TRV
See on the biblical-era map
Study This Verse
Commentary on Exodus 2 verses 11–15
Moses had now passed the first forty years of his life in the court of Pharaoh, preparing himself for business; and now it was time for him to enter upon action, and,
I. He boldly owns and espouses the cause of God's people: When Moses was grown he went out unto his brethren, and looked on their burdens, Exo 2:11. The best exposition of these words we have from an inspired pen, Heb 11:24-26, where we are told that by this he expressed, 1. His holy contempt of the honours and pleasures of the Egyptian court; he refused to be called the son of Pharaoh's daughter, for he went out. The temptation was indeed very strong. He had a fair opportunity (as we say) to make his fortune, and to have been serviceable to Israel too, with his interest at court. He was obliged, in gratitude as well as interest, to Pharaoh's daughter, and yet he obtained a glorious victory by faith over his temptation. He reckoned it much more his honour and advantage to be a son of Abraham than to be the son of Pharaoh's daughter. 2. His tender concern for his poor brethren in bondage, with whom (though he might easily have avoided it) he chose to suffer affliction; he looked on their burdens as one that not only pitied them, but was resolved to venture with them, and, if occasion were, to venture for them.
II. He gives a specimen of the great things he was afterwards to do for God and his Israel in two little instances, related particularly by Stephen (Act 7:23, etc.) with design to show how their fathers had always resisted the Holy Ghost (v. 51), even in Moses himself, when he first appeared as their deliverer, wilfully shutting their eyes against this day-break of their enlargement. He found himself, no doubt, under a divine direction and impulse in what he did, and that he was in an extraordinary manner called of God to do it. Now observe,
1.Moses was afterwards to be employed in plaguing the Egyptians for the wrongs they had done to God's Israel; and, as a specimen of that, he killed the Egyptian who smote the Hebrew (Exo 2:11, Exo 2:12); probably it was one of the Egyptian taskmasters, whom he found abusing his Hebrew slave, a relation (as some think) of Moses, a man of the same tribe. It was by special warrant from Heaven (which makes not a precedent in ordinary cases) that Moses slew the Egyptian, and rescued his oppressed brother. The Jew's tradition is that he did not slay him with any weapon, but, as Peter slew Ananias and Sapphira, with the word of his mouth. His hiding him in the sand signified that hereafter Pharaoh and all his Egyptians should, under the control of the rod of Moses, be buried in the sand of the Red Sea. His taking care to execute this justice privately, when no man saw, was a piece of needful prudence and caution, it being but an assay; and perhaps his faith was as yet weak, and what he did was with some hesitation. Those who come to be of great faith, yet began with a little, and at first spoke tremblingly.
2.Moses was afterwards to be employed in governing Israel, and as a specimen of this, we have him here trying to end a controversy between two Hebrews, in which he is forced (as he did afterwards for forty years) to suffer their manners. Observe here,
(1.)The unhappy quarrel which Moses observed between two Hebrews, Exo 2:13. It does not appear what was the occasion; but, whatever it was, it was certainly very unseasonable for Hebrews to strive with one another when they were all oppressed and ruled with rigour by the Egyptians. Had they not beating enough from the Egyptians, but they must beat one another? Note, [1.] Even sufferings in common do not always unite God's professing people to one another, so much as one might reasonably expect. [2.] When God raises up instruments of salvation for the church they will find enough to do, not only with oppressing Egyptians, to restrain them, but with quarrelsome Israelites, to reconcile them.
(2.)The way he took of dealing with them; he marked him that caused the division, that did the wrong, and mildly reasoned with him: Wherefore smitest thou thy fellow? The injurious Egyptian was killed, the injurious Hebrew was only reprimanded; for what the former did was from a rooted malice, what the latter did we may suppose was only upon a sudden provocation. The wise God makes, and, according to his example, all wise governors make, a difference between one offender and another, according to the several qualities of the same offence. Moses endeavoured to make them friends, a good office; thus we find Christ often reproving his disciples' strifes (Luk 9:46, etc.; Luk 22:24, etc.), for he was a prophet like unto Moses, a healing prophet, a peacemaker, who visited his brethren with a design to slay all enmities. The reproof Moses gave on this occasion may still be of use, Wherefore smitest thou thy fellow? Note, Smiting our fellows is bad in any, especially in Hebrews, smiting with tongue or hand, either in a way of persecution or in a way of strife and contention. Consider the person thou smitest; it is thy fellow, thy fellow-creature, thy fellow-christian, it is thy fellow-servant, thy fellow-sufferer. Consider the cause, Wherefore smitest? Perhaps it is for no cause at all, or no just cause, or none worth speaking of.
