He endured, as seeing him who is invisible. These words suggest the following observations.

I. THAT GOD IS ESSENTIALLY INVISIBLE TO THE SENSES. He is the invisible One. "God is a Spirit;" and the physical eye cannot behold pure spirit. Organs of sense have no fitness for immediate dealing with the great verities of the spiritual realm. Truth, holiness, love, cannot be perceived by the senses; for they have neither material form nor visible color, Neither can the Infinite Spirit be seen by our finite sense. When he is represented as manifesting himself to man (Genesis 12:7; Genesis 17:1; Genesis 18:1), it does not mean that the essence or substance of God was seen by human eye, but that he assumed some visible form in which he communicated with man. When Jacob is said to "have seen God face to face" (Genesis 32:30), and a statement of similar import is made of Moses (Exodus 33:11), we must understand thereby that he drew near to them in a very remarkable theophany, that he granted to them some full and clear manifestation of the Divine, and at the same time admitted them to intimate spiritual communion with him. To Moses himself the Lord said," Thou canst not see my face: for there shall no man see me, and live" (Exodus 33:20). "No man hath seen God at any time," etc. (John 1:18). He is" the King eternal, immortal, invisible;' "dwelling in the light which no man can approach unto; whom no man hath seen, nor can see" (1 Timothy 1:17; 1 Timothy 6:16). We infer the unlawfulness of any attempt to represent God to the senses. "Thou shalt not make unto thee any graven image," etc. (Exodus 20:4, 5); "To whom will ye liken God? or what likeness will ye compare unto him?" (Isaiah 40:18).

II. THAT GOD MAY BE PERCEIVED BY THE SOUL. Moses "endured as seeing him who is invisible." The Infinite Spirit cannot be sensuously apprehended, but he may be spiritually apprehended. "Blessed are the pure in heart: for they shall see God." The pure heart is the organ by which the invisible One may be seen. "There is another vision beside the vision of the body; faith itself is sight; and where faith is complete, there is a consciousness of God's presence throughout our life and service which amounts to a distinct vision of God's personal presence and government." Thus may we blessedly realize his presence in our hearts and lives. Thus did Enoch, as he "walked with God." And David, "I have set the Lord always before me: because he is at my right hand, I shall not be moved." "I will fear no evil: for thou art with me." And Paul, "The Lord stood with me, and strengthened me."

III. THAT THE VISION OF GOD SUPPLIES THE SOUL WITH ITS STRONGEST AND SUBLIMEST INSPIRATIONS. "He endured, as seeing him who is invisible." This realization of the Divine presence:

1. Raises the soul above the fear of man. By faith Moses did "not fear the wrath of the king; for he endured," etc. This enabled the psalmist to utter the triumphant challenge, "The Lord is on my side; I will not fear; what can man do unto me?" (see also Daniel 3:13-18; Acts 4:18-20; Acts 5:27-29).

2. Inspires the soul with patience in the trials of life. It enables the Christian to say even of severe sufferings, "Our light affliction, which is for the moment, worketh for us more and more exceedingly an eternal weight of glory; while we look not at the things which are seen," etc. (2 Corinthians 4:17, 18).

3. Inspires the soul with energy and perseverance for the difficult duties of life. Sometimes the sympathetic presence of a friend is very encouraging and helpful in arduous and dispiriting labor. But the consciousness of God's presence and approbation always imparts courage to the heart, resolution to the will, and energy to the arm of his faithful servants.

4. Exalts the tone and spirit of the entire life. "Seeing him who is invisible," a life of unworthy aims or sinful practices will be impossible. Realizing his presence, both character and conduct must grow in purity and power, in piety and usefulness. - W.J.

There is scarcely one revelation of God in the Bible which does not involve mystery — which does not try, therefore, severely try, the submissiveness of our faith. Notoriously is this the case with that revelation which was typified by the Passover. What connection, man asks, can be conceived of, between the Saviour's crucifixion and the absolution of the sinner? What link of intelligible union can exist between the shedding of the life-blood of the Holy and sinless One, and the remission of the long and deep debt of the world's, or of so much as one man's, transgressions? And a thousand suppositions have been hazarded by human speculation, of which the aim and object is to lighten the weight of this doctrine — to make it less of a submission to receive it, by taking out of it the unexpectedness and the peculiarity. Thus we seek to make fewer and to make easier the submissions of faith — not by assuring ourselves more thoroughly of the Divinity of Him who speaks with us — not by a more implicit reliance upon the wisdom, truth, and love of Him who thus, and not otherwise, sends us salvation — but, by offering modifications which may palliate and dilute the difficulty, and in the same degree take from the revelation itself its very salt and life and virtue. There is something of the same trial in every ordinance of worship. What real connection can be dreamed of, we might ask, between the kneeling, elsewhere or here, on a little spot of earth, to think a few thoughts, to speak a few words, alone by myself, or in the congregation — and the influx of grace, or the supply of strength, or the ministry of consolation — not to mention any special outward or bodily relief — which those thoughts have desired, or which those words have asked, of an invisible God in a far-off heaven? The only answer is that which satisfied the man of faith here commemorated — faith, assured of the command, argues not, nor gainsays, "Hath He said, and shall He not do it?" is a self-answering question, when God is the subject. "By faith he kept the Passover and the sprinkling of blood," and the destroyer "passed over" the houses upon which the sign of faith was.

(Dean Vaughan.)

By Moses' example we are encouraged —

1. To obedience in the right use of God's signs.

2. To confidence that God's ends shall be obtained in the use of those instituted signs, and that the ordinances shall be effectual unto the ends for which God hath appointed them. Therefore waiving all other points, I shall insist upon this one alone. Doct.: That rightly to celebrate the sacrament of the Lord's supper, there is great need of the vigorous and lively work and exercise of faith. First, in general, whoever would have any commerce with God must have some faith. He must believe steadfastly those two primitive and supreme truths, God's being and bounty, His essence and His providence; that there is a God, and that it is not in vain to serve God. Secondly, as this faith is necessary to religion in general, and all that respect we show to God, so all the duties of worship must be gone about in faith and obedience, otherwise they are not acceptable to God, for God accepts of nothing but what He hath appointed and instituted. Thirdly, there are special reasons why the work and exercise of faith is required in the use of these sacramental signs. I have hitherto showed you the necessity and use of faith to all acts of religion in the general, now I shall show it more particularly as to sacraments. There is faith in prayer, and faith in the Word, but especially in the use of the sacraments; and here they have a fourfold use.

1. To interpret the signs according to the use and end for which they were appointed, and to discern the mysteries represented thereby, namely, that God doth as effectually give Christ to the soul as He doth give bread and wine to the body; or, to use the apostle's phrase, to help us "to discern the Lord's body," that the eye may affect the heart (1 Corinthians 11:25). It is such a discerning as stirs up suitable affections, a holy joy, and a delightful converse with Him. It is such a discerning as is not opposite to ignorance, but to irreverence and slightness; when a man doth not consider what he is about, he hath no true sight and sense of Christ in the duty.

2. Faith is necessary, that we may not be offended at the mean and despicable appearance in the sacraments. Here are excellent mysteries, veiled under the simplicity of a few outward rites that make no fair show in the flesh.

3. The nature of these signs is to excite and confirm faith. There are three uses of signs — to represent., to put in remembrance, and to confirm; and so signs are either significative, commemorative, or confirming and assuring. Now, since there are several sorts of signs, unto which of these shall we refer the sacraments? That must be determined by God's institution; for mark, the sacraments are not natural signs, as smoke is a sign of fire, but instituted signs; bread doth not naturally signify the body of Christ, or wine the blood of Christ, but only by institution. Now, in all instituted signs we must look to the author and the end. Instituted signs in religion can have no author but God, therefore no creature can institute a sacrament, because they cannot give the grace that is signified thereby, nor bind God to give that grace by a sign of their own devising. But now to what end hath God instituted these signs? whether to signify or to admonish, or to certify and assure? I answer, In some sense for all these ends, but chiefly the latter.

4. There is this peculiar to sacraments above other duties, that they imply a closer application.First, What to do before the supper.

