Exegetical and Hermeneutical Commentary of Exodus 2:14
And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known.
14. Moses’ motive in slaying the Egyptian must thus have been misunderstood; it was not seen that he was really intending to help his people. Cf. Act 7:25. At the same time Moses now shewed definitely that he no longer desired to be counted a son of Pharaoh’s daughter ( v. 10), but that he wished to throw in his lot with his own people; cf. Heb 11:24-26.
‘In both these acts, the future hero shews himself courageous and energetic, burning with patriotic ardour, full of a strong sense of justice and of sympathy with the suffering, in their service readily giving up all material advantages. To free him, however, from all excess and impetuous passion, and to purify and deepen his spirit, he is now, as a result of his deed of blood, to be removed for a while into another environment’ (Dillm.M). In slaying the Egyptian, Moses acted without authority; his act was consequently unjustifiable, and there was cogency in the Israelite’s remonstrance, ‘Who made thee a ruler and a judge over us?’ Motives, in themselves praiseworthy, of justice, patriotism, and sympathy with the oppressed, led him to interpose in an ill-considered manner, and he was obliged to take refuge in flight. Augustine, c. Faust. xxii. 70 (quoted by Keil), points out both the good and the bad features a Moses’ act: he had fine qualities, but they needed training and disciplining, in order to produce worthy fruits. ‘Reperio non debuisse hominem ab illo, qui nullam ordinatam potestatem gerebat, quamvis injuriosum et improbum, occidi. Verumtamen animae virtutis capaces ac fertiles praemittunt saepe vitia, quibus hoc ipsum indicent, cui virtuti sint potissimum accommodatae, si fuerint praeceptis excultae.’ And after referring to Peter’s action in defending his Master with the sword (Joh 18:20), he continues, ‘Uterque non detestabili immanitate, sed emendabili animositate justitiae regulam excessit; uterque odio improbitatis alienae, sed ille fraterno, hic dominico, licet adhuc carnali, tamen amore peccavit.’
Fuente: The Cambridge Bible for Schools and Colleges
Verse 14. And Moses feared] He saw that the Israelites were not as yet prepared to leave their bondage; and that though God had called him to be their leader, yet his providence had not yet sufficiently opened the way; and had he stayed in Egypt he must have endangered his life. Prudence therefore dictated an escape for the present to the land of Midian.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Moses feared, through the weakness of his faith, which afterwards growing stronger, he feared not that which now he did fear, the wrath of the king, Heb 11:27. Distinguish the times, and scriptures agree which seemed to clash together.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And he said, who made thee a prince and a judge over us?…. God had designed him for one, and so he appeared to be afterwards; but this man’s meaning is, that he was not appointed by Pharaoh’s order then, and so had nothing to do to interfere in their differences and quarrels; though Moses did not take upon him to act in an authoritative way, but to exhort and persuade them to peace and love, as they were brethren:
intendest thou to kill me, as thou killedst the Egyptian? if this was Dathan, or however the same Hebrew that he had defended and rescued from the Egyptian, it was very ungenerous in him to upbraid him with it; or if that Hebrew had made him his confident, and acquainted him with that affair, as it was unfaithful to betray it, since it was in favour of one of his own people, it was ungrateful to reproach him with it:
and Moses feared; lest the thing should be discovered and be told to Pharaoh, and he should suffer for it: this fear that possessed Moses was before he fled from Egypt, and went to Midian, not when he forsook it, and never returned more, at the departure of the children of Israel, to which the apostle refers, Heb 11:27 and is no contradiction to this:
and said, surely this thing is known; he said this within himself, he concluded from this speech, that either somebody had seen him commit the fact he was not aware of, or the Hebrew, whose part he took, had through weakness told it to another, from whom this man had it, or to himself; for by this it seems that he was not the same Hebrew, on whose account Moses had slain the Egyptian, for then the thing would have been still a secret between them as before; only the other Hebrew this was now contending with must hereby come to the knowledge of it, and so Moses might fear, that getting into more hands it would come out, as it did; [See comments on Ac 7:27].
[See comments on Ac 7:28].
[See comments on Ac 7:29].
