Acts 7:28

Wilt thou kill me, as thou diddest the Egyptian yesterday? WILT THOU KILL ME, AS THOU DIDST THE EGYPTIAN YESTERDAY? Moses had thought the deed unseen (), but, to his surprise and alarm, he now finds himself mistaken....

17-29 Let us not be discouraged at the slowness of the fulfilling of God's promises. Suffering times often are growing times with the church. God is preparing for his people's deliverance, when their day is darkest, and their distress deepest. Moses was exceeding fair, "fair toward God;" it is the beauty of holiness which is in God's sight of great price. He was wonderfully preserved in his infancy; for God will take special care of those of whom he designs to make special use. And did he thus protect the child Moses? Much more will he secure the interests of his holy child Jesus, from the enemies who are gathered together against him. They persecuted Stephen for disputing in defence of Christ and his gospel: in opposition to these they set up Moses and his law. They may understand, if they do not wilfully shut their eyes against the light, that God will, by this Jesus, deliver them out...

WILT THOU KILL ME ... - How it was known that he had killed the Egyptian does not appear. It was probably communicated by the man who was rescued from the hands of the Egyptian, Exodus 2:11....

EXPOSITION ACTS 7:1 _And the high priest said _for then _said the high priest, _A.V. The high priest spoke as president of the Sanhedrim (see Acts 9:1. Acts 9:1 and Matthew 26:62). Theophilus the son of Annas or his brother Jonathan is probably meant. ACTS 7:2 _Brethren and fathers _for _men, brethren, and fathers, _A.V. _Haran _for _Charran, _A.V. BRETHREN AND FATHERS. The Greek is ἄνδρες ἀδελφοὶ (_i.e. _"men who are also my brethren") καὶ πατέρες. H

WILT THOU KILL ME AS THOU DIDST THE EGYPTIAN YESTERDAY?] That is, is it thy will? dost thou design to kill me? or, as in Exodus 2:14 "intendest" thou to kill me? In the Hebrew text it is, "wilt thou kill me, dost thou say?" that is, as Aben Ezra rightly interprets it, dost thou say so "in thine heart?" which is a much better observation than that of Jarchi's; "from hence we learn, says he, that he slew him by the ineffable name:'' though this is the sense of some of their ancient doctors c; "to kill me dost thou say?" it is not said, "dost thou seek?" but "dost thou say?" from whence you may learn, that the ineffable name was made mention of over the Egyptian, and he slew him.'' The word "yesterday" is added by Stephen, but with great truth and propriety, and is in the Septuagint version of...

Acts 7:14. _Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls. So Jacob went down into Egypt, and died, he, and our fathers, and were carried over into Sychem, and laid in the sepulcher that Abraham bought for a sum of money of the sons of Emmor the father of Sychem. But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,_ Note those words, «the time of the promise,» and remember that every promise has its due time of fulfillment, and that there is a time of promise, to all the Lord's chosen people, when he will surely bring them out of bondage into the glorious liberty of the children of God. Acts 7:18. Till another king arose, which knew not Joseph. The same dealt subtly w

ACTS 7:3-51 In addition to several direct quotations from the Septuagint, Stephen’s speech consists of a series of allusions to and summaries of Israelitish history. In these phrases drawn from the Old Testament about thirty variants between B and D occur in which one agrees with the Septuagint against the other. In most of the cases it is codex Bezae that has been conformed to the text of the Septuagint; according to Ropes’s judgment, 156 in only one instance (h;|dei in ver. Acts 7:18) is there reason to suspect that the B-text has been conformed to the Septuagint. ------------------------- 156 The Text of Acts,...

CHAPTER 7 _ 1. The Address of Stephen (Acts 7:1)._ 2. The Martyrdom of Stephen (Acts 7:54). This is the largest chapter in this book and concludes the first section. Stephen is the chosen instrument to deliver the final testimony to the nation. He was not permitted to finish it. We notice at once a marked difference between the previous preaching by the Apostle Peter and the address of Stephen. The testimony of Peter was marked on the day of Pentecost and at the other occasions by great brevity. Stephen's address is the longest discourse reported in the New Testament. The name of Jesus is prominent in all the addresses of Peter. The fact that He was rejected by the people, crucified and that He rose from the dead, and the call to repentance, were the leading features of Peter's preaching.

MOSES. Stephen describes the growth of the people, the change of ruler and his oppression, as in Exodus 1. ACTS 7:20. FAIR UNTO GOD (_mg._): from Exodus 2:2; Philo and Josephus speak of the beauty of Moses. Acts 7:21. _Cf._ Exodus 2:3; Exodus 2:10. The papyri show that the exposure of infants was still common in Egypt in Christian times. The OT says nothing of Moses-' education or learning; Philo knows much more of it than is here stated. Acts 7:23. forty yea

STEPHEN'S DEFENCE (Acts 7:1-7) When Oliver Cromwell was outlining the education he thought necessary for his son Richard, he said, "I would have him know a little history." It was to the lesson of history that Stephen appealed. Clearly believing that the best form of defence was attack, he took a bird's eye view of the history of the Jewish people and cited certain truths as condemnation of his own nation. (i) He saw that the men who played a really great part in the history of Israel were the men who heard God's command, "Get thee out," and were not afraid to obey it. With that adventurous spirit Stephen implicitly contrasted the spirit of the Jews of his own day, whose one desire was to keep things as they were and who regarded Jesus and his followers as dangerous innovators. (ii) He insisted that men had worshipped God long before there ever was a Temple. To the Jews the Te