Hebrews 11:25

King James Version

Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;

Parallel Translations

New American Standard Bible (1995)
choosing rather to endure ill-treatment with the people of God than to enjoy the passing pleasures of sin,

Legacy Standard Bible
choosing rather to be mistreated with the people of God than to enjoy the passing pleasures of sin,

Simplified Cowboy Version
He chose to share the burden of his own kin instead of the pleasures of sin. He figured it was better to ride hard for the Lord rather than take it easy with the gold and sin of Egypt.

Bible in Basic English
Feeling that it was better to undergo pain with the people of God, than for a short time to have a taste of the pleasures of sin;

Darby Translation
choosing rather to suffer affliction along with the people of God than to have [the] temporary pleasure of sin;

World English Bible
choosing rather to share ill treatment with the people of God, than to enjoy the pleasures of sin for a time;

Wesley's New Testament (1755)
Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.

Weymouth's New Testament
having determined to endure ill-treatment along with the people of God rather than enjoy the short-lived pleasures of sin;

King James Version (1611)
Chusing rather to suffer affliction with the people of God, then to enioy the pleasures of sinne for a season:

Literal Translation
having chosen rather to suffer affliction with the people of God than for a time to have enjoyment of sin;

Miles Coverdale Bible (1535)
and chose rather to suffre aduersite with the people of God, then to enioye ye pleasures of synne for a season:

Mace New Testament (1729)
chusing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;

Amplified Bible
because he preferred to endure the hardship of the people of God rather than to enjoy the passing pleasures of sin.

American Standard Version
choosing rather to share ill treatment with the people of God, than to enjoy the pleasures of sin for a season;

Revised Standard Version
choosing rather to share ill-treatment with the people of God than to enjoy the fleeting pleasures of sin.

Tyndale New Testament (1525)
and chose rather to suffre adversitie wt the people of God then to enioye the pleasurs of synne for a ceason

Update Bible Version
choosing rather to share ill treatment with the people of God, than to enjoy the pleasures of sin for a season;

Webster's Bible Translation
Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;

Young's Literal Translation
having chosen rather to be afflicted with the people of God, than to have sin's pleasure for a season,

New Century Version
He chose to suffer with God's people instead of enjoying sin for a short time.

New English Translation
choosing rather to be ill-treated with the people of God than to enjoy sin's fleeting pleasure.

Berean Standard Bible
He chose to suffer oppression with God's people rather than to experience the fleeting enjoyment of sin.

Contemporary English Version
He chose to be mistreated with God's people instead of having the good time that sin could bring for a little while.

Complete Jewish Bible
He chose being mistreated along with God's people rather than enjoying the passing pleasures of sin.

English Standard Version
choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin.

Geneva Bible (1587)
And chose rather to suffer aduersitie with the people of God, then to enioy the pleasures of sinnes for a season,

George Lamsa Translation
Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a short while.

Christian Standard Bible®
and chose to suffer with the people of God rather than to enjoy the short-lived pleasure of sin.

Hebrew Names Version
choosing rather to share ill treatment with the people of God, than to enjoy the pleasures of sin for a time;

International Standard Version
because he preferred being mistreated with God's people to enjoying the pleasures of sin for a short time.Psalm 84:10;">[xr]

Etheridge Translation
and chose to himself to be in affliction with the people of Aloha, and not for a little time to delight (himself) in sin;

Murdock Translation
And he chose to be in affliction with the people of God, and not to live luxuriously in sin for a short season:

New King James Version
choosing rather to suffer affliction with the people of God than to enjoy the passing pleasures of sin,

New Living Translation
He chose to share the oppression of God's people instead of enjoying the fleeting pleasures of sin.

New Life Bible
He chose to suffer with God's people instead of having fun doing sinful things for awhile.

English Revised Version
choosing rather to be evil entreated with the people of God, than to enjoy the pleasures of sin for a season;

New Revised Standard
choosing rather to share ill-treatment with the people of God than to enjoy the fleeting pleasures of sin.

