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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.
"Then fled Moses at this saying, and was a stranger in the land of Midian, where he begat two sons." But neither did flight extinguish the plan of Providence, as neither did death (i.e. the death of Christ).
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Summary
Acts 7:29 recounts a pivotal moment in Moses' life, detailing his flight from Egypt after his attempt to intervene in an Israelite dispute led to the exposure of his killing an Egyptian. This verse describes his subsequent exile as a "stranger" in the land of Midian, where he established a new life, marrying and begetting two sons. This period of forty years in obscurity was not merely a retreat but a divinely orchestrated season of preparation, transforming Moses from a prince of Egypt into a humble shepherd, ready for God's ultimate calling.
Context
Literary Context
Acts 7:29 is embedded within Stephen's extensive defense before the Sanhedrin, a masterful recounting of Israel's history from Abraham to Solomon. Stephen's sermon highlights God's continuous work through His chosen servants and, crucially, Israel's recurring pattern of rejecting these divine messengers. Immediately preceding this verse, Stephen describes Moses' initial attempt to deliver his people, which tragically resulted in him killing an Egyptian (Acts 7:24-25). When this act became known, and Moses was confronted by a fellow Hebrew who questioned his authority (Acts 7:26-28), Moses realized his life was in danger from Pharaoh. Thus, his flight in Acts 7:29 is a direct consequence of these events, marking the end of his first forty years in Egypt and the beginning of his period of exile. Stephen uses this narrative to draw parallels between Israel's rejection of Moses and their ultimate rejection of Jesus.
Historical & Cultural Context
Moses' flight from Egypt was a necessity given the legal and political realities of the time. Killing an Egyptian, especially one in authority or a taskmaster, would have been a capital offense under Pharaoh's law. Pharaoh Rameses II (often considered the Pharaoh of the Exodus) held absolute power, and any perceived threat or crime against his kingdom would be met with severe punishment. Midian, located in the northwestern Arabian Peninsula, east of the Gulf of Aqaba, was a suitable place of refuge. It was a semi-nomadic region, distinct from Egypt, where Moses could live relatively anonymously as a sojourner. The act of becoming a "stranger" (πάροικος) reflects a common biblical theme of exile and displacement, often experienced by God's people. Moses, raised in the opulence of Pharaoh's court, now found himself stripped of all privilege, living among a different people, which would have profoundly shaped his character and reliance on God.
Key Themes
This verse contributes significantly to several overarching themes within Stephen's sermon and the broader biblical narrative. Firstly, it underscores the theme of Divine Timing and Preparation. What appears to be a setback or a period of obscurity (Moses' forty years in Midian, as further elaborated in Acts 7:30) is, in fact, God's sovereign plan for preparing His chosen leader. This period of solitude and shepherding transformed Moses from a hasty, self-reliant prince into a humble, patient, and God-dependent servant. Secondly, the theme of Identity and Alienation is prominent, as Moses becomes a "stranger" in a foreign land, mirroring the experience of Israel as sojourners and later as exiles. This status of being an outsider is a recurring motif for God's people, as seen in Hebrews 11:13. Thirdly, the verse subtly introduces the theme of New Beginnings and Family, as Moses establishes a family in Midian, which is a crucial step before his divine commissioning at the burning bush in Exodus 3.
Exposition and Analysis
Key Word Analysis
From παρά (para, "beside") and οἶκος (oikos, "house"), this term literally means "one who dwells beside" or "a by-dweller." It denotes a resident alien, a sojourner, or someone living in a foreign land without full citizenship rights. In Moses' context, it emphasizes his complete detachment from his former Egyptian identity and his new, humble status in Midian, highlighting his vulnerability and dependence.
This versatile verb means "to come into being," "to become," or "to happen." Here, it signifies a change of state or condition for Moses. He didn't just passively exist in Midian; he actively became a stranger, indicating a profound shift in his circumstances and identity from a prince to an exiled sojourner.
This verb means "to procreate" or "to beget," primarily referring to the father's role in bringing forth offspring. In this context, it signifies the establishment of Moses' family in Midian, marking a new chapter in his personal life and indicating a period of domesticity and normalcy amidst his exile.
Verse Breakdown
"Then fled Moses at this saying"
This phrase directly links Moses' flight to the preceding events in Stephen's narrative (Acts 7:27-28), specifically the Hebrew's challenge, "Who made you a ruler and a judge over us?" (Acts 7:27). This "saying" revealed that Moses' act of killing the Egyptian was known, putting his life in jeopardy from Pharaoh. Moses' flight was an act of self-preservation, a desperate escape from Pharaoh's wrath.
