2:11-22 MOSES' FLIGHT TO MIDIAN

“One day, when Moses had grown up, he went out to his people and looked on their burdens; and he saw an Egyptian beating a Hebrew, one of his people. ¹²He looked this way and that, and seeing no one he killed the Egyptian and hid him in the sand. ¹³When he went out the next day, behold, two Hebrews were struggling together; and he said to the man that did the wrong, "Why do you strike your fellow?”¹⁴He answered, “ Who made you a prince and a judge over us? Do you mean to kill me as you killed the Egyptian?" Then Moses was afraid, and thought, "Surely the thing is known.” ¹⁵When Pharaoh heard of it, he sought to kill Moses.

But Moses fled from Pharaoh, and stayed in the land of Midian. . . .

Overview: Moses is the subject of great praise. One writer reports that Moses invented the art of writing and that the Phoenicians learned it from the Hebrews (Clement of Al­exandria). Even before God revealed himself to him, Moses avoided sin, executed justice and for forty years contemplated the mysteries of creation (Basil). It was more important for Moses to slay wickedness and love of luxury in himself (Ambrose). Moses ‘slaying the Egyp­tian raises a serious moral question (Augus­tine). In answer to the Hebrew's question, it was knowledge that made Moses a ruler over his people. In all his actions Moses was moti­vated by faith (Chrysostom). Moses fled to es­cape defilement. Moses became a prophet and was enabled to deliver his people from afflic­tion (Ambrose).

2:12 Moses Killed the Egyptian

Praise of Moses'Wisdom. Clement of Alexandria: 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.¹ Stromateis i. 153.4- 154.1.²

Moses' Character. Basii. the Great: He who hated the pomp of royalty returned to the lowly stare 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. Exegetic Homilies

Moses Purified. Ambrose: Moses slew an Egyptian and became a fugitive from the land of Egypt so as to avoid the king of that land. But lie would not have slain the Egyptian if he had not first destroyed in himself the Egypt of spiritual wickedness and had nor relinquished the luxu­ries and honors of the king's palace. Cain and Adel 2.4.14.⁴

Was Moses' Deed Praiseworthy? Augus­tine: 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.⁵ 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. Bur still, as Stephen says in the Acts of the Apostles, Moses thought that his brethren understood that God would bring them salvation through him,⁶ 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.) Questions on Exodus 1.⁷

2:14 Who Made You a Ruler?

Knowledge Gave Moses the Right to Rule. Chrysostom: 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 succouring 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. Homilies on 2 Corinthians is.4.^s

'Ara5:MI. ^}FC$5:137. 'FC46.-1. *FC42:415‘. *Apbui Fjumu*. a Mniehacui 22:70.90. ‘Act* 7:2?. ^TCCL 33:70.71. *NPNF1 12:352*

Moses’ Fear Enabled Him to Escape. Chrysostom: “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 stoic away and secretly withdrew himself. And afterwards he was exceedingly afraid. Observe the expressions with care: lie 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.”¹⁰

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? Homilies on Hebrews 26.5."

2:15 Moses Fled from Pharaoh

Flight to Avoid Defilement. Ambrose: Thus did Moses flee from the face of Pharaoh, so that the royal palace would not defile him or royal power ensnare him. Indeed, he valued reproach for Christ as more precious than the riches of Egypt. Flight from the World 4.4.18.11

A Prophet to Liberate His People. Ambrose: Moses went out from Egypt and was made a prophet and sent back to the people that he might free their souls from the land of affliction. The Prayer of Job and David 4.4.14.'*

SV. GRIGORIJE NISKI 

O ŽIVOTU MOJSIJA ZAKONODAVCA, ILI O SAVRŠENSTVU VRLINE (I deo)

