[6] So much ignorant capital has been made by sceptics out of this unfortunate mistranslation, that it is worth while to inquire whether the word “borrow” would suit the context in other passages. “He _borrowed_ water and she gave him milk” (Judges v. 25). “The Lord said unto Solomon, Because thou hast _borrowed_ this thing, and hast not _borrowed_ long life for thyself, neither hast _borrowed_ riches for thyself, nor hast _borrowed_ the life of thine enemies” (1 Kings iii. 11). “And Elijah said unto Elisha, Thou hast _borrowed_ a hard thing” (2 Kings ii. 10). The absurdity of the cavil is self-evident. CHAPTER IV. _MOSES HESITATES._ iv. 1–17. Holy Scripture is impartial, even towards its heroes. The sin of David is recorded, and the failure of Peter. And so is the reluctance of Moses to accept his commission, even after a miracle had been vouchsafed to him for encouragement. The absolute sinlessness of Jesus is the more significant because it is found in the records of a creed which knows of no idealised humanity. In Josephus, the refusal of Moses is softened down. Even the modest words, “Lord, I am still in doubt how I, a private man and of no abilities, should persuade my countrymen or Pharaoh,” are not spoken after the sign is given. Nor is there any mention of the transfer to Aaron of a part of his commission, nor of their joint offence at Meribah, nor of its penalty, which in Scripture is bewailed so often. And Josephus is equally tender about the misdeeds of the nation. We hear nothing of their murmurs against Moses and Aaron when their burdens are increased, or of their making the golden calf. Whereas it is remarkable and natural that the fear of Moses is less anxious about his reception by the tyrant than by his own people: “Behold, they will not believe me, nor hearken unto my voice; for they will say, The Lord hath not appeared unto thee.” This is very unlike the invention of a later period, glorifying the beginnings of the nation; but it is absolutely true to life. Great men do not fear the wrath of enemies if they can be secured against the indifference and contempt of friends; and Moses in particular was at last persuaded to undertake his mission by the promise of the support of Aaron. His hesitation is therefore the earliest example of what has been so often since observed—the discouragement of heroes, reformers and messengers from God, less by fear of the attacks of the world than of the contemptuous scepticism of the people of God. We often sigh for the appearing, in our degenerate days, of “A man with heart, head, hand, Like some of the simple great ones gone.” Yet who shall say that the want of them is not our own fault? The critical apathy and incredulity, not of the world but of the Church, is what freezes the fountains of Christian daring and the warmth of Christian zeal.