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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 7:17–29. His two-level outline is real structure in the source text, so it is rendered as structure.
Stephen here goes on to relate,
I.The wonderful increase of the people of Israel in Egypt; it was by a wonder of providence that in a little time they advanced from a family into a nation.
1.It was when the time of the promise drew nigh - the time when they were to be formed into a people. During the first two hundred and fifteen years after the promise made to Abraham, the children of the covenant were increased but to seventy; but in the latter two hundred and fifteen years they increased to six hundred thousand fighting men. The motion of providence is sometimes quickest when it comes nearest the centre. Let us not be discouraged at the slowness of the proceedings towards the accomplishment of God's promises; God knows how to redeem the time that seems to have been lost, and, when the year of the redeemed is at hand, can do a double work in a single day.
2.It was in Egypt, where they were oppressed, and ruled with rigour; when their lives were made so bitter to them that, one would think, they should have wished to be written childless, yet they married, in faith that God in due time would visit them; and God blessed them, who thus honoured him, saying, Be fruitful, and multiply. Suffering times have often been growing times with the church.
II.The extreme hardships which they underwent there, Act 7:18, Act 7:19.
When the Egyptians observed them to increase in number they increased their burdens, in which Stephen observes three things: - 1. Their base ingratitude: They were oppressed by another king that knew not Joseph, that is, did not consider the good service that Joseph had done to that nation; for, if he had, he would not have made so ill a requital to his relations and family. Those that injure good people are very ungrateful, for they are the blessings of the age and place they live in. 2. Their hellish craft and policy: They dealt subtly with our kindred. Come on, said they, let us deal wisely, thinking thereby to secure themselves, but it proved dealing foolishly, for they did but treasure up wrath by it. Those are in a great mistake who think they deal wisely for themselves when they deal deceitfully or unmercifully with their brethren. 3. Their barbarous and inhuman cruelty. That they might effectually extirpate them, they cast out their young children, to the end they might not live. The killing of their infant seed seemed a very likely way to crush an infant nation. Now Stephen seems to observe this to them, not only that they might further see how mean their beginnings were, fitly represented (perhaps with an eye to the exposing of the young children in Egypt) by the forlorn state of a helpless, out-cast infant (Eze 16:4), and how much they were indebted to God for his care of them, which they had forfeited, and made themselves unworthy of: but also that they might consider that what they were now doing against the Christian church in its infancy was as impious and unjust, and would be in the issue as fruitless and ineffectual, as that was which the Egyptians did against the Jewish church in its infancy. "You think you deal subtly in your ill treatment of us, and, in persecuting young converts, you do as they did in casting out the young children; but you will find it is to no purpose, in spite of your malice Christ's disciples will increase and multiply."
III.The raising up of Moses to be their deliverer.
Stephen was charged with having spoken blasphemous words against Moses, in answer to which charge he here speaks very honourably of him.
1.Moses was born when the persecution of Israel was at the hottest, especially in that most cruel instance of it, the murdering of the new-born children: At that time, Moses was born (Act 7:20), and was himself in danger, as soon as he came into the world (as our Saviour also was at Bethlehem) of falling a sacrifice to that bloody edict. God is preparing for his people's deliverance, when their way is darkest, and their distress deepest.
2.He was exceedingly fair; his face began to shine as soon as he was born, as a happy presage of the honour God designed to put upon him; he was asteios tō Theō - fair towards God; he was sanctified from the womb, and this made him beautiful in God's eyes; for it is the beauty of holiness that is in God's sight of great price.
3.He was wonderfully preserved in his infancy, first, by the care of his tender parents, who nourished him three months in their own house, as long as they durst; and then by a favourable providence that threw him into the arms of Pharaoh's daughter, who took him up, and nourished him as her own son (Act 7:21); for those whom God designs to make special use of he will take special care of. And did he thus protect the child Moses? Much more will he secure the interests of his holy child Jesus (as he is called Act 4:27) from the enemies that are gathered together against him.
