Acts 7:19

KJV

The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live.

KJV (with Strong's)

The same {G3778} dealt subtilly {G2686} with our {G2257} kindred {G1085}, and evil entreated {G2559} our {G2257} fathers {G3962}, so that {G4160} they cast out {G1570} their {G846} young children {G1025}, to the end {G1519} they might {G2225} not {G3361} live {G2225}.

Complete Jewish Bible

With cruel cunning this man forced our fathers to put their newborn babies outside their homes, so that they would not survive.

Berean Standard Bible

He exploited our people and oppressed our fathers, forcing them to abandon their infants so they would die.

American Standard Version

The same dealt craftily with our race, and ill-treated our fathers, that they should cast out their babes to the end they might not live.

Commentary

### 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](/exodus/1-8-14 "Exodus 1:8-14 - The Oppression of Israel in Egypt"), 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](/exodus/1-22 "Exodus 1:22 - Pharaoh's Decree to Kill Male Infants"). 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](/acts/7-20-22 "Acts 7:20-22 - Moses' Birth, Preservation, and Education"). 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
* **subtilly (Greek, _katasophízomai'_):** 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.
* **evil entreated (Greek, _kakóō'_):** 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.
* **cast out (Greek, _ékthetos'_):** 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.

* [Exodus 1:8-14](/exodus/1-8-14 "Exodus 1:8-14 - The New King and Israel's Oppression")
* [Exodus 1:22](/exodus/1-22 "Exodus 1:22 - Pharaoh's Decree of Infanticide")
* [Deuteronomy 26:6-7](/deuteronomy/26-6-7 "Deuteronomy 26:6-7 - Israel's Historical Account of Oppression")

### 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](/romans/8-28 "Romans 8:28 - God Works All Things for Good").

#### Questions for Reflection
* **How does the "subtilly" and "evil entreated" nature of Pharaoh's oppression resonate with forms of injustice or manipulation we see in the world today?**
* **In what ways does this verse challenge or affirm your understanding of God's sovereignty amidst human suffering and evil?**
* **Considering God's deliverance of Moses from this decree, how does Acts 7:19 encourage you to trust God in seemingly hopeless situations in your own life or community?**
* **What is our responsibility as believers when we witness or experience oppression, drawing lessons from God's intervention in Israel's history?**

### FAQ
**Who is "the same" referred to at the beginning of Acts 7:19?**

Answer: "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](/exodus/1-8 "Exodus 1:8 - The New King in Egypt"). 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?**

Answer: 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](/acts/7-51-53 "Acts 7:51-53 - Stephen's Accusation Against the Sanhedrin").

### 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](/matthew/2-16-18 "Matthew 2:16-18 - Herod's Slaughter of the Innocents"). This parallel highlights the enduring opposition of the "seed of the serpent" against the "seed of the woman" ([Genesis 3:15](/genesis/3-15 "Genesis 3:15 - The Protoevangelium")), 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). 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](/john/10-10 "John 10:10 - Jesus Gives Abundant Life")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Psalms 105:25

¶ He turned their heart to hate his people, to deal subtilly with his servants.

Exodus 1:9

And he said unto his people, Behold, the people of the children of Israel [are] more and mightier than we:

Exodus 1:22

And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.

Revelation 12:4

And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.

Revelation 12:5

And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and [to] his throne.

Psalms 83:4

They have said, Come, and let us cut them off from [being] a nation; that the name of Israel may be no more in remembrance.

Psalms 83:5

For they have consulted together with one consent: they are confederate against thee: