er iii. 20.

[259] Chap. xi 8.

[260] Chap. xi. 9.

[261] Acts vii. 5.

[262] Chap. xi. 10.

[263] Rev. xxi. 10.

[264] =technites=.

[265] =demiourgos=.

[266] =aspasamenoi= (xi. 13).

[267] Chap. xi. 14.

[268] =xenoi kai parepidemoi=.

[269] =patrida=.

[270] Chaps. xi. 16; ii. 11.

[271] Gen. iv. 3.

[272] 1 John iii. 12.

[273] James ii. 19.

[274] Chap. xii. 24.

[275] 1 John iii. 19, 20.

[276] Gen. xxii. 8.

[277] Luke xx. 38.

[278] Chap. xi. 12.

[279] =kai en parabole=.

[280] John viii. 56.

CHAPTER XII.

_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 Egypt, not fearing the
wrath of the king: for he endured, as seeing Him Who is invisible.
By faith he kept the passover, and the sprinkling of the blood, that
the destroyer of the first-born should not touch them."--HEB. xi.
23-28 (R.V.).

One difference between the Old Testament and the New is the comparative
silence of the former respecting Moses and the frequent mention of him
in the latter. When he has brought the children of Israel through the
wilderness to the borders of the promised land, their great leader is
seldom mentioned by historian, psalmist, or prophet. We might be tempted
to imagine that the national life of Israel had outgrown his influence.
It would without question be in a measure true. We may state the same
thing on its religious side by saying that God hid the memory as well as
the body of his servant, in the spirit of John Wesley's words, happily
chosen for his and his brother's epitaph in Westminster Abbey, "God
buries His workmen and carries on His work." But in the New Testament it
is quite otherwise. No man is so frequently mentioned. Sometimes when he
is not named it is easy to see that the sacred writers have him in their
minds.

One reason for this remarkable difference between the two Testaments in
reference to Moses is to be sought in the contrast between th