23. By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment.

23. Fide Moses, quum natus esset, occultatus est menses tres a parentibus suis, quia videbant elegantem puellum; et non timuerunt edictum regis.

24. By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter;

24. Fide Moses jam grandis renuit vocari filius filiae Pharaonis;

25. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;

25. Potius eligens malis affici cum populo Dei quam temporales habere peccati delicias;

26. Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward.

26. Majores existimans divitias probrum Christi quam Aegypti thesauros; intuebatur enim in remunerationem.

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

27. Fide reliquit Aegyptum, nec timuit furorem regis; quasi enim invisibilem vidisset, obduraverat.

23. By faith Moses, etc. There have been others, and those heathens, who from no fear of God, but only from a desire of propagating an offspring, preserved their own children at the peril of life; but the Apostle shows that the parents of Moses were inducted to save him for another reason, even for this, -- that as God had promised to them, under their oppression, that there would come some time a deliverer, they relied confidently on that promise, and preferred the safety of the infant to their own.

But he seems to say what is contrary to the character of faith, when he says that they were induced to do this by the beauty of the child; for we know that Jesse was reproved, when he brought his sons to Samuel as each excelled in personal appearance; and doubtless God would not have us to regard what is externally attractive. To this I answer, that the parents of Moses were not charmed with beauty, so as to be induced by pity to save him, as the case is commonly with men; but that there was some mark, as it were, of future excellency imprinted on the child, which gave promise of something extraordinary. There is, then, no doubt but that by his very appearance they were inspired with the hope of an approaching deliverance; for they considered that the child was destined for the performance of great things.

Moreover, it ought to have had a great weight with the Jews, to hear that Moses, the minister of their redemption, had been in an extraordinary manner rescued from death by means of faith. We must, however, remark, that the faith here praised was very weak; for after having disregarded the fear of death, they ought to have brought up Moses; instead of doing so, they exposed him. It is hence evident that their faith in a short time not only wavered, but wholly failed; at least they neglected their duty when they cast forth the infant on the bank of the river. But it behaves us to be more encouraged when we hear that their faith, though weak, was yet so approved by God as to secure that life to Moses, on which depended the deliverance of the Church.

24. By faith Moses, when he was come to years, etc. The example of Moses ought to have been remembered by the Jews, more than that of any other; for through him they were delivered from bondage, and the covenant of God was renewed, with them, and the constitution of the Church established by the publication of the Law. But if faith is to be considered as the main thing in Moses, it would be very strange and unreasonable that he should draw them away to anything else. It hence follows that all they make a poor proficiency in the Law who are not guided by it to faith.

Let us now see what the things are for which he commends the faith of Moses. The first excellency he mentions is, that when grown up, he disregarded the adoption of Pharaoh's daughter. He refers to his age, for had he done this when a boy, it might have been imputed to his levity, or his ignorance; for as understanding and reason are not strong in children, they heedlessly rush headlong into any course of life; young people also are often carried here and there by unreflecting ardor. That we may then know that nothing was done thoughtlessly, and without a long deliberation, the Apostle says, that he was of mature age, which is also evident from history. [228]

But he is said to have disregarded his adoption; for when he visited his brethren, when he tried to relieve them, when he avenged their wrongs, he fully proved that he preferred to return to his own nation, rather than to remain in the king's court: it was then the same as a voluntary rejection of it. This the Apostle ascribes to faith; for it would have been much better for him to remain in Egypt, had he not been persuaded of the blessing promised to the race of Abraham; and of this blessing, the only witness was God's promise; for he could see nothing of the kind with his eyes. It hence appears, that he beheld by faith what was far removed from his sight.

26 Esteeming the reproach of Christ greater riches, etc. This clause ought to be carefully noticed; for we here learn that we ought to shun as a deadly poison whatever cannot be enjoyed without offending God; for the pleasures of sin he calls all the allurements of the world which draw us away from God and our calling. But the comforts of our earthly life, which we are allowed by pure conscience, and God's permission to enjoy, are not included here. Let us then ever remember that we ought to know and understand what God allows us. There are indeed some things in themselves lawful, but the use of which is prohibited to us, owing to circumstances as to time, place, or other things. Hence as to all the blessings connected with the present life, what is ever to be regarded is, that they should be to us helps and aids to follow God and not hindrances. And he calls these pleasures of sin temporary or for a time, because they soon vanish away together with life itself. [229]

In opposition to these he sets the reproach of Christ, which all the godly ought willingly to undergo. For those whom God has chosen, he has also foreordained to be conformed to the image of his own son; not that he exercises them all by the same kind of reproaches or by the same cross, but that they are all to be so minded as not to decline to undertake the cross in common with Christ. Let every one then bear in mind, that as he is called to this fellowship he is to throw off all hindrances. Nor must we omit to say, that he reckons among the reproaches of Christ all the ignominious trials which the faithful have had to endure from the beginning of the world; for as they were the member of the same body, so they had nothing different from what we have. As all sorrows are indeed the rewards of sin, so they are also the fruits of the curse pronounced on the first man: but whatever wrongs we endure from the ungodly on account of Christ, these he regards as his own. [230] Hence Paul gloried that he made up what was wanting as to the sufferings of Christ. Were we rightly to consider this, it would not be so grievous and bitter for us to suffer for Christ.

