Exegetical and Hermeneutical Commentary of Hebrews 11:27

By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.

27. By faith he forsook Egypt ] This must allude to the Exodus, not to the flight of Moses into Midian. On the latter occasion, he distinctly did “fear the wrath of the king” (Exo 2:14-15). It is true that for the moment Pharaoh and the Egyptians pressed the Israelites to depart, but it was only in fear and anger, and Moses foresaw the immediate pursuit.

he endured, as seeing ] The words have also been rendered, but less correctly, “He was stedfast towards Him who is invisible, as if seeing Him.”

him who is invisible ] “The blessed and only Potentate whom no man hath seen, nor can see” (1Ti 6:15-16). Perhaps we should render it “the King Invisible,” understanding the word , and so emphasizing the contrast between the fear of God and the consequent fearless attitude towards Pharaoh.

Fuente: The Cambridge Bible for Schools and Colleges

By faith he forsook Egypt – Some have understood this of the first time in which Moses forsook Egypt, when he fled into Midian, as recorded in Exo. 2; the majority of expositors have supposed that it refers to the time when he left Egypt to conduct the Israelites to the promised land. That the latter is the time referred to is evident from the fact that it is said that he did not fear the wrath of the king. When Moses first fled to the land of Midian it is expressly said that he went because he did fear the anger of Pharaoh for his having killed an Egyptian; Exo 2:14-15. He was at that time in fear of his life; but when he left Egypt at the head of the Hebrew people, he had no such apprehensions. God conducted him out with an high hand, and throughout all the events connected with that remarkable deliverance, he manifested no dread of Pharaoh, and had no apprehension from what he could do. He went forth, indeed, at the head of his people when all the power of the king was excited to destroy them, but he went confiding in God: and this is the faith referred to here.

For he endured – He persevered, amidst all the trials and difficulties connected with his leading forth the people from bondage.

As seeing him who is invisible – As if he saw God. He had no more doubt that God had called him to this work, and that he would sustain him, than if he saw him with his physical eyes. This is a most accurate account of the nature of faith; compare notes on Heb 11:1.

Fuente: Albert Barnes’ Notes on the Bible

Heb 11:27

He forsook Egypt

Moses forsaking Egypt

I.

HE FORSOOK EGYPT. Two several times.

1. When he fled into the land of Midian, where he was a stranger and a shepherd for many years.

2. When he brought Israel out of Egypt, Whether of these is here intended? Some think the former; some the latter; some both. Yet, whether it be one or both, it is certain both that he did leave Egypt and that he did leave it in this manner. In the former departure he fled to avoid danger: in the latter he marched out like a prince and general with a mighty host.

II. THE REASON OF THIS BOLDNESS WAS HIS FAITH, WHEREBY HE ENDURED AS SEEING HIM WHO IS INVISIBLE, WHICH IS THE SECOND PROPOSITION.

1. He that was invisible was God, who is said to be the eternal, immortal, invisible God (1Ti 1:17), whom no man hath seen nor can see 1Ti 6:16), and the invisible God (Col 1:15).

2. The act of his faith was that whereby he, as it were, and in some manner, saw this invisible God, he saw Him, not by his senses, nor by the natural light of reason, but by a diviner and more excellent visive faculty, to which He did represent Himself in His wisdom, almighty power, promise, and fidelity, with all which He was engaged in this act. This sight of Him made Pharaoh, though a king of mighty power, as contemptible in his eyes. So glorious did He appear that all the power and princes of the world were nothing to him.

3. The immediate effect was that he so seeing Him as though He were present, marching in the van, bringing up the rear, and guarding Israel on every side, did endure, not only with a patient but a constant and undaunted mind, the wrath of the king, whom he feared. He strengthened and hardened himself, and resolved to carry Israel out of Egypt, and rescue them from the Egyptian bondage and tyranny. This was an act of faith, of strong faith; and this instance doth teach to fortify and embolden our hearts by faith in God against all fears of the greatest, most cruel, and enraged enemies. (G. Lawson.)

An heroic frame of mind

I. In all duties, especially such as are attended with great difficulties and dangers, it is the wisdom of believers to take care, not only that the works of them be good in themselves, BUT THAT THEY HAVE A JUST AND DUE CALL TO THEIR PERFORMANCE. When they have so, and are satisfied therein, there is nothing that faith will not conflict withal and conquer. But if they are weak in this foundation of duty, they will find that faith will not be engaged to their assistance.

II. EVEN THE WRATH OF THE GREATEST KINGS IS TO BE DISREGARDED IF IT LIE AGAINST OUR DUTY TOWARDS GOD (Dan 3:13-18).

III. THERE IS AN HEROIC FRAME OF MIND AND SPIRITUAL FORTITUDE REQUIRED TO THE DUE DISCHARGE OF OUR CALLINGS IN TIMES OF DANGER, WHICH FAITH IN EXERCISE WILL PRODUCE (1Co 16:13).

IV. THERE IS NOTHING INSUPERABLE TO FAITH WHILE IT CAN KEEP A CLEAR VIEW OF THE POWER OF GOD AND HIS FAITHFULNESS IN HIS PROMISES. And unless we are constant in this exercise of faith we shall fail in great trials and difficult duties. From hence we may fetch revivings, renewals of strength, and consolations on all occasions, as the Scripture everywhere testifieth (Psa 73:25-26; Isa 40:28-30). (John Owen, D. D.)

Forsaking Egypt

I remember, when visiting the national museum at Naples, and standing in the corridor of marble sculptures, surrounded on every side by colossal forms of Zeno and Socrates, and Plato, and Sophocles, and Homer, and hundreds of the wise and great of other days, it seemed as though I were transported back to an earlier age; and I never read this eleventh chapter of the Hebrews without feeling as though I stood in a gallery of statuary, and were gazing on the sculptured figures of a distinguished group, long since passed into the heavens, of whom the world was not worthy. The first form that arrests my eye is that of a young man standing by a kind of rude altar, with an innocent lamb by his side, and I say, That is Abel. Then a little to the right I notice a man with dignified and heavenly mien, apparently holding close communion with his Maker, and I say, That is Enoch. A few steps further, and I see, carved in elaborate sculpture, a shipbuilder of no common ambition, his plans and his tools beside him, and timber for such a vessel as had never floated on the sea. Noah! I at once exclaim, and the whole story of the Deluge instantly flashes before my mind. And so I walk round the gallery, and quickly recognise such eminent figures as Abraham, and Jacob, and Gideon, and David, and Samuel, and many others; but, amongst them all, there is not one, perhaps, to compare in grandeur of character with him of whom my text tells us.

I. You MUST FORSAKE EGYPT. There we have all been born. Just as Canaan represents the state of rest and liberty which we enter and enjoy when we become the people of God, so Egypt stands, in Scriptural symbolism, for carnality and spiritual bondage. This is the two-fold thought which Egypt expresses.

1. First, a mere fleshly or animal existence. Living for the gratification of our lower nature. Asking, What shall we eat? and What shall we drink? and What clothes shall we wear? and What worldly delights shall we enjoy? The food of Egypt was not only plentiful, but it was gross and stimulating. It pampered the body. It inflamed the passions. To young men, Egypt, in this sense, often presents special charms. The power of sin lies in its pleasure. But then, remember, the pleasures of the sensualist are the preludes of a misery that words cannot paint. There was a young medical student who went out to prosecute his studies in Paris. He caught the moral infection of its licentiousness and infidelity. There was an inward struggle between the conscience and the flesh. Shall I forsake Egypt? was the question. The flesh prevailed, and he said No. Here are his very words: I know that I can enjoy life in my own way about so many years. I shall parcel out my money to last so long a time, and no longer. When my time is up my revolver shall end all. His prediction was but too true; and when, within but a few years, his pale and breathless form was one day found lying in his own blood, one could almost have believed that a voice was whispering, The way of transgressors is hard. The great thing which a young man needs in a crisis of temptation is instant decision for the right. If you tamper and hesitate the game is half lost. Leave no time for temptation to accumulate. Forsake Egypt. You must surely have noticed that, in relation to all sins of this character–sins of the flesh–St. Pauls counsel is, Flee! It may seem like cowardice, but it is true heroism. Flee youthful lusts. Like Joseph, hasten instantly out of the way of the tempter; saying, as Moses did to Pharaoh, Thou shalt see my face no more!

2. But, secondly, it is also a state of bondage. It is slavery of the worst kind. There are fetters of the soul, moral chains, forged of such material, and riveted with such strength, that he who wears them, though his comrades call him a free lance, and a dashing blade, is unspeakably more a bondman than the convict in his cell. There is no greater slavery than that of the man over whom his own passions and vile habits domineer. Can he be called his own master who is always at the bidding of some imperious lust, or ungovernable appetite? Do you call that man free, for example, who lately came to my door, and in desperation asked me what was to be done, because no power on earth could keep him back from drink? It is idle to talk of liberty whilst you are the servants of the devil. If you spare sin it will not spare you.

II. You MUST DEFY THE PRINCE OF DARKNESS. There are thousands of young persons who are more than half-inclined to become Christians, but are kept back from a full decision by certain fears that stand in their way. How many, for example, are in mortal dread of being laughed at, ridiculed by their ungodly associates? Old John Trapp has a quaint remark somewhere, to the effect that if we can bear taunts and jeers for Christs sake, it argues we mean to stick to Him; just as among the Jews, by Moses law, the servant that was content to be bored in the ear with an awl, signified that nothing would tempt him away from his master. Whenever you are chaffed or ridiculed for your religion, then, just think that if you can endure such boring, it speaks well for your attachment to Christ. Then some are deterred from a decided Christian life by the dread of the inward conflict they will have, as they think, to undergo; the bitterness of true repentance; by the thought of the sinful pleasures they must forego, the giddy company they must abandon, and the responsibilities they must assume. Not a few are frightened away from personal religion by the idea that if they become Christians they must give up all kinds of social enjoyment. Others have frankly told me that the reason they keep aloof is that it is now impossible for them to shake themselves loose from certain habits that would be inconsistent with a life of piety. I forsake Egypt! I become a devout believer, and live a holy life! The thing is impossible. My habits are too confirmed, my feelings too blunted; the enemy has got too strong a hold upon me for that. These are a few of the bugbears with which the devil seeks to frighten you! Oh, my friend! come away out of Egypt at once, and do not fear the wrath of the king. Ninety-nine reasons out of every hundred that frighten people against religion are utterly false and baseless. Christs is not a hard hand, nor a sour and gloomy face. To become a believer is to come into the land of gladsome sunshine and of glorious liberty. If you have served the devil for twenty years, dont serve him a day longer. Gods grace is all-sufficient.

III. You MUST FIX YOUR EYE ON THE UNSEEN GOD. YOU must endure as seeing Him who is invisible. Your minds are entirely occupied with the visible and the concrete; with matters of the shop, the office, or the household; with your stock-in-trade; with buying and selling, lending and borrowing, bargaining and investing; with pounds, shillings, and pence; with bonds, and shares, and debentures; with pound weights and pint measures; with webs of cloth, and reams of paper, and hags of rice, and boxes of tea, and casks of sugar, and waggons of coal; with accounts and invoices; from day to day, from week to week, looking only to what is seen and temporal, devoting the powers of an immortal soul to the interests of a dying world, with the almost certainty of continuing so to do till fever or paralysis throw you on your back, and you wake up, too late, to discover that your soul has never pierced through the veil of flesh, and gazed on Him who is invisible! Ah! you will never endure with a life like that! Can thine heart endure, saith the Lord, or can thine hands be strong, in the day that I shall deal with thee? Thank God, some of you have had your eyes opened to a new world altogether. Even the simplest mind is raised and expanded, by converse with eternity, and fellowship with God. But your contemplation of the invisible must not be a mere abstract dreamy devotion, a waiting afar off on Heavens eternal glorious King. There must be a personal surrender of yourselves to God, founded upon a living and intelligent faith. A man whose business affairs are all in a muddle will never be a successful man; and it is just as true, that if the interests of your soul are all in a muddle, there is little hope of your wearing the eternal crown. Oh, clear up the whole matter now; come and get salvation on Gods terms. Turn your back on Egypt, and your face toward Canaan; and keep your eye fixed on Him who is invisible. So shall you endure to the end, and, enduring to the end, shall be saved. (J. T. Davidson, D. D.)

Fearlessness in fear through the vision of the invisible:

The contradiction between these two passages is sufficiently apparent. No sooner do we bring them together than we detect it, and ask ourselves, How could the same man at the same moment, in the same act, both fear and not fear the anger of the incensed king? Must we, then, reject the one passage or the other as obviously inaccurate? Must we even pare down and modify the one till we can force it into some kind of agreement with the other? By no means. These apparent contradictions, which abound in Scripture, as they do in all books which treat the highest themes wisely, are of the utmost value. They strike and rouse the mind; they quicken thought and stimulate inquiry: they even confirm the truth of the Divine Record. For no two men give precisely the same account of any fact or transaction they have witnessed. If they are honest, if they use their own eyes and look on each from his own point of view, they are sure to disagree in detail, even when they agree in substance. It is only false witnesses, witnesses who have preconcerted, and perhaps rehearsed, their evidence, that are found to be in unbroken accord. There is no difficulty whatever in reconciling the apparently contradictory reports of the two passages before us, when once we remember the different points of view from which the men who wrote them regarded the flight of Moses, and the different objects which animated them as they wrote. Moses did fear the wrath of the king, or he would not have fled from it; but, as he fled, he was saved from all fear by a faith which taught him that the wrath of Pharaoh was impotent against, the protecting shield of God. The Jewish historian, dealing only with overt facts and their historic causes, narrates the flight and the fear which prompted it; the Christian evangelist, concerning himself mainly about spiritual experience and the inward processes of thought and emotion, speaks of that vision of the invisible which was vouchsafed to Moses as he fled, and shows us faith evolving fearlessness out of fear. There is no real contradiction between them, but only such a discord as, first, makes us listen, and, then, while we listen, passes into a harmony all the more profound for the very discord which introduced it. And surely we cannot wonder to find some discrepancy in the record of a fact so suggestive of the strangest paradoxes. Most of us, I suppose, see but little heroism in running away; and yet it is precisely the flight of Moses which is selected as one of the most heroic events in his eventful career: and when, in addition, we read of a fearless fear, and learn that this fearless fear was caused by a vision of the invisible, we must confess, I think, that here are paradoxes enough to demand some pains of thought before we can hope to comprehend them. (S. Cox, D. D.)

A godly fearlessness:

Mr. Samuel Wesley, the father of the celebrated Mr. John Wesley, being strongly importuned by the friends of James II., to support the measures of the court in favour of popery, with promises of preferment, absolutely refused even to read the kings declaration; and though surrounded with courtiers, soldiers, and informers, he preached a bold and pointed discourse against it from these words: If it be so, our God whom we serve is able to deliver us out of thy hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. (K. Arvine.)

Prince of Conde and Charles IX.:

The prince of Conde being taken prisoner by Charles IX., king of France, and put to his choice whether he would go to mass or be put to death, or suffer perpetual imprisonment, his noble answer was, that by Gods help he would never do the first; and for either the second or the last, he left it to the kings pleasure and Gods providence. (K. Arvine.)

A noble fearlessness:

You have often heard of Martin Luthers speech when they warned him not to go to Worms, that he would go there if all the tiles on the roofs of the houses were devils. Yes, but he said a better thing than that, which is not often quoted, because people are not so much afraid of devils, especially in that quantity; they seem to be too many to be up to much. But they said, You must not go, Martin Luther; for if you do Duke George will arrest you on the road. There are many persons who are much more afraid of Duke George than they are of the devil; but said Luther, I tell you if it were to rain Duke Georges for nine days as hard as it could, I would, and I will go, in Gods name. (C. H. Spurgeon.)