(3.)The ill success of his attempt (v. 14): He said, Who made thee a prince? He that did the wrong thus quarrelled with Moses; the injured party, it should seem, was inclinable enough to peace, but the wrong-doer was thus touchy. Note, It is a sign of guilt to be impatient of reproof; and it is often easier to persuade the injured to bear the trouble of taking wrong than the injurious to bear the conviction of having done wrong. Co1 6:7, Co1 6:8. It was a very wise and mild reproof which Moses gave to this quarrelsome Hebrew, but he could not bear it, he kicked against the pricks (Act 9:5), and crossed questions with his reprover. [1.] He challenges his authority: Who made thee a prince? A man needs no great authority for the giving of a friendly reproof, it is an act of kindness; yet this man needs will interpret it an act of dominion, and represents his reprover as imperious and assuming. Thus when people dislike good discourse, or a seasonable admonition, they will call it preaching, as if a man could not speak a work 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, and struck in with him; but they stood in their own light, and thrust him away, Act 7:25, Act 7:27. [2.] He upbraids him with what he had done in killing the Egyptian: Intendest thou to kill me? See what base constructions malice puts upon the best words and actions. Moses, for reproving him is immediately charged with a design to kill him. An attempt upon his sin was interpreted an attempt upon his life; and his having killed the Egyptian was thought sufficient to justify the suspicion; as if Moses made no difference between an Egyptian and a Hebrew. If Moses, to right an injured Hebrew, had put his life in his hand, and slain an Egyptian, he ought therefore to have submitted to him, not only as a friend to the Hebrews, but as a friend that had more than ordinary power and zeal. But he throws that in his teeth as a crime which was bravely done, and was intended as a specimen of the promised deliverance; if the Hebrews had taken the hint, and come in to Moses as their head and captain, it is probable that they would have been delivered now; but, despising their deliverer, their deliverance was justly deferred, and their bondage prolonged forty years, as afterwards their despising Canaan kept them out of it forty years more. I would, and you would not. Note, Men know not what they do, nor what enemies they are to their own interest, when they resist and despise faithful reproofs and reprovers. When the Hebrews strove with Moses, God sent him away into Midian, and they never heard of him for forty years; thus the things that belonged to their peace were hidden from their eyes, because they knew not the day of their visitation. As to Moses, we may look on it as a great damp and discouragement to him. He was now choosing to suffer affliction with the people of God, and embracing the reproach of Christ; and now, at his first setting out, to meet with this affliction and reproach from them was a very sore trial of his resolution. He might have said, "If this be the spirit of the Hebrews, I will go to court again, and be the son of Pharaoh's daughter." Note, First, We must take heed of being prejudiced against the ways and people of God by the follies and peevishness of some particular persons that profess religion. Secondly, It is no new thing for the church's best friends to meet with a great deal of opposition and discouragement in their healing, saving attempts, even from their own mother's children; Christ himself was set at nought by the builders, and is still rejected by those he would save.
(4.)The flight of Moses to Midian, in consequence. The affront given him thus far proved a kindness to him; it gave him to understand that his killing the Egyptian was discovered, and so he had time to make his escape, otherwise the wrath of Pharaoh might have surprised him and taken him off. Note, God can overrule even the strife of tongues, so as, one way or other, to bring good to his people out of it. Information was brought to Pharaoh (and it is well if it was not brought by the Hebrew himself whom Moses reproved) of his killing the Egyptian; warrants are presently out for the apprehending of Moses, which obliged him to shift for his own safety, by flying into the land of Midian, Exo 2:15. [1.] Moses did this out of a prudent care of his own life. If this be his forsaking of Egypt which the apostle refers to as done by faith (Heb 11:27), it teaches us that when we are at any time in trouble and danger for doing our duty the grace of faith will be of good use to us in taking proper methods for our own preservation. Yet there it is said, He feared not the wrath of the king; here it is said he feared, Exo 2:14. He did not fear with a fear of diffidence and amazement, which weakens and has torment, but with a fear of diligence, which quickened him to take that way which Providence opened to him for his own preservation. [2.] God ordered it for wise and holy ends. Things were not yet ripe for Israel's deliverance: the measure of Egypt's iniquity was not yet full; the Hebrews were not sufficiently humbled, nor were they yet increased to such a multitude as God designed; Moses is to be further fitted for the service, and therefore is directed to withdraw for the present, till the time to favour Israel, even the set time, should come. God guided Moses to Midian because the Midianites were of the seed of Abraham, and retained the worship of the true God among them, so that he might have not only a safe but a comfortable settlement among them. And through this country he was afterwards to lead Israel, with which (that he might do it the better) he now had opportunity of making himself acquainted. Hither he came, and sat down by a well, tired and thoughtful, at a loss, and waiting to see which way Providence would direct him. It was a great change with him, since he was but the other day at ease in Pharaoh's court: thus God tried his faith, and it was found to praise and honour.