He also explains more fully what he means in this clause by the reproach of Christ, by what he has previously declared when he said, that Moses chose to suffer affliction with the people of God. He could not have otherwise avowed himself as one of God's people, except he had made himself a companion to his own nation in their miseries. Since, then, this is the end, let us not separate ourselves from the body of the Church: whatever we suffer, let us know that it is consecrated on account of the head. So on the other hand he calls those things the treasures of Egypt, which no one can otherwise possess than by renouncing and forsaking the Church.

For he had respect unto the recompense of the reward, or for he looked to the remuneration. [231] He proves by the description he gives, that the magnanimity of Moses' mind was owing to faith; for he had his eyes fixed on the promise of God. For he could not have hoped that it would be better for him to be with the people of Israel than with the Egyptians, had he not trusted in the promise and in nothing else.

But if any one hence concludes, that his faith did not recumb on God's mercy alone, because he had respect to the reward; to this I answer, that the question here is not respecting righteousness or the cause of salvation, but that the Apostle generally includes what belongs to faith. Then faith, as to righteousness before God, does not look on reward, but on the gratuitous goodness of God, not on our works but on Christ alone; but faith, apart from justification, since it extends generally to every word of God, has respect to the reward that is promised; yea, by faith we embrace whatever God promises: but he promises reward to works; then faith lays hold on this. But all this has no place in free justification, for no reward for works can be hoped for, except the imputation of gratuitous justification goes before

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.

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Footnotes:

[228] Literally it is "when he became great," that is, in age or in years: he was, as it appears from Acts 7:23, about forty years of age. The word "great," both in Hebrew and Greek, has sometimes this meaning. "When arrived at mature age," by Stuart, is better than "when he was grown up," by Doddridge and Macknight. It is said that he refused, that is by his conduct. He acted in such a way as to show that he rejected the honor of being adopted son of Pharoah's daughter. The verb means to deny, to renounce, to disown. He renounced the privilege offered to him. Others are said to "deny the power" of godliness, that is by their works. 2 Timothy 3:5. -- Ed.

[229] This clause is rendered by Doddridge, "than to enjoy the temporary pleasures of sin:" by Macknight, "than to have the temporary fruition of sin," which is literal rendering; so Beza. Schleusner thinks the "sin" to have been that of idolatry: but the words seem rather to refer to the sin of indulgence in vain and demoralizing pursuits, too commonly prevalent in royal courts.-- Ed

[230] The "The reproach of Christ" is differently understood: -- The reproach of the anointed, that is the people of Israel, called God's anointed, Psalm 105:15; Hebrews 3:13. -- Grotius. The reproach like that of Christ: as Christ, though rich, became poor to redeem mankind, so Moses despised the treasures of Egypt, for the purpose of delivering Israel from bondage. A similar construction is found in 2 Corinthians 1:5. "The sufferings of Christ," that is, like those of Christ. -- Stuart. The reproach for Christ, that is, for avowing his expectation of him in common with the distressed people. Macknight, Scott, Bloomfield. For this opinion there is not a particle of evidence from the account we have in Exodus. The Egyptians knew nothing of the redeemer; they therefore could not have reproached the Israelites on his account. The reproach of Christ's people, the word Christ being sometimes taken for his Church, 1 Corinthians 12:12; and this seems to be the view of Calvin. The second view is the most satisfactory, and is confirmed by chapter 13:13, "bearing his reproach," that is, a reproach like his. -- Ed.

[231] The words are very striking, "For he looked away," that is, from difficulties or present trials, "unto the retribution," the rendering of the recompose. What was the retribution? It was what corresponded with what he did by faith: he engaged by faith in the work of delivering his brethren from bondage. His retribution in this work was, no doubt, then undertaking for his own nation. What his faith in God's promise enabled him to look to, was the deliverance of his people, which was to be his retribution. In this respect he acted, though in a business infinitely inferior, on the same principle with the Savior, "who for the joy (of redeeming mankind) that was set before him, endured the cross," etc. Chapter 12:2--- Ed.

[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.