J.B. Rotherham Emphasized Bible
Rather choosing - to be jointly suffering ill-treatment with the people of God, than, for a season, to be having, sins enjoyment;

Douay-Rheims Bible
Rather choosing to be afflicted with the people of God than to have the pleasure of sin for a time:

Lexham English Bible
choosing instead to be mistreated with the people of God rather than to experience the transitory enjoyment of sin,

Bishop's Bible (1568)
Chosyng rather to suffer aduersitie with the people of God, then to enioye the pleasures of sinne for a season:

New American Standard Bible
choosing rather to endure ill-treatment with the people of God than to enjoy the temporary pleasures of sin,

Good News Translation
He preferred to suffer with God's people rather than to enjoy sin for a little while.

Wycliffe Bible (1395)
and chees more to be turmentid with the puple of God, than to haue myrthe of temporal synne;

Contextual Overview

⁴ By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh. ⁵ By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. ⁶ But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. ⁷ By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith. ⁸ By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. ⁹ By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: ¹⁰ For he looked for a city which hath foundations, whose builder and maker is God. ¹¹ Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. ¹² Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable. ¹³ These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.

Bible Verse Review
  from Treasury of Scripure Knowledge

Choosing: Hebrews 10:32, Job 36:21, Psalms 84:10, Matthew 5:10-12, Matthew 13:21, Acts 7:24, Acts 7:25, Acts 20:23, Acts 20:24, Romans 5:3, Romans 8:17, Romans 8:18, Romans 8:35-39, 2 Corinthians 5:17, Colossians 1:24, 2 Thessalonians 1:3-6, 2 Timothy 1:8, 2 Timothy 2:3-10, 2 Timothy 3:11, 2 Timothy 3:12, James 1:20, 1 Peter 1:6, 1 Peter 1:7, 1 Peter 4:12-16

the people: Hebrews 4:9, Psalms 47:9, 1 Peter 2:10

the pleasures: Job 20:5, Job 21:11-13, Psalms 73:18-20, Isaiah 21:4, Isaiah 47:8, Isaiah 47:9, Luke 12:19, Luke 12:20, Luke 16:25, James 5:5, Revelation 18:7

Reciprocal: Exodus 2:21 - content Proverbs 1:29 - not Proverbs 20:17 - is sweet John 16:33 - In the 2 Corinthians 4:18 - we Revelation 11:18 - and that

Gill's Notes on the Bible

Choosing rather to suffer affliction with the people of God,.... The Israelites, who were God's chosen and peculiar people, and were the true worshippers of him; Moses chose to be with those: the company and conversation of such is most eligible to every good man, because God is with them; his word and ordinances are with them; there are large provisions of grace in the midst of them; so that it is profitable, delightful, and honourable, to be among them, and is attended with comfort, peace, and satisfaction: but then those are a poor, and an afflicted people; affliction is with them, for the sake of God, and Christ, and the truths which they profess, and the worship and service they are engaged in; and their afflictions are many and grievous: and now Moses chose to suffer these with them, to suffer the same afflictions they did, and to sympathize with them: and this was more eligible to him,

than to enjoy the pleasures of sin for a season: meaning, either the pleasures, honours, and riches in Pharaoh's court, attended with sin; as indulging himself in the luxury of a court, when his brethren were in distress; approving Pharaoh's cruelty and persecution, at least conniving at it, and not opposing it, which could not be without sin; carrying himself as the son of Pharaoh's daughter, when he was an Hebrew; and preferring his own ease to the deliverance of his people; and now these, had he continued at court, would have been but for a short season: or else sinful lusts in general are intended, in which men promise themselves much pleasure, when it is only imaginary, and lasts but for a while neither; and both may be intended, and are what the Jews call m תענוגי רגע, "pleasures for a moment", or momentary ones. And the reasons which might induce Moses, and so every good man, to such a choice, may be taken partly from the nature of afflictions themselves, which are such that God has chosen for them, and appointed them unto, and which he gives them to suffer for his name, and which are an honour to them, and issue in their good, and in the glory of God; and partly from the nature of sinful pleasures; there is no solidity, nor satisfaction, in the best of worldly enjoyments; there can be no true pleasure in sin; there is always bitterness in the end, and it issues in death, if grace prevent not: now it was by faith Moses made this choice, for it is manifestly contrary to flesh and blood: it showed him to be a man thoroughly acquainted with the nature of sin; and that he looked beyond the things of sense and time, to those of eternity.

m Aben Ezra in Psal. xxiii. 4.

