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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.
"The same dealt subtly with our kindred, and evil-entreated our fathers, that they should cast out their young children, to the end they might not live." "Dealt subtly:" he hints at their not liking to exterminate them openly: "that they should cast out their young children," it says.
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Summary
Acts 7:19, part of Stephen's comprehensive defense before the Sanhedrin, vividly recounts the intensified oppression of the Israelites in Egypt. It details how a new Pharaoh, through cunning and cruel policies, sought to diminish the rapidly growing Hebrew population, culminating in the horrific decree to cast out and destroy their young male children. This verse serves as a poignant reminder of human depravity and the extreme suffering endured by God's people, setting the historical stage for the miraculous divine intervention and the raising of Moses as their deliverer.
Context
Literary Context
Acts 7:19 is situated within Stephen's lengthy and polemical speech, delivered before the Sanhedrin in response to accusations of blasphemy against Moses, God, the Temple, and the Law. Stephen's defense is not a direct refutation but a masterful recounting of Israel's history, demonstrating God's consistent faithfulness to His covenant promises from Abraham through the patriarchs, the Exodus, the wilderness wanderings, and the establishment of the Law and the Tabernacle. His central argument highlights a recurring pattern in Israel's history: God sends His chosen messengers and delivers His people, yet Israel consistently resists, rejects, and persecutes these very individuals. Verse 19 specifically details the extreme conditions of oppression in Egypt, immediately preceding the birth and miraculous preservation of Moses, whom God would raise up as the great deliverer, only for him to be initially rejected by his own people, foreshadowing Israel's ultimate rejection of Jesus Christ. This historical account serves to indict Stephen's accusers, implying their continued participation in this pattern of resistance against God's Spirit and His Messiah.
Historical & Cultural Context
The historical backdrop for Acts 7:19 is the period of Israel's sojourn in Egypt, specifically after the death of Joseph and his generation. As recounted in Exodus 1:8-14, a "new king" arose who "knew not Joseph," meaning he disregarded Joseph's immense contributions to Egypt's welfare. Driven by fear and xenophobia over the Israelites' rapid population growth and their potential to side with enemies, this Pharaoh initiated a systematic campaign of oppression. Initially, this involved forced labor and harsh servitude, making their lives bitter. However, when these measures failed to curb the population, Pharaoh escalated his cruelty to state-sponsored infanticide. He first commanded the Hebrew midwives to kill all male infants at birth, and when they defied him, he issued a public decree for all male Hebrew newborns to be thrown into the Nile River, as detailed in Exodus 1:22. This was a calculated, brutal attempt to control the demographic threat and break the spirit of the Israelite people, reflecting a common ancient Near Eastern practice of subjugating foreign populations through demographic control.
Key Themes
This verse powerfully contributes to several overarching themes within Stephen's speech and the broader biblical narrative. Firstly, it underscores the theme of Oppression and Suffering, illustrating the extreme dehumanization and persecution faced by God's people under tyrannical regimes. Pharaoh's actions highlight Human Cruelty and Envy, driven by fear of the Israelites' numerical strength, leading to inhumane policies designed for their destruction. This period of intense suffering also serves as a crucial backdrop for the theme of Divine Providence Amidst Adversity. Despite the desperate circumstances, God's plan of deliverance was actively unfolding, leading to the miraculous preservation and raising of Moses, who would become their liberator. This highlights God's ability to work through seemingly impossible situations, transforming evil intentions into opportunities for His glory and the good of His people, a principle echoed throughout the biblical narrative, particularly in the subsequent verses concerning Moses' birth and preservation in Acts 7:20-22. Furthermore, the verse subtly introduces the theme of Israel's Persecution of God's Messengers, as the very people whom God delivered through Moses would later reject Moses himself, setting a pattern that culminates in their rejection of Jesus.
Exposition and Analysis
Key Word Analysis
From the verb katasophízomai (G2686), meaning "to be crafty against," "to circumvent," or "to deal shrewdly against." This word emphasizes that Pharaoh's oppression was not merely brute force but a calculated, deceptive, and cunning strategy designed to outwit and undermine the Israelites. It speaks to a malicious intelligence behind the persecution.
