Thy fellow - "Thy neighbor." the reproof was that of a legislator who established moral obligations on a recognized principle. Hence, in the following verse, the offender is represented as feeling that the position claimed by Moses was that of a Judge. The act could only have been made known by the Hebrew on whose behalf Moses had committed it.

Two men of the Hebrews strove together - How strange that in the very place where they were suffering a heavy persecution because they were Hebrews, the very persons themselves who suffered it should be found persecuting each other! It has been often seen that in those times in which the ungodly oppressed the Church of Christ, its own members have been separated from each other by disputes concerning comparatively unessential points of doctrine and discipline, in consequence of which both they and the truth have become an easy prey to those whose desire was to waste the heritage of the Lord. The Targum of Jonathan says that the two persons who strove were Dathan and Abiram.

And when he went out the second day,.... The day following:

behold, two men of the Hebrews strove together; which the Jewish writers (h) take to be Dathan and Abiram:

and he said to him that did the wrong; who was the aggressor, and acted the wicked part in abusing his brother:

wherefore smitest thou thy fellow? friend and companion; signifying, that it was very unbecoming, unkind, and unnatural, and that brethren and friends ought to live together in love, and not strive with, and smite one another, and especially at such a time as this, when they were so oppressed by, and suffered so much from their enemies; See Gill on Acts 7:26.

(h) Targum Jon. & Jarchi in loc. Shemoth Rabba, sect. 1. fol. 91. 4. Shalshalet Hakabala, fol. 5. 2. Pirke Eliezer, c. 48.

And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow?

13, 14. two men of the Hebrews strove together-His benevolent mediation in this strife, though made in the kindest and mildest manner, was resented, and the taunt of the aggressor showing that Moses' conduct on the preceding day had become generally known, he determined to consult his safety by immediate flight (Heb 11:27). These two incidents prove that neither were the Israelites yet ready to go out of Egypt, nor Moses prepared to be their leader (Jas 1:20). It was by the staff and not the sword-by the meekness, and not the wrath of Moses that God was to accomplish that great work of deliverance. Both he and the people of Israel were for forty years more to be cast into the furnace of affliction, yet it was therein that He had chosen them (Isa 48:10).

2:11-15 Moses boldly owned the cause of God's people. It is plain from Heb 11. that this was done in faith, with the full purpose of leaving the honours, wealth, and pleasures of his rank among the Egyptians. By the grace of God he was a partaker of faith in Christ, which overcomes the world. He was willing, not only to risk all, but to suffer for his sake; being assured that Israel were the people of God. By special warrant from Heaven, which makes no rule for other cases, Moses slew an Egyptian, and rescued an oppressed Israelites. Also, he tried to end a dispute between two Hebrews. The reproof Moses gave, may still be of use. May we not apply it to disputants, who, by their fierce debates, divide and weaken the Christian church? They forget that they are brethren. He that did wrong quarreled with Moses. It is a sign of guilt to be angry at reproof. Men know not what they do, nor what enemies they are to themselves, when they resist and despise faithful reproofs and reprovers. Moses 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. But we must take heed of being set against the ways and people of God, by the follies and peevishness of some persons that profess religion. Moses was obliged to flee into the land of Midian. God ordered this for wise and holy ends.