4.He became a great scholar (Act 7:22): He was learned in all the wisdom of the Egyptians, who were then famed for all manner of polite literature, particularly philosophy, astronomy, and (which perhaps helped to lead them to idolatry) hieroglyphics. Moses, having his education at court, had opportunity of improving himself by the best books, tutors, and conversation, in all the arts and sciences, and had a genius for them. Only we have reason to think that he had not so far forgotten the God of his fathers as to acquaint himself with the unlawful studies and practices of the magicians of Egypt, any further than was necessary to the confuting of them.
5.He became a prime minister of state in Egypt. This seems to be meant by his being mighty in words and deeds. Though he had not a ready way of expressing himself, but stammered, yet he spoke admirably good sense, and every thing he said commanded assent, and carried its own evidence and force of reason along with it; and, in business, none went on with such courage, and conduct, and success. Thus was he prepared, by human helps, for those services, which, after all, he could not be thoroughly furnished for without divine illumination. Now, by all this, Stephen will make it appear that, notwithstanding the malicious insinuations of his persecutors, he had as high and honourable thoughts of Moses as they had.
IV.The attempts which Moses made to deliver Israel, which they spurned, and would not close in with.
This Stephen insists much upon, and it serves for a key to this story (Exo 2:11-15), as does also that other construction which is put upon it by the apostle, Heb 11:24-26. There it is represented as an act of holy self-denial, here as a designed prelude to, or entrance upon, the public service he was to be called out to (Act 7:23): When he was full forty years old, in the prime of his time for preferment in the court of Egypt, it came into his heart (for God put it there) to visit his brethren the children of Israel, and to see which way he might do them any service; and he showed himself as a public person, with a public character.
1.As Israel's saviour. This he gave a specimen of in avenging an oppressed Israelite, and killing the Egyptian that abused him (Act 7:24). Seeing one of his brethren suffer wrong, he was moved with compassion towards the sufferer, and a just indignation at the wrong-doer, as men in public stations should be, and he avenged him that was oppressed, and smote the Egyptian, which, if he had been only a private person, he could not lawfully have done; but he knew that his commission from heaven would bear him out, and he supposed that his brethren (who could not but have some knowledge of the promise made to Abraham, that the nation that should oppress them God would judge) would have understood that God by his hand would deliver them; for he could not have had either presence of mind or strength of body to do what he did, if he had not been clothed with such a divine power as evinced a divine authority. If they had but understood the signs of the times, they might have taken this for the dawning of the day of their deliverance; but they understood not, they did not take this, as it was designed, for the setting up of a standard, and sounding of a trumpet, to proclaim Moses their deliverer.
2.As Israel's judge. This he gave a specimen of, the very next day, in offering to accommodate matters between two contending Hebrews, wherein he plainly assumed a public character (Act 7:26): He showed himself to them as they strove, and, putting on an air of majesty and authority, he would have set them at one again, and as their prince have determined the controversy between them, saying, Sirs, you are brethren, by birth and profession of religion; why do you wrong one to another? For he observed that (as in most strifes) there was a fault on both sides; and therefore, in order to peace and friendship, there must be a mutual remission and condescension. When Moses was to be Israel's deliverer out of Egypt, he slew the Egyptians, and so delivered Israel out of their hands; but, when he was to be Israel's judge and lawgiver, he ruled them with the golden sceptre, not the iron rod; he did not kill and slay them when they strove, but gave them excellent laws and statutes, and decided upon their complaints and appeals made to him, Exo 18:16. But the contending Israelite that was most in the wrong thrust him away (Act 7:27), would not bear the reproof, though a just and gentle one, but was ready to fly in his face, with, Who made thee a ruler and a judge over us? Proud and litigious spirits are impatient of check and control. Rather would these Israelites have their bodies ruled with rigour by their task-masters than be delivered, and have their minds ruled with reason, by their deliverer. The wrong-doer was so enraged at the reproof given him that he upbraided Moses with the service he had done to their nation in killing the Egyptian, which, if they had pleased, would have been the earnest of further and greater service: Wilt thou kill me, as thou didst the Egyptian yesterday? Act 7:28, charging that upon him as his crime, and threatening to accuse him for it, which was the hanging out of the flag of defiance to the Egyptians, and the banner of love and deliverance to Israel. Hereupon Moses fled into the land of Midian, and made no further attempt to deliver Israel till forty years after; he settled as a stranger in Midian, married, and had two sons, by Jethro's daughter, Act 7:29.