From the verb kakóō (G2559), meaning "to injure," "to vex," "to harm," "to treat badly," or "to afflict." This term highlights the severe and malicious suffering inflicted upon the Israelites. It encompasses both physical hardship, like forced labor, and the emotional and spiritual distress caused by their cruel subjugation.
From the adjective ékthetos (G1570), meaning "put out," specifically "exposed to perish." This word directly refers to the practice of infanticide by exposure, where infants were left in the open to die, or in this context, thrown into the Nile. It underscores the extreme vulnerability of the Hebrew children and the genocidal intent behind Pharaoh's decree.
Verse Breakdown
"The same dealt subtilly with our kindred"
This clause identifies the new Pharaoh as the instigator of the intensified oppression. The phrase "dealt subtilly" (κατασοφισάμενος) indicates that Pharaoh's approach was not just overt force but a shrewd, cunning, and deceptive strategy. He used policy and manipulation to gain an advantage over the Israelites, whom Stephen refers to as "our kindred" (τὸ γένος ἡμῶν), emphasizing their shared lineage and identity as God's chosen people. This cunning was aimed at undermining their strength and cohesion.
"and evil entreated our fathers"
Building on the previous clause, this phrase (κακώσας τοὺς πατέρας ἡμῶν) describes the direct and severe suffering inflicted upon the Israelite patriarchs and the generation living in Egypt. "Evil entreated" signifies harsh, oppressive, and malicious treatment, encompassing forced labor, cruel bondage, and the general affliction that made their lives bitter. This was a systematic campaign of physical and emotional torment designed to break their spirit and reduce their numbers through attrition.
"so that they cast out their young children, to the end they might not live"
This final clause reveals the horrific culmination of Pharaoh's oppressive strategy: the decree of infanticide. The Egyptians "cast out" (ποιεῖν ἔκθετα) the Hebrew "young children" (τὰ βρέφη), specifically referring to the male infants, by exposing them or throwing them into the Nile. The explicit purpose was "to the end they might not live" (εἰς τὸ μὴ ζῳογονεῖσθαι αὐτά), indicating a clear genocidal intent to prevent the growth and survival of the Israelite population. This act represents the ultimate expression of Pharaoh's fear and cruelty, directly targeting the most vulnerable among the Hebrews.
Literary Devices
Acts 7:19 employs several potent literary devices to convey the gravity of Israel's oppression. Pathos is profoundly evident, evoking deep sympathy for the suffering Israelites, particularly the innocent "young children" subjected to infanticide. The description of Pharaoh's actions as "dealt subtilly" and "evil entreated" uses Euphemism to describe horrific cruelty, making the calculated nature of the oppression even more chilling. The phrase "to the end they might not live" is a stark, direct statement of Genocidal Intent, highlighting the ultimate aim of Pharaoh's policies. Furthermore, the entire verse functions as Foreshadowing, setting the stage for the miraculous divine intervention through Moses, who himself was saved from this very decree, illustrating God's ability to turn human evil into an opportunity for divine deliverance and salvation. The Contrast between the rapid growth of the Israelites and Pharaoh's desperate attempts to suppress them underscores the divine blessing on Israel versus human resistance.
Theological and Thematic Connections
Acts 7:19 serves as a profound theological statement on the nature of suffering, divine sovereignty, and the persistent pattern of human resistance against God's purposes. It reveals that God's people often experience intense oppression and persecution, not as a sign of divine abandonment, but as a crucible through which God's power and faithfulness are revealed. Pharaoh's cunning and cruelty highlight the pervasive reality of evil in the world, often manifesting through those in positions of power who seek to thwart God's redemptive plan. Yet, even in the face of such calculated malice and genocidal intent, God is actively at work, orchestrating deliverance and raising up unlikely saviors. This verse underscores the biblical truth that human sin and rebellion, no matter how extreme, cannot ultimately frustrate God's sovereign will to preserve His covenant people and fulfill His promises. It is a testament to God's unwavering commitment to His chosen, even when they are at their most vulnerable.