1.13 Pripoveda se da se Mojsije rodio kada je zakon mučitelja zabranio da ostanu među živima novorođenčad muškog pola, ali je on prijatnošću svog lica preduhitrio svaku potrebu vremenog žrtvovanja, pa je još u pelenama ro­ditelje koji su ga videli (Izl. 2,2), pobudio na to, da ne požure da takvo novo­rođenče predaju smrti[1], te štaviše, 1.17 kada je pretegao ugroz mučitelja nisu ga prosto pustili u vode Nila, već položivši u neki kovčeg po sastavima pre­mazan uljem i smolom, a zatim porinuli u potok (ovo napisano je prema uz­budljivim napisima o njegovoj istoriji).[2] Ukoliko je kovčegom upravljala neka Božija sila, on je tad bio usmeren prema obali kojoj se približava sa strane, i to je mesto neprekidno na udaru težnji struja. A kako je u šiprag te obale gde je bio odnet kovčeg, došla carska kćer, Mojsije je, pustiv detinji vapaj u kovčegu, učinio pristup princezi. Kada ga je princeza ugledala i videla lepotu deteta, on je neposredno privukao njeno dobro raspoloženje, i bio od nje uzet umesto sina. Okrećući se prirodno od doilje drugog roda[3], po zamis­li neke od bliskih kućnom rodu, okrenuo se majčinim grudima. 1.18 Izašavši već iz doba deteta hranio se carskom hranom, i bio obučen spoljašnjim obra­zovanjem /naukama/,[4] što se poštovalo kao slavno kod spoljašnjih, onije hvatao niti se koristio i priznavao dalje tu izmišljenu majku, kojoj je bio umesto sina, već je poželeo da se opet vrati svojoj prirodnoj majci i da živi među saplemenicima.[5] Zametnula se borba jednog Jevreja sa Egipćaninom, Mojsi­je je stao iza svoga i usmrtio inoplemenog. Zatim, kada su se dva Jevrejina dohvatili jedan s drugim, Mojsije je pokužao da u njima smiri duh neprijatelj­stva dajući im savet da se ponašaju kao braća, te da ne čini kao posrednik u sporu razdraživanje, već prirodu. 1.19 Ali odvraćen od onog koji je imao u vidu samo obeđivanje, Mojsije je to beščašće preokrenuo u povod ka većoj ljubavi prema mudrosti,[6] pa je udaljivši se od života u mnogoljudnom druš­tvu, posle toga izabrao objedinjen život stupiviši u vezu sa jednim od inoplemenika, sa čovekom koji je video bolje, obazrivim u suđenjima o ljudskoj prirodi, i koji je iz jednog postupka, podrazumevam događaj s pastuvom, uvideo vrlinu mladića, štaviše da je stao iza pravde, nemajući u vidu svoju korist, već prihvatajući samu pravdu po njenoj vlastitoj prirodi koja je dostoj­na uvažavanja, ničim se pred njim ne povinujući. I taj iz drugog naroda koji se zadivio Mojsijem, i njegovu vrlinu u očiglednoj bedi prihvatio sa više uva­žavanja, negoli daleko cenjenije bogatstvo, dao mu je kćer za suprugu i osta­vio mu na volju da vodi život kakav želi. I njemu, koji je u pustinji bio zauzet ograđivanjem ovaca, dopao se na gorama objedinjenja, slobodan od svakog uznemiravajućeg šuma, život. 1.20

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[1] Za prijatnost ili lepotu Mojsijevog lica i Flavius Josephus, Antiquitates, 2.9.226-31, a otud i razlog za česta pozivanja na predanja prema rabinskoj tradiciji. 

[2] Exod. 2.3 (prevod po Septuaginti /LXX/). Grigorije slično kazuje i u Contra Eunomius 2.285, Vol. 1, p. 310, 13ff. (MG 45.1008A). 

[3] Po predanju se govori kako je Mojsije odbio sve egipatske doilje, pre nego što je princeza našla jevrejsku doilju (neki navode i Midrash Rabbah, na Exodus 1.25). 

