---
title: "Harmony of the Law, Volume 1"
author: "John Calvin"
translator: "Charles William Bingham"
languages: [en]
shelf: "Commentaries"
section: 4 of 43
url: https://scriptura.si/works/john-calvin-harmony-of-the-law-volume-1/4/
cite: "John Calvin, tr. Charles William Bingham, Harmony of the Law, Volume 1, section 4. Scriptura (scriptura.si), https://scriptura.si/works/john-calvin-harmony-of-the-law-volume-1/4/"
---

# Harmony of the Law, Volume 1

*John Calvin, tr. Charles William Bingham*

Calvin's harmony of the last four books of Moses, volume 1 of 4.

## 4. Exodus 1:8-11

Source: https://scriptura.si/works/john-calvin-harmony-of-the-law-volume-1/4/ · cite a paragraph as https://scriptura.si/works/john-calvin-harmony-of-the-law-volume-1/4/#p-N

[¶0] Exodus 1:8-11 8. Now there arose up a new king over Egypt, which knew not Joseph. 8. Surrexit autem rex novus super Aegyptum, qui non noverat Joseph. 9. And he said unto his people, Behold, the people of the children of Israel are more and mightier than we: 9. Dixitque ad populum suum, Ecce, populus filiorum Israel multus et robustus prae nobis. 10. Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land. 10. Agedum, prudenter nos geramus erga illum, ne multiplicetur; ne accidat, si obvenerit bellum, jungatur ipse quoque hostibus nostris, et pugnet contra nos, ascendatque e terra. 11. Therefore they did set over them task-masters to afflict them with their burdens. And they built for Pharaoh treasure-cities, Pithom and Raamses. 11. Constituerunt igitur super illum praefectos vectigalium, ut affligerent illum oneribus suis: extruxeruntque urbes munitas Pharaoni Pithom et Rhameses.

[¶1] 8. Now there arose a new king. When more than one hundred years had been happily passed in freedom and repose, the condition of the elect people began to be changed. Moses relates that the commencement of their troubles proceeded from jealousy, and from the groundless fear of the Egyptians, because they conceived that danger might arise from this strange nation, unless they hastened to oppress it. But before he comes to this, he premises that the remembrance of the benefits received from Joseph had departed, because it might have in some measure mitigated their cruelty, had it still been unimpaired. It is probable that this oblivion of the gratitude due to him arose from the moderation of Joseph; for if he had demanded great privileges for his people, and immunity from tributes and burdens, the remembrances of the saving of the country by an Israelite would have been famous for many ages; but it appears that he was content with the kind hospitality afforded them, that his brethren might dwell comfortably, and without molestation in the land of Goshen, because he wished them to be sojourners there until the time of deliverance arrived. And in this way he best provided for their safety, lest being thus ensnared, they might have fallen into the nets of destruction. But in proportion as the moderation of the holy man exposed them not to jealousy and complaint, so was the ingratitude of the Egyptians less excusable in forgetting, after little more than a single century, that remarkable benefit, which should have been everywhere preserved in their public monuments, lest the name of Joseph should ever perish. Their unkindness, then, was intolerable, in refusing that his kindred and descendants should sojourn with them, since they ought to have ascribed the safety of themselves and their country, after God, to him, or rather under the hand and with the blessing of God. But this disease has always been flagrant in the world; and certainly it is good for us that evil should ever be our reward from men for our kindnesses, that we may learn in the performance of our duty to look to God alone, since otherwise we are unduly addicted to conciliate favor and applause for ourselves, or to seek after more earthly advantages. Still it was no common return which the Israelites had liberally received during more than 100 years for Joseph’s sake, that they lived comfortably in a proud, avaricious, and cruel nation. Nevertheless, whatever happens, although we are not only defrauded of all recompense, but even although many of whom we have deserved well conspire for our destruction, let us never regret having done rightly; and, in the meantime, let us learn that nothing is more effective to restrain the desire of doing wrong, than those ties of mutual connection, by which God has bound us together. But, although the favor conferred by Joseph had been forgotten by all, the shame and sin of ingratitude cleaves especially to the king; in whom it was more than base to forget by whose industry and care he received so rich a yearly revenue. For the holy Patriarch, by buying up the land, had obtained a fifth part of the produce as a yearly tribute for the king. But so are tyrants accustomed to engulf whatever is paid them, without considering by what right it is acquired.

[¶2] 9. And he said unto his people. That is to say, in a public assembly, such as kings are wont to hold for consultation on public affairs. As if Moses had said that this point was proposed by the king for deliberation by his estates; viz., that because it was to be apprehended that the Israelites, trusting in their multitude and strength, might rise in rebellion, or might take advantage of any public disturbance to shake off the yoke and to leave Egypt, they should be anticipated, and afflicted with heavy burdens, to prevent their making any such attempt. This Pharaoh calls “dealing wisely with them;” for though the word חכם, chakam, is often taken, in a bad sense, to mean “to overreach with cunning,” still in this case he concealed under an honest pretext the injury which he proposed to do them, alleging that prudent advice should be taken lest the Egyptians might suffer great loss through their carelessness and delay. This was common with heathen nations, to profess in their counsels, that what was right should be preferred to what was profitable; but, when it comes to the point, covetousness generally so blinds everybody, that they lose their respect for what is right, and are hurried away headlong to their own advantage. They make out too that what is advantageous is necessary; and so persuade themselves that whatever they are compelled to do is right. For that specious yet fallacious pretext readily occurs, and easily deceives, that, when any danger is apprehended, it ought to be met. By the tragic poets, indeed, that detestable sentiment, occupandum esse scelus, “that we should be beforehand in crime,” is attributed to wicked and desperate characters; because our nature convinces us that it is unjust and absurd; and yet is it commonly considered the best mode of precaution, so that only those are accounted provident who consult for their own security by injuring others, if occasion requires it. From this source almost all wars proceed; because, whilst every prince fears his neighbor, this fear so fills him with apprehension, that he does not hesitate to cover the earth with human blood. Hence, too, amongst private individuals, arises the license for deceit, murder, rapine, and lying, because they think that injuries would be repelled too late, unless they respectively anticipated them. But this is a wicked kind of cunning, (however it may be varnished over with the specious name of foresight,) unjustly to molest others for our own security. I fear this or that person, because he both has the means of injuring me, and I am uncertain of his disposition towards me; therefore, in order that I may be safe from harm, I will endeavor by every possible means to oppress him. In this way the most contemptible, and imbecile, if he be inclined to mischief, will be armed for our hurt, and so we shall stand in doubt of the greater part of mankind. If thus every one should indulge his own distrust, while each will be devising to do some injury to his possible enemies, there will be no end to iniquities. Wherefore we must oppose the providence of God to these immoderate cares and anxieties which withdraw us from the course of justice. Reposing on this, no fear of danger will ever impel us to unjust deeds or crooked counsels. In the words of Pharaoh, all is otherwise; for, having given warning that the Israelites might, if they would, be injurious, he advises that their strength should in some way or other be broken. For, when we have once determined to provide for our own advantage, or quiet, or safety, we ask not the question whether we are doing right or wrong.

[¶3] Behold, the people. It not unfrequently happens that the minds of the wicked are aroused to jealousy by the mercies of God, acting like fans to light up their wrath. Nevertheless, the very least proof of his favor ought not on that account to be less agreeable to us, because it is made an occasion to the wicked of dealing more cruelly with us. In fact, God thus attempers his bounty towards us, lest we should be too much taken up with earthly prosperity. Thus the blessing on which all his happiness depended banished Jacob from the home of his father, and from his promised inheritance; but yet he assuaged his grief with this single consolation, that he knew God to be reconciled to him. So also his posterity, the more they experienced of God’s goodness towards them, the more they were exposed to the enmity of the Egyptians. But Pharaoh, to render them hated, or suspected, refers to their power, and accuses them of disaffection, whereof they had given no token. Yet he does not accuse them of rebellion, as if they would take armed possession of the kingdom, but that they would depart elsewhere; whence we may conjecture, that they made no secret of the hope which God had given them of their return. But this seemed a plausible excuse enough, that it was anything but just for those, who had of their own accord sought the protection of the king, to be freely sent away; and thus Isaiah speaks of it. (Isaiah 52:4.)

[¶4] 11. Therefore they did set over them. The Egyptians devised this remedy for gradually diminishing the children of Israel. Since they are subjects, they may afflict them with burdens, to depress them; and this slavery will weaken and decrease them. But their power over them as subjects should not have been carried so far as to impose upon inoffensive persons, to whom they had granted free permission to reside among them, these new tributes; for they ought first to have considered upon what conditions they had been admitted. The exaction, then, by which Pharaoh broke faith with them, was in itself unjust; but the crime to which he proceeded was still greater, because he did not simply seek for pecuniary advantage, but desired to afflict the wretched people by the heaviness of their burdens. For the Israelites were not only compelled to pay tribute, but were put to servile labor, as Moses immediately adds. As to the two cities, it is doubtful in what sense they were called miscenoth This word is sometimes taken for cellars and granaries, or repositories of all things necessary as provision; but, as it sometimes signifies “fortresses,” it will not be an unsuitable meaning, that they were commanded to build with their own hands the prisons, which might prevent them from departing. For it is clear from many passages (Genesis 47:11; Exodus 12:37; Numbers 33:3) that Rhameses was situated in that part of the country, and we shall presently see that the children of Israel went out from Rhameses.