Barnes' Notes on the Bible

Choosing rather to suffer affliction with the people of God - With those whom God had chosen to he his people - the Israelites. They were then oppressed and down-trodden; but they were the descendants of Abraham, and were those whom God had designed to be his special people. Moses saw that if he cast in his lot with them, he must expect trials. They were poor, and crushed, and despised - a nation of slaves. If he identified himself with them, his condition would be like theirs - one of great trial; if he sought to elevate and deliver them, such an undertaking could not but be one of great peril and hardship. Trial and danger, want and care would follow from any course which he could adopt, and he knew that an effort to rescue them from bondage must be attended with the sacrifice of all the comforts and honor which he enjoyed at court. Yet he “chose” this. He on the whole preferred it. He left the court, not because he was driven away; not because there was nothing there to gratify ambition or to he a stimulus to avarice; and not on account of harsh treatment - for there is no intimation that he was not treated with all the respect and honor due to his station, his talents, and his learning, but because he deliberately preferred to share the trials and sorrows of the friends of God. So every one who becomes a friend of God and casts in his lot with his people, though he may anticipate that it will be attended with persecution, with poverty, and with scorn, prefers this to all the pleasures of a life of gaiety and sin, and to the most brilliant prospects of wealth and fame which this world can offer.

Than to enjoy the pleasures of sin for a season - We are not to suppose that Moses, even at the court of Pharaoh, was leading a life of vicious indulgence. The idea is, that sins were practiced there such as those in which pleasure is sought, and that if he had remained there it must have been because he loved the pleasures of a sinful court and a sinful life rather than the favour of God. We may learn from this:

(1) That there is a degree of pleasure in sin. It does not deserve to be called happiness, and the apostle does not call it so. It is “pleasure,” excitement, hilarity, merriment, amusement. Happiness is more solid and enduring than “pleasure;” and solid happiness is not found in the ways of sin. But it cannot be denied that there is a degree of pleasure which may be found in amusement; in the excitement of the ball-room; in feasting and revelry; in sensual enjoyments. All which wealth and splendour; music and dancing; sensual gratifications, and the more refined pursuits in the circles of fashion, can furnish, may be found in a life of irreligion; and if disappointment, and envy, and sickness, and mortified pride, and bereavements do not occur, the children of vanity and sin can find no inconsiderable enjoyment in these things. They say they do; and there is no reason to doubt the truth of their own testimony in the case. They call it a “life of pleasure;” and it is not proper to withhold from it the appellation which they choose to give it. It is not the most pure or elevated kind of enjoyment, but it would be unjust to deny that there is any enjoyment in such a course.

(2) It is only “for a season.” It will all soon pass away. Had Moses lived at the court of Pharaoh all his days, it would have been only for a little “season.” These pleasures soon vanish, because:

(a) life itself is short at best, and if a career of “pleasure” is pursued through the whole of the ordinary period allotted to man, it is very brief.

(b) Those who live for pleasure often abridge their own lives. Indulgence brings disease in its train, and the volaries of sensuality usually die young. The art has never been yet discovered of combining intemperance and sensuality with length of days. If a man wishes a reasonable prospect of long life, he must be temperate and virtuous. Indulgence in vice wears out the nervous and muscular system, and destroys the powers of life - just as a machine without balance-wheel or governor would soon tear itself to pieces.

(c) Calamity, disappointment, envy, and rivalship mar such a life of pleasure - and he who enters on it, from causes which he cannot control, finds it very short. And,

(d) compared with eternity, O how brief is the longest life spent in the ways of sin! Soon it must be over - and then the unpardoned sinner enters on an immortal career where pleasure is forever unknown!

(3) In view of all the “pleasures” which sin can furnish, and in view of the most brilliant prospects which this world can hold out, religion enables man to pursue a different path. They who become the friends of God are willing to give up all those fair and glittering anticipations, and to submit to whatever trials may be incident to a life of self-denying piety. Religion, with all its privations and sacrifices, is preferred, nor is there ever occasion to regret the choice. Moses deliberately made that choice; nor in all the trials which succeeded it - in all the cares incident to his great office in conducting the children of Israel to the promised land - in all their ingratitude and rebellion - is there the least evidence that he ever once wished himself back again that he might enjoy “the pleasures of sin” in Egypt.