Thus Moses in a former age

Escaped proud Pharaoh’s foolish law,

And as the savior of his race

Prefigured Christ who was to come.

A cruel edict had been passed

Forbidding Hebrew mothers all,

When sons were born to them, to rear

These virile pledges of their love.

Devoutly scornful of the king,

A zealous midwife found a way

To hide her charge and keep him safe

For future glory and renown.

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]

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.

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.^[1] 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,^[2] 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.)

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.

By faith he forsook Egypt not fearing the wrath of the king; for he endured as seeing him who is invisible.^[1] 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.^[2] 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?

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.

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.

Hence the Hebrews, who groaned in the works of Egypt, attained the grace of the just, and those who ate bread with mourning and fear were supplied with spiritual good.^[1] The Egyptians, on the other hand, who in their service to a detestable king carried out such works with joy, received no favor. See