And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand.
Read Chapter 2
Ambrose of Milan
AD 397
Moses slew an Egyptian and became a fugitive from the land of Egypt so as to avoid the king of that land. But he would not have slain the Egyptian if he had not first destroyed in himself the Egypt of spiritual wickedness and had not relinquished the luxuries and honors of the king’s palace. .
Concerning Moses’ deed, when he killed the Egyptian to defend his brethren, we have treated the point adequately in the book that we wrote against Faustus on the lives of the patriarchs. The question was whether his role in that deed was praiseworthy, insofar as he admitted his sin, just as the richness of the earth, even before useful seeds are planted, is often praised for a growth of plants, even if they are useless. Or perhaps the deed itself should be justified. But to do so does not seem right, for up to that point Moses had no legitimate authority—neither authority that he received from God nor authority ordained by human society. But still, as Stephen says in the Acts of the Apostles, Moses thought that his brethren understood that God would bring them salvation through him, so that by this testimony it appeared that Moses could dare to do this because he was already called by God to act. (But Scripture is silent on this point.)
He who hated the pomp of royalty returned to the lowly state of his own race. He preferred to suffer affliction with the people of God rather than to have the fleeting enjoyment of sin. He who, possessing naturally a love for justice, on one occasion even before the government of the people was entrusted to him was seen inflicting on the wicked punishment to the extent of death because of his natural hatred of villainy. He was banished by those to whom he had been a benefactor. He gladly left the uproar of the Egyptians and went to Ethiopia and, spending there all his time apart from others, devoted himself for forty entire years to the contemplation of creation.
Eupolemus in his work On the Kings of Judea says that Moses was the first sage and the first person to transmit to the Jews the science of writing, which passed from the Jews to the Phoenicians and from the Phoenicians to the Greeks. When he reached the age of manhood he developed his practical wisdom, being zealous for his national, ancestral educational traditions, to the point of striking down and killing an Egyptian who was unjustly attacking a Hebrew. The mystics say that he eliminated the Egyptian simply by speaking, as later in Acts Peter is said to have killed by his words those who had kept for themselves part of the price of the land and had told lies. –..
He slew the Egyptian. This he did by a particular inspiration of God; as a prelude to his delivering the people from their oppression and bondage. He thought, says St. Stephen, (Acts vii. 25,) that his brethren understood that God by his hand would save them. But such particular and extraordinary examples are not to be imitated. (Challoner)
He was inspired, on this occasion, to stand up in defence of the innocent. (Menochius) (St. Thomas Aquinas, ii. 2, q. 60.)
The laws of Egypt required every person to protect the oppressed; or, if unable to do it, he was to call in the aid of the magistrate. (Diodorus i.) (Calmet)
Moses looked round to see if there was any help near. He was 40 years old when he was forced to flee.
He slew the Egyptian: This he did by a particular inspiration of God; as a prelude to his delivering the people from their oppression and bondage. He thought, says St. Stephen, Acts 7. 25, that his brethren understood that God by his hand would save them. But such particular and extraordinary examples are not to be imitated.