Now let us see how this serves Stephen's purpose. 1. They charged him with blaspheming Moses, in answer to which he retorts upon them the indignities which their fathers did to Moses, which they ought to be ashamed of, and humbled for, instead of picking quarrels thus, under pretence of zeal for the honour of Moses, with one that had as great a veneration for him as any of them had. 2. They persecuted him for disputing in defence of Christ and his gospel, in opposition to which they set up Moses and his law: "But," saith he, "you had best take heed," (1.) "Lest you hereby do as your fathers did, refuse and reject one whom God has raised up to be to you a prince and a Saviour; you may understand, if you will not wilfully shut your eyes against the light, that God will, by this Jesus, deliver you out of a worse slavery than that in Egypt; take heed then of thrusting him away, but receive him as a ruler and a judge over you." (2.) "Lest you hereby fare as your fathers fared, who for this were very justly left to die in their slavery, for the deliverance came not till forty years after. This will be the issue of it, you put away the gospel from you, and it will be sent to the Gentiles; you will not have Christ, and you shall not have him, so shall your doom be." Mat 23:38, Mat 23:39.
Historical interpretation
Three Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"But when the time of the promise drew nigh, which God had sworn to Abraham the people grew and multiplied in Egypt, till another king arose, which knew not Joseph." Then again, fresh disappointment: first, famine, but they came through that: secondly, the falling into the hands of their enemy: thirdly, the being destroyed by the king. Then to show God's fullness of ways and means...
"But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt, till another king arose, which knew not Joseph." Observe, that it is not during the four hundred years that He multiplies them, but only when the end was about to draw nigh. And yet already four hundred years were passed, nay more, in Egypt. But this is the wonder of it.
But when the time of the promise which God had confessed to Abraham approached, it is better written in Greek: Which God had promised to Abraham.
But when the time of the promise which God had confessed to Abraham was drawing near, namely that which was said: And after these things, they will go out and serve me in this place.
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Summary
Acts 7:17, spoken by Stephen in his defense before the Sanhedrin, highlights God's unwavering faithfulness and precise timing in fulfilling His ancient covenant with Abraham. It describes the period in Egypt when the descendants of Abraham, though in a foreign land and facing future oppression, rapidly "grew and multiplied," setting the stage for their miraculous deliverance and demonstrating God's sovereign hand orchestrating history according to His divine promises.
Context
Literary Context
This verse is part of Stephen's sweeping historical recount of Israel, delivered as his defense against accusations of blasphemy against Moses, God, the Temple, and the Law. Stephen systematically traces God's interaction with His people from Abraham through the patriarchs, Moses, and the wilderness period, culminating in the building of the Temple. His purpose is to demonstrate God's consistent presence and work outside of the Temple and before the Law, and to subtly expose Israel's persistent pattern of rebellion and rejection of God's chosen leaders, foreshadowing their rejection of Jesus. Acts 7:17 specifically sets the scene for the Exodus narrative, emphasizing that the immense growth of the Israelites in Egypt was not coincidental but a direct fulfillment of God's sworn promise, preparing them to become a great nation.
Historical & Cultural Context
The historical setting for Acts 7:17 is the final phase of Israel's 400-year sojourn in Egypt, a period prophesied to Abraham in Genesis 15:13. Jacob's family, initially numbering about seventy souls, had migrated to Egypt during a severe famine and were initially welcomed, settling in the fertile land of Goshen. Over several centuries, their population exploded, a phenomenon that would eventually alarm a new Egyptian dynasty (likely the New Kingdom pharaohs who were not familiar with Joseph), leading to their enslavement and brutal oppression. Stephen's mention of their growth and multiplication underscores the miraculous nature of God's providence, ensuring the fulfillment of His promise even as the conditions for His people became increasingly dire, laying the groundwork for their emergence as a distinct and numerous nation.
