The Book of Acts
Lesson Number 26
TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).
---------- Lexicon and Bible Translation Codes with Identification -----------
LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon
DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.
STEPHEN’S DEFENSE, #3
“ 7:17 But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt, 18 Till another king arose, which knew not Joseph. 19 The same dealt subtly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live. 20 In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months: 21 And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. 22 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. 23 And when he was full forty years old, it came into his heart to visit his brethren the children of Israel. 24 And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian: 25 For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not. 26 And the next day he showed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? 27 But he that did his neighbor wrong thrust him away, saying, Who made thee a ruler and a judge over us? 28 Wilt thou kill me, as thou diddest the Egyptian yesterday? 29 Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.” (Acts 7:17-29)
INTRODUCTION
Just as Moses did, Stephen leaps over a significant period of history, and focuses on the approach of God’s appointed time – the time of Israel’s exodus from Egypt. This was the time “which God had sworn to Abraham.” This is the manner of true exposition – to focus on the objective rather than a mere chronology of the details. True teaching, edification, and exhortation consists of making a point, not merely relating the facts.
Details assist our thinking only when they are associated with a purpose. This is one of the unique properties of Scripture – it is always related to Divine purpose. That is the reason it has been written. It is also the reason for its profitability for “doctrine, for reproof, for correction, for instruction in righteousness” (2 Tim 3:16). God’s dealings with men are always objective, and that objective has to do with His eternal purpose.
DIVINE INVOLVEMENTS
Divine involvements never center in, or are driven by, worldly circumstances. If that was the manner of the working of the Lord, Joseph would never have been thrown in a pit, sold as a slave, and finally placed in shackles. Nor, indeed, would Israel ever have experienced hard bondage at the very threshold of their history. There are more important matters than what is happening to men and women – even holy men and women. If this was not true, how would men account for hardship, persecution, and the likes? If God’s primary aim is the comfort, prosperity, and success of humanity, life will yield little more than perplexity for the majority of our race. Furthermore, it is highly unlikely, if not altogether impossible, that God will work for good within a person or an environment where a fundamental love for this world exists. If Jesus gave Himself for our sins in order that “He might deliver us from this present evil world according to the will of God and our Father” (Gal 1:4), how likely is it that He will justify, sanctify, and glorify those who remain firmly attached to it?
ISRAEL COMES INTO EGYPT
The people had been brought down into Egypt, which became the incubator in which the nation grew numerically, and wherein they developed a longing for the land of promise. That preparation accelerated as the time for their removal drew near. Their numerical growth developed without severe opposition. However, when another king arose “which knew not Joseph,” a hostile environment was developed. There was a concerted effort to stop the nation from growing, and make their lives most bitter with hard and difficult bondage.
It was during this time of adversity that Moses was born – the one who was elected to lead Israel out of Egypt. According to appearance, all of the advantages belonged to Egypt, and yet that was not really the case at all. God was going to work in such a manner as to leave no doubt about the Source of Israel’s deliverance. That is God’s way of working – so that no flesh can glory in His presence (1 Cor 1:29,31; Jer 9:23-24; Rom 3:27; 4:2; Eph 2:9). If, therefore, a work can be found in which men can boast, that condition confirms the work was not from God. If men represent it as coming from God, or being wrought in His power, they are simply wrong, for such a thing is not even possible, much less probable.
MOSES IS NOT RECEIVED
In keeping with the principle that no flesh can boast in God’s presence, Moses will fall on hard times. He will not be received by his brethren. This confirms that his distinction from the rest of the people was, in a sense, not discerned by the people. Although he was one of them, there was a very real separation between Moses and the people, and it was detected.
A CONSISTENT PRINCIPLE
The separation of God’s people from the world, and their rejection by the world, is a consistent principle throughout God’s dealings with men. Although he was a brother to Cain, Abel was distinct from him, and was hated by him. Enoch walked with God, and was so different from the world that he was translated out of it. Noah was uniquely separated from the world by a Divine call, and was noticeably different from it. Abraham was called by God into a state of separateness. The same was true of Isaac and Jacob. They were so distinct from the world that they were even strangers in the land that was given to them by the Creator himself. The nation of Israel was called apart to God from all other peoples, being separated from the world and reserved unto God.
This has always been God’s manner. Those he drew to Himself were, by that very act, separated from the world. This was because the world is already cursed – designated for destruction. Through the Holy Spirit, Peter said it this way: “But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men” (2 Pet 3:7). Those who “are of the world” are wedded to the cursed order, and therefore partake of its curse. They are at home in the world, and consider life in that domain to be the primary life.
It is that circumstance – the passing order of this world and those who are married to it – that causes hostility to rise against the chosen ones. Their distinction is a very real one, so that their identity with the Living God causes friction to rise between them and other people. They have been joined to an eternal order – a Kingdom that has no end. In Christ, and by virtue of their knowledge of, and involvement with, the Living God, they have eternal life.