Fearlessness respected:

Men reverence those who have got over fear, which is so general a weakness. (Dr. Johnson.)

Endured as seeing Him who is invisible

Moses:

He endured: I like those words in which Scripture sums up all the life of Moses. They offer a striking contrast to all that we see nowadays. This century surprises us by its recantations; discouragement is one of the dominant notes which is breathed from contemporaneous souls, and never were so many suicides seen than since man was taught that the present life embraced all his destiny. Well, feeble children of an enervated period, here is before us the example of a man of God who endured, of a man to whom it has been given, as if to show in his works the dominant trait of his character, to found here below the most resisting and most tenacious thing which the world has ever seen–I mean the Jewish people. Think of it! History offers nothing similar. Nothing has been able to weaken this prodigious vitality. Babylon and Nineveh, Alexandria and Athens, Rome and Constantinople have fallen. It has survived all the ruins of the past, as it will survive all those of the present. Always the same in its distinctive features, it bequeaths to each of its children an indelible type. Now, if we ask Moses what was the secret of his strength, he will tell us that with him it was not a fruit of nature, nor even a conquest of the will. Timid, and little formed for such an enterprise, he recoiled before his task and accepted it only with trembling. His strength did not come to him from flesh and blood, it came to him from Divine grace, and he found it by faith. He endured, the Scripture says, as seeing Him who is invisible. Oh, you who have received from God the mission of directing men, leaders of people, magistrates, chiefs of industry, or pastors of souls, have you understood what such an example ought to teach you? What is the situation, however humble it be, where one does not feel weighing on himself the burden of some soul which must be guided, some life which must be saved? Fathers and mothers of families, teachers on whom rests the noble task of educating the young, you all who know what it costs to exercise with devotedness this thankless mission but so great, learn from Moses to endure, seeing Him who is invisible. Oh! how great the duty appears, and how dignified the most humble ministers, when, instead of seeing an entirely human obligation, a Divine investiture is recognised, a priesthood which comes from above. In this spirit we must strive here below, serving those to whom God sends us, but seeking from higher than they the approbation which upholds us and the rule for our conscience. Let us thoroughly understand our mission. We must prove to this positive century that it is the invisible alone which can save the world. This century boasts of believing only what it can see and touch. Proud of its progress and of its conquests, intoxicated with the triumphs of science, it sees reality only there; for it, all the rest is a chimerical and vain dreaming. To know the visible, that is its wisdom; to act on the visible, that is its work; to enjoy the visible, that is its happiness. Beyond that everything disappears from its eyes. Hear with what proud and mocking accents it speaks of supernatural doctrines which, according to it, have for a long time led humanity astray and paralysed its progress. If it supports religion it is entirely for a utilitarian end, with an eye to weak minds and disinherited classes who may find some consolation therein, and, moreover, it wishes to accept the practical side only; willingly would it reduce the Church to no more than a vast association of philanthropy. All that goes beyond that plane is, in its eyes, only reverie and sterile additions. It seems that, relieved of this heavy burden, humanity henceforth would walk more proudly to the conquest of the future. Well, we must say boldly, we must unfalteringly repeat, that if some eternal principle, some consolation, some strong hope is preserved on our poor earth, we owe it to those who, like Moses, have walked by faith and not by sight. (E. Bersier, D. D.)

The sense of the presence of God

I. CAN THE FINITE COMPREHEND THE INFINITE? Can the arm of man embrace the image of Divinity. Nay. But we know that if the arm of man cannot embrace the image of God, it can at least put its hand into His palm. We know that if the heart of God is larger and kinder than the heart of man, that the throbs of human emotion are, at least, suggestions of the great love which beats for man, as the crimson flushing of the dawn is a token of the meridian glory. Where is the air? might sing the bird to his mate. Where is the water? might ask the fish in his school. Where is God? In Him we live and move and have our being.

1. This sense of the presence of God is made known to us in nature,

2. So, too, in the deep experiences of human life do we become conscious of the presence of God.

II. How EASY IT IS TO DISTURB AND TO DESTROY THIS SENSE OF THE NEAR PRESENCE OF GOD. The sense of the Divine presence as it is reflected in the soul of man, may by a single gust of passion, by a habit of self-indulgence, by a thought of impurity moving lightly over its surface, be either distorted into cruel ugliness or shivered into a useless ruin.

III. We now pass to consider more definitely THE RESULTS OF THE HAVING OF THIS SENSE OF GOD.

1. This sense of God elevates life. The man having it lives a life higher and nobler. He gains a wider prospect. He rises nearer heaven. He breathes a purer and more bracing atmosphere. The Waldenses had as their watchword In His name. It was their greeting and their farewell. They spoke it at the wedding altar, at the bier, and at the baptismal font. They thought it as they ploughed the fields and plucked the purple clusters in their vineyards. It ennobled and gave dignity to their life; it strengthened them to endure persecution for the truths which they loved, and to lay down their lives on the Alpine mountains cold. Thus the sense of the near presence of God transforms and ennobles life. It hushes lifes jarring, clashing notes into music. It puts the cipher of our individual existence on the right side of the figure of life and gives to life a tenfold value.

2. This sense of God is a shield from sin. It repels evil. Dannecker, the German sculptor, who died a generation ago, left statues of Ariadne and Sappho and a colossal figure of Christ. His early fame he won for works connected with Greek and Roman mythology. When he had laboured two years upon his statue of Christ, the marble was apparently finished. He called a little girl into his studio. Pointing to the form of the Christ he asked, Who is that? A great man, was her reply. He was for a time hopeless. He had failed. Only a great man. Again he commenced labour. For six years he cut and carved the marble. Again he called a child and put her before the finished piece. Who is that? he asked. Her reply was, Suffer little children to come unto Me. It was the belief of the sculptor that for the execution of his task he had seen a special vision of Christ. At one time he attracted the eye of Napoleon. Come to Paris, said the Frenchman, make me a statue of Venus for the Louvre. No, he replied, a man who has seen Christ would commit sacrilege if he should employ his art in the carving of a pagan goddess. My art is henceforth a consecrated thing. So for the man who feels the near presence of God to commit sin would be more than a sacrilege. He cannot commit sin. It is an armour which no arrow of temptation can pierce.

3. This sense of God is a spur to grand moral and spiritual endeavour. It is an inspiration to work for God and for man. Would that various movements for the reformation of humanity were more worthy of confidence. Free religious associations and ethical societies cherish a noble purpose. They write upon their flag, Man. They fasten their colours to the staff of their conscience. But the canvas is so heavy their arms cannot raise it; their feet cannot bear it forward; their hands cannot unfurl it to the breeze. Only as God strengthens man for his work for man can man lift up and carry forward the symbols of that work. There is an old legend that when the Empress Helena went to the Holy Land in search of the true cross, excavations and great researches were made, and at last three crosses were discovered; but how were they to decide which was the true cross? They approached a dead body and laid one cross after another on it, and when the cross of Jesus touched the cold, lifeless form, it at once sprang up in new life and vigour. Upon the dead body of modern society you may lay the cross of moral reform and it does not lift a finger; upon it lay the cross of human purity, and not an eyelash quivereth; upon it lay the cross of Christ, and it springeth to its feet, vigorous and strong. Thus fill man with the sense of the near presence of God, let him see Him who is invisible, and he becomes a crusader of the nineteenth century. So let any one of us, who holds a command of God for the deliverance of any soul from the pursuers of fiery and maddened passions, from its own blind and blinding sin, to the gateway of a perfect life, let each one of us so command, and each is so commissioned, possess a sense of Gods presence as did he who saw Him who was invisible: thus we may lead that soul to the gateway of a perfect life. (C. F. Thwing.)

Seeing the invisible God

I. THE INVISIBILITY OF GOD. This is one of the attributes of the Divine Being; it is usually called, and properly, one of the negative attributes of God. The averment is that He is not something. Unchaage-ableness, unsearchableness, irresistibleness, invisibility, are all negative attributes of God. God is invisible. We have not many Scriptures which teach this expressly and formally, but those which teach it are so clear and strong, and there are so many others which imply and involve it, that there cannot be the doubt of a moment what the doctrine of Scripture is (Job 23:8,Deu 4:12; Deu 4:15; 1Ti 6:16; Joh 1:18), The same truth is implied when our Saviour teaches that God is a Spirit. He could not be a Spirit in the sense meant if He had dwelt from eternity in any material form, or if there were any material form necessary to His existence; and if God were not a Spirit, invisible, He would not be perfect. He is a portion so–He would not be a portion else! What I can see can never be a portion to my immortal soul; a spiritual substance requires a spiritual portion; the child-spirits need the Father of spirits. It is the grand discovery of the Scriptures, and the good message of salvation, that God only is enough for man, Spirit for spirit–Creator for creature–the Invisible for the invisible. We have never seen our own souls, we shall never see their portion. We feel, although we do not see ourselves, and in our best moments rejoice with great joy in our own existence! We feel in our spiritual sense–although we do not see–our God, and in our best moments we rejoice with joy unspeakable and full of glory, that He is our all-sufficient, unchanging, everlasting portion.

II. THE SEEING OR THE INVISIBLE GOD. When it is said of Moses that he endured as seeing, the meaning is, not that he acted as if he could see Him, well knowing all the while that he could not, for that would be a mental fiction. The meaning is that he really did see God by soul sight, or, as we say, by faith. He believed in His actual presence in the world, in human life, in human affairs. In particular, he believed that He would be with him, according to His express promise, to cheer his heart, to guide his way, and to confirm his work to the end. The meaning is not only that he believed in Gods presence with him, but that he relied on His strength. Gods presence was to him an actual power on which he could lean. Thus he endured to the end. By just such seeing of the invisible God are we to endure through our life, and to triumph at last.

1. We shall endure when all that is visible threatens, None of us, perhaps, is so important as to have to hope for the smiles, or fear the wrath of a king; but wrath may be out against us for all that, and it may take many forms. It may take the form of strong injustice, or of petty annoyance; of irritating persecution, or of ungenerous rivalry; of bitterness and evil-speaking, or it may spring from honest misjudgments. When life thus assumes a threatening aspect, it is well to be able to flee to the shadow of this great rock.

2. We shall endure when all that is visible allures. Moses defied the wrath of the king, but I do not know if that was his greatest trial and his greatest triumph. Egypt had its allurements as well as its terrors. Honour! Wealth! Pleasure! Those were the three chief sirens who wished to sing the man away from his best convictions; away from the high, although hard, path of duty. They sang, and he listened–and went away while he listened–from Egypt where they were singing, to the wilderness where he was safe, and where they could be heard no more. Those old sirens are singing still! Like Jezebel they paint their faces so as to seem young. They look out of the windows of palaces, and shops, and pleasure-houses, and sing to the guests, and travellers, and passers-by! Are you listening to the song? Are you running into the net? You will unless you can endure us seeing Him who is invisible. That will change all! That will reveal something of the haggard misery which lies underneath the paint and glitter of the siren faces! That will make the lust of the flesh–pleasure, the lust of the eyes–wealth, and the pride of life–honour, seem as poor as they are. Thenthe allurement of evil things is strong sometimes just in proportion to the smallness of the evil that is in them. If the evil were more, the allurement would be less. As of old, the border line between different countries was the scene of frequent strife; the battle raging now here, now there, but never far from the border; so the border line between the right and wrong of actual life is the place where consciences are tested, where wills are put to the strain, where hearts long, and sigh, and tremble; where the battle of the good and evil powers is hottest, and where victory easily sways from side to side! But victory never passes from the soldier who endures and fights as seeing Him who is invisible; and, on the other hand, never sits on the plume of any one who does not see Him.

3. We shall endure when everything visible decays, changes, passes away. With Him if we live, with Him we shall die, and to Him in His fuller presence ascend; for when flesh and heart fail, God is the strength of my heart and my portion for ever. (A. Raleigh, D. D.)

The sight of the invisible the true inspiration of human life

1. It furnishes the necessary antidote and correction of sense. Ten to one the beggar who was at your door last winter begging for bread will be there again this winter. And yet, between these two winters, there have been many possibilities within the reach of the humblest. These possibilities came with the spring, with the May-flowers in these shapes: first, of reduced necessities; secondly, of opportunity for working. Why, then, will the beggar of last winter be the beggar of this winter? What causes this continuity of incapableness? The answer is, These poor creatures live without forethought. Through the long summer months they lie in the sun as though there never was to be another winter. But we need not stay in this low region of illustration. Up above the truth is still the same. Nothing differentiates men so much as this power to see the invisible. Call it what you will, genius, long-headedness, foresight, there is such a quality in human nature; and there is its opposite, shortsightedness, and inability to pierce the future by a single shaft of thought or purpose. And men lose through this latter, and they win by the former. And as it is in the material, so is it in the moral realm. Here, also, the absorbing power of sense, the inability or the failure to take hold on the future, is mans greatest danger. Thousands all around us are living altogether forgetful, just as though there was no such thing as death or judgment or heaven or hell; and for no other reason than because these things are in the future. And this, which is the ruin of so many, is the danger of us all. The tendency of each one of us is to forget the great future in the little present, to live for this world alone. Hence it happens that we so often succumb to temptation. Such being our danger, from whence shall come our safety? With this dangerous tendency, whither shall we look for a corrective as strong and as constant as is our perilous inertia? The text says, To the Invisible. The record of those who have conquered says, To the Invisible. Reason says, To the Invisible. We must come to take hold of unseen reality. We must come to walk by faith, to steer our lives by the polestar of Gods infinite throne. And this will save us. Thinking of coming death, we shall prepare to meet it. Living as before God, we shall live unto God. In a word, seeing Him who is invisible, we shall endure as Moses endured, and conquer as Moses conquered. But we need more than remembrance, more than forethought here.

2. We need besides knowledge, motive; besides light, we must have incentive. And this, again, comes from seeing the Invisible. The same paradox here is the law. I suppose the strongest of all cases. Proffered success as brilliant as may be, abundant wealth, the ambition of your manhood, honour so great that the sight of it dazzles, pleasure so sweet that it sets the blood on fire. And all this yours, if only you are willing to lay aside your integrity. What is your safety in such a crisis? It is a glance upward to the invisible God. It is to hear Him as He says unto you, What shall it profit a man if he shall gain the whole world and lose his own soul? This will save you. It will make you strong to endure. But the human life needs more than knowledge, more than motive even.

3. It also needs encouragement, that encouragement which brings peace and makes duty a joy. This also comes from seeing Him who is invisible. In the hour of its danger the human heart needs to hear a voice saying unto it, Be of good cheer: victory waits for you, and the crown is ready. I know that men perish for lack of understanding. I remember that human lives perish for lack of motive. But even more perish for lack of sympathy in the hours which make up the crisis of their immortality. Over many a one who has thus gone down in this world might be written this epitaph, I looked around me: refuge failed me; no man cared for my soul. But if, at such a time, the endangered ones could only have looked upon the Invisible. If they could have looked into a realm of purity. If they could have seen the invisible God, and by His side the Son who overcame through the Cross. This sight would have saved them. Sympathetic chords would have reached from the Eternal Throne to their failing faith and weakening hope, and along these would have flashed these words of encouragement and strength, To him that overcometh will I grant to sit with Me in My throne.

4. I must also add, that this sight of the invisible One must be the true inspiration, because of the immortality of human life. It isnt here that we reap any more than the first-fruits of our harvest. No! Ours is the endowment of an endless life, and the stake with us is not time, but eternity. It must be, therefore, that we need, that we cannot do without, the inspiration which comes from the unseen realm–from the invisible God. We, who are going unto God, cannot safely guide our lives save by the sight of God. Inferential truths.