1. Before we come to remember Christ, we must first consider ourselves, and reflect upon our own state.

2. For the manner in which you ought to come.(1) Come judging and condemning yourselves, and humbled under the sense of your own vileness and unworthiness, that Jesus Christ may be more sweet to you.(2) They must come with hunger and thirst after sacramental benefits, the comforts and saving graces of the Spirit, God invites such, whatever discouragements they have upon them (Isaiah 55:1).(3) They are to bewail their unbelief, and to make what application of Christ they can; when they cannot apply Christ to themselves, they must apply themselves to Christ. They must go to Christ with that faith they have, and say (Mark 9:24).(4) Renew thy consecration, and consent to surrender and give up thyself to the tuition and service of Christ; for the more we mind our duty the more ready is God to prepare our comfort for us. Secondly, What we are to do in the supper of the Lord. Oh, look that you excite and stir up faith! It is not enough to have it, but it must be exercised; ay, and that in a lively and vigorous manner (Song of Solomon 1:12). There is a twofold faith to be exercised — a faith that respects the whole duty, and a faith that is more specially terminated on the person of Christ. Thirdly, What we are to do after the Lord's Supper. Examine what exercise and increase of faith there hath been. Have I acted faith in this duty? How shall I know it? If you have in the acting of faith been waiting upon God for the blessings of the institution, the effects will show it.The effects are these —

1. It will stir up joy and thankfulness; you will find it will increase both (Acts 8:39).

2. It will produce a longing to meet with God another time, that we may be thus kindly refreshed, and have another good meal from God, and be feasted in His house (Psalm 63:2).

3. There will be resolution to serve the Lord the more faithfully, and walk with Him in all the ways of holiness. You have been with God, and you go aside and say (Psalm 116:12-14).

4. For the present the heart should be more warm and serious, and all those things omitted, for a time at least, which rather savour of the flesh than of the spirit, which, though they do not directly belong to the flesh, yet they border on it. And those things will be omitted which do not well agree with the lively sense and fervour of godliness, which should be stirred up in us in an action so important.

(T. Manton, D. D.)

I. THE HISTORICAL FACTS CONNECTED WITH THE PASSOVER.

1. The hopeless bondage of the people (Exodus 10:28).

2. The Divine method of deliverance.

3. This method a singular type of Christian redempiion.

II. THE FAITH BY WHICH MOSES KEPT THE PASSOVER.

1. Faith was manifested in believing that the judgment was about to come.

2. Faith was manifested in expecting deliverance through the simple means God appointed.

3. Faith was manifested in the assurance that this would be the means of their deliverance from Egypt.

III. THE CORRESPONDENCE BETWEEN THIS FAITH AND THAT NECESSARY FOR SPIRITUAL REDEMPTION.

1. The requirements of faith in each case are similar.

2. The ground of faith in each case is the Word of God.

3. The difficulty of faith in each case is the mystery of the method.

4. The result of faith in each case is a new and blessed life.

(C. New.)

I. SHOW WHAT IS THAT BELIEVING. MANAGEMENT OF THE SACRAMENT OF CHRIST'S BODY AND BLOOD, WHICH IS THE BEST SECURITY FOR A SINNER AGAINST THE DAY OF WRATH. We will be helped to a view of this by considering the ordinance pointed at in the text.

1. The Christian and communicant that would manage this ordinance so as he may be secured against the day of wrath, must have his bunch of hyssop ready; that is, he must have faith, by which alone that blood can be sprinkled on the soul.

2. He must believe his own desert of wrath, that he himself deserves to fall amongst them that fall.

3. He must, with an eye of faith, discern the sacrifice and the virtue of it, seeing that in the ordinance which a carnal eye cannot. And here faith will say two things —(1) Faith will look in through the ordinance, and seeing Christ in it, will say, "There is a hiding-place from wrath (John 1:29).(2) Faith will look more narrowly yet, even through the hiding-place itself; and where the fearful unbeliever sees many faults the believer will see none, but say, "He is able to save them to the uttermost, that come unto God by Him, seeing He ever liveth to make intercession for them" (Hebrews 7:25). In a word, he will believe —

(a)That Christ is the appointed: Refuge against wrath; and —

(b)That He is a safe Refuge, and that there is no other.