### Exodus 1:12-14

[¶6] Exodus 1:12-14 12. But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel. 12. Quo autem magis premebant eum, magis crescebat et augebatur: et anxietate constricti sunt propter filios Israel. 13. And the Egyptians made the children of Israel to serve with rigor. 13. Itaque adegerunt in servitutem filios Israel cum saevitia. 14. And they made their lives bitter with hard bondage, in mortar, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigor. 14. Prelude amara illis fuit vita ipsorum in servitute dura, in caemento, in lateribus, et in omni opere agresti: quia servitium omne eorum quo serviebant illis, erat cum saevitia.

[¶7] 12. But the more. Moses relates the contest between the mercy of God and the cruelty of the king of Egypt. When, therefore, the wretched Israelites were tyrannically afflicted, he says that God came to their aid, and so powerfully that his interference was successful. Thus was that wicked and deceitful design frustrated, which the Egyptians had set on foot for destroying the Church. Thence may we, too, conceive the hope, that whatsoever the wicked imagine against us will come to nought, because God’s hand is greater, and shall prevail. But we must bear afflictions patiently, because he would have us struggle against, and rise under the weight imposed upon us; and because we know that it is the peculiar office of God to oppose himself to unjust counsels, in order that they may not succeed, let us learn to abstain from all deceit and violence, lest we wantonly provoke God. But this passage is especially intended to console the believer, that he may be prepared to take up his cross more patiently; since God is sufficient to supply the help, to which the wrath of the wicked must finally yield. What is said in the second part of the verse, that the Egyptians were grieved, means, that they became more anxious, as they saw that they availed nothing, and that their unexpected increase threatened still greater danger; for, since they feared the Israelites before they had afflicted them, no wonder that they felt alarmed lest they should avenge themselves when provoked. And hence the profitable instruction may be gathered, that while the wicked proceed to horrible crimes in order to insure their safety, the Almighty visits them with the very just return, that thus their anxiety is augmented. Some render it, “the Egyptians hated the people of Israel;” and so the word קוף, kutz, is sometimes taken, but the construction of the passage demands the rendering which I have given.

[¶8] 13. And the Egyptians made. Thus Moses informs us that, so far from being induced to kindness by their fears, they were rather hardened, and spurred on to greater cruelty; for the wicked do not perceive that God is against them, when their perverse strivings are unsuccessful; and if this thought ever arises, still the blind impetuosity of their folly hurries them forwards, so that they doubt not to be able in their obstinate lust to prevail even in opposition to God; as will be made clearer in the progress of this history. The cruelty of the exactions is expressed, when he says that “their lives were made bitter,” nothing being sweeter than life; therefore, it appears, that their miseries were extreme and intolerable, which made life burdensome. He confirms this in other words, and also specifies their tasks, that they were engaged “in mortar and in brick, and in all manner of (similar) services.” He twice repeats that they were treated with rigor, i e., harshly.

### Exodus 1:15-22

[¶10] Exodus 1:15-22 15. And the king of Egypt spake to the Hebrew midwives; (of which the name of the one was Shiphrah, and the name of the other Puah;) 15. Dixit etiam Pharao rex Aegypti ad obstetrices Hebraeas, quarum unius nomen erat Sephera, alterius Puah. 16. And he said, When ye do the office of a midwife to the Hebrew women, and see them upon the stools, if it be a son, then ye shall kill him; but if it be a daughter, then she shall live. 16. Sic dixit, Quando adjuvabitis ad partum Hebraeas, et videbitis in illis quod sit masculus, interficite eum: si autem sit foemina, vivat. 17. But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men-children alive. 17. Timuerunt vero obstetrices Deum, nec fecerunt sicut praeceperat illis rex Aegypti; conservaruntque masculos in vita. 18. And the king of Egypt called for the midwives, and said unto them, Why have ye done this thing, and have saved the men-children alive? 18. Et vocans Pharao obstetrices, dixit illis, Quare fecistis rem hanc, et servastis masculos? 19. And the midwives said unto Pharaoh, Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them. 19. Responderunt obstetrices Pharaoni, Quia non sunt Hebraeae muli-eres ut Aegyptiae: sunt enim vegetae, et priusquam veniat ad eas obstetrix, pariunt. 20. Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty. 20. Benefecit ergo Dens obstetri-cibus: et multiplicatus est populus, et roborati sunt vehementer. 21. And it came to pass, because the midwives feared God, that he made them houses. 21. Et factum est, quia timuerunt obstetrices Deum, fecit illis domos. 22. And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive. 22. Tunc praecepit Pharao cuncto populo suo, dicens, Omnem nature masculum in flumen projicite: omnem vero foeminam vivam servabitis.