(1) A warning to the life of sense. While God lives and rules no creature life can afford to ignore Him. While human life continues to be assaulted by the world, the flesh, and the devil, it is not possible to endure, save by a sight of Him who is invisible. While shoals and rocks threaten, no man can steer safely over the sea of life, unless he daily takes his observation in the light which falls from the throne of the invisible God.

(2) How reasonable is that life of which faith is the dominant principle! Is it not true that death is to confer upon us citizenship in the invisible world? What, then, more reasonable than that we should anticipate and prepare for this our sublime majority? Is there not a living and reigning God upon the infinite throne? And shall we not look upward? (S. S. Mitchell, D. D.)

The power of the invisible presence:

What is the moral value of a biography? There is nothing more likely to make the narrative impressive to us than to close the book and spend some time in meditating on the means by which the subject of the life became great. Here, we say, is a man who has attained; how did he attain? what was the mental method by which he became strong and successful? what were the steps by which he reached that elevated seat of power? I am not going to review the life of Moses, but to point to the great principle of his actions, in the life, passed in the loving presence of the unseen God.

I. And first, the word INVISIBLE. Consider the power of invisible facts. Why should it be thought a thing incredible to any mind that the Invisible should exercise imperial dominion over us? The sceptic, who refuses his credence to the great realities of faith, is a most unreasonable man. Why, the Invisible rules us all. You cannot but have noticed how small a portion of the universe the eye of the senses sees. If we only believed in the world of the Materialist, how little we should behold! But there is a power by which I am able to live in or with the absent, the distant, and the dead; and even in the unknown. If the sceptic replies to me, that all this is the mere vividness of the cultured and informed fancy, I should stilt ask him again, what is fancy itself but the lowest form of moral sympathy, of which imagination and affection are the highest regions and noblest moods? But it is so in all things. The Invisible is our life. As Turgot said of Columbus, He was not so great because he discovered America, as because he set sail in the faith that there was such a continent to discover. His faith made him great: he went out, not knowing whither he went. Light, which makes all things clear, is to us invisible. And whether colour is a quality in bodies, or merely an appearance imparted to bodies, is, and must remain to me a matter of doubt. We breathe air; it is to us a life-giving existence; but who ever saw it?

II. Thus, from the consideration of that which is invisible, we come to HIM who is invisible; and I remark now that this is the great foundation of moral character, and that God is the sustainer of all great minds; that all great minds are powerful to perform as they are absorbed by the idea of God. I say the idea of God; but I do not mean by that the mere cold abstraction of the metaphysical law, but that vast thought which is embodied in the text as a real apprehension of an infinite personality–the enduring as seeing Him who is invisible. There is a world of invisible beings around me; the presence of such invisible beings has been recognised by illustrious and open souls in all ages, as a grand motive to action and to emulation. The invisible dead salute us and inspire us in all our selectest hours; they walk by us in the twilight, in solitude; they come to us in moods of that holy sorrow which calms and chastens, when the grief ceases to be a passion, and becomes a quiet power; they animate–they sustain. Invisible beings tempt us. It is awful when we are brought into their centre. But, ah! how the thought rises and intensifies when it is no longer merely the image of the invisible dead, but the invisible God! Ah! what a state of heart and mind is that in which God is beheld everywhere stilling the noise of the waves, and the tumults of the people; making the outgoings of the morning and the evening to rejoice; when the pomp and the majesty of the rolling clouds and the swell and deep organ-tone of the winds are Something more than the mere phantasmal gleams and tones playing round some central law; when they all are beheld as what in truth they are–ideas of the infinite but invisible God; and when the spirit passes through them all, as through the curtain spread round His pavilion, it bows before the innermost glory of the Shekinah, not content to realise merely the clouds which are the dust of His feet, without the burst of praise to our common Father–the Lord, the Lord of Hosts is His name.

III. Now I will ask you if yon think it possible that this state of existence, in the presence of the Eternal Reality of the universe, can be WITHOUT IMPARTING TO THE WHOLE CHARACTER AND BEARING OF THE BELIEVERS AN ERECTNESS AND DIGNITY UNKNOWN TO THOSE TO WHOM SUCH POWER IS NOT PRESENT. Man is only great as he stands humbly but most believingly in the presence of God; and then he becomes great indeed. Oh I what grandeur invests human action–what royalty impels and crowns human passion–what sublimity wings the human conception–what a Divine fire burns through the human world, where, in everything, the acting, speaking man beholds Him who is invisible standing in his path! And oh, how mean, too, is everything divorced from God! There is nothing great, said the greatest preacher of France, there is nothing great but God! True; but relationship to Him imparts something of His greatness to the relationship, and hallows it with the grandeur and benignant beauty of His own character. And God, who knows so well the necessities of our human nature, and that even faith itself needs some help from sight to intensify and foca-lise its vision, has condescended to make Christ the voice and the shape of that which must have been, but for Him, an eternal silence. Hence, since Christ came to the world, there has been given a dignity, a freedom, an elasticity and spring to the attemptings and efforts of the human mind unknown before. It is my belief that all things languish as they are removed from the sensible presence of Him who is invisible. This is greatness–residence beneath the conscious love and smile of the Invisible. This makes prayer a reality and a power. This it is that sheds a sanctity and a charm over the homeliness and commonplace of daily life. I walk with Him who is invisible. He is with me in Cheapside and on the Exchange; He is with me in the field, and in the chamber; He is with me in the library and the garden. Thou God seest me. How can I do this great wickedness, and sin against God?

IV. HE ENDURED as seeing Him who is invisible! That which I have set before you as the true crown of character–that life in the presence of an invisible God and Saviour–has been the life, and power, and lustre of the Church in all ages, and of all the men of the Church. Wonderful in all ages has been the missionarys intrepidity and zeal, the martyrs abandonment, and the heros energy. But they endured as seeing Him who is invisible. He endured as seeing Him who is invisible! Here is greatness I here is heroism! And yet this is the idea so ridiculed. What do you believe? a celebrated writer makes one of his heroes inquire; and the reply was, I believe in that, stamping his foot on the solid earth. Oh, it is a sorry world if man can only believe in that, only in that which is beneath him; for then all must be dead–the whole world may go in mourning; no chivalry, no honour, no trust between man and man; and none between man and God. Nay, you will have no fact and no science if you attempt to blot the Invisible from life. Oh, take care of the Invisible! oh, cleave to the Invisible! it sits at either extreme of our character; both holy and unholy passions are far removed from the calm world of prudence. (E. P Hood.)

As seeing God:

Take notice particularly that it is said, He endured, not because he saw, but as seeing Him who is invisible. No one sees God, no one ever has seen Him, in this life. God, to everybody, is but an idea–an idea which, with our ignorant minds, we fashion and project into some external form. The mode of forming this idea is that which makes the difference between savage and semi-civilised or civilised men. The stage of ones development is shown by the form of the idea which he works out. Some do it by one method, and some by another. Some do it with base materials, representing the passions of men, and some with higher materials, representing mens higher faculties–representing the true Christian notion of God and His magisterial and paternal character. Paternity is the highest conception that the human mind is capable of forming. Under the elements of Divine paternity, justice and power and wisdom rank themselves subordinate, love being the highest quality, and of that quality paternal love being the highest form. This idea is composite and constructive. In connection with it we have a sense of personality. If we are to have a God who is of use to us, He must be a person; for though there may be some imaginative men who can conceive of a pantheistic God, yet personality is indispensable to any practical use of that conception. The usefulness to us of the Divine attributes will depend upon what we have been accustomed to ascribe to the highest good. First, we form a notion of a person. Then we gather around that person certain attributes. We then give to these a function, or a scope of government. Then we add to all a disposition. And though these are based upon wise instruction, yet in the process of using them each man will colour and shape by his own nature and experience what that Being is who is made up of attributes, who has functions, and who bears a disposition. It was in the presence of such thoughts of God as these–thoughts of His vastness, of His power, of His endurance from age to age, of the smallness of the world, of its people, and of their forces in His sight, and of His tenderness, His love, and His sacrifice for them; it was in the presence of such thoughts as these that Moses dwelt; and the effect was, that by his daily companionship with such a Being, and by the legitimate influence of a constant contemplation of His character he was clothed with a power such as has been seldom vouchsafed to man, and never probably in administrative realms; and the effect upon his mind, doubtless, would be to create a wholesome fear of God as the supereminent Magistrate, so that he would maintain in himself caution as to the use of the power which was put into his hands. So, too, a strong trust was begotten in him. The sense of God present in His own world; the faith that things are not in the hands of chance, but are under an intelligent Providence that controls them, are essential elements of support in the affairs of kingdoms and of nations; and Moses, who had a people that would have vexed his nature to death if he had not had some such support, looked up to the Providence in which inheres the Divine nature; and day by day he felt that God was his counsel, his strength, his companion, his trust. Then there was a companionship of love, and of worship as well; but that which I wish more especially developed of the influences that made Moses what he was, is the measurement which was furnished to him by the nature, the government, the existence of God. Men look around and say, If I were such a one it would not be difficult for me to be a saint; if I were relieved from the million grinding necessities of poverty, it would not be difficult for me to live in a spirit of benevolence; if I could put down my rivals, and triumph over my enemies, I would not be envious; but a multitude of fortuitous elements come in and determine what men are, and what right they have to happiness; and there ought to be for every man such a standard that the world shall not have power over him, and that he can say, Years, and days, and hours; the seasons–winter, spring, summer, and autumn–they are my servants. I extract that of good which they bring to me, and I reject the imperiousness by which they attempt to govern me. This is what every man should say in himself–I am a son of God; I live as seeing Him who is invisible; and I take God as the standard by which to measure myself, my success, and my surroundings. Whatever life has for me of joy or sorrow, that I measure by this standard, and say, I am adequate to every emergency. I am never surprised. I am not taken captive. I am cast down, but not destroyed. We live here for what there is in the other life. We are perpetually meeting the events in this life as though they were the only events that are to befall us, whereas they are merely auxiliary to the real purpose for which every man lives. We do not live here to rear families; we do not live here to enjoy riches simply, though we take these on the way to the realm beyond. We come to our home in heaven through the passage of death, every one of us; and we live for that which is invisible. In the other sphere, our manhood is being taken. We sit here, but the colours which make the portrait dispose themselves beyond–in the other land. There the true likeness and lineaments of every mans soul are projected. Who are the great men? They have as often sat on dungeon floors as upon the throne of dominion. Who are the persons of prosperity? They have as often been found in the homes of poverty as in the mansions of the rich. Who are the happy men? Not they who succeed in the things which men seek, but those who by unsuccesses succeed–those who by disappointment in outward things are forced upon that God, that manhood, and that sense of immortality in which all true manly success lies. Who are they that are blest? They that mourn. Who are they that have power? They who are empty, that the excellency of their power may be of God and not of men. Who are they that are instructed of God? Those that are weak–weak of the flesh; weak in the mere secular elements of power, but strong in the invisible elements of hope, and of faith, and of God-likeness. (H. W.Beecher.)

Enduring as seeing the invisible One

I. WHAT IS THIS VIRTUAL SEEING OF HIM WHO IS INVISIBLE? Jesus says of him that loveth Him, I will love him, and will manifest Myself unto him. How? asks Thomas. If a man love Me, he will keep My words, is the reply. So, while the world sees Me no more, ye see Me; the Holy Ghost teaching you all things, and bringing all things to your remembrance, whatsoever I have said unto you; all My sayings which you lovingly keep. May not this conversation throw some light upon the inquiry–What is this seeing? Moses seeing, as it were, or feeling as if he saw, Him who is invisible? One thing, at all events, is very clear. The object of it is a real and living person. And it is a person who has entered into personal dealing with Moses: a person whom Moses personally knows; whose personal acquaintance Moses has made. Of course, it is but few of those who walk with God who have been thus favoured. They were necessarily few from the first. The general body of the Lords people must be content to take what He says at second hand, from the reports of patriarchs and prophets; or by hereditary tradition; by psalms and songs; or ultimately by the surer method of transmission in written documents and printed books. If that is my position, how am I to be as one seeing Him who is invisible? Nay, there is really no practical difference here. It is the same exercise of faith in both cases. In both cases alike and equally there is an as if, or as it were; not literal seeing, but as seeing. But the as if, or as it were, is not pure fiction or fancy in either case. A real fact underlies and upholds it. The actual, present personality apprehended and identified through speech, is not ideal, but real. It is altogether matter of faith to both of us. It is faith coming by hearing, and growing into a sort of sight. The incarnation, issuing in the resurrection and ascension, facilitates this exercise of faith. It must have done so in the case of those who saw the Lord in the body. They might well feel, and live ever after, as if still seeing Him who had become invisible. But Paul had no such advantage, any more than Moses had. He saw the risen Lord; but only according to the ancient fashion, in the blaze of the Shechinah glory, and in visions by night. Even that amount of actual seeing you have not. There are, however, considerations which may counterbalance this disadvantage; such as these three

1. Was ever man portrayed so graphically as Jesus is in those wonderful biographies of the four Gospels; the joint productions of the Holy Ghost and the evangelists; Divinely inspired, and yet so intensely and livingly human? His frame and features, what He was like as to His outer man, His gait and carriage, you have no means of guessing. But otherwise you have Him all before you.

2. You have the full benefit of sharing with them in that better seeing of their Master which they obtained when His own promise was fulfilled, and on His departure the other Comforter came. They themselves impart to you all that they were then taught as to the high and deep meanings, and the manifold bearings on the character and government of God, of that human history, that human experience, which, while they were eye-witnesses and ear-witnesses of it, was in many particulars so incomprehensible.

3. For it is not to be overlooked that the same Spirit who taught and moved them to realise the Lords presence as if they still both heard and saw Him, is dwelling and working in you. To you, as to them, He testifies of Christ, taking of what is His and showing it to you. You gaze on His face, you lean on His bosom, you whisper in His ear, as John the beloved did at the supper. You rest and rejoice, as seeing Him who is invisible.

II. This JOY OF THE LORD IS YOUR STRENGTH. Not only at the communion table do you rest, but in the field of toil or of battle you endure, as seeing Him who is invisible. So Christ Himself, the man Christ Jesus, endured. The secret of His endurance was, that with the eye of faith He always saw the Father. And now He says to you, He that hath seen Me hath seen the Father, and is therefore in the very same position in which I was when I endured as seeing the unseen Father Far when the Holy Spirit opens the eye of your faith, it is not I alone who will manifest Myself to you, but the Father also. What a source of strength! There is a triple rope to hold you fast and firm! The Holy Ghost shows you Christ; Christ shows you the Father! The Holy Ghost strengthens you to endure as seeing the unseen Saviour, even as He strengthened Him to endure as seeing the unseen Father! It is in the felt and realised presence of a Divine person, unseen in one sense, but in another virtually and vividly seen, that your strength to endure lies. And He is to be seen by you, not merely as an object of contemplation in a leisure hour, but as, in the time of danger, standing beside you; at your right hand; holding you up; speaking to you; conversing with you; calling you by name, and bidding you be strong and of a good courage. The Lord would have you to endure, as seeing Him thus by faith, faith coming to be all but sight, in every aspect of His relation to you. As your Surety, to answer for you, He would have you to see Him, though invisible, at your right hand. Thus only you can endure, when you have to stand either before God or before man. You have to stand before God. A sense of sin unnerves you. But endure as seeing Him who is invisible. See him near you, sprinkling you with His own blood; clothing you with His own righteousness; strengthening you by His own Spirit; and assuring you that He is here to answer for you in the judgment. Standing again before your fellow-men, to testify and plead; to defend yourself, to commend Christ, to persuade them; you are disconcerted. How weak are you, and how vacillating! How slow of speech and full of misgivings! If they knew all, how might they turn upon you with the taunt, Physician, heal thyself! You feel as if you could not confront or face them. But still endure, as seeing beside you Him who is invisible. He knows all. And knowing all, He will not be ashamed of you before the angels, if you are not ashamed of Him before men. As your Lord and Master, your Guide and Example, He would have you to endure as seeing Him who is invisible. To endure–what? Whatever He may appoint; whatever trial of your faith or patience or love; whatever sacrifice of self for God or for man. To endure–how? As seeing Him who is invisible; for He tells you how He, in your circumstances, would have endured; and how He can and will make you endure, as He would have endured, in the like case, Himself. (R. S.Candlish, D. D.)

