Hebrews 11:27

Πίστει κατέλιπεν Αἴγυπτον, μὴ φοβηθεὶς τὸν θύμον τοῦ βασιλέως· τὸν γὰρ ἀόρατον ὡς ὁρῶν ἐκαρτέρησε.

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

᾿Εκαρτέρησε. 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 ἐκαρτέρησε 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., וְסַבַּד, “and he hoped,” or “trusted, as one who saw him who is invisible.” “Fortiter obduravit;” “forti animo fuit.” We properly, “endured.”

Hebrews 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, Exodus 2:14-15; and a second time when he carried away the people with him out of Egypt, which he entered into, Exodus 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, Exodus 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, Exodus 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, Exodus 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, Daniel 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 ἐκαρτέρησε, which we render “endured,” is not used in the New Testament but in this place only. It is derived from κράτος (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.” Καρτερέω : “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 καρτερία, joined with ἀνδρία, “fortitude,” as of the same nature; and opposed to μαλακία, an “easy softness of nature,” that betrays men into a relinquishment of their duty. And as the verb, καρτερέω, is used sometimes with a dative, sometimes with an accusative case, sometimes with prepositions, πρός ἐπί, sometimes without; so it is also neutrally, without affecting any other persons or things: Καρτερεῖν δὲ χρὴ ἄλλων παίδων ἐλπίδι, Thucyd., lib. 2:cap. 44. So that there was no need for the Vulgar to join it unto τὸν ἀόρατον, “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: 1 Corinthians 16:13, Γρηγορεῖτε, στήκετε ἐν τῇ πίστει, ἀνδρίζεσθε, κραταιοῦσθε.

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, Romans 1:20; Colossians 1:15; 1 Timothy 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, Genesis 15:1; Genesis 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, Psalms 73:25-26; Isaiah 40:28-31.