[¶11] 15. And the king of Egypt spake. The tyrant now descends from the open violence and cruelty which had availed nothing, to secret plots and deceit. He desires the infants to be killed at their birth; and commands the midwives to be the instruments of this dreadful barbarity. We read of no such detestable example of inhumanity since the world began. I admit it has occasionally happened, that, upon the capture of a city, the conquerors have not spared even children and infants; that is to say, either in the heat of battle, or because the defense had been too obstinate, and they had lost many of their men, whose death they would avenge. It has happened, too, that an uncle, or brother, or guardian, has been impelled by the ambition of reigning to put children to death. It has happened, again, that in the detestation of a tyrant, and to destroy the very memory of his family, his whole offspring has been slain; and some have proceeded to such cruelty against their enemies, as to tear the little ones from their mothers’ breasts. But never did any enemy, however implacable, ever so vent his wrath against a whole nation, as to command all its male offspring to be destroyed in the midst of peace. This was a trial, such as to inflict a heavy blow on men of the utmost firmness, much more to bring low a fainting people, already weary of their lives. For, at first sight, each would think it more advantageous and desirable for them to sink down into an humbler state, than that the wrath of their enemies should be thus provoked against them by the blessings of God. And it is probable, such was the prostration of their minds, that they were not only sorely smitten, but almost stupified. For nothing else remained, but that the men should die without hope of offspring, and that the name and race of Abraham should soon be cut off, and thus all God’s promises would come to nought. In these days, in which we have to bear similar insults, and are urged to despair, as if the Church would soon be utterly destroyed, let us learn to hold up this example like a strong shield: seeing that it is no new case, if immediate destruction seem to await us, until the divine aid appears suddenly and unexpectedly in our extremity. Josephus falsely conjectures that the midwives were Egyptian women, sent out as spies; whereas Moses expressly says, that they had been the assistants and attendants of the Hebrew women in their travail; and this erroneous idea is plainly refuted by the whole context, in which it especially appears that they were restrained by the fear of God from yielding to the sinful desire of the tyrant. Hence it follows, that they were previously possessed with some religious feeling. But another question arises, why two midwives only are mentioned by name, when it is probable that, in so great a population, there were many? Two replies may be given; either that the tyrant addressed himself to these two, who might spread the fear of his power amongst the others; or, that, desiring to proceed with secret malice, he made a trial of the firmness of these two, and if he had obtained their acquiescence, he hoped to have easily succeeded with the others; for shame forbade him from issuing an open and general command.

[¶12] 17. But the midwives feared God. Moses does not mean that they were then first affected with the fear of God; but he assigns this reason why they did not obey his unjust command, viz., because reverence towards God had greater influence with them. And certainly, as all our affections are best directed by this rein, so also it is the surest shield for resisting all temptations, and a firm support to uphold our minds from wavering in seasons of danger. Now, they not only dreaded this crime as being cruel and inhuman; but because purer religion and piety flourished in their hearts; for they knew that the seed of Abraham was chosen of God, and had themselves experienced that it was blessed; and hence it was natural to feel, that it would be an act of very gross impiety to extinguish in it the grace of God. We must also observe the antithesis between the fear of God and the dread of punishment, which might have deterred them from doing right. Although tyrants do not easily allow their commands to be despised, and death was before their eyes, they still keep their hands pure from evil. Thus, sustained and supported by reverential fear of God, they boldly despised the command and the threatenings of Pharaoh. Wherefore those, whom the fear of men withdraws from the right course, betray by their cowardice an inexcusable contempt of God, in preferring the favor of men to his solemn commands. But this doctrine extends still more widely; for many would be more than preposterously wise, whilst, under pretext of due submission, they obey the wicked will of kings in opposition to justice and right, being in some cases the ministers of avarice and rapacity, in others of cruelty; yea, to gratify the transitory kings of earth, they take no account of God; and thus, which is worst of all, they designedly oppose pure religion with fire and sword. It only makes their effrontery more detestable, that whilst they knowingly and willingly crucify Christ in his members, they plead the frivolous excuse, that they obey their princes according to the word of God; as if he, in ordaining princes, had resigned his rights to them; and as if every earthly power, which exalts itself against heaven, ought not rather most justly to be made to give way. But since they only seek to escape the reprobation of men for their criminal obedience, let them not be argued with by long discussions, but rather referred to the judgment of women; for the example of these midwives is abundantly sufficient for their condemnation; especially when the Holy Spirit himself commends them, as not having obeyed the king, because they feared God.