Faith the secret of endurance

I. THE GRACE OF SPIRITUAL ENDURANCE.

1. Endurance is strength.

2. Endurance contains the element of continuance.

3. Endurance implies the idea of passivity.

II. ENDURANCE POSSIBLE THROUGH SEEING HIM WHO IS INVISIBLE. Naturally Moses was timid; there are Scripture hints of that. What made the change? A realisation of God. When God is real to us we shall endure.

1. Loneliness is endurable by a sight of Gods sympathy.

2. Opposition is endurable by a sight of Gods presence.

3. Temptation is endurable by a sight of Gods majesty.

4. Hardship is endurable by the sight of Gods love.

III. HE WHO IS INVISIBLE SEEN BY FAITH.

1. Reverent contemplation of God creates faith.

2. Personal intercourse with God feeds faith.

3. A good conscience toward God keeps faith unveiled. (C. New.)

Seeing the Invisible:

In speaking of the missionaries reception by one of the African tribes, Dr. Livingstone once reported to this effect: They listen with some attention to our discourse, but when we kneel down to pray, to what appears to them to be nothing, our posture and our praying appear to them to be so ridiculous that they burst out into laughter.

The face of God:

Faber asks, with mingled beauty and force, What is it that will make us real? and answers, The face of God will do it. (J. Clifford, D. D.)

General Gordons sense of Gods presence

I knew Gordon. More than in any one, you felt when you were with him that there was One always closer to him than any one with him, in whose immediate presence he always lived. This was the secret of his life. (Florence Nightingale.)

The thought of God ennobles life:

Why carve you so carefully the tresses at the back of this statues head? asked one of an ancient sculptor. The statue will be placed high up on the temple wall, and with its back to the wall, and none will ever see it. But God will see it, was the noble answer. It was the spirit of sacrifice. It was the spirit which in this (Westminster) Abbey made the Gothic sculptor carve so elaborately the feathers on the wings of the angels who swing the banderoles in the spandrels of the transept as he carved the sweet and calm faces which were to be on the level of the eye. (F. W. Farrar, D.D.)

Seeing God:

He who, with the confiding disposition of an affectionate child, sets God always before him, goes on easily; not so easily he who regards Him only as a stern Lawgiver and Judge. A traveller over the Alps does not find it needful to be incessantly contemplating the precipices or perils he sees around him; he keeps his eye upon the track at his feet, and proceeds in safety. (A. J. Bengel.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 27. He forsook Egypt] He believed that God would fulfil the promise he had made; and he cheerfully changed an earthly for a heavenly portion.

Not fearing the wrath of the king] The apostle speaks here of the departure of Moses with the Israelites, not of his flight to Midian, Exo 2:14; Exo 2:15; for he was then in great fear: but when he went to Pharaoh with God’s authority, to demand the dismission of the Hebrews, he was without fear, and acted in the most noble and dignified manner; he then feared nothing but God.

As seeing him who is invisible.] He continued to act as one who had the judge of his heart and conduct always before his eyes. By calling the Divine Being the invisible, the apostle distinguishes him from the god’s of Egypt, who were visible, corporeal, gross, and worthless. The Israelites were worshippers of the true God, and this worship was not tolerated in Egypt. His pure and spiritual worship could never comport with the adoration of oxen, goats, monkeys, leeks, and onions.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

By faith he forsook Egypt, not fearing the wrath of the king: by the same excellent faith, after his demand from Pharaoh of liberty for Israel to leave Egypt, and he had brought on him and his people the ten plagues God threatened them with, then he brake the bands of captivity, and took up Israel, and left Egypt subdued, wasted by plagues, and a place to be abhorred; triumphing over it, he forsakes it as a conqueror, and carrieth away the spoils of it. The wrath and rage of Pharaoh at him and his work for Israel, did not appal him; he was not afraid of his threatening to kill him, Exo 10:28,29; yet he defied him, even when his rage made him to pursue him and Israel with his host to destroy them.

For he endured, as seeing him who is invisible; ekarterhse, he was of a bold, undaunted spirit, so as nothing was too hard for him, either to suffer or do: magnanimity expelled his fear, so as he would stand or march according to Gods order, faith presenting to his view at all times the great Angel of the covenant, God the Son, the Redeemer of him and Israel, the only Potentate, the invisible King of kings, and Lord of lords, 1Ti 6:14-16; with him, and for him, against Pharaoh, leading, covering, and guarding him and Israel in all the way, and fulfilling his promise of delivering of his church from Egypt; this makes him to march undauntedly with Gods host.

Fuente: English Annotations on the Holy Bible by Matthew Poole

27. not fearing the wrath of thekingBut in Ex 2:14 it issaid, “Moses feared, and fled from the face of Pharaoh.” Hewas afraid, and fled from the danger where no duty called himto stay (to have stayed without call of duty would have been to temptProvidence, and to sacrifice his hope of being Israel’s futuredeliverer according to the divine intimations; his great aim, seeon Heb 11:23). He did notfear the king so as to neglect his duty and not return when Godcalled him. It was in spite of the king’s prohibition he leftEgypt, not fearing the consequences which were likely to overtakehim if he should be caught, after having, in defiance of the king,left Egypt. If he had stayed and resumed his position as adopted sonof Pharaoh’s daughter, his slaughter of the Egyptian would doubtlesshave been connived at; but his resolution to take his portion withoppressed Israel, which he could not have done had he stayed, was themotive of his flight, and constituted the “faith” of thisact, according to the express statement here. The exodus of Moseswith Israel cannot be meant here, for it was made, not in defiance,but by the desire, of the king. Besides, the chronological orderwould be broken thus, the next particular specified here, namely, theinstitution of the Passover, having taken place before theexodus. Besides, it is Moses’ personal history and faithwhich are here described. The faith of the people (“THEYpassed”) is not introduced till Heb11:29.

enduredsteadfast infaith amidst trials. He had fled, not so much from fear ofPharaoh, as from a revulsion of feeling in finding God’s peopleinsensible to their high destiny, and from disappointment at nothaving been able to inspire them with those hopes for which he hadsacrificed all his earthly prospects. This accounts for his strangereluctance and despondency when commissioned by God to go and arousethe people (Exo 3:15; Exo 4:1;Exo 4:10-12).

seeing him . . . invisibleasthough he had not to do with men, but only with God, ever before hiseyes by faith, though invisible to the bodily eye (Rom 1:20;1Ti 1:17; 1Ti 6:16).Hence he feared not the wrath of visible man; thecharacteristic of faith (Heb 11:1;Luk 12:4; Luk 12:5).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

By faith he forsook Egypt,…. Either when he fled to Midian; this was before the eating of the passover, and so it stands in its proper order; whereas, his going out of Egypt with the children of Israel was after it, and mentioned in Heb 11:29. The word “forsook” implies fleeing; and then it was when Pharaoh’s wrath was kindled against him: but it may be said, that Moses seemed then to be afraid of it, seeing he fled: to which it may be answered, that he showed great courage and intrepidity in slaying the Egyptian; and he took no methods to gain the king’s favour, when the thing was known; his fleeing was consistent with courage, and was a point of prudence, and in obedience to the will of God: his departure shows, that he would not desist from the work he was called unto; but that he waited God’s time, when he should be again employed; wherefore he endured affliction and meanness in Midian, and waited, patiently, till God should call him again to service: or this is to be understood of the time when he led the children of Israel out of Egypt; when he had many difficulties on the part of that people: they were seated and settled in the land of Egypt; they knew nothing of Canaan, nor of the way to it; and, besides, that was in the possession of others; they were a very morose, impatient, stiffnecked, and an ungovernable people, whom he led into a wilderness, without food or arms; and their number was very large; and he had many difficulties, on the part of Pharaoh and the Egyptians. The Israelites were in the midst of them; he brought them out from among them, with the spoil of them in their hands; he knew the changeableness and fury of Pharaoh’s mind, and yet he led them out, and left Egypt,

not fearing the wrath of the king; of Pharaoh, king of Egypt; though it was as the roaring of a lion: so such as are called by grace, from a state of darkness and bondage, and out of a strange land, forsake this world, and leave their situation in it, their sinful lusts and pleasures, the company of wicked men, and everything that is near and dear, when it is in competition with Christ; not fearing the wrath of any temporal king or prince; nor of Satan, the prince of this world:

for he endured; afflictions, reproach, and menaces, with patience and courage; his mind was not broken with them, nor overborne by them; he expected divine help, and persevered; and so do such, who are called by the grace of God:

as seeing him who is invisible; that is God, as the Syriac version expresses it; who is not to be seen corporeally, though intellectually; not in his essence, though in his works of creation and providence; not immediately, though mediately in and through Christ; not perfectly now, though face to face hereafter. Moses saw him visionally, and symbolically in the bush; he saw him by faith, and with the eyes of his understanding; and so believing in his power, faithfulness, &c. did what he did.

Fuente: John Gill’s Exposition of the Entire Bible

Not fearing ( ). Negative with first aorist passive participle of here used transitively with the accusative as in Mt 10:26. Moses did flee from Egypt after slaying the Egyptian (Ex 2:15), but the author omits that slaughter and ignores it as the dominant motive in the flight of Moses. (wrath) is common in the N.T. (Lu 4:28), though here only in Hebrews.

He endured (). First aorist (constative) active indicative of , old word from , strong, here only in N.T. Moses had made his choice before slaying the Egyptian. He stuck to its resolutely.

As seeing him who is invisible ( ). This is the secret of his choice and of his loyalty to God and to God’s people. This is the secret of loyalty in any minister today who is the interpreter of God to man (2Co 4:16-18).

Fuente: Robertson’s Word Pictures in the New Testament

1) “By faith he forsook Egypt,” (pistei katelipen aigupton) “By (means of) faith he left Egypt,” Note every act of Moses’ life was by, in, or through faith in the word of the living, promise-keeping God, whose “word is true from the beginning,” Psa 119:160; He departed and for 40 years in faith and disciplined conduct became trustworthy for God’s call from the burning bush, Exo 3:1-10.

2) “Not fearing the wrath of the king: (me phobetheis ton thumon tou baseleos) “Not fearing the anger of the king: Because of his open, public decision to be identified with the Hebrews, the people of God, it is evident that without regards to personal cost of life’s deprivations in turning to help the people of God, he feared God more than the anger of the king of Egypt, Ecc 12:13-14; Mat 10:28. This decision led him to the mold of a hero.

3) “For he endured, as seeing him who is invisible,” (ton gar aorraton hos horon ekarteresen) “For he endured or persevered as seeing the unseen one,” as looking continually upon the invisible God; the God who is eternal, who manifested himself in the visible person of his Son, the promised seed of Abraham, for which Moses and his people looked, 1Ti 1:17; Joh 1:18; 2Co 4:17-18; 1Ti 6:15-16.

Fuente: Garner-Howes Baptist Commentary

27. By faith he forsook Egypt, etc. This may be said of his first as well as of his second departure, that is, when he brought out the people with him. He then indeed left Egypt when he fled from the house of Pharaoh. Add to this, that his going out is recorded by the Apostle before he mentions the celebration of the Passover. He seems then to speak of the flight of Moses; nor is what he adds, that he feared not the wrath of the king, any objection to this, though Moses himself relates that he was constrained to do so by fear. For if we look at the beginning of his course he did not fear, that is, when he avowed himself to be the avenger of his people. However, when I consider all the circumstances, I am inclined to regard this as his second departure; for it was then that he bravely disregarded the fierce wrath of the king, being armed with such power by God’s Spirit, that he often of his own accord defied the fury of that wild beast. It was doubtless an instance of the wonderful strength of faith, that he brought out a multitude untrained for war and burdened with many incumbrances, and yet hoped that a way would be opened to him by God’s hand through innumerable difficulties. He saw a most powerful king in a furious rage, and he knew that he would not cease till he had tried his utmost. But as he knew that God had commanded him to depart, he committed the event to him, nor did he doubt but that he would in due time restrain all the assaults of the Egyptians.

As seeing him who is invisible. Nay, but he had seen God in the midst of the burning bush: this then seems to have been said improperly, and not very suitable to the present subject. I indeed allow, that Moses was strengthened in his faith by that vision, before he took in hand the glorious work of delivering the people; but I do not admit that it was such a view of God, as divested him of his bodily senses, and transferred him beyond the trials of this world. God at that time only showed him a certain symbol of his presence; but he was far from seeing God as he is. Now, the Apostle means, that Moses so endured, as though he was taken up to heaven, and had God only before his eyes; and as though he had nothing to do with men, was not exposed to the perils of this world and had no contests with Pharaoh. And yet, it is certain, that he was surrounded with so many difficulties, that he could not but think sometimes that God was far away from him, or at least, that the obstinacy of the king, furnished as it was with so many means of resistance, would at length overcome him.

In short, God appeared to Moses in such a way, as still to leave room for faith; and Moses, when beset by terrors on every side, turned all his thoughts to God. He was indeed assisted to do this, by the vision which we have mentioned; but yet he saw more in God than what that symbol intimated: for he understood his power, and that absorbed all his fears and dangers. Relying on God’s promise, he felt assured that the people, though then oppressed by the tyranny of the Egyptians, were already, as it were, the lords of the promised land. (232)

We hence learn, that the true character of faith is to set God always before our eyes; secondly, that faith beholds higher and more hidden things in God than what our senses can perceive; and thirdly, that a view of God alone is sufficient to strengthen our weakness, so that we may become firmer than rocks to withstand all the assaults of Satan. It hence follows, that the weaker and the less resolute any one is, the less faith he has.

(232) It is said that he “endured,” rather persevered; for the reference is not to sufferings, but to trials and difficulties: he was made strong by faith in an invisible God to resist and surmount them all. “He was strengthened,” Doddridge; “he courageously persevered,” Macknight; “he continued steadfast,” Stuart. The word is only found here. — Ed.

Fuente: Calvin’s Complete Commentary

(27) By faith he forsook Egypt.It is a matter of great difficulty to decide whether these words refer to the flight into Midian (Exo. 2:15), or to the Exodus. The former view, which seems to be taken by all ancient writers and by most in modern times, is supported by the following arguments:(1) The institution of the Passover is mentioned later in this chapter (Heb. 11:28); (2) the second departure was made at Pharaohs urgent request (Exo. 12:31); (3) he forsook is too personal an expression to be used of the general Exodus. On the other side it is urged with great force: (1) that, although the actual departure from Egypt followed the institution of the Passover, the forsaking really commenced in the demand of Heb. 5:1-3, persevered in until the anger of the king was powerfully excited (Heb. 10:28); (2) that, as might have been certainly foreseen, the wrath of both king and people was aroused as soon as the people had departed (Exo. 14:5); (3) that the flight to Midian was directly caused by fear (Exo. 2:14-15); (4) that the following words, he endured, &c., are much more applicable to the determined persistency of Moses and his repeated disappointments (Exodus 5-12) than to the inaction of his years of exile. On the whole the latter interpretation seems preferable. If the former be adopted, we must distinguish between the apprehension which led him (4) to seek safety in flight and the courage which enabled him to give up Egypt.

