Acts 7:28

KJV

Wilt thou kill me, as thou diddest the Egyptian yesterday?

KJV (with Strong's)

Wilt {G3361}{G2309} thou {G4771} kill {G337} me {G3165}, as {G3739}{G5158} thou diddest {G337} the Egyptian {G124} yesterday {G5504}?

Complete Jewish Bible

Do you want to kill me, the way you killed that Egyptian yesterday?’

Berean Standard Bible

Do you want to kill me as you killed the Egyptian yesterday?’

American Standard Version

Wouldest thou kill me, as thou killedst the Egyptian yesterday?

Commentary

### 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
* **Literary Context:** This verse is embedded within Stephen's extensive historical survey, delivered as his defense against charges of blasphemy. Following the accusation in [Acts 7:27](/acts/7-27 "Acts 7:27 - Who made you a ruler and a judge over us?"), Stephen recounts Moses' initial attempt to intervene on behalf of an oppressed Israelite, which led to Moses killing an Egyptian ([Exodus 2:11-12](/exodus/2-11-12 "Exodus 2:11-12 - Moses Kills the Egyptian")). The very next day, Moses tried to mediate a dispute between two quarreling Israelites, only to be met with the hostile question of [Acts 7:28](/acts/7-28 "Acts 7:28 - Wilt thou kill me?"). This immediate rejection by his own people forced Moses to flee Egypt, marking a significant turning point in his life and serving as a key example in Stephen's broader argument about Israel's consistent rejection of God's messengers, culminating in their rejection of Jesus Christ.
* **Historical & Cultural Context:** At this time, the Israelites were enslaved in Egypt, suffering under harsh oppression. Moses, raised in Pharaoh's household, was aware of his Israelite heritage and the plight of his people. His act of killing the Egyptian was a spontaneous, perhaps premature, attempt to deliver his brethren, driven by righteous indignation but not yet by explicit divine command. Such an act, even against an oppressor, was a capital offense under Egyptian law, necessitating his flight. The Israelite's question in [Acts 7:28](/acts/7-28 "Acts 7:28 - Wilt thou kill me?") reflects a fear of Moses' power and a lack of understanding regarding his intentions, viewing him not as a potential deliverer but as a dangerous individual capable of violence, much like the oppressive Egyptian authorities. This context underscores the deep mistrust and fractured relationships within the enslaved community.
* **Key Themes:** The central theme highlighted by this verse is the **Rejection of God's Deliverer**. Moses, though divinely appointed, faced immediate and profound rejection from his own people, who questioned his authority and intentions. This early resistance foreshadows Israel's broader historical pattern of rejecting God's prophets and messengers, a central point of Stephen's sermon. Stephen uses this incident to draw a parallel to the ultimate rejection of the Messiah, Jesus Christ, as seen in passages like [Matthew 21:42](/matthew/21-42 "Matthew 21:42 - The stone the builders rejected"). Another theme is **Human Resistance to Divine Intervention**, where human pride, fear, and misunderstanding hinder the reception of God's redemptive work. The Israelite's question reveals a focus on Moses' past action rather than his desire to bring justice and reconciliation. Lastly, the verse touches upon **The Cost of Leadership**, as Moses' initial act, though perhaps born of righteous indignation, was not executed in God's perfect timing or method, leading to immediate danger and his flight from Egypt. This incident highlights the challenges and misunderstandings leaders often face, especially when operating outside of divine guidance or timing.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **kill (Greek, _anairéō'_):** This verb (G337) means "to take up," but by implication, "to take away violently," "to abolish," or "to murder." The accuser uses this term to frame Moses' previous action as a criminal act, emphasizing its gravity from his perspective. It underscores the severity of the accusation, implying a perceived threat to his own life.
* **Egyptian (Greek, _Aigýptios'_):** This noun (G124) simply refers to an inhabitant of Egypt. In this context, it identifies the victim of Moses' previous act, making the accusation specific and undeniable in the accuser's mind. It highlights the racial and nationalistic tension inherent in the situation.
* **yesterday (Greek, _chthés'_):** This adverb (G5504) means "yesterday" or, by extension, "in time past" or "hitherto." Its use here emphasizes the recency and fresh memory of Moses' deed, making the accusation immediate, pointed, and emotionally charged. It suggests the accuser's fear is not abstract but based on a very recent, concrete event.

#### Verse Breakdown
* **"Wilt thou kill me,"**: This is a direct, accusatory rhetorical question. The Israelite, witnessing Moses' attempt to intervene in a dispute, immediately jumps to the conclusion that Moses intends to use the same violent method against him as he did against the Egyptian. This reveals deep suspicion, fear, and a fundamental misunderstanding of Moses' role and intentions. It is a challenge to Moses' perceived authority and a rejection of his unsolicited intervention.
* **"as thou diddest the Egyptian yesterday?"**: This clause provides the basis for the accusation, explicitly linking Moses' present actions to his past, violent deed. The reference to "yesterday" underscores the immediacy and vividness of the memory, suggesting that Moses' reputation as a killer has already spread among his people. This comparison serves to delegitimize Moses' attempt at mediation, framing him not as a deliverer but as a dangerous individual.

#### 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.

* [Matthew 21:33-46](/matthew/21-33-46 "Matthew 21:33-46 - Parable of the Wicked Tenants") - Jesus' parable explicitly illustrates Israel's pattern of rejecting the landowner's servants (prophets) and ultimately his son (Jesus).
* [Luke 13:34](/luke/13-34 "Luke 13:34 - Jesus' Lament over Jerusalem") - Jesus laments Jerusalem's consistent rejection and killing of the prophets sent to her.
* [Hebrews 3:7-19](/hebrews/3-7-19 "Hebrews 3:7-19 - Israel's Unbelief in the Wilderness") - This passage warns against hardening one's heart, drawing parallels to Israel's unbelief and rebellion in the wilderness, which prevented them from entering God's rest.

### 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
* **How do we, like the Israelite, sometimes misinterpret or resist God's messengers or interventions in our lives due to past experiences or preconceived notions?**
* **In what ways might our own impulsive actions, even if well-intentioned, hinder God's perfect timing and plan?**
* **How does understanding the pattern of rejection in biblical history prepare us to face similar challenges in our own witness for Christ?**

### 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](/john/1-11 "John 1:11 - He came to His own")). He was "despised and rejected by men" ([Isaiah 53:3](/isaiah/53-3 "Isaiah 53:3 - Despised and Rejected")), with many proclaiming, "We will not have this man to reign over us" ([Luke 19:14](/luke/19-14 "Luke 19:14 - We will not have this man to reign over us")). Despite this profound rejection, which culminated in His crucifixion by "lawless hands" ([Acts 2:23](/acts/2-23 "Acts 2:23 - Delivered up by God's purpose")), 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.

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.