[¶13] 18. And the king of Egypt called for the midwives. He was not reduced to a more moderate course by equity or mercy; but because he dared not openly expose to slaughter the wretched and harmless infants at their birth, lest such atrocity should arouse the wrath of the Israelites to vengeance, He therefore secretly sends for the midwives, and inquires why they have not executed his murderous command? I doubt not, however, that he was restrained rather by the fear of rebellion than by shame. In the answer of the midwives two vices are to be observed, since they neither confessed their piety with proper ingenuity, and what is worse, escaped by falsehood. For the fabulous story which the Rabbins invent to cover their fault, must be rejected, viz., that they did not come in time to the Hebrew women, because they had warned them of the wicked design of the king; and so it came to pass that they were not present when they were delivered. What can be more tame than this invention, when Moses shews in his narrative that they were guilty of falsehood? Some assert that this kind of lie, which they call “the lie officious, or serviceable,” is not reprehensible; because they think that there is no fault where no deceit for the purpose of injury is used. But I hold, that whatever is opposed to the nature of God is sinful; and on this ground all dissimulation, whether in word or deed, is condemned, as I shall more largely discuss in explaining the law, if God grants me time to do so. Wherefore both points must be admitted, that the two women lied, and, since lying is displeasing to God, that they sinned. For, as in estimating the conduct of saints we should be just and humane interpreters; so also superstitious zeal must be avoided in covering their faults, since this would often infringe on the direct authority of Scripture. And, indeed, whensoever the faithful fall into sin, they desire not to be lifted out of it by false defences, for their justification consists in a simple and free demand of pardon for their sin. Nor is there any contradiction to this in the fact, that they are twice praised for their fear of God, and that God is said to have rewarded them; because in his paternal indulgence of his children he still values their good works, as if they were pure, notwithstanding they may be defiled by some mixture of impurity. In fact, there is no action so perfect as to be absolutely free from stain; though it may appear more evidently in some than in others. Rachel was influenced by faith, to transfer the right of primogeniture to her son Jacob; a desire, undoubtedly, pious in itself, and a design worthy of praise, anxiously to strive for the fulfillment of the divine promise; but yet we cannot praise the cunning and deceit, by which the whole action would have been vitiated, had not the gratuitous mercy of God interposed. Scripture is full of such instances, which shew that the most excellent actions are sometimes stained with partial sin. But we need not wonder that God in his mercy should pardon such defects, which would otherwise defile almost every virtuous deed; and should honor with reward those works which are unworthy of praise, or even favor. Thus, though these women were too pusillanimous and timid in their answers, yet because they had acted in reality with heartiness and courage, God endured in them the sin which he would have deservedly condemned. This doctrine gives us alacrity in our desire to do rightly, since God so graciously pardons our infirmities; and, at the same time, it warns us most carefully to be on our guard, lest, when we are desirous of doing well, some sin should creep in to obscure, and thus to contaminate our good work; since it not unfrequently happens that those whose aim is right, halt or stumble or wander in the way to it. In fine, whosoever honestly examines himself, will find some defect even in his best endeavors. Moreover, by the rewards of God, let us be encouraged to the confidence of thus obtaining good success, lest we should faint at the dangers we incur by the faithful performance of our duty; and assuredly no danger will alarm us, if this thought be deeply impressed upon our hearts, that whatever ill-will our good deeds may beget in this world, still God sits in heaven to reward them.

[¶14] 21. He made them houses. It is not at all my opinion that this should be expounded as referring to the women, and I am surprised that many interpreters have been grossly mistaken on so dear a point. All are agreed that the pronoun is masculine, and therefore, according to ordinary usage, should refer to males; but because the two letters ם and ן are sometimes used interchangeably, they have supposed that the two clauses of the verse must be connected, and both referred to the women. But there is no need of this, since the sentence runs very well in this way: — “The people multiplied and waxed very mighty, and it came to pass, because the midwives feared God, that God made them houses,” i e., the Israelites; as much as to say, that through the piety of these women, they obtained an abundant offspring. And because some saw that a suitable meaning could not be elicited by this false interpretation, they have imagined that, by the inspiration of God, well-fortified houses were built them by the people, where they might be secure from the attacks of their enemies. Nothing can be more puerile than this conceit. But lest readers should puzzle themselves unnecessarily on this not very perplexing point, let us inquire what the Hebrews meant by this expression, “to make houses.” When God promises (1 Samuel 2:35) that he will build for Samuel “a sure house,” there is no question that he refers to a stable priesthood. Again, when he declares (2 Samuel 7:27) that he will build a house for David; and when a little afterwards we read in David’s prayer, (v. 27,) “thou hast revealed to thy servant, saying, I will build thee a house,” the royal dignity is clearly to be understood. It is plain, too, from the address of Abigail, that this was a common mode of speaking, where she says, (1 Samuel 25:28,) “the Lord will certainly make my lord a sure house.” Now, it is quite unsuitable to the female sex and name that a woman should be made head of a family. Whence it appears that the words are forcibly wrested if we say that God made a house for the midwives; but it will be most applicable to the whole people, that it was multiplied by God, until it arose like a perfect building to its full height. The conclusion is, that the Israelites owed to the exertions of two women the fact, not only that they survived and were preserved, but also that they flourished more and more, in order that thus the glory of God might shine forth with greater brightness, since he so marvelously preserved his people when very near destruction by these weak instruments. But Moses puts the word “houses” in the plural number, because the people were built up by the increase of the offspring of separate families.