He endured.In the presence of Pharaoh (or in the weariness of exile) he was strong and patient, as seeing the invisible King and Leader of His people.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

27. Forsook Egypt Not only declined the royal adoption and preferred his kindred, but fully and finally left the land of Pharaoh. A large majority of commentators, including Delitzsch, Lunemann, and Alford, refer this forsook to Moses’ flight from Egypt to Midian, (Exo 2:11-15,) when menaced by Pharaoh for killing an Egyptian. By that rendering the great fact of Moses’s life is left unmentioned, and an act of fear and flight, rather than heroic faith, is selected. Pharaoh, we are told, “Sought to slay Moses, but Moses fled from the face of Pharaoh.” He remained long years concealed in Midian, until, at last, Jehovah there gave him his call to his great mission. To say of this event that it was divine “faith,” “not fearing the wrath of the king,” contradicts the face and the substance of the sacred narrative, which presents it as a long process of fear, flight, concealment, and inaction, the dim and faithless period of Moses’s life. For that interpretation, however, Lunemann argues:

1. To make forsook designate the exodus of Israel from Egypt violates the chronological order of the series of events, for that exodus really came after the passover. Heb 11:28.

2. The word forsook ( , left) is too slight to express so great a movement as the Exodus 3. That the exodus after Exo 12:31 was commanded by Pharaoh, and did not admit “fearing the wrath of the king.”

To the first we reply, that the exodus, as designated by forsook, is the great fact, under which the passover and the passage of the sea are subordinate parts, and so are, with propriety, later mentioned. To the second, that refused, Heb 11:24, and forsook, are co-ordinate. The whole statement in regard to Moses is a series of rejections and overthrows of Egypt, which our author designs to be paralleled by his Hebrews’ rejection and overthrow of Jerusalem and Judaism. Moses refused his sonship to Pharaoh’s daughter; he abandoned Egypt; he established the passover under which Egypt’s firstborn were slain; he passed the sea in which Egypt’s royalty and power were submerged. To the third we answer, that this forsook includes the whole movement from Exodus 3 to the complete clearance from Egypt at end of Exodus 15. Pharaoh’s order in Exo 12:31 was but an incident in the great wrath of the king which Moses long braved in accomplishing the exodus. How typical is this whole picture of the exodus of the Christian Hebrews going out from the temple worship at Jerusalem, and abandoning ritual, city, and state to their approaching overthrow!

Him who is invisible A higher king than Pharaoh.

Seeing invisible Expresses the fact of faith as above sight.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘By faith he left behind/set to one side Egypt, not fearing the wrath of the king, for he endured, as seeing him who is invisible.’

Whereas previously the emphasis has been on the choice he had to make, the emphasis here is on the outstanding courage which resulted from his faith.

‘He left behind/set to one side Egypt.’ This may refer to the Exodus, with Heb 11:28 then being seen as the first stage in this final forsaking of Egypt. (In looking at the issue we might perhaps note here that chronological exactness must not be seen as ruling the passage, as we have seen with the mention of Sarah, for the judges are later listed in an order which was deliberately not chronological. Chronology is maintained overall but not in the detail). This would then make it the next stage after refusing to be called the son of Pharaoh’s daughter, and therefore rejecting his princedom and his loyalty to Pharaoh, followed by his receiving ill-treatment with the people of God.

But it may rather have in mind his whole behaviour and attitude towards Egypt. He had the courage (by faith) to turn his back on Egypt’s jurisdiction, setting it to one side, and to choose God’s way, and thus face up to Pharaoh, the great and mighty king of Egypt in God’s name. In the course of it he rejected the privilege of Egyptian princedom, despite the anger that that would entail and the future conflict it would necessarily incur, so as to follow the invisible God. It is the natural follow up to refusing to be called the son of Pharaoh’s daughter.

We may therefore see the writer as including in the idea his interest in his fellow-countrymen, his decisive action in slaying the Egyptian taskmaster resulting in his fleeing the land, his return, and his follow-up actions against Pharaoh in the bringing of the Plagues when with the backing of the invisible God he continually outfaced him, all seen as the result of his ‘setting Egypt to one side’ and trusting the One Who is invisible. This also adds greatly to the significance of the fact that ‘he endured’. We might put it, ‘he turned his back on all that Egypt was with its might and power and set it to one side, entering into continual conflict with it, and enduring through it all because of his faith in the invisible God’.

There is a strong claim for this latter view in that nothing was more an evidence of his faith than his prolonged battle against Pharaoh for the release of God’s people in which he persevered and constantly outfaced Pharaoh because he knew that he was backed by the invisible God.

Some have referred it solely to his fleeing from Egypt to Midian, but that seems less likely unless seen as being a decisive moment as part of the whole. Firstly because that might be seen as already covered in his refusal to be called the son of Pharaoh’s daughter, being the first result of his doing so, secondly because the fleeing in itself was not a supreme act of faith but one of necessary discretion, it was in truth an ignominious flight and it certainly revealed fear of the king, (although the act of faith might be seen as having sided with his countrymen and having slain the Egyptian taskmaster), and thirdly because it seems unlikely that that would be seen as an outstanding act of faith, when compared with the whole of his brave return and his courageous battle with Pharaoh through the Plagues.

It might, however, be accepted if it is seen as symbolic of Moses’ whole rejection of Egypt, that ‘by faith he forsook Egypt with all that followed’. The point is surely that by faith he became so courageous that he chose to turn his back on his upbringing and privileged position, an act of open rebellion against Pharaoh and Egypt, and chose rather from that moment on to follow the invisible God.

Whichever way we see it the point is that Moses had to choose between God and Pharaoh, between the very visible lord of Egypt with all his visible splendour and glory, and the invisible God of Israel, and was unafraid. And the reason that he was not afraid of the wrath of the king of Egypt, the most powerful man in his world, was because his eyes were fixed on the invisible God, and on all that He had promised, and through faith he therefore rather feared Him, and endured for His sake. So should all who truly believe be ready to endure for what they know to be true through His word.

Note how this fulfils the fact that faith is to ‘believe that He is and that He is a rewarder of those who seek after Him’ (Heb 11:6).

The thought of ‘seeing Him Who is invisible’ was of especial importance in as far as the people to whom he was writing were concerned, for they were in danger of turning from the One Who is now in Heaven, far superior but invisible, to the very visible things on earth, the temple, the priesthood and the sacrifices, all soon to disappear, although they did not know it.

Fuente: Commentary Series on the Bible by Peter Pett

Heb 11:27. By faith he forsook Egypt, The history here referred to by the apostle, is that of the Israelites going out of Egypt under the conduct of Moses; at which time it is evident Moses had strong faith, and no fear. See Exo 14:13-14. “Moses, not afraid of the king’s wrath or threats, Exo 10:28-29. , persevered, and strengthened himself, as if the invisible Being, who governs all, had been immediately present to his sight.”

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 11:27 is referred either to the flight of Moses to Midian (Exo 2:15 ), or to the departure of the whole people out of Egypt. The former supposition is favoured by Chrysostom, Theodoret, Oecumenius, Theophylact, Zeger, Jac. Cappellus, Heinsius, Calmet, Bengel, Michaelis, Schulz, de Wette, Stengel, Tholuck, Bouman ( Chartae theolog . lib. II. Traj. ad Rhen. 1857, p. 157 sq.), Delitzsch, Nickel (in Reuter’s Repertor . 1858, Mrz, p. 207), Conybeare, Alford, Maier, Kluge, Moll, Ewald; the latter by Nicholas de Lyra, Calvin, Piscator, Schlichting, Grotius, Owen, Calov, Braun, Baumgarten, Carpzov, Rosenmller, Heinrichs, Hut, Bhme, Stuart, Kuinoel, Paulus, Klee, Bleek, Stein, Bloomfield, Ebraid, Bisping, Kurtz, Hofmann, Woerner, and others. Only the opinion first mentioned is the correct one. Against it, indeed, the objection appears to be not without weight, that Exo 2:14 a of Moses is spoken of, whereas here, by means of . . ., the opposite is asserted. But the contradiction is only an apparent one. For in the account of Exodus a fear on the part of Moses is mentioned only in the objective relation, whereas the fearlessness, which the author of our epistle intends, belongs purely to the subjective domain. Moses was alarmed that, contrary to his expectation, the slaying of the Egyptian had already become known, and apprehended as a consequence being exposed to the vengeance of the king, if the latter should obtain possession of him. On this very account also he took steps for the saving of his life, in that he withdrew by flight from the territory of Pharaoh. With this fact, however, it was perfectly reconcilable that in the consciousness of being chosen to be the deliverer of his people, and in the confidence in God, in whose hand alone he stood, he felt himself inwardly, or in his frame of mind, raised above all fear at the wrath of an earthly king. There is therefore no need of the concession (de Wette), that the author of the epistle, when he wrote down his , did not remember the words , Exo 2:14 . But just as little is it permissible, with Delitzsch, to press the expression , chosen by the author, and to assert that expresses the repairing hence without fear , whereas would denote the repairing hence from fear . The author might also have written without difference of signification what is denied by Delitzsch

, .

The referring, on the other hand, of the statement, Heb 11:27 , to the leading forth of the whole people, is shown to be entirely inadmissible (1) from the consideration that, in the chronological order which the author pursues in the enumeration of his models of faith, the departure of Israel from Egypt could not have been mentioned before the fact on which he dwells in Heb 11:28 , but only after the same; (2) that to the departure of the people out of Egypt the expression ( sc. ) is unsuitable; (3) finally, that according to Exo 12:31 that departure was commanded by Pharaoh himself; in connection with the departure, therefore, any fear whatever at the wrath of the king could not arise.

] for having the invisible (God) as it were before his eyes, he was strong and courageous . belongs together, and stands absolutely, without, what is thought most probable by Bhme, as also Delitzsch and Hofmann, our having to supplement to the same. Contrary to linguistic usage, Luther, Bengel, Schulz, Paulus, Stengel (wavering), Ebrard combine with : he held firmly to the invisible one as though seeing Him ; according to Ebrard, signifies: “to comport oneself stedfastly in regard to some one” (!), and the expression of our passage is supposed to acquire a pregnancy in the sense of (!). can only denote: stedfastly to bear or undergo something ; , however, cannot be used in Greek.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2327
FAITH SEEING THE INVISIBLE GOD

Heb 11:27. He endured, as seeing him who is invisible.

NOT any one of all the catalogue of worthies in the Old Testament, not even Abraham himself, stands higher than Moses; who, when possessed of all that rank and affluence could confer on man, abandoned it all, that he might participate the lot of his oppressed and persecuted brethren. He was assured, indeed, that God would compensate to him all the losses which he sustained; and he had respect to the recompence of that reward. But he would not have been able to maintain his stand as he did, if he had not found a present support from God. On his first attempt to deliver Israel, about forty years before, he had failed, partly through precipitation, in killing the Egyptian, and partly through fear, in fleeing from the grasp of his enraged enemies. But now he maintained his steadfastness, and executed his commission with undaunted courage; because he saw, by faith, that God who is invisible to the eye of sense: he endured, as seeing Him who is invisible.

This remarkable expression will lead me to shew,

I.

The peculiar faculty with which believers are endowed

By nature, they possess no other faculty than is common to the unregenerate world: and to represent piety as proceeding from, or as indicative of, a new sense, is to open a way for the grossest enthusiasm, or rather for the entire exculpation of all who do not possess it: for, a man who never possessed the sense of seeing or hearing could contract no criminality whatever by acting as one who was blind or deaf. Yet, if I may be allowed to follow the paradoxical expression of my text, the believer has a faculty peculiar to himself, a faculty of seeing an object that is invisible, even God himself, who is invisible.

Believers do see the invisible God
[God, it is true, is, in his essence, invisible: he dwelleth in the light which no man can approach unto; and no man hath seen him, or can see. Yet does faith bring him so powerfully before the mind of believers, that they may be said to see him; because they are as much assured of his presence, as if they beheld him with their bodily eyes. We all know the effect of glasses of different forms; either as magnifying an object, so as to make it visible, notwithstanding its smallness; or as bringing it near to us, notwithstanding its vast distance, within the reach of our visual organs. I mean not to say that there is any just comparison between these artificial aids and faith; but, when we consider what we ourselves can effect by such helps, we may, without any great difficulty, imagine the power which God himself has given to faith.]
They have a realizing sense of his presence with them
[It is manifest that Moses saw God with him, just as Elisha saw the chariots of fire and horses of fire that encompassed him. Thus does every believer, in proportion as his faith is lively and operative, view God present with him. God is with his people, as a witness, to observe their conduct: he is with them, as a protector, to deliver them from danger: he is with them, as a provider, so that, though lions do lack and suffer hunger, they that serve him shall want no manner of thing that is good. He is with them, too, as a comforter, who will make their consolations to abound above all their afflictions: and as a rewarder will he recompense into their bosom all that they either do or suffer for him. In all these views, Moses, no doubt, beheld him: and to the very end of time will he thus reveal himself to all his believing people.]
This being their exclusive privilege, I will proceed to state

II.

The advantage they derive from it in the divine life

From this realizing view of the Divine presence, believers obtain,

1.

Firmness in acting

[Moses was undaunted by the menaces of Pharaoh [Note: Exo 10:28-29.]. Nay, more: he, in his turn, warned Pharaoh, that all the first-born of Egypt, even of Pharaohs own household, should die that very night; and that the very courtiers around the throne should come bowing to him, and entreating him with all the children of Israel, to depart out of the land: and that then he would go, whether Pharaoh should consent to it or not [Note: Exo 11:4-8.]. Such is the firmness which a sense of the Divine presence will give to every believer. Whoever it be that threatens him, or whatever the threat contain, his answer will be, Whether it be right to hearken unto you more than unto God, judge ye: for we cannot but do the things which God has required of us [Note: Act 4:19-20.]. Thus it was that faith operated in the Hebrew Youths. In vain was the furnace lighted before them: they could not be diverted from their purpose to serve the Lord. Their reply to the enraged monarch was decisive: Our God whom we serve is able to deliver us from the burning fiery furnace; and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods [Note: Dan 3:17-18]. Trials to the same extent are not at this day experienced amongst us: but there will be enough to prove the courage of all who profess to serve the Lord: and whilst the unbelieving are intimidated and turned back, the true believer will endure, as seeing Him that is invisible.]

2.

Composure in suffering

[It was no grief to Moses that he had given up all the treasures of Egypt, or that he had undertaken to suffer affliction with the people of God. The yoke of Christ to him was both light and easy. And thus it is to every true believer. The Apostles, when beaten for their fidelity to Christ, rejoiced that they were counted worthy to suffer shame for his sake [Note: Act 5:41.]. And Paul and Silas, with their feet in the stocks, and their backs torn with scourges, sang praises to God at midnight [Note: Act 16:25.]. Thus, in all cases where a man has a realizing sense of the Divine presence, the cross which he has to bear, is rather a ground of glorying than of complaint [Note: Gal 6:14.], and causes him to rejoice and leap for joy [Note: Mat 5:12.]. The light of Gods countenance lifted up upon him, infinitely more than counterbalances any bodily pains; so that, however his afflictions may abound, his consolations outweigh them all.]

3.