[4] Act. Ap. 7.22: „I nauči se Mojsej svoj mudrosti egipatskoj, i bješe silan u riječima i u djeli­ma” (takođe i Philo, Vit. Mos. 1.5.21-24; Clement Alexand., Strom. 1.23). Grigorije koristi iz­raz Th|v s^ro06v ^Se-umv za vancrkveno obrazovanje (vidi i ovde II, 13, kao i W. Jaeger, Early Christianity and Greek Paideia (Cambridge, Mass., 1961), pp. 86ff., /naš prevod str. 76/: „Korpa koja pluta Nilom, u kojoj je kao dete nađen Mojsije predstavlja složenu klasičnu paideusis. Na isti način, činjenica da je Mojsije vaspitavan na mudrosti Egipćana, ukazuje na veliki današnji problem Crkve - njen odnos prema klasičnoj grčkoj kulturi.Ona bi trebalo da se upotrebi za 'unutrašnju dekoraciju' Crkve zajedno sa spolia pagana. Sveti Avgustin je kasnije usvojio i ideju velike vrednosti klasične kulture i njeno izvođenje iz Mojsijevog primera.”) 

[5] In inscrip. Ps. 1.7, Vol. 5, p. 43, 24-26 (MG 44.456C); In laud. frat. Bas. (MG 46.808D- 809A); Philo, Vit. Mos. 1.7.32. 

[6] Exod. 2.15-21.; Philo, Vit. Mos. 1.9.49-50. 1.49 eteroj meln ouin o|rghln ameilikton ba- siletoj a|podidra/skwn kaii airti prwton eij allodaphn a|figme/noj, mh/pw toij tWn epixwrijwn eqesin e|nwmilhkwj mhdel a|kribWj epistamenoj oij xaijrousin hi a|llotriountai, kan ejspoutiasen hjsuxi# xrwmenoj afanesteron zhn touj pol louj lanqa/nwn hi boulhqeij eij me/son pare/rxesqai touj goun dunatouj kaii touj pleii- ston isxubntaj lipare/si qerapeipij eceumenizesqai, par' wn tij wfe/leia prose- dokato 1.50 kaii bohqeia, eii tinej e|pelqo/ntej apagein proj bijan epeirwnto. o| del thln e|nantijan tou eikotoj atrapoln hilaune taij thj yuxhj ugiainousaij o|rmaij epomenoj kaii mhdemijan ewn uposkelizesqai: diol kaii thj u|pou/shj dunamewj eistin ote plebn e|neanieufeto du/namin a|kaqaijreton tol dikaion h|goumenoj, u|f' oui prot- rapeij autoke/leustoj epii thin twn a|sqeneste/rwn summaxian ieto. /Drugi pak nemi­losrdno trpeći obrušavanje kralja i otpočetka prvo u inostranstvo dospev, dok još nije sa okol­nim stanovništvom obiknuo niti tačno ustanovio /naučio/ čemu se raduju ili šta odbacuju, ne bili marljivo živeo utihlost obojenu nepojavljivanjem /povučenošću/, izbegavajući upoznavanja s ljudima uopšte, ili odlučujući da uđe u javnost kod moćnih i veoma jakih što se bave lečenjem, sa kojima bi se pouzdanije obučio; te po pozivu, ako neki dospeju u onemoćalost. Suprotnosti sličnih neprohodnosti koje je preduzeo za očišćavajuće porive za dušu, sledio je a da nijedan nije podržavao: stoga je i u nejakom dobu oko mnogih opaženih neočišćenih snaga sprovodio pravdu, preko čega je samopozivno se upućujući, uz neke nemoći zametao borbe./ Cf. Bk. II, n. 23. Za asketski život poput filosofa up. Vita S. Mac., Vol. 8, 1, p. 377, 4 (MG 46.965B; De inst. Chris. Vol. 8, 1, p. 41, 20f.