A vast gulf exists between heaven and earth – even though the Lord rules over both domains. One is temporal, and one is eternal. The devil exercises prominence in one realm, yet has been expelled from the other. Enslavement exists in one of these realms, while liberty is found in the other. Death rules one while life rules the other. One is blessed, and the other is cursed.
For this reason, in every sense it is true, “that we must through much tribulation enter into the kingdom of God” (Acts 14:22). That is, in order to profitably participate in the outworking of Divine purpose, we must experience the abrasiveness of this present evil world. We cannot benefit from the Sovereign rule of God if the world and the flesh, which are at enmity with God, loves and receives us. Jesus plainly said, “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (John 15:19).
OUR TEXT
In our text, these things are presented in type, or shadow. The enmity that is recorded was very real. Yet, it was not to the measure that would be realized in Jesus Himself, and in all who embrace Him by faith. As Moses advanced, he was not received by his own brethren, and eventually had to leave Egypt because of this condition. It is this point that Stephen now develops, confirming the manner in which the Lord worked, and how the people responded to that work.
THE TIME OF THE PROMISE DREW NIGH
“ 7:17a But when the time of the promise drew nigh, which God had sworn to Abraham. . .”
Like all who were acquainted with God, Stephen knew that times and seasons are strictly in the hands of the Lord. This is why, when His disciples asked Jesus concerning certain times, He replied, “It is not for you to know the times or the seasons, which the Father hath put in his own power” (Acts 1:7). God’s Kingdom cannot be the dominant one if He does not control the times. Neither, indeed, can prophecies be reliable if the times cannot be appointed, controlled, and caused to come to pass. This necessarily requires the ultimate control of humanity. Whatever freedom men may be supposed to possess, it is not possible for it to encroach upon Divine appointments, causing them to be delayed or aborted. Neither, indeed, are men capable of stopping the prophetic clock so that Divine determinations are put on hold. Such views border on blasphemy, and are neither intellectually nor spiritually honest. Those who affirm Jesus cannot come until men do this or that, or that God cannot work unless men ask Him to do so, cannot possibly be more wrong. Our text will explode their mythological reasoning, confirming that Divine appointments are always precisely on time. If this is not the case, then it is not possible for anyone to possess “the full assurance of faith” (Heb 10:22).
THE TIME OF THE PROMISE
But when the time of the promise drew nigh . . .” Other versions read, “as the time of the promise was approaching,” NASB “As the time drew near for God to fulfill His promise,” NIV “as the time drew near for the fulfillment pf the promise,” NRSV “But when the time was near for putting into effect the undertaking,” BBE “when the time arrived for that which God had promised ,” MRD and “As the time approached for realizing the promise,” WILLIAMS
As used in this text, Divine promises are associated certain times. This, of course, is one of the marks of Deity, and is frequently so proclaimed.
➪ “The counsel of the LORD standeth for ever, the thoughts of His heart to all generations” (Psa 33:11).
➪ “Whatsoever the LORD pleased, that did He in heaven, and in earth, in the seas, and all deep places” (Psa 135:6).
➪ “For I will at this time send all My plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like Me in all the earth. For now I will stretch out My hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth” (Ex 9:14-15).
➪ “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like Me, declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it” (Isa 46:9-11).
➪ “To whom will ye liken Me, and make Me equal, and compare Me, that we may be like?” (Isa 46:5).
➪ “Yea, before the day was I am He; and there is none that can deliver out of My hand: I will work, and who shall let [reverse NKJV] it?” (Isa 43:13).
➪ “And all the inhabitants of the earth are reputed as nothing: and He doeth according to His will in the army of heaven, and among the inhabitants of the earth: and none can stay His hand, or say unto Him, What doest thou?” (Dan 4:35).
WHICH GOD SWORE TO ABRAHAM
“ . . .which God had sworn to Abraham. . .” Other versions read, “which God had assured to Abraham,” NASB “His promise to Abraham,” NIV “which God had granted to Abraham,” RSV “which God vouchsafed unto Abraham,” ASV “He had declared to Abraham,” NET and “He had solemnly made to Abraham. NJB
The particular promise of which Stephen speaks is the one declaring that Israel would come out of Egypt. It is stated in Genesis 15:14: “And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.” Before he died, Joseph put the people in remembrance of this promise: “And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence” (Gen 50:25). Joseph’s father, Jacob, had also commanded his sons to bury him in Canaan, and not in Egypt: “bury me not, I pray thee, in Egypt: But I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their buryingplace” (Gen 47:29-30). When God appeared to Moses in the bush, He announced that the time had come for the deliverance of Israel from Egypt (Ex 3:8).