Confidence in conflicting

[Moses, as we have seen, had no doubt about the issue of the contest between him and Pharaoh. And to every true believer this will be a self-evident truth: If God be for me, who can be against me [Note: Rom 8:31.]? Extremely animated is the prophets description of this state of mind: The Lord God will help me: therefore shall I not be confounded: therefore have I set my face like a flint; and I know that I shall not be ashamed. He is near that justifieth me: who will contend with me? let us stand together: who is mine adversary? let him come near to me. Behold, the Lord God will help me: who is he that shall condemn me? lo, they all shall wax old like a garment; the moth (the weakest creature in the universe) shall eat them up [Note: Isa 1:7-9.]. To this effect St. Paul speaks at large, defying all the creatures in the universe to separate him from the love of Christ [Note: Rom 8:33-39.]. So, let the weakest of true believers be able to say, I have set the Lord always before me; and he may confidently add, Because he is at my right hand, I shall not be moved [Note: Psa 16:8.].]

Let me now address,
1.

The timid

[ Who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass; and forgettest the Lord thy Maker [Note: Isa 51:12-13.]! Is he not present with you, as well as with others? or, Is his ear heavy, that he cannot hear; or his hand shortened, that it cannot save? Dishonour him not by unbelief. Consider how awful will be the fate of the fearful and unbelieving, when they shall take their portion in the lake of fire and brimstone [Note: Rev 21:8.]: and fear not him who can only kill the body, and after that has no more that he can do; but fear Him who can destroy both body and soul in hell: yea, I say unto you, Fear him [Note: Luk 12:4-5.].]

2.

The enduring saint

[How was God glorified in Moses, when he thus braved the wrath of Pharaoh, and took on him the charge of carrying the whole nation of Israel to the promised land! His extremities were great: but was he ever forsaken? Was not the sea opened for him; and manna rained down from heaven; and water given him from the stricken rock? Go ye then forward; and know, that your strength also shall be according to your day [Note: Deu 33:25.]. Your trials may succeed each other, like the waves of the sea: but he that endureth unto the end, the same shall be saved [Note: Mat 24:13.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

27 By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.

Ver. 27. As seeing him who is invisible ] An elegant kind of contradiction. Let us study Moses’ optics, get a patriarch’s eye, see God, and set him at our right hand, Psa 16:8 . This will, support our courage, as it did Micaiah’s, who, having seen God, feared not to see two great kings in their majesty.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

27 .] By faith, he left Egypt, not fearing the wrath of the king ( when? this is much disputed. Was it when he fled after the murder of the Egyptian? or when he left Egypt with the children of Israel, of which Jos. says, Antt. ii. 11. 1, ? Against the latter, which is the opinion of Lyra, Calvin, Schlichting, Grot., Calov., Heinr., Bhme, Kuin., Bleek, Ebrard, Bisping, al., it seems a decisive objection, that the Exodus was made not in defiance of the king of Egypt, but with his consent, and at his urgent instance. It is also a lesser objection to it that thus the chronological order is broken, the next particular, the institution of the Passover, having taken place previously to the Exodus. A third objection is, and one not easily got over, that the singular cannot well be referred to an event in Israel’s history, but must refer to the personal history of Moses. Otherwise we should expect below in Heb 11:29 . Regard being had to these objections, I cannot but think that to understand of the Exodus is altogether impossible. It must then refer to the former flight. And this is the view of all the ancient expositors, Greek and Latin: and among the moderns, of Zeger, Jac. Cappell., Heinsius, Calmet, Bengel, Michaelis, Schulz, De Wette, Stengel, Thol., Lnem., Delitzsch, al. But we are here met by a startling difficulty. In Exo 2:14 we read that on finding that his slaying of the Egyptian was known, : here we read, . Were it not for this difficulty, we may safely say that the other interpretation would never have been thought of; but standing as it does, it is no wonder that it has driven Commentators to another resource. Still, if owing to other circumstances in the text it is, as we have seen it to be, necessary to refer it to that first leaving of Egypt, we have no right to set those aside on account of this difficulty: rather should we say that there must be some solution of it, however difficult to find. Those which have been given are certainly not satisfactory. The old ones (Chrys., Thl., c., al.) go mainly on this, that he so left Egypt, as intending to return to it, but avoiding the thrusting of himself into danger at the moment. Thdrt. seems to regard as a pluperfect aor. part., “when he had set at nought” the king’s anger: , , . Of the moderns, Bengel says, “ Timuit , et fugit: non timuit neque respexit, quam in partem rex vel cdem gyptii vel fugam Mosis esset accepturus.” De Wette supposes that the Writer did not remember the expression in Exodus: Lnem. makes a distinction between objective and subjective fear, which, in that shape, seems too refined for use here: Delitzsch, while objecting to Ln., yet takes one form of his view, that the flight was occasioned by fear, but the leaving Egypt was done without regard to what might be the anger of the king and court thereupon. In attempting to give a solution of it, I may confess that I see as yet no satisfactory one. It may be that the truth is, that though the fact of his flight was the effect of his fear, the same flight itself, the dereliction of Egypt and reserving himself for further action, shewed that that fear did not possess nor bear him away. But on any solution, the difficulty remains. Had it stood , instead of , the whole would have been plain enough: ‘when he feared the anger of the king’): for he endured as seeing the invisible One (or, ‘the King who is invisible:’ cf. 1Ti 1:17 . Some, as Bengel, Schulz, al., join , as an object, with , which is against usage, being never found with a personal object: see reff. and other examples in Bl. So also the vulg., “invisibilem tanquam videns sustinuit.” Ebrard calls it a pregnant construction for : but this is little better and quite unnecessary. The simple and usual construction is the right one, and that adopted by the Greek expositors: so Thl., , . Jos. says of Moses similarly, Antt. iii. 11. 1, ).

Fuente: Henry Alford’s Greek Testament

wrath. See Exo 10:28, Exo 10:29; Exo 11:4-8.

endured. Greek. kartereo. Only here. Compare Act 1:14.

seeing. Greek. horao. App-133.

invisible. Greek. aoratos. See Rom 1:20. He feared not the visible king, because he had seen the Invisible. Compare Elijah (1Ki 17:1; 1Ki 18:15), and Elisha (2Ki 3:14; 2Ki 5:16).

Fuente: Companion Bible Notes, Appendices and Graphics

27.] By faith, he left Egypt, not fearing the wrath of the king (when? this is much disputed. Was it when he fled after the murder of the Egyptian? or when he left Egypt with the children of Israel, of which Jos. says, Antt. ii. 11. 1, ? Against the latter, which is the opinion of Lyra, Calvin, Schlichting, Grot., Calov., Heinr., Bhme, Kuin., Bleek, Ebrard, Bisping, al., it seems a decisive objection, that the Exodus was made not in defiance of the king of Egypt, but with his consent, and at his urgent instance. It is also a lesser objection to it that thus the chronological order is broken, the next particular, the institution of the Passover, having taken place previously to the Exodus. A third objection is, and one not easily got over, that the singular cannot well be referred to an event in Israels history, but must refer to the personal history of Moses. Otherwise we should expect below in Heb 11:29. Regard being had to these objections, I cannot but think that to understand of the Exodus is altogether impossible. It must then refer to the former flight. And this is the view of all the ancient expositors, Greek and Latin: and among the moderns, of Zeger, Jac. Cappell., Heinsius, Calmet, Bengel, Michaelis, Schulz, De Wette, Stengel, Thol., Lnem., Delitzsch, al. But we are here met by a startling difficulty. In Exo 2:14 we read that on finding that his slaying of the Egyptian was known, : here we read, . Were it not for this difficulty, we may safely say that the other interpretation would never have been thought of; but standing as it does, it is no wonder that it has driven Commentators to another resource. Still, if owing to other circumstances in the text it is, as we have seen it to be, necessary to refer it to that first leaving of Egypt, we have no right to set those aside on account of this difficulty: rather should we say that there must be some solution of it, however difficult to find. Those which have been given are certainly not satisfactory. The old ones (Chrys., Thl., c., al.) go mainly on this, that he so left Egypt, as intending to return to it, but avoiding the thrusting of himself into danger at the moment. Thdrt. seems to regard as a pluperfect aor. part., when he had set at nought the kings anger: , , . Of the moderns, Bengel says, Timuit, et fugit: non timuit neque respexit, quam in partem rex vel cdem gyptii vel fugam Mosis esset accepturus. De Wette supposes that the Writer did not remember the expression in Exodus: Lnem. makes a distinction between objective and subjective fear, which, in that shape, seems too refined for use here: Delitzsch, while objecting to Ln., yet takes one form of his view, that the flight was occasioned by fear, but the leaving Egypt was done without regard to what might be the anger of the king and court thereupon. In attempting to give a solution of it, I may confess that I see as yet no satisfactory one. It may be that the truth is, that though the fact of his flight was the effect of his fear, the same flight itself, the dereliction of Egypt and reserving himself for further action, shewed that that fear did not possess nor bear him away. But on any solution, the difficulty remains. Had it stood , instead of , the whole would have been plain enough: when he feared the anger of the king): for he endured as seeing the invisible One (or, the King who is invisible: cf. 1Ti 1:17. Some, as Bengel, Schulz, al., join , as an object, with , which is against usage, being never found with a personal object: see reff. and other examples in Bl. So also the vulg., invisibilem tanquam videns sustinuit. Ebrard calls it a pregnant construction for : but this is little better and quite unnecessary. The simple and usual construction is the right one, and that adopted by the Greek expositors: so Thl., , . Jos. says of Moses similarly, Antt. iii. 11. 1, ).

Fuente: The Greek Testament

Heb 11:27. , not dreading) He was indeed afraid, Exo 2:14; and yet he did not dread. Either of these is distinctly known by its effect. He was afraid, and fled: he did not dread, and entirely disregarded, the view which the king might take either of the slaughter of the Egyptian or of his own flight. This was the attribute of faith, which afterwards enabled him firmly to withstand the king.- ) the invisible One, GOD.-, he endured) steadily, with expectation, by the strength of faith. Hesychius: , , .

Fuente: Gnomon of the New Testament

, .

. Vulg. Lat., animositatem; which the Rhemists translate, fierceness. Syr., , from the fury of the king. Iram, iracundiam; or as we, very properly, the wrath.

. Vulg. Lat., invisibilem tanquam videns sustinult.Rhem., for him that is invisible he sustained, as if he had seen him; very improperly, and without any due sense. They make to be a verb transitive, and to affect him that is invisible; whereas it is plainly used in a neutral sense, or it hath none at all. Nor is the phrase of sustinere Deum anywhere used. Syr., , and he hoped, or trusted, as one who saw him who is invisible. Fortiter obduravit; forti animo fuit. We properly, endured.

Heb 11:27. By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.

Having declared the faith of Moses with respect unto the sufferings of the people of God, the apostle proceedeth in like manner to instance in the power and acting of it with respect unto their deliverance; which here he mentions in general, and afterwards insists on in some particulars.

1. What he did, He left Egypt.

2. The manner how he did it: Not fearing the wrath of the king.

3. The reason or ground of his so doing it: For he endured, etc.

1. That which he did is, that he left Egypt; and he did it by faith.

Moses did twice leave Egypt; first when he had slain the Egyptian, and fled upon its discovery, Exo 2:14-15; and a second time when he carried away the people with him out of Egypt, which he entered into, Exo 10:29.

Some think that the apostle intends his first departure, and that on this reason, because it is mentioned before the celebration of the passover, whereas it is evident in the story that his last departure was after it. And they suppose they can reconcile what is affirmed in Exodus, namely, that he feared, to wit, the wrath of the king, who sought to slay him, Exo 2:14-15; and what is here declared by the apostle, that he feared not the wrath of the king. For they say, that although he had a natural fear which moved him to use the proper means for the preservation of his life, yet he had no such fear as should overthrow his faith, or hinder him from committing himself to the providence of God for his preservation, when he fled from so mighty a monarch, who had long hands to reach him wherever he was.

But it is not likely, nay, it is not true, that the apostle intends that first departure out of Egypt. For,

(1.) It is said there expressly, that he fled from the face of Pharaoh; that is, in haste and with fear: here, that he left Egypt; which expresseth a sedate act of his mind, and that with respect unto the whole country and all the concerns of it.

(2.) It is not likely that the apostle would take his instance of the victorious faith of Moses from that fact and place wherein there is no mention made of his faith, but of that which was contrary unto it, namely, his fear. By faith he left Egypt, is not a proper interpretation of He feared, and fled from the face of Pharaoh.

(3.) That which the apostle intends was accompanied with, or immediately followed by, his keeping of the passover, which was forty years and somewhat more after his first flight out of Egypt.

Wherefore, although this leaving of Egypt may be a general expression of his whole conduct of the people thence into the wilderness, yet the apostle hath a peculiar respect unto what is recorded, Exo 10:28-29 :

And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die. And Moses said, Thou hast spoken well; I will see thy face again no more.

Never was there a higher expression of faith, and spiritual courage thereon: whence it is said, Exo 11:8, that he threatened Pharaoh, that all his servants should come and bow down before him; and so went out from him in a great anger, or the height of indignation against his obstinate rebellion against God. He had before him a bloody tyrant, armed with all the power of Egypt, threatening him with present death if he persisted in the work and duty which God had committed unto him; but he was so far from being terrified, or declining his duty in the least, that he professeth his resolution to proceed, and denounceth destruction to the tyrant himself.

2. This was the manner of his leaving Egypt: He feared not the wrath of the king. And assigning it unto this act and carriage of his, wherein he may justly and properly be said to leave Egypt, when he renounced a continuance therein and addressed himself unto a departure, it is properly placed immediately before his keeping of the passover; which sufficiently resolves the difficulty proposed on the behalf of the first opinion.

And we may observe the different frames of mind that were in Moses on these several occasions. In the first of them, when it was reported that Pharaoh sought to slay him, it is said, He feared and fled; but here, when probably another Pharaoh, no less powerful, cruel, and bloody than the former, threatened him with present death, he is so far from being moved at it, that he declares his resolution to persist in his duty, and threatens the tyrant himself. And the reason of this difference was, that on the first occasion Moses had made an attempt into what he apprehended his duty, without a sufficient call and warranty from God; wherein he could not stir up faith unto an exercise, which will not move without a divine word for its warranty; and: natural courage would not carry him out in his undertaking: now, being assured of his call as well as of his work, he is bold as a lion, through the power of faith acting regularly on a word of promise and command.

Obs. 1. In all duties, especially such as are attended with great difficulties and dangers, it is the wisdom of believers to take care not only that the works of them be good in themselves, but that they have a just and due call unto their performance. When they have so, and are satisfied therein, there is nothing that faith will not conflict withal and conquer; but if they are weak in this foundation of duty, they will find that faith will not be engaged unto their assistance.

Obs. 2. Even the wrath of the greatest kings is to be disregarded, if it lie against our duty towards God. See the great and glorious instance, Dan 3:13-18.

3. Lastly, The ground and reason of what he did, with the inward frame of his spirit in doing of it, is expressed: He endured, as seeing him who is invisible.

The word , which we render endured, is not used in the New Testament but in this place only. It is derived from (by the transposition of a letter), which is strength, power, and fortitude. The use of it in other authors, is to bear evils, or to undergo dangers with patience, courage, and resolution, so as not to wax weary or faint under them, but to hold out unto the end. : forti animo sum, non cedo malis; a word singularly suited to express the frame of mind that was in Moses with respect unto this work of faith in leaving Egypt. For he met with a long course of various difficulties, and was often threatened by the king; besides what he had to conflict with from the unbelief of the people. But he strengthened and confirmed his heart with spiritual courage, and resolution to abide in his duty unto the end.

