Acts 7:36

He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years. HE BROUGHT THEM OUT AFTER THAT HE HAD SHOWED, [ poieesas (G4160)] - rather, 'He brought them out, having (that is, after bringing them out) showed' WONDERS AND SIGNS IN THE LAND OF EGYPT, AND IN THE RED SEA, AND IN THE WILDERNESS FORTY YEARS. The Defense Continued-Part Third: From the Exodus to the Erection of Solomon's Temple (7:37-50)...

30-41 Men deceive themselves, if they think God cannot do what he sees to be good any where; he can bring his people into a wilderness, and there speak comfortably to them. He appeared to Moses in a flame of fire, yet the bush was not consumed; which represented the state of Israel in Egypt, where, though they were in the fire of affliction, yet they were not consumed. It may also be looked upon as a type of Christ's taking upon him the nature of man, and the union between the Divine and human nature. The death of Abraham, Isaac, and Jacob, cannot break the covenant relation between God and them. Our Saviour by this proves the future state, Matthew 22:31. Abraham is dead, yet God is still his God, therefore Abraham is still alive. Now, this is that life and immortality which are brought to light by the gospel. Stephen here shows that Moses was an eminent type of Christ, as he was Israel...

Verse 36. _HE BROUGHT THEM OUT, AFTER THAT HE HAD SHOWED WONDERS_, c.] Thus the very person whom they had rejected, and, in effect, delivered up into the hands of Pharaoh that he might be slain, was the person alone by whom they were redeemed from their Egyptian bondage. And does not St. Stephen plainly say by this, that the very person, Jesus Christ, whom they had rejected and delivered up into the hands of Pilate to be crucified, was the person _alone_ by whom they could be delivered out of their _spiritual bondage_, and made partakers of the inheritance among the saints in light? No doubt they felt that this was the drift of his speech....

WONDERS AND SIGNS - Miracles, and remarkable interpositions of God. See the notes on Acts 2:22. IN THE LAND OF EGYPT - By the ten plagues. Exo. 4–12. IN THE RED SEA - Dividing it, and conducting the Israelites in safety, and overthrowing the Egyptians, Exodus 14. IN THE WILDERNESS - During their forty years’ journey to the promised land. The wonders or miracles were, providing them with manna daily; with flesh in a miraculous manner; with water from the rock, etc., Exodus 16; Exodus 17; etc....

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

HE BROUGHT THEM OUT,.... Of Egypt, and delivered them from all their oppressions in it: AFTER THAT HE HAD SHOWN WONDERS AND SIGNS IN THE LAND OF EGYPT; by turning his rod into a serpent, and by his rod swallowing up the rods of the Egyptians, and by the ten plagues, which were inflicted on Pharaoh, and his people, for not letting the children of Israel go: AND IN THE RED SEA; by dividing the waters of it, so that the people of Israel went through it as on dry ground, which Pharaoh and his army attempting to do, were drowned. This sea is called the Red sea, not from the natural colour of the water, which is the same with that of other seas; nor from the appearance of it through the rays of the sun upon it, or the shade of the red mountains near it; but from Erythrus, to whom it formerly belonged, and whose name signifies red; and is no other than Esau, whose name was Edom, which signifi...

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