Key Themes
Acts 7:17 contributes significantly to several overarching themes within Stephen's speech and the broader book of Acts. Foremost is God's Unwavering Faithfulness to His Promises, particularly the Abrahamic Covenant. The phrase "the promise drew nigh, which God had sworn to Abraham" underscores the integrity and reliability of God's word, which He upholds across generations, even when human circumstances seem to contradict it. Another crucial theme is Divine Timing and Sovereignty. The "time of the promise" highlights that God's plans unfold according to His perfect, pre-ordained schedule, not human expectations or perceived delays. This growth in Egypt was a necessary preparatory phase, demonstrating God's complete control over historical events. Finally, the verse illustrates Providential Growth and Multiplication, directly fulfilling the promise made to Abraham that his descendants would be as numerous as the stars (Genesis 15:5) and to Jacob that he would become a great nation in Egypt (Genesis 46:3). This exponential increase, even under foreign rule, was God's active work, preparing the "people" for nationhood and their eventual exodus.
Exposition and Analysis
Key Word Analysis
This word refers to a general space or duration of time, as opposed to kairos which denotes a specific, opportune moment. Here, chrónos emphasizes that the long period leading up to the Exodus was not arbitrary or delayed, but a divinely appointed duration during which God was meticulously working out His plan. It signifies a measured, predetermined interval within God's sovereign timeline, leading inevitably to the fulfillment of His promise.
This term signifies an announcement, a pledge, or especially a divine assurance of good. In this context, it refers specifically to the covenantal promises God made to Abraham, particularly concerning his numerous descendants and their inheritance of the land. The use of epangelía highlights the absolute certainty and divine origin of this commitment, distinguishing it from mere human intention or prediction.
This verb means "to take or declare on oath." When God swears, it underscores the solemnity, immutability, and absolute certainty of His word. It is a divine attestation that seals the promise, making it utterly reliable and unbreakable. God's oath to Abraham (e.g., Genesis 22:16-18) provides an unshakeable foundation for the subsequent historical developments, including the multiplication of the Israelites in Egypt.
Verse Breakdown
"But when the time of the promise drew nigh"
Stephen begins by contrasting what might seem like a long period of waiting with the imminent arrival of God's appointed moment. The phrase "drew nigh" (Greek: engízō) indicates a precise, approaching culmination. This emphasizes God's perfect, sovereign timing, demonstrating that the 400 years in Egypt were not a delay, but a necessary preparatory phase orchestrated by God for the fulfillment of His covenant.
"which God had sworn to Abraham"
This clause identifies the specific promise as the Abrahamic covenant, highlighting its divine origin and the unchangeable nature of God's commitment. The word "sworn" (Greek: omnýō) underscores the solemnity and absolute certainty of God's oath, making the promise utterly reliable and guaranteed to come to pass, regardless of human circumstances or perceived obstacles.
"the people grew and multiplied in Egypt"
This is the direct, visible fulfillment of the promise. Despite being in a foreign land, and eventually under oppressive conditions, the descendants of Abraham experienced exponential demographic growth. This multiplication was not merely a natural demographic process but a miraculous, providential work of God, confirming His faithfulness to His word and preparing a vast population for the Exodus and the formation of a nation.
Literary Devices
Stephen's speech employs several literary devices to convey his message effectively. The entire passage is a masterful example of Narrative Summary, where Stephen condenses centuries of Israelite history into a concise yet powerful account, highlighting key moments of divine intervention and human response. Within this verse, there is a strong element of Divine Foreshadowing, as the rapid growth of the Israelites in Egypt clearly anticipates their emergence as a mighty nation and their subsequent deliverance through the Exodus. The phrase "God had sworn" also evokes Covenantal Language, emphasizing the binding and unbreakable nature of God's promises, which serve as the underlying framework for all of Israel's history. Furthermore, the verse subtly employs Juxtaposition by placing the fulfillment of God's promise ("grew and multiplied") within the context of their dwelling in "Egypt," a land that would soon become their place of bondage, thereby highlighting God's power to work His will even in hostile environments.