4. He must dip his bunch of hyssop in the bason where the blood of the Lamb is. Christ is our Paschal Lamb (1 Corinthians 5:7); the covenant is the bason wherein the blood of the Lamb is poured (Hebrews 13:20), and the cup the New Testament. The believing communicant will lay hold on the covenant made by sacrifice, that he may be safe in the day of wrath (Psalm 1.3-5).

5. He must sprinkle this blood, make an effusion of it; apply it by faith, and receive the atonement.

6. He must sprinkle it on the lintel and side-posts, only not on the threshold. Look with an eye of faith on it as precious blood, and sprinkle it over your whole man, above you, on every side; only not under your feet. Despise it not (Hebrews 10:29).

7. He must not sprinkle it only on the back of the door, but on the outside, the lintel and side-posts, that the angel may see it. The Lord is coming to call the land to a sad account, and to examine every one. On with your mark this day, on your foreheads.

8. He must feed on the body and blood of Christ.

(1)On a whole Christ — Christ in all His offices.

(2)With the bitter herbs of repentance and sorrow for sin.

(3)Ye must eat in a departing posture; turning your backs on the world and your lusts, and setting your face stedfastly to Immanuel's land.

II. SHOW WHAT SECURITY THIS WILL BE AGAINST THE DAY OF WRATH.

1. Thus ye will be secured from eternal wrath.

2. In a day of wrath upon the land; though the storm blow never so hard, ye shall have a manifold security. Though ye must not promise yourselves security from trouble, yet —

(1)Ye shall be kept from mixing with the generation under God's wrath. Build ye the partition-wall, and God will build the protection-wall (Psalm 12:7).

(2)"It may be ye shall be hid in the day of the Lord's anger" (Zephaniah 2:3).

(3)Ye shall not be straitened for provision, though it be a scarce time (Psalm 142:5).

(4)Though the weight of common calamity should bruise you, yea, and crush you, "there shall no evil touch you" (Job 5:19).

(a)No evil that is an only evil; mercy shall always be predominant in thy cup.

(b)The evil shall be taken out of the evils that come on thee.

(c)The evils that may come on thee shall be turned to good (Romans 8:28).

III. COMFIRM THE DOCTRINE.

1. He that thus manageth this ordinance, unites with Christ, the Peace-maker. Christ is his; his security is in Him, for Christ is in him (Galatians 4:19), He cannot die. His blood is sprinkled on His people, and that marks them for the Lord.

2. He gets all this sealed under the broad seal of Heaven in this ordinance. Herein the covenant of peace between God and sinners is sealed in both hands; and all these, and much more, are promises and articles of the covenant. And what greater security can ye imagine in this world?

IV. THE APPLICATION.

Use 1. For information.(1) The slighters of this ordinance are great fools and despisers of their own mercy.(2) The mismanagers of this ordinance are great fools, who sit down at the Lord's table but communicate not believingly. They do the outward work, but it is not in faith; they bring no faith, no discerning, &c.; and so instead of securing themselves against the day of wrath, do mark themselves out for wrath.

Use 2. Of exhortation.(1) Ye that are not communicants, ye are in hazard of the day of wrath as well as others, though ye sit not at the table. Will ye by faith embrace the sacrifice exhibited there; receive and sprinkle the blood, the covenant sealed there.(2) Communicants, manage this work so as ye may be secured against the day of wrath. All of you, flee into Christ Jesus as the city of refuge; and make sure work, and lay down your measures for time and for eternity.(a) Let not the thoughts of wrath prevail to darken your view of the love of Christ in the gospel and in this ordinance. Particularly assure yourselves if ye be willing to be the Lord's, and take Him for your God, the white side of the cloud is to you; and that though God were to destroy the whole land from off the face of the earth, if there were but one soul who would take shelter in the covenant of peace, he should be welcome.(b) As ye give yourselves to the Lord, so give your families too. Take all yours that way, and lay them over on Him, and leave them with Him for the evil day.(c) Let it be your main concern to get strength to be carried cleanly through; that ye be not led away with the sins and snares of the evil time, and so fall from your stedfastness.(d) Be not peremptory and particular as to what otherwise may be your portion of common calamity; but leave that on the Lord.

(T. Boston, D. D.)

