TRV
Translation
Young's Literal Translation
to kill me dost thou wish, as thou didst kill yesterday the Egyptian?
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Commentary on Acts 7 verses 17–29
17 ¶ But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,
18 Till another king arose, which knew not Joseph.
19 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.
20 In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months:
21 And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son.
22 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.
23 And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.
24 And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian:
25 For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not.
26 And the next day he shewed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another?
27 But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?
28 Wilt thou kill me, as thou diddest the Egyptian yesterday?
29 Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–29. Public domain.
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John ChrysostomAD 407
Homily on Acts 16
"And the next day he showed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another?" Do you mark with what mildness he addresses them? He who had shown his wrath in the case of the other, shows his gentleness in his own case. "But he that did his neighbor wrong thrust him away, saying, Who made thee a ruler and a judge over us? Wilt thou kill me, as thou didst the Egyptian yesterday?" Mark; the very words which they said to Christ: "Who made Thee ruler and judge over us?" So habitual a thing was it for Jews to wrong their benefactors when in the act of receiving benefits! And again, mark the atrocious baseness: "As thou didst the Egyptian yesterday!"
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Acts 7:28 captures a pivotal moment in Stephen's defense before the Sanhedrin, recounting Moses' early life and the immediate rejection he faced from his own people. This verse reveals the Israelite's challenge to Moses' authority, accusing him of the previous day's act of killing an Egyptian, thereby highlighting the deep-seated resistance to God's chosen deliverer and foreshadowing a recurring pattern of unbelief within Israel's history.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Stephen's use of this verse employs several literary devices. Rhetorical Question is paramount, as the Israelite's query is not seeking information but rather expressing an accusation and a challenge to Moses' authority. It conveys suspicion and rejection. Irony is also present; the very people Moses sought to deliver are the first to reject him, fearing him as an oppressor rather than recognizing him as their potential savior. This rejection, born of fear and misunderstanding, ultimately delays their deliverance. Furthermore, the incident serves as Foreshadowing, illustrating a pattern of Israel's rejection of God's chosen messengers throughout history, a pattern that Stephen will ultimately apply to their rejection of Jesus Christ, the ultimate Deliverer.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 7:28 is profoundly significant as it establishes a foundational theme in Stephen's sermon: Israel's consistent pattern of rejecting God's chosen messengers and deliverers. Moses, revered as the great lawgiver and liberator, was initially met with suspicion and hostility from his own people. This early rejection, forcing Moses into forty years of exile, serves as a powerful prototype for the nation's later resistance to the prophets and, most tragically, to Jesus Christ Himself. Stephen masterfully uses this historical example to indict his audience, the Sanhedrin, for their similar rejection of the Messiah. The verse underscores that God's plan of salvation often unfolds through rejected instruments, yet His sovereign purpose ultimately prevails.
REFLECTION AND APPLICATION
Acts 7:28 serves as a potent reminder that divine calling often involves facing misunderstanding and rejection, even from those one is called to serve. Like Moses, God's servants may experience setbacks or opposition, but God's ultimate plan will prevail, often through unexpected means and timing. This incident also serves as a caution against acting impulsively or outside of God's clear direction, as Moses did in his first attempt to deliver his people. While his indignation was righteous, his method and timing were not divinely ordained, leading to immediate danger and his flight. Furthermore, the narrative encourages us to reflect on our own readiness to accept and follow those God sends, rather than allowing past perceptions, personal biases, or our own fears to hinder our reception of His message or messengers. The pattern of rejection Stephen highlights should prompt believers to embrace God's chosen instruments, recognizing His hand at work even through imperfect individuals, and to trust in His perfect timing for all things.
Questions for Reflection
FAQ
Why did the Israelite challenge Moses' authority and accuse him?
Answer: The Israelite challenged Moses out of fear, suspicion, and a lack of understanding regarding Moses' intentions. Having witnessed or heard about Moses' previous act of killing the Egyptian "yesterday," the Israelite immediately perceived Moses as a dangerous individual, potentially another oppressor, rather than a deliverer. His question, "Wilt thou kill me, as thou diddest the Egyptian yesterday?", was a defensive reaction, questioning Moses' right to intervene and accusing him of violent intentions, thereby rejecting his attempt to mediate the dispute. This highlights the deep-seated mistrust and brokenness within the enslaved community.
CHRIST-CENTERED FULFILLMENT
Acts 7:28, through the lens of Stephen's sermon, powerfully foreshadows the ultimate rejection of Jesus Christ. Just as Moses, the divinely appointed deliverer, was met with suspicion and hostility by his own people, so too was Jesus. Moses was rejected by the very ones he sought to liberate, forcing him into exile for forty years before God brought him back to lead His people out of bondage. Similarly, Jesus, the Messiah, "came to His own, and His own people did not receive Him" (John 1:11). He was "despised and rejected by men" (Isaiah 53:3), with many proclaiming, "We will not have this man to reign over us" (Luke 19:14). Despite this profound rejection, which culminated in His crucifixion by "lawless hands" (Acts 2:23), Jesus, like Moses, was ultimately vindicated and exalted. He is the true and greater Deliverer, whose rejection became the means of salvation for all who believe, fulfilling God's redemptive plan in a way far surpassing Moses' liberation of Israel.