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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
Historical Reception
One surviving comment on this verse from the historical church.
"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.
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Summary
Acts 7:18, embedded within Stephen's comprehensive historical defense before the Sanhedrin, marks a critical inflection point in the narrative of Israel's sojourn in Egypt. This verse signals the transition from a period of favor and prosperity, established through Joseph's influence, to one of severe oppression and hardship under a new Egyptian monarch who deliberately disregarded Joseph's legacy and the contributions of his people. It sets the stage for the dramatic enslavement of the Israelites and the subsequent divine intervention through Moses.
Context
Literary Context
Acts 7:18 is a pivotal statement within Stephen's lengthy historical sermon, delivered as his defense against accusations of blasphemy against Moses, God, and the Temple Acts 6:13-14. Stephen meticulously traces God's dealings with Israel from Abraham, through the patriarchs, Joseph's time in Egypt, and the Mosaic period. This particular verse serves as Stephen's direct reference to Exodus 1:8, establishing the historical precedent for the oppression that led to Moses's call as deliverer. By recounting Israel's history of both divine faithfulness and human rejection, Stephen subtly lays the groundwork for his concluding indictment of the Sanhedrin, implying their own rejection of God's ultimate deliverer, Jesus.
Historical & Cultural Context
The historical backdrop of Acts 7:18 points to a significant shift in the Egyptian dynastic rule. While the identity of "another king" is debated, many scholars suggest it refers to the rise of a native Egyptian dynasty (possibly the 18th Dynasty) after the expulsion of the Hyksos, a foreign group who had ruled parts of Egypt. During the Hyksos period, Semitic peoples like Joseph and his family might have enjoyed greater favor. However, a new native Egyptian king would have sought to consolidate power and eliminate foreign influence. The phrase "knew not Joseph" signifies more than mere ignorance; it implies a deliberate policy decision to disregard Joseph's immense contributions and the established relationship with the Israelites. This new king, likely motivated by fear of the growing Israelite population, viewed them as a potential fifth column, leading to their enslavement and forced labor to prevent their further increase and potential alliance with enemies Exodus 1:9-10.
Key Themes
This verse introduces several profound themes that resonate throughout Stephen's speech and the broader biblical narrative. Firstly, it highlights the peril of forgetfulness, demonstrating how a deliberate disregard for past contributions or historical memory can lead to severe oppression and injustice. The new king's active "not knowing" of Joseph's legacy, which had saved Egypt from famine Genesis 41:40-41, directly precipitated the suffering of the Israelites. Secondly, it underscores divine providence amidst hardship. Despite the intense suffering introduced by this new regime, God's overarching plan for Israel remained intact. The oppression served to multiply them greatly and ultimately led to their miraculous deliverance through Moses, fulfilling the covenant promises made to Abraham concerning his descendants' affliction and subsequent liberation Genesis 15:13-14. Finally, the verse contributes to the theme of cycles of rejection and deliverance, a pattern Stephen uses to draw parallels between Israel's past and the Sanhedrin's present rejection of Jesus.
Exposition and Analysis
Key Word Analysis
This word (G2087) signifies "another of a different kind." It emphasizes that the new king was not merely a successor in a continuous line but represented a fundamental shift in policy and disposition towards the Israelites. This was a new regime with a distinctly different attitude and agenda.
The verb (G450) means "to stand up, to rise up." In this context, it denotes the emergence of a new power, a new dynasty, or a new political order that fundamentally changed the status quo. It highlights the dynamic and impactful nature of this leadership transition.
This primary verb (G1492) means "to see, perceive, understand, or know in a comprehensive sense." The negative "knew not" (G3756, ou) therefore implies much more than a lack of personal acquaintance. It signifies a deliberate and active disregard, a lack of recognition, or a conscious decision to ignore Joseph's legacy and the beneficial relationship Egypt had with the Israelites because of him. It was a political choice to erase the past for strategic purposes.
Verse Breakdown
"Till another king arose"
This clause marks a decisive turning point in the historical narrative Stephen is recounting. It signifies the end of the era of favor and prosperity that the Israelites enjoyed in Egypt under Joseph's influence. The emergence of "another king" indicates not just a change of individual ruler but likely a shift in the ruling dynasty or a radical alteration in governmental policy. This new power, distinct in its approach, initiated a period of profound suffering for Jacob's descendants, setting the stage for their eventual enslavement.
"which knew not Joseph"
This is the crucial explanatory clause, providing the reason for the dramatic shift in Israel's fortunes. The phrase "knew not" (Greek: ouk ēdei) does not suggest mere ignorance or forgetfulness on the part of the new king. Rather, given the comprehensive meaning of the Greek verb eídō (to know, understand, recognize), it implies a deliberate and active choice to disregard, disavow, or refuse to acknowledge Joseph's immense contributions to Egypt's survival and prosperity. This calculated historical amnesia allowed the new regime to strip the Israelites of their privileged status and justify their oppression, viewing them as a demographic threat rather than a valued part of society, as elaborated in Exodus 1:9-10.
Literary Devices
Stephen's concise statement in Acts 7:18 employs several potent literary devices. Firstly, it functions as a direct Allusion to Exodus 1:8, grounding Stephen's historical narrative in the authoritative scriptures familiar to his Sanhedrin audience and lending credibility to his account. Secondly, the verse serves as powerful Foreshadowing, signaling the imminent period of severe oppression for the Israelites, which will ultimately lead to God's miraculous deliverance through Moses. This pattern of suffering preceding salvation is a recurring motif throughout biblical history. Finally, there is a profound Irony embedded in the situation: Joseph, who had saved Egypt from ruin and brought immense blessing, is now forgotten or deliberately disregarded by a new regime, leading to the persecution of his own people. This highlights the transient nature of human gratitude and the often-unjust shifts in political power.
