Acts 7:18-40

18 It is probable that the lot of Israel in Egypt was pleasant under the dynasty which was acquainted with Joseph, who made these rulers absolute masters in Egypt, for he got for them all the silver and the cattle and the land in exchange for grain, in the time of the famine

(Gen.47). Such service could not be forgotten. So it was that Israel prospered in the land of Goshen until the reigning dynasty was displaced by a different line of rulers, who knew nothing of Joseph and were not indebted to him for their power.

20 Moses is a memorable example of God's method of meeting the wisdom of the world. Pharaoh plans the extermination of the Hebrew race, yet he himself nurtures and educates their deliverer!

22 Egypt is set before us as the sum of human wisdom, as Assyria was of human power. The Egyptian priests had a knowledge of science which, in some points at least, far surpassed what is known today. No scientist can accomplish the feats of Jannes and Jambres. Moses was far beyond our present standards of intellectual attainment.

23 The incident concerning Moses' rejection by his brethren at his first attempt to become their deliverer must have had a powerful effect on the Sanhedrin, for nothing would appeal to them more than a parallel between Moses and Messiah. Except to the most hardened heart, the fact that Moses was, in the first place, scorned by those whom he came to save, and his efforts in their behalf misunderstood, proved positively that Messiah would receive similar treatment. As Pharaoh menaced the life of Moses, so Herod sought the life of Christ. As his own people cast out Moses and refused to accept the salvation he offered them, so the Jews murdered the Messiah and rejected His deliverance. And we may add, as Moses came back and led them out, so will Messiah return and lead them into the blessings of the millennial kingdom.

30 The flaming thornbush is a notable symbol of the nation of Israel. They were in the midst of the fire of persecution and have often been since they came out of Egypt, yet they are never consumed. They are the only eonian nation.

20 He Who is especially referred to as Jehovah in the Hebrew scriptures is here called a messenger or angel. The same term is used of the One seen by Moses on mount Sinai (53). Hence it is evident that the theophanies. or visible appearances of the invisible God, were carried out by intermediate agents. Indeed, the deity is identified with the messenger even in Exodus. First we are told that the angel of the Lord appeared in the midst of the bush. And when Jehovah saw that he turned aside to see, Elohim called unto him out of the midst of the bush (Exo_3:2-4). The same is true of the giving of the law at Sinai. Moses went up unto Elohim, and Jehovah called unto him out of the mountain (Exo_19:3). Yet we are assured that the law was prescribed through messengers in the hands of a mediator (Gal_3:19), and that it was spoken by messengers (Heb_2:2).

35 The prime point with Stephen is that it was the one whom they had disowned who was chosen by God to be their redeemer and judge. Just so with Messiah. The fact that He had been disowned was no proof that He was false. It was, rather, the great sign which identified Him with the types of old, for Moses was rejected by the people even after he led them out of Egypt and had received the law and wrought wonderful miracles to attest his office. This should be the key note in all evangelism of the people of the covenant. A prophet like Moses must suffer at the hands of his own people. This thought ought also to cheer the hearts of His lesser slaves who find themselves rejected and despised because of their faithfulness to Him.

36 The forty years covered by the book of Acts is the antitype of the wilderness wanderings. It is characterized by the same stubborn unbelief which strewed the bones of Israel along the wilderness, so that those who left Egypt did not enter the land of promise. Neither did those of the Pentecostal era enter the kingdom. The epistle to the Hebrews unfolds this likeness, for it was written to explain why the promise of the kingdom waits.

37 Accused of disloyalty to Moses, he proves the falsity of the charge by his constant reference to Moses' writings.