Theological and Thematic Connections
Acts 7:17 serves as a powerful theological statement about the character of God, particularly His unwavering faithfulness and meticulous sovereignty over history. It reminds us that God's promises are not subject to human limitations, delays, or even hostile circumstances. Just as He meticulously orchestrated the growth of Israel in Egypt over centuries to fulfill His ancient oath to Abraham, so too does He work in the lives of His people today, bringing His purposes to pass in His perfect timing. This verse lays the groundwork for understanding the Exodus as a direct consequence of God's covenantal faithfulness, not merely a response to Israel's suffering. It teaches us to trust in God's long-term plan, even when the immediate situation seems bleak or the fulfillment of promises appears distant.
Reflection and Application
Acts 7:17 offers profound encouragement and a call to patient faith for believers today. In a world that often demands instant gratification and quick results, Stephen's historical account reminds us that God operates on a divine timetable, not ours. We can find solace in knowing that God is faithful to every promise He has made, whether it pertains to our personal lives, the growth of His church, or the ultimate consummation of His kingdom. Even in seasons of waiting, difficulty, or apparent stagnation, this verse assures us that God is actively at work behind the scenes, orchestrating circumstances and preparing us for the next phase of His plan. Our spiritual growth, and the expansion of the Gospel, are part of this same divine providence. It calls us to cultivate unwavering trust, knowing that God's sworn word is immutable and His timing is perfect, always leading to the glorious fulfillment of His purposes.
Questions for Reflection
FAQ
What was "the promise" referred to in Acts 7:17 that God had sworn to Abraham?
The "promise" refers primarily to the Abrahamic Covenant, a series of unconditional promises God made to Abraham. Key aspects relevant here include the promise that Abraham would have innumerable descendants, becoming a great nation (Genesis 12:2; Genesis 15:5). This promise also included the land of Canaan and the blessing of all nations through his offspring. Stephen emphasizes this promise to highlight God's faithfulness and the divine origin of Israel's existence, even before the Law or the Temple.
Why does Stephen emphasize this specific historical detail about Israel's growth in Egypt?
Stephen emphasizes the growth and multiplication of the Israelites in Egypt for several strategic reasons within his defense. Firstly, it underscores God's unwavering faithfulness to His covenant promises, demonstrating that He was actively working even when His people were in a foreign land and would soon face severe oppression. Secondly, it highlights God's sovereign control over history, showing that the immense population growth was not accidental but a divinely orchestrated preparation for the Exodus and the formation of a nation. Thirdly, it serves to counter the Sanhedrin's narrow view of God's presence, showing that God's work and promises were fulfilled outside of the Temple and before the giving of the Law, thus setting the stage for his argument that God's presence is not confined to human structures. This detail ultimately illustrates the continuity of God's plan, leading to the ultimate fulfillment in Christ.
Christ-Centered Fulfillment
Acts 7:17, while recounting a pivotal moment in Israel's history, finds its ultimate and most profound fulfillment in Jesus Christ and the establishment of His church. The "promise which God had sworn to Abraham" was not merely about a physical nation or a specific land, but ultimately pointed to the spiritual seed, Christ Himself, through whom all the families of the earth would be blessed (Galatians 3:16). Just as God meticulously orchestrated the timing and growth of physical Israel in Egypt to prepare for the Exodus, so too did He orchestrate all of history, in His perfect chrónos, for the advent of His Son, the ultimate Deliverer. The "people" who "grew and multiplied" in Egypt foreshadow the spiritual "people" of God, the church, which has grown and multiplied exponentially since Pentecost, fulfilling the Great Commission to make disciples of all nations (Matthew 28:19-20). Every promise of God, whether concerning redemption, new life, or eternal inheritance, finds its resounding "Yes" and "Amen" in Christ Jesus (2 Corinthians 1:20). Thus, the faithfulness of God demonstrated in Acts 7:17 serves as a powerful testimony to the even greater faithfulness He displayed in sending His Son to fulfill all His promises, gathering a new, spiritual Israel from every tribe and tongue, who continue to "grow and multiply" in faith and number (Acts 2:47).