Abel, Barak, Cain, David, Egyptians, Enoch, Esau, Gedeon, Gideon, Hebrews, Isaac, Israelites, Jacob, Jephthae, Jephthah, Joseph, Noah, Pharaoh, Rahab, Samson, Samuel, Sara, SarahEgypt, Jericho, Jerusalem, Red SeaAngel, Blood, Celebrated, Death, Destroyed, Destroyer, Destroying, Destruction, Faith, Firstborn, First-born, Houses, Instituted, Israelites, Kept, Lest, Oldest, Passover, Sign, Sons, Sprinkled, Sprinkling, Touch1. What faith is.
6. Without faith we cannot please God.
7. The examples of faithfulness in the fathers of old time.

Hebrews 11:28

     5194   touch
     5688   firstborn
     7406   Passover
     7454   sprinkling

Hebrews 11:1-39

     5763   attitudes, positive to God
     8412   decisions

Hebrews 11:1-40

     8020   faith

Hebrews 11:4-28

     5714   men

Hebrews 11:4-38

     8428   example

Hebrews 11:23-29

     5102   Moses, life of

Hebrews 11:24-28

     5103   Moses, significance
     8248   faithfulness

October 15. "Faith is the Evidence of Things not Seen" (Heb. xi. 1).
"Faith is the evidence of things not seen" (Heb. xi. 1). True faith drops its letter in the post-office box, and lets it go. Distrust holds on to a corner of it, and wonders that the answer never comes. I have some letters in my desk that have been written for weeks, but there was some slight uncertainty about the address or the contents, so they are yet unmailed. They have not done either me or anybody else any good yet. They will never accomplish anything until I let them go out of my hands and …
Rev. A. B. Simpson—Days of Heaven Upon Earth

April 26. "Strangers and Pilgrims" (Heb. xi. 13).
"Strangers and pilgrims" (Heb. xi. 13). If you have ever tried to plough a straight furrow in the country--we are sorry for the man that does not know how to plough and more sorry for the man that is too proud to want to know--you have found it necessary to have two stakes in a line and to drive your horses by these stakes. If you have only one stake before you, you will have no steadying point for your vision, but you can wiggle about without knowing it and make your furrows as crooked as a serpent's …
Rev. A. B. Simpson—Days of Heaven Upon Earth

February 3. "He Went Out, not Knowing Whither He Went" (Heb. xi. 8).
"He went out, not knowing whither He went" (Heb. xi. 8). It is faith without sight. When we can see, it is not faith but reasoning. In crossing the Atlantic we observed this very principle of faith. We saw no path upon the sea nor sign of the shore. And yet day by day we were marking our path upon the chart as exactly as if there had followed us a great chalk line upon the sea; and when we came within twenty miles of land we knew where we were as exactly as if we had seen it all three thousand miles …
Rev. A. B. Simpson—Days of Heaven Upon Earth

January the First the Unknown Journey
"He went out not knowing whither he went." --HEBREWS xi. 6-10. Abram began his journey without any knowledge of his ultimate destination. He obeyed a noble impulse without any discernment of its consequences. He took "one step," and he did not "ask to see the distant scene." And that is faith, to do God's will here and now, quietly leaving the results to Him. Faith is not concerned with the entire chain; its devoted attention is fixed upon the immediate link. Faith is not knowledge of a moral …
John Henry Jowett—My Daily Meditation for the Circling Year

The Illusiveness of Life.
Preached June 9, 1850. THE ILLUSIVENESS OF LIFE. "By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: for he looked for a city which hath foundations, whose builder and maker is God."--Hebrews xi. 8-10. Last Sunday we touched upon …
Frederick W. Robertson—Sermons Preached at Brighton

The Pilgrim's Longings
Now, our position is very similar to theirs. As many of us as have believed in Christ have been called out. The very meaning of a church is, "called out by Christ." We have been separated. I trust we know what it is to have gone without the camp, bearing Christ's reproach. Henceforth, in this world we have no home, no true home for our spirits; our home is beyond the flood; we are looking for it amongst the unseen things; we are strangers and sojourners as all our fathers were, dwellers in this wilderness, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