Reflection and Application
Acts 7:19 offers a sobering yet ultimately hopeful reflection for believers today. It reminds us that suffering and oppression are not new phenomena for God's people; indeed, they are often a recurring theme throughout biblical history. In a world where injustice, systemic oppression, and threats against the vulnerable persist, this verse calls us to recognize the reality of human depravity and the calculated evil that can manifest in society. However, it also powerfully reinforces the truth of God's unwavering presence and sovereign control even in the darkest of times. Just as God preserved Moses in the face of Pharaoh's decree, He continues to work His purposes through seemingly impossible circumstances. This should instill in us a deep trust in God's providence, encouraging us to cry out to Him in times of distress and to have faith that He hears the cries of the oppressed. It also challenges us to identify with the suffering of others, to speak out against injustice, and to participate in God's redemptive work, knowing that He can turn the most malevolent intentions into opportunities for His glory and the good of His people, as affirmed in Romans 8:28.
Questions for Reflection
FAQ
Who is "the same" referred to at the beginning of Acts 7:19?
"The same" refers to the new Pharaoh who came to power in Egypt after the death of Joseph and his generation, as described in Exodus 1:8. This Pharaoh had no personal knowledge or respect for Joseph's legacy, which had previously secured a favored position for the Israelites in Egypt. His policies marked a significant shift from the previous benevolent treatment, initiating a period of intense oppression and cruelty against the rapidly growing Hebrew population.
How does Stephen's recounting of this historical event serve his purpose in Acts 7?
Stephen recounts this period of intense suffering and divine deliverance to establish a crucial pattern within Israel's history. He demonstrates that God has always been faithful to His covenant people, even in their deepest distress, by raising up deliverers like Moses. However, Stephen also highlights Israel's recurring tendency to resist and reject these very messengers whom God sent. By detailing Pharaoh's "subtil" and "evil entreating" actions, and God's subsequent intervention through Moses, Stephen subtly draws a parallel to the Sanhedrin's own "evil entreating" and rejection of Jesus, the ultimate deliverer. This historical narrative serves to underscore the consistent pattern of Israel's rebellion against God's Spirit and His chosen ones, ultimately building a case against his accusers for their rejection of Christ, as further elaborated in Acts 7:51-53.
Christ-Centered Fulfillment
Acts 7:19, with its depiction of a cunning and cruel tyrant attempting to destroy God's people through the murder of their children, finds profound Christ-centered fulfillment in the person and work of Jesus. Pharaoh's decree to "cast out their young children, to the end they might not live" foreshadows the ultimate, cosmic conflict between the forces of evil and God's redemptive plan. Just as Moses was miraculously preserved from Pharaoh's infanticide, Jesus, the greater Moses, was also targeted for destruction in His infancy by King Herod, who, driven by a similar fear and insecurity regarding a rising "king," ordered the slaughter of all male children in Bethlehem, as recorded in Matthew 2:16-18. This parallel highlights the enduring opposition of the "seed of the serpent" against the "seed of the woman" (Genesis 3:15), culminating in the ultimate attempt to destroy the Messiah. However, Christ's preservation and His subsequent life, death, and resurrection demonstrate God's ultimate triumph over all the subtle and evil machinations of Satan and his earthly agents. Jesus, the true Lamb of God, did not merely deliver Israel from physical bondage but delivered humanity from the spiritual bondage of sin and death (John 1:29). His suffering and rejection by His own people, echoing the pattern of Israel's rejection of Moses, ultimately paved the way for the greatest deliverance, offering eternal life to all who believe, fulfilling the very purpose of preservation that Pharaoh sought to thwart. Through Christ, the ultimate deliverer, the "not live" of Pharaoh's decree is transformed into the promise of abundant and eternal life for all who are in Him (John 10:10).