In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months: And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not. And the next day he showed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us? Wilt thou kill me, as thou diddest the Egyptian yesterday? [Exodus 2:14] Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons. And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush. When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him, Saying, I am the God of thy fathers, the God of Abrham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold. Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground. I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.
Every kind of honour and happiness was bestowed upon you, and then was fulfilled that which is written, "My beloved ate and drank, and was enlarged and became fat, and kicked." [Deuteronomy 32:15] Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and has become blind in His faith, neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world. [Wisdom 2:24]
For thus it is written: "And it came to pass after certain days, that Cain brought of the fruits of the earth a sacrifice unto God; and Abel also brought of the firstlings of his sheep, and of the fat thereof. And God had respect to Abel and to his offerings, but Cain and his sacrifices He did not regard. And Cain was deeply grieved, and his countenance fell. And God said to Cain, Why are you grieved, and why is your countenance fallen? If you offer rightly, but do not divide rightly, have you not sinned? Be at peace: your offering returns to yourself, and you shall again possess it. And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him." [Genesis 4:3-8] You see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother [Genesis 27:41-45]. Envy made Joseph be persecuted unto death, and to come into bondage. [Genesis 37:18-28] Envy compelled Moses to flee from the face of Pharaoh king of Egypt, when he heard these words from his fellow-countryman, "Who made you a judge or a ruler over us? Will you kill me, as you killed the Egyptian yesterday?" [Exodus 2:14] On account of envy, Aaron and Miriam had to make their abode without the camp. [Numbers 12:14-15] Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God's servant Moses. [Numbers 16:33] Through envy, David not only underwent the hatred of foreigners, but was also persecuted by Saul king of Israel. [1 Samuel 21:10-15]
“By faith he forsook Egypt not fearing the wrath of the king; for he endured as seeing him who is invisible.” What do you say? That he did not fear? And yet the Scripture says that when he heard, he “was afraid,” and for this cause provided for safety by flight, and stole away and secretly withdrew himself. And afterwards he was exceedingly afraid. Observe the expressions with care: he said, “not fearing the wrath of the king” with reference to his presenting himself again. For it would have been [the part] of one who was afraid not to undertake again to defend his championship or to have any hand in the matter. That he did however again undertake it was [the part] of one who committed all to God. For he did not say, “He is seeking me and is busy [in the search], and I cannot bear again to engage in this matter.”So even his flight was [an act of] faith. Why then did he not remain? [you say]. That he might not cast himself into a foreseen danger. For this finally would have been tempting [God]: to leap into the midst of dangers and say, “Let us see whether God will save me.” And this the devil said to Christ, “Cast yourself down.” Do you see that it is a diabolical thing to throw ourselves into danger without cause and for no purpose and to make trial of God, whether he will save us?
Wherefore also very foolishly did that Hebrew say to him, “Who made you a ruler and a judge over us?” What do you say? You see the actions and doubt of the title? Just as if one seeing a physician using the knife excellently well and succoring that limb in the body which was diseased, should say, “Who made you a physician and ordered you to use a knife?” “It is my art, my good sir, and your own ailment.” So too did his knowledge make him (i.e., Moses) what he claimed to be. For ruling is an art, not merely a dignity, and an art above all arts.
