(27) By faith he forsook Egypt.--It is a matter of great difficulty to decide whether these words refer to the flight into Midian (Exodus 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 (Hebrews 11:28); (2) the second departure was made at Pharaoh's urgent request (Exodus 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 Hebrews 5:1-3, persevered in until the anger of the king was powerfully excited (Hebrews 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 (Exodus 14:5); (3) that the flight to Midian was directly caused by fear (Exodus 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.

Verse 27. - By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. This forsaking of Egypt must, because of the order in which it comes and of Moses alone being mentioned, be his flight related in Exodus 2:15, not the final Exodus. The only seeming difficulty is in the expression, "not fearing the wrath of the king," whereas in the history Moses is represented as flying in fear from the face of Pharaoh, who sought to slay him. But the two views of his attitude of mind are reconcilable. The assertion of his fearlessness applies to his whole course of action from the time when he elected to brave the king in behalf of Israel. In pursuance of this course, it became necessary for him to leave Egypt for a time. In this, as well as in staying, there was danger; for the king might pursue him: he might, perhaps, have secured his own safety by returning to the court and giving up his project; but he persevered at all hazards. And thus the apprehension of immediate danger under which he fled the country with a view to final success, was in no contradiction to his general fearlessness. Further, his being content to leave Egypt at all, and that for so many years, and still never relinquishing his design, was an additional evidence of faith, as is expressed by the word ἐκαρτέρησε, "he endured." The vision through faith of the unseen heavenly King kept alive his hope through those long years of exile: what was any possible wrath even of the terrible Pharaoh to one supported by that continual vision?

11:20-31 Isaac blessed Jacob and Esau, concerning things to come. Things present are not the best things; no man knoweth love or hatred by having them or wanting them. Jacob lived by faith, and he died by faith, and in faith. Though the grace of faith is of use always through our whole lives, it is especially so when we come to die. Faith has a great work to do at last, to help the believer to die to the Lord, so as to honour him, by patience, hope, and joy. Joseph was tried by temptations to sin, by persecution for keeping his integrity; and he was tried by honours and power in the court of Pharaoh, yet his faith carried him through. It is a great mercy to be free from wicked laws and edicts; but when we are not so, we must use all lawful means for our security. In this faith of Moses' parents there was a mixture of unbelief, but God was pleased to overlook it. Faith gives strength against the sinful, slavish fear of men; it sets God before the soul, shows the vanity of the creature, and that all must give way to the will and power of God. The pleasures of sin are, and will be, but short; they must end either in speedy repentance or in speedy ruin. The pleasures of this world are for the most part the pleasures of sin; they are always so when we cannot enjoy them without deserting God and his people. Suffering is to be chosen rather than sin; there being more evil in the least sin, than there can be in the greatest suffering. God's people are, and always have been, a reproached people. Christ accounts himself reproached in their reproaches; and thus they become greater riches than the treasures of the richest empire in the world. Moses made his choice when ripe for judgment and enjoyment, able to know what he did, and why he did it. It is needful for persons to be seriously religious; to despise the world, when most capable of relishing and enjoying it. Believers may and ought to have respect to the recompence of reward. By faith we may be fully sure of God's providence, and of his gracious and powerful presence with us. Such a sight of God will enable believers to keep on to the end, whatever they may meet in the way. It is not owing to our own righteousness, or best performances, that we are saved from the wrath of God; but to the blood of Christ, and his imputed righteousness. True faith makes sin bitter to the soul, even while it receives the pardon and atonement. All our spiritual privileges on earth, should quicken us in our way to heaven. The Lord will make even Babylon fall before the faith of his people, and when he has some great thing to do for them, he raises up great and strong faith in them. A true believer is desirous, not only to be in covenant with God, but in communion with the people of God; and is willing to fare as they fare. By her works Rahab declared herself to be just. That she was not justified by her works appears plainly; because the work she did was faulty in the manner, and not perfectly good, therefore it could not be answerable to the perfect justice or righteousness of God.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 Hebrews 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.