[¶15] 22. And Pharaoh charged. If he had not been transported with wrath and struck with blindness, he would have seen that the hand of God was against him; but when the reprobate are driven to madness by God, they persevere obstinately in their crimes; and not only so, but, like the deranged or frantic, they dash themselves with greater audacity against every obstacle. It is indeed commonly the case that cruelty, having once tasted innocent blood, becomes more thirsty for it; nay, in general, wicked men, as if excited by their course, grow hotter and hotter in crime, so that there is no end nor measure to their iniquity; but here, in this very desperate rage, we must perceive the vengeance of God, when he had given up the tyrant for the devil to destroy him, whilst we also remember his design both to try the patience of his people as well as to set forth his own goodness and power. The tyrant, finding that his snares and deceit availed nothing, now shakes off fear and flies to open violence, commanding the little ones to be torn from the breasts of their mothers and to be cast into the river. Lest there should be any lack of executioners, he gives this charge to all the Egyptians, whom he knew to be more than ready for the work. He spares the daughters, that, being enslaved and allotted to the Egyptians, they might produce slaves for their masters, whilst by them the races and names could not be preserved. Here it may be worth while to meditate on a comparison with our own times. Antichrist, with all his murderous agents, leaves in peace those who by their treacherous silence deny Christ, and are prepared to embrace as slaves every kind of impiety; neither does he exercise his cruelty, insatiable though it be, where he sees no manliness to exist; and he exults and triumphs, as if his end was gained, when he perceives any who had some courage in professing their faith fallen into effeminacy and cowardice. But how much better is it for us to die an hundred times, retaining our manly firmness in death, than to redeem our life for the base service of the devil.

### Exodus 2:1-10

[¶17] Exodus 2:1-10 1. And there went a man of the house of Levi, and took to wife a daughter of Levi. 1. Abierat autem vir ex domo Levi, et acceperat filiam Levi. 2. And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months. 2. Concepit autem mulier illa, et peperit filium; vidensque eum esse pulchrum, abscondit tribus mensibus. 3. And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river’s brink. 3. Et quia illum abscondere amplius non poterat, accepit ei arcam arundineam, et oblevit eam bitumine et pice, et reposuit in ca infantulum: exposuitque in carecto, juxta ripam fluminis. 4. And his sister stood afar off, to wit what would be done to him. 4. Stetit vero soror ejus eminus, ut cognosceret quid ei fieret. 5. And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river’s side: and when she saw the ark among the flags, she sent her maid to fetch it. 5. Porro descendit filia Pharaonis ut lavaret se in flumine: (deambulabant autem puellae ejus secus ripam fluminis:) et videns arculam in medio carecti misit ancillam suam quae illam tolleret. 6. And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews’ children. 6. Quumque aperuisset, vidit ipsum infantulum: et ecce, puer flebat: et miserta illius dixit, Hic ex pueris Hebraeorum est. 7. Then said his sister to Pharaoh’s daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee? 7. Tunc dixit soror ejus ad filiam Pharaonis, Ibone ut vocem tibi mulierem nutricem ex Hebraeis quae tibi lactet infantulum? 8. And Pharaoh’s daughter said to her, Go. And the maid went and called the child’s mother. 8. Respondit ei filia Pharaonis, Vade. Profecta est igitur puella, et vocavit matrem pueri. 9. And Pharaoh’s daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it. 9. Cui filia Pharaonis dixit, Tolle infantulum hunc, et lacta eum mihi, et ego dabo tibi mercedem. Tunc accepit mulier infantulum, et lactavit eum. 10. And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water. 10. Crevit autem infantulus, et adduxit eum ad filiam Pharaonis, cui factus in filium, et vocavit nomen ejus Moseh, dicens, Quoniam ex aquis extraxi eum.

[¶18] 1. And there went. I have preferred rendering the verb in the pluperfect tense (abierat, “there had gone”) to prevent all ambiguity; for unless we say that Miriam and Aaron were the children of another mother, it would not be probable otherwise that this marriage was contracted after the passing of the edict. Aaron was three years old when Moses was born; and we may easily conjecture that he was brought up openly and securely. But there is no doubt but that the cruelty was greatest at its commencement. Therefore, if they were uterine brothers, there is no other explanation except to say that, by the figure called ὕστερον πρότερον, he now relates what had happened before. But mention is only made of Moses, because it then first began to be criminal to breed up male infants. The Hebrews use the word for going or departing, to signify the undertaking of any serious or momentous matter, or when they put any proposal into operation. Nor is it superfluous for Moses to say that his father married a wife of his own tribe, because this double tie of kindred should have confirmed them in their attempt to preserve their offspring. But soon afterwards we shall see how timidly they acted. They hide the child for a short time, rather from the transient impulse of love than from firm affection. When three months had elapsed, and that impulse had passed away, they almost abandon the child, in order to escape from danger. For although the mother would have probably come next day, if he had passed the night there, to give him the breast, yet had she exposed him as an outcast to innumerable risks. By this example, we perceive what terror had taken possession of every mind, when a man and his wife, united to each other by close natural relationship, prefer exposing their common offspring, whose beauty moved them to pity, to peril of wild beasts, of the atmosphere, of the water, and of every kind, rather than that they should perish with him. But on this point different opinions are maintained: whether or not it would have been better to discharge themselves of the care of their child, or to await whatever danger attended its secret preservation. I confess, indeed, that whilst it is difficult in such perplexities to come to a right conclusion, so also our conclusions are apt to be variously judged; still I affirm that the timidity of the parents of Moses, by which they were induced to forget their duty, cannot advisedly be excused.