Fuente: John Gill’s Exposition of the Entire Bible
14. Who made thee a prince? No wonder if the headstrong and wicked man repels angrily this mild admonition; for thus are those, who are disposed to injustice, accustomed to rage as soon as they are reproved, and to drive away good advisers with contumely. And certainly it is an uncommon virtue to acknowledge our faults, and patiently to submit to correction. For in proportion to a man’s evil disposition, and to the greatness of his offense, is his rage under admonition, and his violence in altercation; wherefore, whoever undertakes to restrain the wicked must expect to meet with these indignities. Still, we may understand from the petulance of this individual how perverse were the minds of the whole nation. On this account Stephen says that Moses was refused by his own nation, and accuses them all of ingratitude. (Act 7:35.) But, without being too hard on this people, we learn from this example how rude is the nature of those whom God has not tamed; for their perverseness as firmly repels correction, as an anvil repels the blow of a hammer. When, therefore, they are so stubborn that though ten times reproved they are still hardened, no wonder if God deals with them more roughly, as he declares he will do by the mouth of David. (Psa 18:27.) Lest we should experience this, let us submit to his rod in time; and since this is not given to all, let us entreat him to make us truly teachable. For what shall we gain by kicking against the pricks? Moreover, a kind of brutal fierceness accompanies this perverseness, as is again seen in this instance. The vile and abject slave asks Moses, Who made him a judge over the Hebrews? as if he, and all his race, were not exposed to universal contumely. If the lowest of the Egyptian rabble had struck him a blow, he would not have dared to murmur; yet he rages as imperiously against this mild admonition, as if he were free from all subjection. What follows is even worse, “Intendest thou to kill me, as thou killedst the Egyptian?” He ought to have received Moses as if he had been an angel of God, on account of such a proof of his zeal and piety; but, turning the benefit into an accusation, he not only hatefully taunts him with what it would have been just to praise, but even threatens him. Meantime, we cannot doubt but that the holy man must have been racked by a sore temptation, when he finds such barbarity in his nation. He knew, indeed, that the Egyptians would have been his professed enemies, if the matter had got abroad; but he never could have expected such an unworthy return from his brethren, whose misery he desired to relieve; and therefore it was a proof of incredible strength of purpose to surmount such an obstacle.
Fuente: Calvin’s Complete Commentary
(14) Who made thee a prince and a judge over us?As the reputed son of a princess, Moses would be in some sort a prince. But no one had given him jurisdiction over the Hebrews. He had not really interfered as one who claimed authority, but as any man of position and education naturally interferes to stop a quarrel.
Intendest thou to kill me?Here is the sting of the rejoinder; here was the assumption of authoritynot in the interposition of to-day, but in the blow of yesterday. That fatal error laid Moses open to attack, and deprived him of the influence as a peacemaker which he might otherwise have exercised over his countrymen.
Surely this thing is known.We are not told how the thing came to be known. Murder will out, says the English proverb. Perhaps, though Moses thought himself unnoticed, some Egyptian had seen the deed. Perhaps the man whom he had avenged had told the tale.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Exo 2:14. And he said, &c. See Act 7:25. A Jesuit, (Berruyer) who has written the history of the people of God, thinks it highly probable, that these two quarrelsome Hebrews were Jannes and Jambres, mentioned by the Apostle, 2Ti 3:8 as having withstood Moses, because they would not acknowledge him to have been a proper judge of their quarrel; though God had designed him the judge of all his people. When it is said, that Moses feared, this no way contradicts what is said, Heb 11:27 by faith he forsook Egypt, not fearing the wrath of the king: for this refers wholly to his conducting the people from Egypt, and his contempt of Pharaoh and all his hosts.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 7:27-28
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 2:14 And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known.
Ver. 14. And he said. ] Yea, “he thrust Moses away.” Act 7:27 Doing wickedly “with both hands earnestly.” Mic 7:3 This act of his is imputed to the whole people, who therefore were deprived of Moses for forty years. So true is that of the wise man, “One sinner destroyeth much good.” Ecc 9:18
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Who made thee . . . ? Figure of speech Erotesis (App-6) for emphasis. Spoken by a Hebrew; compare Gen 37:8. Luk 19:14.
a prince. Hebrew, “a man (‘ish), a prince”.
feared. The “not fearing, “in Heb 11:27 refers to Exo 10:28, Exo 10:29.
Fuente: Companion Bible Notes, Appendices and Graphics
Who: Gen 19:9, Gen 37:8-11, Gen 37:19, Gen 37:20, Num 16:3, Num 16:13, Psa 2:2-6, Mat 21:23, Luk 12:14, Luk 19:14, Luk 19:27, Act 7:26-28, Act 7:35
a prince: Heb. a man
a prince: Gen 13:8
Moses: Pro 19:12, Pro 29:25
Reciprocal: Gen 34:27 – they Exo 4:1 – General Exo 5:6 – officers 2Sa 20:26 – chief ruler Pro 5:12 – and my Mar 11:28 – General Luk 20:2 – who Joh 7:52 – Art Joh 9:34 – and dost Act 4:7 – By what power Act 7:29 – General Heb 11:27 – not fearing
Fuente: The Treasury of Scripture Knowledge
Exo 2:14. He said, Who made thee a prince? He challengeth his authority. A man needs no great authority for giving a friendly reproof; it is an act of kindness; yet this man will needs interpret it an act of dominion, and represents his reprover as imperious and assuming. Thus, when people are sick of good discourse, or a seasonable admonition, they will call it preaching, as if a man could not speak a word for God, and against sin, but he took too much upon him. Yet Moses was indeed a prince and a judge, and knew it, and thought the Hebrews would have understood it; but they stood in their own light, and thrust him away, Act 7:25-27. Intendest thou to kill me? See what base constructions malice puts upon the best words and actions!
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2:14 And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses {f} feared, and said, Surely this thing is known.
(f) Though by his fear he showed his weakness, yet faith covered it; Heb 11:27.