Continue studying Exodus 2:14 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Exodus 2:14 serves as a pivotal moment in Moses's early life, abruptly exposing his premature and self-initiated attempts at leadership and revealing that his secret act of killing an Egyptian was, in fact, widely known. This confrontation, arising from his attempt to mediate a dispute between two Hebrews, shatters his illusion of secrecy and directly precipitates his flight from Egypt, initiating a forty-year period of divine preparation and humbling in the wilderness before his true calling.
CONTEXT
Literary Context: Exodus 2:14 is nestled within the narrative of Moses's early life, immediately following his birth, miraculous preservation, and upbringing in Pharaoh's household. Prior to this verse, Moses, now grown, has begun to identify with his oppressed Hebrew kinsmen, witnessing their harsh labor. In a moment of intense indignation and misplaced zeal, he intervenes to defend a Hebrew, killing an Egyptian taskmaster and attempting to conceal the body in the sand. The very next day, he encounters two Hebrews fighting and attempts to mediate, asking, "Why do you strike your companion?" It is the response from one of these Hebrews that forms the core of this verse, revealing the critical truth that Moses's violent act was known, challenging his self-appointed authority, and forcing a dramatic shift in his life's trajectory. This incident marks the end of Moses's life in Pharaoh's court and the beginning of his wilderness preparation.
Historical & Cultural Context: The historical setting is ancient Egypt, a powerful empire that had enslaved the Israelites for generations. The Egyptians were known for their rigid social hierarchy and brutal treatment of slaves, particularly in large-scale construction projects. Pharaoh's authority was absolute, and any act of violence against an Egyptian, especially by a slave or one associated with slaves, would be met with severe punishment, likely death. Moses, though raised as an Egyptian prince, was acutely aware of his Hebrew identity and the plight of his people. His act of killing the Egyptian was a capital offense, placing him in direct opposition to Pharaoh's law. The Hebrew's challenge to Moses's self-appointed "prince and judge" status reflects the lack of any legitimate, recognized authority Moses held within their community, highlighting the cultural expectation that leadership was either inherited, divinely appointed, or sanctioned by the ruling power.
Key Themes: This verse is rich with themes central to the book of Exodus and biblical theology. It powerfully illustrates the theme of Divine Timing vs. Human Initiative, showing Moses acting out of zeal but ahead of God's perfect timing and method for deliverance. It underscores the theological principle of the Exposure of Hidden Deeds, emphasizing that nothing is truly hidden from God, and often, human secrets are brought to light, as seen in Numbers 32:23. The immediate consequence of Moses's fear and flight introduces the theme of God's Preparatory Providence, where adversity and periods of obscurity are used by God for spiritual formation and to humble His chosen instruments. Furthermore, the Hebrew's challenge to Moses's authority highlights the theme of Legitimate Authority, contrasting Moses's premature, self-appointed role with the divinely sanctioned leadership that would later be bestowed upon him. This incident sets the stage for God to meticulously prepare Moses for the monumental task of leading Israel out of bondage, a task far too great for human strength or self-appointed zeal alone, as seen in Exodus 3.
EXPOSITION AND ANALYSIS
The KJV text of Exodus 2:14 reads: "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." This verse unfolds in three distinct yet interconnected parts, revealing Moses's flawed human attempt at deliverance and its immediate consequences.
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 2:14 masterfully employs several literary devices to convey its profound message. Dramatic Irony is evident as Moses believed his act of killing the Egyptian was secret, yet the Hebrew's question reveals it was common knowledge, creating a stark contrast between Moses's perception and reality. This also serves as Foreshadowing, hinting at the future challenges Moses will face in gaining the trust and respect of the Israelites, who initially resist his leadership. The Hebrew's question, "Who made thee a prince and a judge over us?" is a form of Rhetorical Question, designed not to elicit an answer but to challenge Moses's presumed authority and highlight his lack of legitimate mandate. Furthermore, the verse contributes significantly to Moses's Characterization, portraying him as zealous but impulsive, acting in human strength rather than divine wisdom, and ultimately vulnerable to fear. His immediate reaction of fear and flight underscores his human limitations, setting the stage for God's transformative work in his life.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 2:14 is a foundational text for understanding the themes of divine sovereignty, human responsibility, and God's unique methods of preparation. It demonstrates that God's plans are not contingent on human impatience or flawed initiatives, but unfold according to His perfect timing and through His chosen means. Moses's premature attempt to deliver Israel, though perhaps well-intentioned, highlights the danger of acting outside of God's anointing and the necessity of legitimate, divinely appointed authority for true leadership within God's people. The exposure of Moses's secret act also reinforces the biblical truth that all things are open before God, and that hidden sins often come to light, leading to consequences that serve God's greater purposes. This incident, born of failure and fear, ultimately becomes a crucial step in God's providential plan to humble and equip Moses for the monumental task of leading Israel, showcasing God's ability to use human weakness and missteps for His glory.