[¶19] We see that God has implanted even in wild and brute beasts so great instinctive anxiety for the protection and cherishing of their young, that the dam often despises her own life in their defense. Wherefore it is the more base, that men, created in the divine image, should be driven by fear to such a pitch of inhumanity as to desert the children who are intrusted to their fidelity and protection. The reply of those who assert that there was no better course in their desperate circumstances than to repose on the providence of God, has something in it, but is not complete. It is the chief consolation of believers to cast their cares on the bosom of God; provided that, in the meantime, they perform their own duties, overpass not the bounds of their vocation, and turn not away from the path set before them; but it is a perversion to make the providence of God an excuse for negligence and sloth. The parents of Moses ought rather to have looked forward with hope that God would be the safeguard of themselves and their child. His mother made the ark with great pains, and daubed it; but for what purpose? Was it not to bury her child in it? I allow that she always seemed anxious for him, yet in such a way that her proceedings would have been ridiculous and ineffectual, unless God had unexpectedly appeared from heaven as the author of their preservation, of which she herself despaired. Nevertheless, we must not judge either the father or mother as if they had lived in quiet times; for it is easy to conceive with what bitter grief they compassed the death of their child; nay, to speak more correctly, we can scarcely conceive what terrible agonies they suffered. Therefore, when Moses relates how his mother made and prepared an ark, he hints that the father was so overwhelmed with sorrow as to be incapable of doing anything. Thus the power of the Lord more clearly manifested itself, when the mother, her husband being entirely disheartened, took the whole burden on herself. For, if they had acted in concert, Moses would not have assigned the whole praise to his mother. The Apostle, indeed, (Hebrews 11:23,) gives a share of the praise to the husband, and not undeservedly, since it is probable that the child was not hidden without his cognizance and approval. But God, who generally “chooses the weak things of the world,” strengthened with the power of his Spirit a woman rather than a man, to stand foremost in the matter. And the same reasoning applies to his sister, into whose hands his mother resigned the last and most important act, so that while Miriam, who, on account of her tender age, appeared to be exempt from danger, is appointed to watch over her brother’s life, both parents appear to have neglected their duty.

[¶20] 2. And when she saw that he was a goodly child. There is no doubt but that God had adorned him with this beauty, in order the more to influence his parents to preserve him; as it sometimes happens that, when God sees his people slow in the performance of their duty, he spurs on their inactivity by allurements; although it appears from the testimony of the Apostle, that this was not their only motive to have pity on him, but that it was the prop, as it were, of their weak faith; for he tells us (Hebrews 11:23) that “by faith Moses was hid three months of his parents.” If any object that faith and regard for beauty are things not only very different but almost contrary to each other, I reply, that by the wonderful compassion of God, it comes to pass that the very impediment which might darken faith becomes its assistant, though it ought indeed to rest upon the promises alone. Therefore, if faith had shone purely and brightly in their hearts, they would have cared nothing for his beauty; on the other hand, unless the promise had had its power, nay, unless it had occupied the first place, there was no such efficacy in the goodliness of his appearance as would have led them willingly to hazard their lives. We conclude, then, that, since they had good hopes of the deliverance promised to them, their courage was increased by the additional motive of his beauty, and that they were so attracted to pity, that all obstacles were overcome. Thus does God ordinarily work, leading his people in their darkness like the blind, when they are wavering through ignorance and weakness of heart. In fine, the love which his beauty awakened was so far from being a part of faith, that it deservedly detracts from its praise; but God, who, in his wonderful wisdom, makes all things to work for the good of his chosen ones, sustained and strengthened their tottering faith by this support.

