth to minister on the chosen
people. He is the Lord Jehovah Himself. Christ was with Israel, and
Moses knew it. We may admit the vagueness of his conception, but we
cannot deny the conception. To Moses, as to the Psalmist, the reproaches
of them that reproached Israel fell on the Christ. Community in
suffering was enough to ensure community in the glory to be revealed.
Suffering with Christ, they would also be glorified with Christ. This
was the recompense of reward to which Moses looked.

The lesson taught to the Hebrew Christians by the decision of Moses is
loyalty to truth and loyalty to Jesus Christ.

3. Faith is a discipline for the work of life. Moses has made his final
choice. Conscience is thoroughly awake, and eager aspirations fill his
soul. But he is not yet strong. Men of large ideas are often found to be
lacking in courage. A cloistered is often a fugitive virtue. But, apart
from want of practical resolution to face the difficulties of the
situation, special training is needed for special work. Israel had come
in