So is , joined with , fortitude, as of the same nature; and opposed to , an easy softness of nature, that betrays men into a relinquishment of their duty. And as the verb, , is used sometimes with a dative, sometimes with an accusative case, sometimes with prepositions, , sometimes without; so it is also neutrally, without affecting any other persons or things: , Thucyd., lib. 2:cap. 44. So that there was no need for the Vulgar to join it unto , invisibilem sustinuit.

Wherefore this enduring by faith, is not a mere bare continuance in duty; but it is an abiding in it with courage and resolution, without fear and despondency.

Obs. 3. There is a heroic frame of mind and spiritual fortitude required unto the due discharge of our callings in times of danger, and which faith in exercise will produce: 1Co 16:13, , , , .

That which preserved Moses in this frame was, that he saw him who is invisible. God is said to be invisible (as he is absolutely) in respect of his essence, and is often so called in the Scripture, Rom 1:20, Col 1:15, 1Ti 1:17; but there is a peculiar reason of this description of him here. Moses was in that state and condition, and had those things to do, wherein he stood in need continually of divine power and assistance. Whence this should proceed, he could not discern by his senses. His bodily eyes could behold no present assistant; for God is invisible. And it requires an especial act of the mind in expecting help from him who cannot be seen. Wherefore this is here ascribed to him. He saw him who is in himself invisible; that is, he saw him by faith whom he could not see with his eyes. As seeing, is not, as if he saw him,but seeing of him really and indeed; only in such a way and by such means as left him still in himself invisible, but represented him a present help no less than if he had been seen.

A double act of the faith of Moses is intended herein:

(1.) A clear, distinct view and apprehension of God in his omnipresence, power, and faithfulness.

(2.) A fixed trust in him on their account, at all times and on all occasions. This he rested on, this he trusted to, that God was everywhere present with him, able to protect him, and faithful in the discharge of his promise; which is the sum of the revelation he made of himself unto Abraham, Gen 15:1; Gen 17:1. Hereof he had as certain a persuasion as if he had seen God working with him and for him by his bodily eyes. This sight of God he continually retreated unto in all his hazards and difficulties; and thereon endured courageously unto the end. And,

Obs. 4. There is nothing insuperable unto faith, whilst it can keep a clear view of the power Of God and his faithfulness in his promises. And unless we are constant in this exercise of faith, we shall faint and fail in great trials and difficult duties. From hence we may fetch revivings, renewals of strength, and consolations on all occasions, as the Scripture everywhere testifieth, Psa 73:25-26; Isa 40:28-31.

Fuente: An Exposition of the Epistle to the Hebrews

Seeing the Invisible

He endured, as seeing him who is invisible.Heb 11:27.

1. The reference of these striking words is to the lawgiver Moses, who has his place in the great procession of spiritual heroes by title of the faith which he exhibited when, as a young man, he chose rather to be evil entreated with the people of God than to enjoy the pleasures of sin for a season. According to the popular belief, Moses had an assured position in the court of Egypt, where he was the adopted son of the princess and the favourite of the Pharaoh. This assured position, however, depended upon his acceptance of one condition, which might have seemed easy enough to most men, but which threw into revolt the best elements of this young mans character. Would he repudiate his ancestral race and disclaim for himself any interest in its mysterious hopes? Would he consent to be an Egyptian, in order to enjoy the future which the romantic circumstances of his childhood had brought within his reach? There was much to induce him to take this course. Scripture represents him as owing much, even his preservation from death, to the kindly interest of the Egyptian princess; he had grown to manhood in the society of Egypt; his link with his own people was the slightest conceivable, although upon it everything depended. Moses, however, had not been so distant from his nation as not to have learned the sacred secret of its religious hope; he had received from his mother when, as nurse, she had reared him for Pharaohs daughter, such a training as made it impossible for him to mistake the religious meaning of the decision which in due course he had to take. That decision is expressed in the words of the text, By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.

2. Moses saw something that was invisible to most mensomething that was more important than the splendours of the Egyptian Empire. The first thing he saw was his love for his own peoplea sort of patriotism, though the Hebrews were then, as now, a nation without a country. There was the call of the blood surging in the ears of Moses. And that was more persuasive than the call of a foreign luxury. But the next thing he saw was more powerful still, just as it was invisible in an even deeper sense than this call of the blood. This second thing was not a thing at all, but a BeingMoses saw God. And the splendours even of Pharaoh shrivelled into nothing in the presence of God. This is what we have, then, in the text: the most impressive and magnificent things upon the surface of life are not really the most important or the most powerful. When an alien empire is pitted against a slave people that is ours, a slave people wins. It is, after all, the stronger, and the more important. And when luxury and wealth are pitted against God, God wins. He is more real and more powerful than armies, and trusts, and all pleasures. That is, the things that shine and shout upon the surface are not the real or important things of life; the things that lie deep, and are silent and invisiblethese are the real and important things. Now, it is well that we should understand and believe this. For to-day, as at all times, the things on the surface do shine and shout. They seem supremely attractive. They appeal to the mind and the imagination, as well as to the eye and ear. Empire, wealth, pleasure, successevery man can feel their glamour at once. But God, forgiveness, right, heaventhese are invisible. They cannot compete with the other things in the markets of the world. They fill very little space in our newspapers. They do not figure largely in Parliamentary debates. They are not on the surface. They are not seen at first sight. They are invisible. But they are the great things, the important things, the eternal things.

3. In the life of Moses, then, the secret which explains all else was just the sight of the invisible. Faith, when it is directed upon this object, has the attribute of sight. For such belief is, indeed, a second sight; it is the operation of a new sense opened upon another and invisible world. Moses saw God. This clear sight of a living Being who did not meet the eye of sense is a different sort of motive from that which has always governed, and still does govern, the greater and the lesser rulers of mankind. The sight of the Invisible means an addition to knowledge which itself is powerpower of a very high order, considering who the Invisible is. They who discern beyond the narrow limits of this present existence the outline of an eternal and imperishable world, and Him in whom that world centresthese men see, or hear, in true proportion. They hope for nothing, they are surprised at nothing: they are sure that all will be right in the end. They pass, one after another, before us, and away from us, endowed with a calm and majestic strengtha strength which this high vision bestowshaving their eyes fixed on the invisible.

The text is in two parts

I.The Secret of Moses GreatnessHe endured.

II.The Secret of Moses EnduranceAs seeing him who is invisible.

I

The Secret of Moses Greatness

He endured.

1. It is not by any accident of rhetoric that the word endured is linked with the name of Moses in the text, for, of all the characters in the Bible, or in all biography for that matter, none more fitly illustrates the moral quality of endurance. There may have been men more brave and more eloquent; but in this homely virtue no man stands nearer the summit of moral greatness. He came there not by chance. He was not swept there by fortunate circumstances. He aimed at it by deliberate choice; he attained to it by earnest striving; he maintained it by prolonged effort. If he had chosen to take life easy few had better opportunity. If he had been content to go with the drift of circumstance he might have possessed the treasures of Egypt and filled the throne of the Pharaohs. He could easily have reached the summit of that kind of greatness, and instead of filling an unknown grave in the wilderness of Moab he might have been an embalmed mummy in the museum of Cairo, the object of the pilgrimage of the learned and the curious. But when he came to maturity of thought and moral responsibility, he weighed all these material things, and over against them and above them he saw a moral duty, a moral ideal, something better worth living for.

What do you think of yourself? What do you think of the world? These are questions with which all must deal as it seems good to them. They are riddles of the Sphinx, and in some way or other we must deal with them. In all important transactions of life we have to take a leap in the dark. If we decide to leave the riddles unanswered, that is a choice; if we waver in our answer, that, too, is a choice; but whatever choice we make, we make it at our peril. If a man chooses to turn his back altogether on God and the future, no one can prevent him; no one can show beyond reasonable doubt that he is mistaken. If a man thinks otherwise and acts as he thinks, I do not see that any one can prove that he is mistaken. Each must act as he thinks best; and if he is wrong, so much the worse for him. We stand on a mountain pass in the midst of whirling snow and blinding mist, through which we get glimpses now and then of paths which may be deceptive. If we stand still we shall be frozen to death. If we take the wrong road we shall be dashed to pieces. We do not certainly know whether there is any right one. What must we do? Be strong and of a good courage. Act for the best, hope for the best, and take what comes. If death ends all, we cannot meet death better.1 [Note: J. Fitzjames Stephen, Liberty, Equality, Fraternity, 353.]

2. The choice of Moses was a moral duty. Having made it, he strove to make it good. Often weakened by his own natural timidity, and praying God to relieve him and send a stronger man to the task, he yet endured. Tempted by wealth and by position, he yet resisted and endured. Threatened by royal power, banished from the royal presence, a fugitive from royal wrath, he endured. Tried by the clamour of men and by the solitude of the wilderness for forty years, he yet endured. Bowed down by the pusillanimity and ingratitude of those for whom he made the sacrifice, he yet rose again, and again resolved, determined, and endured until he led his people to the threshold of assured liberty and saw the promised land of his dreams and of his choice. So much can a man in earnest do. Next in power to the spirit of God is the spirit of a sincere, determined, enduring man. He that shall endure unto the end, the same shall be saved. Behold, we count them happy which endure. Abraham, after he had patiently endured obtained the promise. Endurance, then, has more of stress in it, more of value, more of character in it, than any word in our language. Endurance is the crowning virtue of character.

Then she turned to the Crimea, described the sufferings and the endurance of the troops, and drew her moral: Upon those who watched, week after week and month after month, this enduring courage, this unalterable patience, simplicity, and good strength, this voiceless strength to suffer and be still, it has made an impression never to be forgotten. The Anglo-Saxon on the Crimean heights has won for himself a greater name than the Spartan at Thermopyl, as the six months struggle to endure was a greater proof of what man can do than the six hours struggle to fight. The traces of the name and sacrifice of Iphigeneia may still be seen in Taurus: but a greater sacrifice has been there accomplished by a handful of brave men who defended that fatal position, even to the death. And if Inkerman now bears a name like that of Thermopyl, so is the story of those terrible trenches, through which these men patiently and deliberately, and week after week, went, till they returned no more, greater than that of Inkerman. Truly were the Sebastopol trenches, to our men, like the gate of the Infernal RegionsLasciate ogni speranza, voi ch entrate. And yet these men would refuse to report themselves sick, lest they should throw more labour on their comrades. They would draw their blankets over their heads and die without a word. Well may it be said that there is hardly an example in history to compare with this long and silent fortitude.1 [Note: Sir Edward Cook, The Life of Florence Nightingale, i. 316.]

I peered within, and saw a world of sin;

Upward, and saw a world of righteousness,

Downward, and saw darkness and flame begin

Which no man can express.

I girt me up, I gat me up to flee

From face of darkness and devouring flame:

And fled I had, but guilt is loading me

With dust of death and shame.

Yet still the light of righteousness beams pure,

Beams to me from the world of far-off day:

Lord, who hast called them happy that endure,

Lord, make me such as they.1 [Note: Christina G. Rossetti, Poetical Works, 193.]

II

The Secret of Moses Endurance

As seeing him who is invisible.

The faculty of faith, which is the power of endurance under circumstances of alarm and peril, might be analysed into the two qualities of insight and foresight. By it Moses was enabled to divine the actual relative importance of the facts of experience, to look beyond the present, and to see the ultimate destiny of things. Pharaohs wrath was no doubt at the moment very formidable, but to one who had realized that Pharaoh was opposing himself to the Divine purpose, and who could therefore see the kings final overthrow as an assured event, his wrath, however fierce, was stripped of terror. The wretched bondsmen of Israel were to all outward appearance a forlorn and undone people, with whom it would be perilous to be associated, but to one who could see through that miserable aspect to the intrinsic and undying superiority which Israel possessed in the covenant relationship with the God of Abraham, all this external weakness counted for nothing. What St. John says of the Christian faith might be said of all faith in some sense and measure. It is the victory which overcometh the world.

1. In nature, as in religion, it is the invisible that is most important and real. We live in a world that appeals at once to our sensesa world of light, of sound, of touch, and of taste; a world of sun and sky, of sweeping horizons and flowing rivers, of trees, and thunderstorms, and fire; a world of hunger, and disease, and death. But the most important things in all this natural world are not the things that we can see. What is the secret of the growing corn? Take a grain from the ear. A learned man could tell you all about its various partsthe little

rootlet tucked away, the little leaflet folded up, each ready to open out if the grain should be let fall into the earth. And then there is the little bag of food attached which would then go to build up the new plant, at the beginning of its life. This is the bag of food which we take to make our flour and bread. But when you have seen these things you have not seen the chief thing. The chief thing is invisible. It is neither the leaf nor the root. It is not even the little mass of food. It is the life. Put that seed under the microscope, and you will not see the life. Test it chemically, and you cannot find it. Burn it, and it neither goes up in the smoke nor remains behind in the ash. The chief thing, the most important thing, is the life, and that is invisible.

Let me here quote a noble sentence, which has often given me much-needed help, and served to remind me that thought is after all as real a thing as matter, when I have been tempted to feel otherwise. It was written by a very wise and tender philosopher, William James, who was never betrayed by his own severe standard of truth and reality into despising the common dreams and aspirations of simpler men. He wrote: I find it preposterous to suppose that if there be a feeling of unseen reality, shared by numbers of the best men in their best moments, responded to by other men in their deep moments, good to live by, strength-givingI find it preposterous, I say, to suppose that the goodness of that feeling for living purposes should be held to carry no objective significance, and especially preposterous if it combines harmoniously with an otherwise grounded philosophy of objective truth. That is a very large and tolerant utterance, both in its suspension of impatient certainties and in its beautiful sympathy with all ardent visions that cannot clearly and convincingly find logical utterance.1 [Note: A. C. Benson, Joyous Gard (1913), 160.]

2. Science and the mastery of nature progress as men are able to see the invisible beneath the surface of the visible. The natural man, or savage, sees the obvious. The civilized or scientific man sees the invisible. Science does not really invent; it discovers. There were just as many natural forces in the garden of Eden as there are in Kensington Gardens. But in Kensington Gardens there are motor-cars. When Columbus crossed the Atlantic he had about him all the forces necessary not only to discover America, but to send wireless telegrams. But we had to wait four hundred years before men learnt to send the telegrams. Never let it be said, then, that religion is an unnatural and foolish affair because it attends to the invisible, and says that God and heaven are more important than Parliaments and this world. The religious man seeks the invisible; so does the scientist. The prophets and apostles say that the invisible is the most important; so does every manufacturer who understands his own business.

In overcast days they could tell the snowy ice-fields far ahead that they could not see, by their reflection on the clouds, and in the same way they can see where open water is by its dark shadow on the heavens in contrast with the white reflection of the snows.1 [Note: Captain R. F. Scott, The Voyage of the Discovery, i. 121.]

Any religion would be a calamity which quenched this sense of the great human adventure in the unknown. There is no certainty which could be other than dull, hard, and materialistic, compared with the infinite hopes and possibilities of this spiritual quest. Only stupid people sneer at the man who says Credo quia impossibile. To have faith in the impossible is precisely the function of religion.2 [Note: J. A. Spender, The Comments of Bagshot.]