Theological and Thematic Connections
Acts 7:18 profoundly illustrates God's sovereignty over human rulers and the consequences of forgetting divine providence. Even when human leaders choose to disregard past blessings or act with hostility, God remains faithful to His covenant promises, using even periods of adversity to achieve His greater purposes. The suffering of Israel in Egypt, initiated by a king who "knew not Joseph," was not an interruption of God's plan but an integral part of it, designed to multiply His people and prepare them for the Promised Land. This theological truth assures believers that God is actively at work, even in seemingly bleak circumstances, orchestrating events for the ultimate good of His people and the fulfillment of His redemptive plan.
Reflection and Application
Acts 7:18 offers timeless lessons for both individuals and communities. The "forgetfulness" of the new king serves as a potent warning about the dangers of historical amnesia, whether personal or collective. Forgetting God's past faithfulness, His interventions, and the principles that have guided us can lead to spiritual and societal decline. It underscores the vital importance of remembering our heritage, the sacrifices made, and the blessings received, lest we repeat past mistakes or fail to appreciate the foundations upon which our present stands. Furthermore, the verse highlights the immense responsibility of leadership. A leader's choices, particularly their stance on history and their treatment of different groups, have profound and lasting consequences, capable of ushering in either prosperity or oppression. Finally, even in the face of such profound injustice and suffering, the narrative reminds us of God's unwavering sovereignty. The period of enslavement in Egypt, though agonizing, was part of God's plan to shape Israel and bring about their miraculous deliverance. This offers profound comfort and hope, assuring us that God is at work even when circumstances seem most dire, weaving all things into His perfect design.
Questions for Reflection
FAQ
What does "knew not Joseph" truly mean in this context?
The phrase "knew not Joseph" (Greek: ouk ēdei ton Iōsēph) goes beyond a simple lack of personal acquaintance. The Greek verb eídō (G1492) implies a deeper understanding, recognition, or appreciation. Therefore, this statement signifies a deliberate political and historical amnesia on the part of the new king and his administration. They chose to disregard Joseph's immense contributions to Egypt's prosperity and the beneficial relationship that had existed with the Israelites. This calculated disregard allowed them to justify the subsequent enslavement and oppression of the rapidly growing Israelite population, viewing them as a threat rather than a valued asset, as described in Exodus 1:9-10. It was a strategic decision to sever ties with the past and establish a new, hostile policy.
Why is this verse important within Stephen's speech?
Acts 7:18 is crucial because it marks a significant turning point in Stephen's historical recounting, mirroring the shift from favor to oppression found in Exodus 1:8. Stephen uses this historical pattern of Israel's experience—where God's people face rejection and suffering, often at the hands of those in power, yet God consistently raises up deliverers—to build his broader argument to the Sanhedrin. By detailing Israel's history of rejecting God's chosen leaders (like Moses, whom he discusses next), Stephen subtly implies the Sanhedrin's own rejection of Jesus, the ultimate deliverer. This verse, therefore, serves as a foundational element in Stephen's defense, justifying his accusations against his accusers by demonstrating their continuity with Israel's historical pattern of rejecting God's anointed.
How does this verse relate to the broader narrative of Acts?
This verse, and indeed Stephen's entire speech, underscores the continuity of God's redemptive plan throughout history, demonstrating that the persecution faced by early Christians, including Stephen himself, was not unprecedented. It shows that God's people have always faced opposition, yet God remains faithful to His covenant promises, working even through adversity. The narrative of a forgotten past leading to oppression resonates with the early church's experience of being misunderstood and persecuted by Jewish authorities who "knew not" or rejected Jesus, the Messiah. It reinforces the theme that God's work transcends human recognition and opposition, ultimately leading to His purposes being fulfilled, often through unexpected means or individuals, and highlights the ongoing tension between God's chosen people and the world's resistance to His plan.
Christ-Centered Fulfillment
Acts 7:18, with its portrayal of a "new king" who "knew not Joseph" and subsequently oppressed God's people, powerfully foreshadows the experience of Jesus Christ. Joseph, though rejected by his brothers, was exalted by Pharaoh and became the savior of his family and many nations, bringing them into a place of provision. This serves as a profound type of Christ, who was "in the world, and the world was made through Him, yet the world did not know Him. He came to His own, and His own people did not receive Him" John 1:10-11. Just as the new king disregarded Joseph's immense contribution, so too did many of Israel's leaders and people reject Jesus, the true King and ultimate Deliverer, despite His undeniable works and teachings. They became like the builders who rejected the cornerstone, as Jesus Himself prophesied Matthew 21:42. Yet, just as God raised up Moses to deliver Israel from Egyptian bondage, so too did He raise Jesus from the dead, making Him "the stone that was rejected by you, the builders, which has become the cornerstone" Acts 4:11. The suffering and rejection experienced by Israel under the "king who knew not Joseph" ultimately led to their miraculous deliverance, mirroring how Christ's rejection and suffering on the cross paved the way for the ultimate salvation of all who believe, demonstrating that Jesus Christ is "the same yesterday and today and forever" Hebrews 13:8.