[¶21] 4. And his sister stood afar off. It is probable that this was Miriam. By the fact of her standing to watch what became of him, it appears that his parents had some hope remaining, though it was but small. For it is scarcely doubtful but that whatever Egyptian had come that way would have been his executioner, as well from the command of the king as from the general hatred of the nation against the Hebrews. It seems, then, that Miriam was set by her parents to watch, rather to witness her brother’s murder, than to provide for the safety of the child. But, since we have just seen that, in the darkness of sorrow and despair, some sparks of faith still survived, the mother, exposing her little one on the river’s side, did not abandon all care of him, but desired to commend him to the mercy of any passer-by, and therefore stationed her daughter afar off to act as circumstances arose. For, if she had heard that the child still lay there at night, she would have come secretly to give him the breast. This determination, however, as is often the case in times of perplexity and trouble, was vain, though God miraculously stretched forth his hand for the child’s preservation. For there can be no question but that his secret providence brought the king’s daughter to the river, who had the courage to take up the child and to have it nursed; and that he, too, influenced her mind to the kind act of saving its life, — in a word, that he controlled the whole matter. Indeed, all pious persons will confess that he was the author of her great and uninquisitive kindness in not taking more pains to learn who were the child’s parents, and why a nurse offered herself so immediately, which circumstance might have naturally awakened suspicion. Thus it did not happen without many miracles that the child escaped safely from the ark. Scoffers would say that all occurred accidentally; because perverse delusion has possession of their minds, so that they are blind to the manifest works of God, and think that the human race is governed by mere chance. But we must hold fast to the principle, that whilst God rules all men by his providence, he honors his elect with his peculiar care, and is watchful for their deliverance and support; and if we carefully weigh all the circumstances, reason will easily assure us that all things which led to the preservation of Moses, were disposed by his guidance, and under his auspices, and by the secret inspiration of his Spirit. For to ascribe to fortune such an harmonious combination of various and manifold means, is no less absurd than to imagine with Epicurus that the world was created by the fortuitous conjunction of atoms. Assuredly he drew out Moses, who was to be the future redeemer of his people, as from the grave, in order that he might prove that the beginning of the safety of his Church was like a creation out of nothing. And this was the crowning act of his divine mercy, not only that he was given to his mother to be nursed, but that she received wages for it.

[¶22] 10. And the child grew. Here, however, their grief is renewed, when his parents are again obliged to give up Moses, and he is torn as it were from their bowels. For, on this condition, he passed over to the Egyptian nation, not only that he should be alienated from his own race, but that he should increase the number of their enemies in his own person. And certainly it is scarcely credible that he could be long tolerated in the tyrant’s court, and amongst the most cruel enemies of Israel, unless he professed to be a partaker of their hatred. We know of what corrupting influences courts are full; it is well known, too, how great was the pride of the Egyptians, whilst experience teaches us how prone even the best natures are to yield to the temptations of pleasure, wherefore we must wonder the more that, when Moses was engulfed in these whirlpools, he still retained his uprightness and integrity. Certainly the hope of their redemption might seem here again to suffer an eclipse, the course of circumstances being all against it; but thus the providence of God, the more circuitously it appears to flow, shines forth all the more wonderfully in the end, since it never really wanders from its direct object, or fails of its effect, when its due time is come. Nevertheless God, as with an outstretched hand, drew back his servant to himself and to the body of his Church, by suggesting in his name the recollection of his origin; for the king’s daughter did not give him this name without the preventing Spirit of God, that Moses might know that he was drawn out of the river when he was about to perish. As often, then, as he heard his name, he must needs remember of what people he sprang; and the power of this stimulus must have been all the greater, because the fact was known to everybody. The daughter of the king, indeed, could have by no means intended this, and would have rather wished the memory of his origin to be lost; but God, who put words in the mouth of Balaam’s ass, influenced also the tongue of this woman to bear loud and public testimony to the very thing which she would have preferred to conceal; and although she desired to keep Moses with herself, became his directress and guide in returning to his own nation. But should any be surprised that she did not fear her father’s anger in thus publicly recording the violation of his command, it may readily be replied that there was no cause of offense given to the tyrant, who would have willingly allowed any number of slaves to be born to him, so that the name of Israel were abolished. For why did he spare the lives of the female infants, but in order that Egyptian slaves might be born of them? And, regarding Moses in this light, he did not conceive that the act of his daughter had violated his command, nay, he rather rejoiced that the Israelitish nation was thus diminished, and the Egyptian nation numerically increased. One question only remains, viz., how it occurred to the mind of Pharaoh’s daughter to give Moses an Hebrew name, when it is certain from Psalm 81:5, that there was a great difference between the two languages: “he went out through the land of Egypt, where I heard a language that I understood not?” And again, we know that Joseph made use of an interpreter with his brethren when he pretended to be an Egyptian. (Genesis 42:23.) We may probably conjecture that she asked the mother of Moses the word which expressed this signification, or we may prefer supposing that he had an Egyptian name, which was interpreted by his Hebrew one, and this I am most inclined to think was the case. When Moses subsequently fled, he again took the name his mother gave him.