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continued to look away from the things of earth unto the (divine) recompense for suffering ( sunkakoucei'sqai ) and reproach ( ojneidismov" ).

The nature of this recompense, though it is definite, is left undefined (Heb. 11:6). It must not be limited to the future occupation of Canaan by the people. The fulfilment of God's counsel includes blessings which man cannot anticipate: 1 Cor. 2:9 (Is. 64:4).

For misqapodosiva see Heb. 2:2 note.

jApoblevpein occurs here only in N. T. Compare ajfora'n Heb. 12:2. The word occurs in the same sense of ‘looking away from one object to another’ in classical writers (Plato, Xen., Dem.). Philo, de mund. opif. § 4 (i. p. 4 M.) ajpoblevpwn eij" to; paravdeigma (of the builder).

For the choice of Moses compare Philo de vit. Mos. i. § 7 (2:85 f. M.). ( b ) Heb. 11:27, 28. The work of Moses.
11:27.
p. katevlipen Ai[gupton ...] It is doubtful to what event reference is made. From the order in which the fact is mentioned, and from the manner in which it is described ( katevlipen as contrasted with dievbhsan ) it has been concluded that the reference is to the flight of Moses to Midian, which could be rightly spoken of as a ‘leaving’ since it involved the temporary abandonment of the work to which Moses had felt himself called. Nor is it a fatal objection to this view that in the narrative of Exodus it is said that ‘Moses was afraid’ (Ex. 2:14), though the superficial contradiction has occasioned some difficulty.

If this interpretation be adopted the exact thought will be that Moses was not afraid of the anger of the king in itself. For the sake of his people he could have braved death; but, though he was so far fearless, yet the lack of faith in those whom he would have delivered (Acts 7:23 ff.) forced him to retire: ‘He left Egypt though he feared not the wrath of the king.’ This he did ‘by faith,’ for even at the moment when he gave up his work he felt the divine presence with him. ‘He endured ( ejkartevrhsen not ejkartevrei ) as seeing Him who is invisible.’

Philo gives this general interpretation of the flight to Midian: ouj feuvgei Mwush'" ajpo; tou' Faraw', ajnepistrepti; ga;r a]n ajpedivdrasken, ajlla; ajnacwrei', toutevstin ajnakwch;n poiei'tai tou' polevmou ajqlhtou' trovpon diapnevonto" kai; sullegomevnou to; pneu'ma ( Leg. Alleg. iii. § 4; i. p. 90 M.).

Theodoret gives a different explanation of mh; fobhqeiv" : th;n me;n Ai[gupton fobhqei;" katevlipe, qarsalevw" de; to;n Aijguvption kathkovntise . th;n fugh;n toivnun ajnti; th'" aijtiva" tevqeike th'" fugh'" .

It is however more likely that the words refer to the Exodus. Moses, the leader of the people, left the safe though servile shelter and support of Egypt, casting himself on the protection of the unseen God against the certain vengeance of the king in the fulfilment of his arduous and self-sacrificing work. Comp. Philo, de vit. M. i. § 27 (ii. p. 104 M.). th;n Aijguvptou katevlipen hJgemonivan, qugatridou'" tou' tovte basileuvonto" w[n ... Jos. Antt. 2.15, 2. The change of tenses, katevlipen, pepoivhken , helps to explain the historical transposition.
to;n ga;r ajovr. ... ejkartevrhsen ] The most characteristic trait in the life of
Moses is that
he spoke with God face to face , Exod. 33; Num. 12:7, 8. The ‘vision of God’ is that which distinguishes him from the other prophets. Compare Philo de mut. nom. § 2 (i. p. 579 M.) Mwush'" ou\n oJ th'" ajeidou'"


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