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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.
"In which time," it says, "Moses was born, and was exceeding fair." If the former circumstance was wonderful, that Joseph was sold by his brethren, here again is another circumstance more wonderful still, that the king "nourished" the very person who was to overthrow his dominion, being himself the person that was to perish. Do you observe all along a figurative enacting, so to say, of the resurrection of the dead? But it is not the same thing for God himself to do a thing, and for a thing to come to pass in connection with man's purpose. For these things indeed were in connection with man's purpose, but the Resurrection by itself, independently.
"In which time Moses was born and was exceeding fair." This is the wonder, that he who is to be their champion, is born, neither after nor before, these things, but in the very midst of the storm. "And was nourished up in his father's house three months." But when man's help was despaired of, and they cast him forth, then did God's benefit shine forth conspicuous.
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Summary
Acts 7:20 introduces the birth of Moses, a pivotal figure in Israel's history, during a period of intense persecution in Egypt. Stephen, in his defense before the Sanhedrin, highlights Moses' miraculous birth and early preservation as a testament to God's sovereign providence and unique calling upon His chosen deliverer, even amidst the most dire circumstances and human opposition. This verse sets the stage for Moses' extraordinary life and leadership, which forms a significant part of Stephen's recounting of Israel's redemptive history.
Context
Literary Context
Acts 7:20 is situated within Stephen's lengthy and impassioned defense before the Sanhedrin, a speech that spans the entire seventh chapter of Acts. Stephen, accused of blasphemy against the temple and the Law, responds by recounting Israel's history from Abraham to Solomon, demonstrating God's consistent presence and work outside of and prior to the temple, and often in spite of Israel's rebellion. The narrative flow leading up to this verse details the patriarchs' journey into Egypt and the subsequent oppression of the Israelites, culminating in Pharaoh's decree to kill all male Hebrew infants (as referenced in Exodus 1:22). Moses' birth, therefore, is presented as a crucial turning point, introducing the figure through whom God would deliver His people, thus establishing the divine pattern of salvation emerging from impossible situations.
Historical & Cultural Context
The historical backdrop is the severe enslavement of the Israelites in Egypt, a period of immense suffering and national crisis. Pharaoh, fearing the growing numbers of the Hebrews, implemented increasingly harsh measures, culminating in the infanticide decree. This was a direct assault on the future of the Israelite people and a challenge to God's covenant promises of a numerous offspring. In this oppressive environment, the act of preserving a male child was an act of profound faith and defiance against the most powerful empire of the ancient world. The cultural norms of the time would have dictated strict obedience to Pharaoh's decrees, making the actions of Moses' parents particularly courageous. Geographically, the setting is Goshen, the region in Egypt where the Israelites resided, which would have been under Pharaoh's direct and oppressive control.
Key Themes
This verse contributes significantly to several overarching themes in Stephen's sermon and the broader biblical narrative. Firstly, it underscores the theme of Divine Providence Amidst Peril, illustrating how God orchestrates events and raises up deliverers precisely when human circumstances seem most hopeless. Moses' birth during a period of genocide highlights God's sovereignty over human decrees and His faithfulness to His covenant promises, a theme echoed throughout the biblical narrative, such as in God's preservation of Noah during the flood (Genesis 7) or Joseph's rise to power in Egypt (Genesis 41). Secondly, it emphasizes the Faith and Courage of God's People, exemplified by Moses' parents who, by faith, defied Pharaoh's decree (Hebrews 11:23). Their actions demonstrate that obedience to God often requires radical trust and a willingness to stand against oppressive systems. Lastly, the description of Moses as "exceeding fair" hints at his Unique Divine Favor and Calling from birth, setting him apart for the extraordinary role God had planned for him as the leader of the Exodus.
Exposition and Analysis
Key Word Analysis
Meaning "to procreate (properly, of the father, but by extension of the mother); figuratively, to regenerate." In this context, it refers to Moses' physical birth. Stephen emphasizes that Moses came into existence at a specific, divinely appointed "time" (G2540, kairós), highlighting the providential nature of his arrival amidst national crisis.
Meaning "urbane, i.e. (by implication) handsome." The KJV translates it as "exceeding fair," while other versions render it as "beautiful to God" (ESV, NIV). The Greek phrase is ἀστεῖος τῷ θεῷ (asteîos tō theō), literally "beautiful to God." This is not merely a statement about physical attractiveness, but implies a divine recognition or special quality that marked him as set apart for God's purposes from birth. His beauty was not just humanly perceived but divinely acknowledged, signifying his unique role in God's plan.
Meaning "to rear (physically or mentally); to bring up, nourish (up)." This word describes the act of caring for and raising a child. The detail that Moses was "nourished up in his father's house three months" underscores the initial period of hidden care by his parents, a period of great risk and faith, before he was placed in the ark of bulrushes.