"and was a stranger in the land of Madian"
This clause describes Moses' new status and location. "Stranger" (πάροικος) emphasizes his exile and alien status, highlighting his complete break from his privileged life in Egypt. Midian, a region east of the Gulf of Aqaba, became his refuge, a place of anonymity and detachment from his past, where he would spend forty years in obscurity.
"where he begat two sons"
This final clause provides a crucial detail about Moses' life in Midian. During his time there, he married Zipporah, the daughter of Jethro, a Midianite priest, and they had two sons, Gershom (whose name means "a stranger there") and Eliezer. This signifies a new, domestic chapter in Moses' life, establishing a family and roots in his place of exile, which would eventually lead to his divine calling.
Literary Devices
Acts 7:29 effectively employs Irony and Foreshadowing. The irony lies in the fact that Moses, who attempted to deliver his people through his own strength and initiative, is forced to flee and become a "stranger," an outsider. The very one destined to lead Israel out of bondage first experiences his own form of exile and powerlessness. This humbling period is a necessary prelude to his true calling. Furthermore, the verse contains foreshadowing. Moses' status as a "stranger" in Midian subtly foreshadows Israel's own journey as sojourners in the wilderness and later as exiles in foreign lands. His personal experience of displacement mirrors the national experience of God's people, establishing a deep empathetic connection between leader and led.
Theological and Thematic Connections
Moses' flight and subsequent period in Midian are profoundly significant for understanding God's methods of preparation and the nature of leadership. It demonstrates that God often uses periods of apparent failure, obscurity, or exile to refine His servants, stripping away self-reliance and fostering a deeper dependence on Him. This "wilderness training" is not merely punitive but transformative, essential for developing the character, patience, and humility required for divine service. Moses' forty years as a shepherd in Midian were crucial for him to shed the identity of an Egyptian prince and embrace the role of a humble deliverer, guided by God alone.
Reflection and Application
Moses' forty years in Midian, initiated by his flight in Acts 7:29, offers profound lessons for contemporary believers. It teaches us that God's timing is often different from our own, and His preparation process may involve seasons of waiting, obscurity, and even perceived setbacks. What seems like a detour or a period of unproductivity can, in God's hands, be a crucial training ground for future assignments. Just as Moses needed to be stripped of his Egyptian identity and princely arrogance to become the humble shepherd leader, we too may need seasons of solitude or humbling experiences to grow in character, patience, and dependence on God. This verse encourages us to trust God's sovereign hand even when our circumstances are challenging or unclear, recognizing that He is always at work, preparing us for His purposes. Our "wilderness" experiences are not wasted time but opportunities for profound spiritual formation.
Questions for Reflection
FAQ
Why did Moses flee to Midian, and what was the significance of this place?
Moses fled to Midian because his act of killing an Egyptian, which he committed in an attempt to defend a Hebrew, became known (as described in Acts 7:27-28). This put his life in danger from Pharaoh. Midian was a land outside of Egyptian control, offering him refuge and anonymity. Its significance lies in it being a place of profound transformation for Moses. He spent forty years there (as mentioned in Acts 7:30) as a shepherd, a period that humbled him, taught him patience, and prepared him for his ultimate calling to lead Israel out of Egypt. It was in Midian, at Mount Horeb, that God appeared to him in the burning bush.
How long was Moses a "stranger" in Midian, and what did he do during that time?
Moses was a "stranger" in Midian for forty years, as Stephen explicitly states in Acts 7:30. During this extensive period, he lived a humble life as a shepherd, caring for the flocks of Jethro, the priest of Midian, whose daughter Zipporah he married. As Acts 7:29 notes, he also "begat two sons" during this time, Gershom and Eliezer. This long period of quiet, pastoral life was crucial for his spiritual and character development, preparing him for the immense responsibilities of leading the Israelites.
Christ-Centered Fulfillment
Acts 7:29, depicting Moses' flight and exile, finds profound Christ-centered fulfillment in several ways. Moses, attempting to deliver his people in his own strength, is rejected by them and forced into exile, becoming a "stranger" in a foreign land. This foreshadows the ultimate rejection and suffering of Jesus, the greater Prophet and Deliverer. Just as Moses was misunderstood and cast out by his own people, so too did Jesus come to His own, and His own people did not receive Him. Jesus, though divine, took on the form of a servant and experienced profound alienation, having no place to lay His head and ultimately being rejected and crucified outside the city gates (as described in Hebrews 13:12). Moses' forty years in the wilderness, a period of preparation and humility, also echoes Christ's own forty days of temptation in the wilderness (as found in Matthew 4:1-11), a time of testing and preparation before His public ministry. Ultimately, Moses' journey from a rejected prince to a divinely appointed deliverer points to Jesus, the true Lamb of God, who, though rejected and slain, became the source of eternal salvation for all who believe, fulfilling the prophetic role of a prophet like Moses (as promised in Deuteronomy 18:15).