Rahab's Faith
I do think this triumph of faith over sin is not the least here recorded, but that if there be any superiority ascribable to any one of faith's exploits, this is, in some sense, the greatest of all. What! faith, didst thou fight with hideous lust? What! wouldst thou struggle with the fiery passion which sendeth forth flame from human breasts? What! wouldst thou touch with thy hallowed fingers foul and bestial debauchery? "Yea," says faith, "I did encounter this abomination of iniquity; I delivered …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Faith
This is an old law; it is as old as the first man. No sooner were Cain and Abel born into this world, and no sooner had they attained to manhood, than God gave a practical proclamation of this law, that "without faith it is impossible to please him." Cain and Abel, one bright day, erected an altar side by side with each other. Cain fetched of the fruits of the trees and of the abundance of the soil, and placed them upon his altar; Abel brought of the firstlings of the flock, and laid it upon his …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Noah's Faith, Fear, Obedience, and Salvation
We may take pleasure in thinking of Noah as a kind of contrast to Enoch. Enoch was taken away from the evil to come: he saw not the flood, nor heard the wailing of those who were swept away by the waterfloods. His was a delightful deliverance from the harvest of wrath which followed the universal godlessness of the race. It was not his to fight the battle of righteousness to the bitter end; but by a secret rapture he avoided death, and escaped those evil days in which his grandson's lot was cast. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 36: 1890

The Best Strengthening Medicine
THOSE WHO OUT OF WEAKNESS were made strong are written among the heroes of faith, and are by no means the least of them. Believers "quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong." Who shall tell which of the three grand deeds of faith is the greatest? Many of us may never have to brave the fiery stake, nor to bow our necks upon the block, to die as Paul did; but if we have grace enough to be out of weakness made strong, we shall not be left out of …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

The Obedience of Faith
"Is there a heart that will not bend To thy divine control? Descend, O sovereign love, descend, And melt that stubborn soul! " Surely, though we have had to mourn our disobedience with many tears and sighs, we now find joy in yielding ourselves as servants of the Lord: our deepest desire is to do the Lord's will in all things. Oh, for obedience! It has been supposed by many ill-instructed people that the doctrine of justification by faith is opposed to the teaching of good works, or obedience. There …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

The Call of Abraham
I. First, let us LOOK AT ABRAHAM. Abraham's family was originally an idolatrous one; afterwards some beams of light shone in upon the household, and they became worshippers of the true God; but there was much ignorance mingled with their worship, and at least occasionally their old idolatrous habits returned. The Lord who had always fixed on Abraham to be his chosen servant and the father of his chosen people upon earth, made Abraham leave the society of his friends and relatives, and go out of Ur …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

Go Back? Never!
"And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is an heavenly...city."--Hebrews 11:15, 16. ABRAHAM left his country at God's command, and he never went back again. The proof of faith lies in perseverance. There is a sort of faith which doth run well for a while, but it is soon ended, and it doth not obey the truth. The Apostle tells us, however, that the people of God were …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 61: 1915

The Gaze of the Soul
Looking unto Jesus the author and finisher of our faith.--Heb. 12:2 Let us think of our intelligent plain man mentioned in chapter six coming for the first time to the reading of the Scriptures. He approaches the Bible without any previous knowledge of what it contains. He is wholly without prejudice; he has nothing to prove and nothing to defend. Such a man will not have read long until his mind begins to observe certain truths standing out from the page. They are the spiritual principles behind …
A. W. Tozer—The Pursuit of God

The Christian Faith
Scripture references: Hebrews 11; Matthew 9:29; 17:20; Mark 10:52; 11:22; Acts 2:38; 3:16; 10:43; 16:30,31; Romans 1:17; 5:1; 10:17; Galatians 2:20. FAITH AND PRACTICE Belief Controls Action.--"As the man is, so is his strength" (Judges 8:21), "For as he thinketh in his heart so is he" (Proverbs 23:7). "According to your faith be it unto you" (Matthew 9:28,29). "Keep thy heart with all diligence; for out of it are the issues of life" (Proverbs 4:23). The Scriptures place stress upon the fact that …
Henry T. Sell—Studies in the Life of the Christian

The Voices of the Dead
"And by it he being dead yet speaketh." Hebrews xi. 4. Much of the communion of this earth is not by speech or actual contact, and the holiest influences fall upon us in silence. A monument or symbol shall convey a meaning which cannot be expressed; and a token of some departed one is more eloquent than words. The mere presence of a good and holy personage will move us to reverence and admiration, though he may say and do but little. So is there an impersonal presence of such an one; and, though …
E. H. Chapin—The Crown of Thorns

The Practice of Piety; Directing a Christian How to Walk that He May Please God.
Whoever thou art that lookest into this book, never undertake to read it, unless thou first resolvest to become from thine heart an unfeigned Practitioner of Piety. Yet read it, and that speedily, lest, before thou hast read it over, God, by some unexpected death, cut thee off for thine inveterate impiety. The Practice of Piety consists-- First, In knowing the essence of God, and that in respect of, (I.) The diverse manner of being therein, which are three persons--Father, Son, and Holy Ghost. (II.) …
Lewis Bayly—The Practice of Piety

Testimonies.
"Without faith it is impossible to please God."--Heb. xi. 6. In order to prevent the possibility of being led into paths of error, faith is directed, not to a Christ of the imagination, but to "the Christ in the garments of the Sacred Scripture," as Calvin expresses it. And therefore we must discriminate between (1) faith as a faculty implanted in the soul without our knowledge; (2) faith as a power whereby this implanted faculty begins to act; and (3) faith as a result,--since with this faith (1) …
Abraham Kuyper—The Work of the Holy Spirit

The Being of God
Q-III: WHAT DO THE SCRIPTURES PRINCIPALLY TEACH? A: The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man. Q-IV: WHAT IS GOD? A: God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth. Here is, 1: Something implied. That there is a God. 2: Expressed. That he is a Spirit. 3: What kind of Spirit? I. Implied. That there is a God. The question, What is God? takes for granted that there …
Thomas Watson—A Body of Divinity

Abraham and Isaac. Genesis xxii.
1.--"After these things." What things? See verse 33 in preceding chapter. After Abraham had given himself to prayer. It often happens that grace is given for grace. God prepares his own for trial and suffering by revealing Himself. "GOD DID TEMPT."--Like a workman who is conscious the work is well done, fears not the scrutiny which waits his labour. When the smith has put good work into the iron cable, he does not then fear the strain of the test put upon it, and God knew what He had done to …
Thomas Champness—Broken Bread

Enoch, the Deathless
BY REV. W. J. TOWNSEND, D.D. Enoch was the bright particular star of the patriarchal epoch. His record is short, but eloquent. It is crowded into a few words, but every word, when placed under examination, expands indefinitely. Every virtue may be read into them; every eulogium possible to a human character shines from them. He was a devout man, a fearless preacher of righteousness, an intimate friend of God, and the only man of his dispensation who did not see death. He sheds a lustre on the …
George Milligan—Men of the Bible; Some Lesser-Known

Faith an Assurance and a Proof.
"Now faith is the assurance of things hoped for, the proving of things not seen. For therein the elders had witness borne to them. By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which do appear."--HEB. xi. 1-3 (R.V.). It is often said that one of the greatest difficulties in the Epistle to the Hebrews is to discover any real connection of ideas between the author's general purpose in the previous discussion and the …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient, …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Faith of Moses.
"By faith Moses, when he was born, was hid three months by his parents, because they saw he was a goodly child; and they were not afraid of the king's commandment. By faith Moses, when he was grown up, refused to be called the son of Pharaoh's daughter; choosing rather to be evil entreated with the people of God, than to enjoy the pleasures of sin for a season; accounting the reproach of Christ greater riches than the treasures of Egypt: for he looked unto the recompense of reward. By faith he forsook …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

Hebrews 11:28 NIV
Hebrews 11:28 NLT
Hebrews 11:28 ESV
Hebrews 11:28 NASB
Hebrews 11:28 KJV

Hebrews 11:28 Bible Apps
Hebrews 11:28 Parallel
Hebrews 11:28 Biblia Paralela
Hebrews 11:28 Chinese Bible
Hebrews 11:28 French Bible
Hebrews 11:28 German Bible

Hebrews 11:28 Commentaries

Bible Hub