Verse Breakdown
"In which time Moses was born"
This clause establishes the historical context of Moses' birth, emphasizing that it occurred during the specific period of Israel's severe oppression and Pharaoh's genocidal decree against male Hebrew infants. The timing is crucial, highlighting God's sovereign intervention at a moment of extreme peril for His people.
"and was exceeding fair"
This phrase describes Moses' inherent quality from birth. As discussed in Key Word Analysis, the Greek "beautiful to God" suggests not merely physical attractiveness but a divine favor or special quality that marked him as uniquely appointed by God. This detail sets him apart as a divinely chosen individual from the very beginning of his life.
"and nourished up in his father's house three months"
This part of the verse reveals the initial, courageous actions of Moses' parents, Amram and Jochebed. Despite Pharaoh's decree, they defied the order and hid their son for three months, demonstrating profound faith and trust in God's protection over their child. This act of "nourishing up" speaks to their protective care and defiance, setting the stage for the next phase of Moses' miraculous preservation.
Literary Devices
Stephen's concise description of Moses' birth employs several Literary Devices. The narrative uses Foreshadowing, as the extraordinary circumstances of Moses' birth—being "exceeding fair" and miraculously preserved despite a death decree—hint at his future, divinely appointed role as Israel's deliverer. There is an element of Divine Irony in that the very decree meant to annihilate the Hebrew male population inadvertently leads to the preservation and eventual elevation of their greatest leader within the Egyptian royal household. The phrase "exceeding fair" (or "beautiful to God") serves as a form of Characterization, immediately distinguishing Moses as a person of unique divine favor and significance, even as an infant. This initial portrayal sets him apart, emphasizing his special calling from the womb.
Theological and Thematic Connections
Acts 7:20 profoundly illustrates the theme of God's sovereign election and providential care, particularly in the face of human tyranny and seemingly insurmountable odds. Moses' birth, "beautiful to God" and preserved amidst a decree of infanticide, underscores that God's plans cannot be thwarted by human wickedness. It reveals a God who is intimately involved in the details of history, raising up instruments for His purposes at precisely the right time. This divine oversight provides comfort and assurance that even in our darkest moments, God is at work, orchestrating events for the good of His people and the fulfillment of His redemptive purposes. The faith of Moses' parents also highlights the human response of courageous obedience, demonstrating that our trust in God can align with and participate in His grand design.
Reflection and Application
Acts 7:20 offers a powerful reminder that God's redemptive plan unfolds even in the most challenging and hostile environments. Moses' birth during a period of state-sanctioned genocide for Israel serves as a profound testament to God's ability to work through dire circumstances, demonstrating His unwavering commitment to His covenant promises. For us today, this verse encourages a deep trust in God's providence, particularly when our own lives or the world around us seem overwhelmed by darkness, injustice, or despair. It calls us to remember that God is always at work behind the scenes, often in ways we cannot immediately perceive, orchestrating events to fulfill His good purposes. Furthermore, the courageous faith of Moses' parents, who defied a tyrannical decree to protect their child, challenges us to consider where God might be calling us to acts of faithful obedience and defiance against systems or ideologies that oppose His will, even when such actions carry significant personal risk. Our seemingly small acts of faith and obedience can play a vital role in God's larger redemptive narrative.
Questions for Reflection
FAQ
What does "exceeding fair" mean in the context of Acts 7:20?
The King James Version's "exceeding fair" translates the Greek phrase asteîos tō theō (ἀστεῖος τῷ θεῷ), which literally means "beautiful to God" or "pleasing to God." This implies more than mere physical attractiveness. It suggests a divine recognition or special quality that marked Moses as set apart for God's purposes from birth. It signifies that his beauty was not just humanly perceived but divinely acknowledged, indicating his unique role in God's unfolding plan for Israel's deliverance. This interpretation aligns with the account in Exodus 2:2, where his parents saw that he was "a fine child" (ESV), and Hebrews 11:23, which attributes their act of hiding him to their faith and seeing that he was "no ordinary child."
Christ-Centered Fulfillment
Acts 7:20, in its depiction of Moses' miraculous birth and preservation, foreshadows the ultimate deliverer, Jesus Christ. Just as Moses was born into a hostile world under a decree of death (Pharaoh's infanticide), so too was Jesus born under the shadow of a tyrannical king, Herod, who sought to kill all male children in Bethlehem (Matthew 2:16). Both deliverers were divinely protected and preserved from infancy, demonstrating God's sovereign hand in bringing about salvation. Moses, "exceeding fair" or "beautiful to God," was set apart for a unique calling; similarly, Jesus, the "radiance of the glory of God and the exact imprint of his nature" (Hebrews 1:3), perfectly embodied divine beauty and was uniquely chosen to be the Lamb of God who takes away the sin of the world (John 1:29). Moses' initial preservation in his father's house and subsequent placement in the ark prefigures Christ's humble beginnings and His ultimate role as the one who would lead His people out of the bondage of sin and death, into the true promised land of eternal life, fulfilling the law and the prophets (Matthew 5:17).