REFLECTION AND APPLICATION
Exodus 2:14 offers profound lessons for contemporary believers, reminding us that while zeal for God's purposes is commendable, acting outside of His timing and anointing can lead to unintended consequences and setbacks. It underscores the importance of patience, seeking divine guidance, and relying on God's strength rather than our own human cleverness or might. Moses's initial failure teaches us that true spiritual leadership is not self-appointed but divinely bestowed, requiring a process of humbling and preparation. Furthermore, the verse serves as a powerful reminder of accountability, illustrating that our actions, even those done in secret, have consequences and can ultimately be brought to light, urging us towards integrity and transparency in all aspects of life. Finally, Moses's subsequent period of fear and flight, leading to a long season of preparation in the wilderness, teaches us that God often uses adversity, humbling experiences, and periods of obscurity to refine and equip us for the greater responsibilities He has planned, shaping our character and deepening our reliance on Him. We are called to wait on the Lord, trust His process, and allow Him to mold us into the instruments He desires.
Questions for Reflection
FAQ
Why was Moses's act of killing the Egyptian revealed, despite his efforts to hide it?
Answer: The narrative in Exodus 2:14 demonstrates that despite Moses's attempt to conceal the body, the act was known among his own people. This serves as a powerful biblical illustration of the principle that hidden deeds, especially those involving serious transgressions, often come to light. It underscores the reality that nothing is truly hidden from God, and often, human actions have a way of being exposed, leading to natural consequences and divine accountability. This revelation was a crucial part of God's plan to humble Moses and prepare him for his true calling, as it forced him to confront the limits of his own strength and secrecy.
Why did Moses flee Egypt instead of trusting God for protection?
Answer: Moses's flight in Exodus 2:15 was a direct response to fear, as he realized his secret was known and Pharaoh sought his life. At this stage in his life, Moses had not yet received his divine commission or the full revelation of God's power and presence that would later empower him. His actions were driven by human fear and self-preservation, reflecting a lack of the mature faith and divine reliance that would characterize his later leadership. His flight was a necessary part of God's sovereign plan to humble and prepare him over 40 years in the wilderness, stripping away his Egyptian identity and self-reliance to prepare him for a life of complete dependence on God.
What is the significance of the Hebrew asking, "Who made thee a prince and a judge over us?"
Answer: This question highlights the Hebrew's challenge to Moses's self-assumed authority. The terms "prince" (שַׂר, sar) and "judge" (שֹׁפֵט, shofet) signify legitimate leadership and judicial power. By asking this, the Hebrew points out that Moses had no official or divine mandate to intervene in their affairs. It underscores the theme that true leadership among God's people must stem from divine appointment and not from human initiative or zeal, no matter how well-intentioned. This challenge reveals the Israelites' skepticism and resistance to a leader not chosen or sanctioned by God, foreshadowing the challenges Moses would face even after his divine commissioning, as seen in Exodus 5:21.
CHRIST-CENTERED FULFILLMENT
Moses's premature and flawed attempt at deliverance in Exodus 2:14 serves as a poignant foreshadowing of the need for a perfect Deliverer who would not act out of human zeal, fear, or self-appointed authority, but solely by divine appointment and power. Moses, though a significant type of Christ in his role as a mediator and deliverer, ultimately failed in his own strength, highlighting the insufficiency of human leadership and the absolute necessity of God's perfect timing and method. Jesus Christ, by contrast, is the truly appointed "Prince of Peace" (Isaiah 9:6) and the ultimate "Judge" (John 5:22), whose authority is not self-assumed but divinely bestowed by the Father. His deliverance is not achieved through violence or hidden deeds, but through perfect obedience, sacrificial love on the cross, and the open triumph over sin and death, fulfilling the ultimate need for a deliverer who is both fully human and fully divine. Unlike Moses, who fled in fear, Jesus willingly laid down His life (John 10:18) and rose again, perfectly executing God's plan without flaw or fear, providing salvation for all who believe (Romans 5:8).