Clive was in a painfully anxious situation. He could place no confidence in the sincerity or in the courage of his confederate: and whatever confidence he might place in his own military talents, and in the valour and discipline of his troops, it was no light thing to engage an army twenty times as numerous as his own. Before him lay a river over which it was easy to advance, but over which, if things went ill, not one of his little band would ever return. On this occasion, for the first and for the last time, his dauntless spirit, during a few hours, shrank from the fearful responsibility of making a decision. He called a council of war. The majority pronounced against fighting; and Clive declared his concurrence with the majority. Long afterwards, he said that he had never called but one council of war, and that, if he had taken the advice of that council, the British would never have been masters of Bengal. But scarcely had the meeting broken up when he was himself again. He retired alone under the shade of some trees, and passed near an hour there in thought. He came back determined to put every thing to the hazard, and gave orders that all should be in readiness for passing the river on the morrow.3 [Note: Macaulay, Essays Historical and Critical.]

3. It was this truth that received such signal illustration in the career of him to whom the Lord spake face to face as a man speaketh unto his friend; and as each of the three stages of his life called for a different manifestation of the endurance which characterized it all through, we may take these in ordar to show that the vision of God is the secret of endurance (1) amid the temptations of society; (2) amid the temptations of solitude; and (3) amid the temptations of active work.

(1) The vision of God is the secret of endurance amid the temptations of society.Moses made the great renunciation of his life. For better, for worse, he chose to identify himself with the fallen fortunes of his people, and to work for their release. A mighty purpose, therefore, now fired his soul, and, amid such temptations as Egypt still presented, he endured, as seeing Him who is invisible. And it is the vision of God that is the secret of endurance amid similar temptations in every age. Their form may change, but neither their number nor their power. At a thousand points, consciously or unconsciously, directly or indirectly, casually or permanently, for good or for evil, we are touched by the influences of our environment. If these are openly and aggressively hostile to good, or, as is more likely to be the case, subtly and secretly suggestive of evil, it is vain to hope that common sense, superior education, sthetic taste, regard for the opinions of others, strength of will, or even moral grit, will under all circumstances suffice to counteract them. These may all be more or less helpful; but for the complete conquest of such temptations as society growingly presents to individual weakness and folly and the inherent love of sin, for the successful subjugation of the world, the flesh and the devil, there is needed the strength which is generated by the clear and constant vision of God. The youth who leaves the country to face the complex life of the city without the help of parental example and restraint, the public official or mercantile pioneer who goes to lands beyond the sea where the prevailing social standard is lower and looser than at home, every man conscious of tendencies within him which a daily crucifixion of self alone can subdueall need the vision of God if they are to maintain their endurance and their manhood amid the manifold perplexities in which they may find themselves. For this alone has power enough to dispel all moral darkness, and make clear the path which must be trod, if life is to be crowned with victory alike for self and for God.

The world is in many ways, and in mysterious ways, a strong worlda world that demands a store of gracious strength to bear up against it, or to match it. Under so fell a pressure of outward atmosphere, there is call for fulness of inward atmosphere, if yielding or collapse is to make no part of our experience. It were wise to warn ourselves that the heart of all unbelief around us is a heart of opposition to the root and branch of our Christian vitality. We shall often let this vitality suffer unless we ourselves are ready to suffer, to deny ourselves, to hold our own at the cost of painthe best of our own, which is Gods and Christs. And we must hold up and hold on, too, amid the bristling enmities and thick-coming cajoleries with as much of superiority to weak impatience and unholy wrath, to world-like temper and smallness of spirit, as Gods grace can empower us to display. Christ would have us to be magnanimous in the worlds hands as Faithful in Vanity Fair was; and for that we need, most of all, just the faith which was his. There is nothing which more impresses the unbelieving with the sublime sacredness of that which they are withstanding in us, than the firm yet patient and large-hearted endurance of all which they are pleased to lay upon us as those who claim a citizenship in heavenan endurance which faith at once supports and sweetens. At every turn, it is still this which is the victory that gives us the conquest of the world.1 [Note: J. A. Ken-Bain, The People of the Pilgrimage, i. 186.]

(2) The vision of God is the secret of endurance amid the temptations of solitude.As seeing him who is invisible, Moses fled into Midian. There for the next forty years he exchanged the temptations of wealth and high position for those of comparative poverty and all but unbroken solitude. As he made effort to penetrate the secret of the inscrutable experience through which he had passed, there would be comfort in the reflection that, whatever else might be lacking in Midian, the artificiality of Egyptian society at least was left far behind. He was free from the incubus of false philosophy and false religion and from other abominations which his soul abhorred. But the ultimate experience of not a few has been that solitude too often belies its promise and develops temptations peculiar to itself; and there are many sad chapters in the history of monasticism that might be cited in proof. There is a world within as well as a world without a man, and no withdrawal from the latter will secure against encroachments on the former. Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies: these are the things which defile a man. So said He who was holy, harmless, and undefiled; and it remains eternally true that the real seat of the evil which proves mans undoing is not in his circumstances but in himself. And that Moses did not succumb to the temptations of his Midian isolation was due to the fact that, during his long sojourn, he never wholly lost the vision of God.

I have learnt by experience that it is not good to be much alone, but I have not learnt not to enjoy solitude. It is a sweet cup enough, but a subtle poison lurks in its pale beaded amber transparency. It is mischievous, because in solitude the mind runs its own busy race unchecked. To have to mix with other people, to find things that interest them, to humour them, to watch their glances and gestures, is to a person like myself, who is constrained, less even by sympathy than by courtesy, to try to be agreeable, a real and wholesome discipline. I do not want to make myself out as unselfish or genial; but it is a pain to me if any one in whose company I am is discontented or displeased, and I am consequently obliged, for my own comfort ultimately, to keep other people in a good humour. But whether it is altruism or courtesy or mere self-interest matters little. Left to itself, my mind develops a sort of mechanical current, plods along a beaten track, sets itself one way like a flag in a steady wind, and the result is a sort of stupor which is enervating and morbid. It becomes stagnant, and just as stagnant water gives a chance for all sorts of slimy, coiling, flaccid things, half-animal, half-plant, to breed and huddle in the dim warm liquid, so it is with the mind; while the touch of life freshens and enlivens it, like a pool through which a stream flows and ripples.1 [Note: A. C. Benson, Thy Rod and Thy Staff, 200.]

(3) The vision of God is the secret of endurance amid the temptations of active work.The extreme diffidence with which Moses entered upon his mighty task is in singular contrast with the self-confidence which characterized him forty years before. Then he had thought that his human equipment was enough; now he doubts his sufficiency even with the help of the Divine. Ah, when God has a specially difficult and delicate work for any man to do, He makes him serve a long apprenticeship; but when it is done, it is work against which even the gates of hell cannot prevail. His pride humbled by past failure, and himself made somewhat timid by long isolation from his fellows, it was only a man who saw God, and whose magnificent faith enabled others to see Him, that could do what Moses did. What but this vision could have nerved him to withstand Pharaoh and all the might of Egypt as he did, and at last to lead the people forth into the freedom for which they had prayed and hoped so long? And what but this vision could have enabled him to bear as he did with the frequent backslidings and murmurings and petulances of the demoralized and fickle horde during their long experiences of the wildernessexperiences which were as necessary in their case as they had been in his own if they were to unlearn the evil of Egypt and become a holy nation, a peculiar people to Jehovah?

In these fiercely competitive days, work and temptation are all but convertible terms. As one of our wisest teachers has said: It is a strange thing how business dulls the sharpness of the spiritual affections. It is strange how the harass of perpetual occupation shuts out God. It is strange how much mingling with the world, politics, and those things which belong to advancing civilizationthings which are very often in the way of our dutydeaden the delicate sense of right and wrong. And in this connexion it is somewhat startling to reflect that the same rule holds good in regard to work for God. Not because we are engaged in work for Him are we beyond the reach of temptation. In earnest, active service, it is true, we are as far removed from the grosser forms of it as it is possible to be in this world; but there are temptations which assail the higher nature as well as the lower, and from these not even the most devoted Christian worker is wholly free. At Meribah Moses gave not God the glory, but spake unadvisedly with his lips; and the temptation which overbore his endurance there is our temptation too.1 [Note: W. H. Macfarlane, Redemptive Service, 51.]

One lesson, Nature, let me learn of thee,

One lesson which in every wind is blown,

One lesson of two duties kept at one

Though the loud world proclaim their enmity

Of toil unseverd from tranquillity;

Of labour, that in lasting fruit outgrows

Far noisier schemes, accomplishd in repose,

Too great for haste, too high for rivalry.

Yes, while on earth a thousand discords ring,

Mans fitful uproar mingling with his toil,

Still do thy sleepless ministers move on,

Their glorious tasks in silence perfecting;

Still working, blaming still our vain turmoil,

Labourers that shall not fail, when man is gone.1 [Note: Matthew Arnold.]

Seeing the Invisible

Literature

Drysdale (A. H.), Christ Invisible Our Gain, 303.

Gunsaulus (F. W.), Paths to Power, 35.

Henson (H. H.), Godly Union and Concord, 113.

Koven (J. de), Sermons, 155.

Macfarlane (W. H.), Redemptive Service, 37.

Mackenzie (R.), The Loom of Providence, 88.

Williams (H. C.), Christ the Centre, 87.

Wright (D.), The Power of an Endless Life, 30.

Christian World Pulpit, lxvii. 294 (H. H. Henson); lxxi. 185 (N. H. Marshall).

Fuente: The Great Texts of the Bible

he forsook: Exo 10:28, Exo 10:29, Exo 11:8, Exo 12:11, Exo 12:37-42, Exo 13:17-21

not fearing: Exo 2:14, Exo 2:15, Exo 4:19, Exo 14:10-13

endured: Heb 6:15, Heb 10:32, Heb 12:3, Mat 10:22, Mat 24:13, Mar 4:17, Mar 13:13, 1Co 13:7, Jam 5:11

seeing: Heb 11:1, Heb 11:13, Heb 12:2, Psa 16:8, Act 2:25, 2Co 4:18, 1Ti 1:17, 1Ti 6:16, 1Pe 1:8

Reciprocal: Gen 32:30 – I have Exo 10:6 – And he 2Ki 1:15 – be not afraid of him Neh 6:11 – Should such Eze 2:6 – though they Eze 3:8 – General Joh 6:40 – seeth Joh 20:29 – blessed Act 8:1 – except Rom 1:20 – For the 2Co 2:17 – but as of sincerity 2Co 5:7 – General Col 1:15 – the invisible 2Ti 2:3 – endure 1Jo 4:12 – seen

Fuente: The Treasury of Scripture Knowledge

Heb 11:27. Forsook Egypt. This was forty years later than the preceding verse, referring to the time he led the Israelites out of the land. Not fearing the wrath means notwithstanding the wrath of the king. Seeing (by the eye of faith) him. who is invisible to mortal eyes.

Fuente: Combined Bible Commentary

Our apostle having described the faith of Moses, with respect to his sufferings with the people of God, in the former verses, comes now to instance in the power and activity of it, with respect to their deliverance, in these verses.

Where note, 1. The spiritual fortitude which attended his faith, He forsook Egypt, not fearing the wrath of the king; even the wrath of the greatest king upon the earth, is to be disregarded, if it lies against our duty to God.

Note, 2. The reason or ground of this his fortitude and courage, He endured as seeing him who is invisible; that is, he saw him by faith whom he could not see by sense; he saw him in his omnipresence, power, faithfulness, and a had fixed trust in him at all times, and on all occasions.

Learn hence, That there is nothing insuperable to faith, whilst it can keep a clear view of the power of God, and the promise of God.

Note, 3. The commendation of Moses’s faith, from a due observation of a double ordinance of worship, namely, the passover, and the sprinkling of blood.

As to the former, Moses’s faith in keeping the passover had respect to its divine institution, to the command for its perpetual observance, to the sacramental nature of it, to the mystical or typical signification of it.

Learn hence, That a vigorous and lively exercise of faith is always required unto the right and due celebration of a sacramental ordinance; By faith he kept the passover; it follows, –and the sprinkling of blood. This was a temporary ordinance and observation annexed to the first celebration of the passover, not repeated afterwards; the sprinkling of the blood on the side posts of their houses, was a token that the destroying angel should pass over those houses, and that none should be destroyed in them; but this rite, though it ceased with the first passover, yet it abides for ever in its mystical signification; God hereby teaching us, that unless we are sprinkled with the blood of Christ, our paschal lamb, no other privilege can secure us from the displeasure of God, and everlasting destruction; By faith he kept the passover, and sprinkling of blood, Heb 11:28.

Note, 4. A farther instance of the power and efficacy of Moses’s faith in passing through the Red Sea, Heb 11:29 probably he entered first into the sea, at the head of the people himself, both to conduct them, and to encourage them; the water doubtless was raised to a very great height on both sides of them; and though they were a wall unto them, yet it was a mighty act of faith to put themselves between such walls as were ready every moment to fall upon them, had they not been under an Almighty restraint.

Learn hence, That faith will overcome all fears and dangers, and find a way through a sea of difficulties, under the call and at the command of God.

But how came it to pass that the Egyptians, going in the same path through the Red Sea, were drowned in which the Israelites were preserved?

Answer The Egyptians entering in was an act of presumption; the Israelites, was an act of faith; God commanded the Israelites to go through; now as faith gives courage to obey God in difficult duties, so it gives encouragement to hope that safety shall evermore accompany duty.

Fuente: Expository Notes with Practical Observations on the New Testament

Heb 11:27. By faith Namely, in the power of God to preserve and conduct him and them, notwithstanding Pharaohs rage and threatening; he forsook Egypt Taking all the Israelites with him; not fearing the wrath of the king As he did many years before, when he fled from Egypt into Midian: see Exo 2:14-15. For he endured Continued resolute and immoveable; as seeing him who is invisible Keeping the eye of his mind continually fixed on that great invisible Being, whose presence and friendship is of such importance, that the person who fixes his regards on him, will never by any consideration be influenced knowingly to offend him, nor be much impressed with the fear of any person or thing that would tempt him to do this. This character of God is here given with peculiar propriety. Moses was now in that condition, and had those difficulties to encounter, wherein he continually stood in need of divine power and assistance: whence this should come he could not discern by his senses: his bodily eye could behold no present assistant; for God was invisible: but he saw him by faith, whom he could not see with his bodily eyes, and thus seeing him he found him a present help, no less than if he had been manifest to his senses. A double act of Mosess faith is intended herein; 1st, A clear, distinct view and apprehension of Gods omnipresence, power, and faithfulness; and, 2d, A steady trust in him on account of these perfections. This he relied on, to this he trusted, that God was everywhere present with him, able to protect and assist him, and faithful to his promises. Of these things he had as certain a persuasion, as if he had seen God working with him and for him with his bodily eyes. This sense of God he continually had recourse to in all his hazards and difficulties, and thereby endured courageously to the end.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Moses persevered in spite of the king’s wrath, and so should we in spite of the wrath we may experience from ungodly opponents. Probably Moses’ departure for Midian 40 years before the Exodus is in view here. This seems likely in view of the chronological sequence the writer followed in this passage. The reference to the king’s wrath is appropriate because Moses left Egypt then because Pharaoh sought to kill him (Exo 2:15).

"The emphasis . . . falls not on endurance but on continually seeing, as it were, the unseen God . . . The reference is not to the awesome event at the burning bush . . ., as if to say that Moses saw one who is invisible, but to a fixed habit of spiritual perception. . . .

 

"From the pastoral perspective of the writer, the firmly entrenched habit of Moses in keeping God continually in view establishes a standard for imitation by the community in its experience of fear and governmental oppression." [Note: Lane, Hebrews 9-13, p. 376.]

"’The courage to abandon work on which one’s heart is set, and accept inaction cheerfully as the will of God, is of the rarest and highest kind, and can be created and sustained only by the clearest spiritual vision’ (Peake)." [Note: Moffatt, p. 181.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)