As this appointed time approached, activities related to the preparation of Israel for that deliverance began to accelerate. This was not only according to Divine purpose, God was in the matter, bringing everything to pass. None of this was apparent to the people, as Stephen will confirm. Yet, the Sovereign God was at work, bringing His own purpose to its culmination in the midst of adversity, and enemies who grew more and more hostile.
THE NUMBER OF YEARS
There are some difficulties associated with the number of years that Israel was in Egypt. All of them are on the surface, yet, cannot be resolved without considerable effort. Because much has been said on the subject, I will take the time to share my own persuasion on the matter. While I do not wish to be contentious about this issue, I have a certain eagerness to see that God is seen correctly, and that the Scriptures themselves are not seen as being in any way deficient, or misrepresenting the situation.
There are six texts of Scripture that specifically refer to this period.
➪ AFFLICTED 400 YEARS. “And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years” (Gen 15:13). Notice, the affliction is said to be four hundred years, not Israel’s sojourn. The land in which they sojourned is said to be “not theirs,” confirming it was Egypt, not Canaan.
➪ FOUR GENERATIONS. “But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full” (Gen 15:16). After four generations, they would come out of Egypt, for the iniquity of the Amorites did not yet justify purging them from the land. It is assumed here that a generation is one hundred years, as people lived longer during that time. I understand this to be four generations after Jacob’s entry into Egypt – or approximately four hundred years. Caleb was the fourth generation from Judah, and Moses was the fourth generation from Levi.
➪ SOJOURNING IN EGYPT. “Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years” (Ex 12:40). The sojourning, not the affliction, was said to be 430 years. The place of the sojourning was Egypt, not Canaan. Thus other versions read, “Now the time that the sons of Israel lived in Egypt was four hundred and thirty years” (Ex 12:40). “Now the length of time the Israelite people lived in Egypt was 430 years” (Ex 12:40).
➪ DELIVERED AFTER 430 YEARS. “And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt” (Ex 12:41).
➪ TREATED IN AN EVIL MANNER FOR FOUR HUNDRED YEARS. “And God spake on this wise, That his seed should sojourn in a strange land; and that they should bring them into bondage, and entreat them evil four hundred years” (Acts 7:6).
➪ THE LAW GIVEN 430 YEARS LATER. “And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect” (Gal 3:17).
Two of the texts refer to four hundred years, both of them identifying the period with the affliction of the Israelites. Three of the texts mention four hundred and thirty years. They have to do with the duration of the time the children of Israel were in Egypt. It is understood that their initial time in Egypt was not a time of affliction, this being for Joseph’s sake, who had found favor with Pharaoh.
There would be no difficulty with the time period if we were not confronted with Paul’s statement. On the surface, it appears that he pinpoints the giving of the Law (which occurred only briefly after the exodus) as taking place four hundred and thirsty years after the covenant was promised to Abraham. The calculation of the four hundred and thirty years is somewhat strained The chart below shows how it has been calculated by certain commentators, most of whom are held in high regard.
The difficulty with the calculation lies in the time period from Joseph’s death until Moses. That is an arbitrary figure, and cannot be supported by any clear statement or genealogy in Scripture. It also has the children of Israel being in Egypt for only two hundred and fifteen years. This period began with Jacob’s entry into Egypt at the age of one hundred and thirty. He spent seventeen years in Egypt. Add to that the number of years until the death of Joseph (53), the time until the birth of Moses (65), and the eighty years of Moses life prior to the exodus (80), and you arrive at two hundred and fifteen. All of this may appear quite satisfactory to the casual student. However, it casts a bad light on the statements made concerning those four hundred, and four hundred and thirty, years.
➪ Israel was afflicted four hundred years.
➪ The children of Israel (Jacob, not Abraham) sojourned in Egypt for four hundred and thirty years.
There are some time periods of which we are certain, and they are reflected in the following graphic.
We can identify the beginning eighty-eight years of the period (Jacob’s seventeen years, and Joseph’s seventy-one years). We can also identify the concluding eighty-three years (Aaron’s birth three years prior to Moses’ birth, and Moses first eighty years). It is the two hundred and fifty-nine years between Joseph’s death and the births of Aaron and Moses that are uncertain.
I am going to proceed on the assumption that the children of Israel were actually afflicted in Egypt for four hundred years, and that they sojourned in Egypt for four hundred and thirty years. I am also going to assume that Paul is not identifying that period as beginning when God made the original promise to Abraham. He states it was when the covenant was confirmed by God in Christ. I will identify when I see that taking place.
FACTS TO WORK WITH
There are some general facts with which we have to work. They are as follows. I am including the incidents that are used by others to substantiate a two hundred and fifteen year period of sojourning Egypt – which position I reject.
➪ Abraham departs from Haran at 75 (Gen 12:4).
➪ Abraham was 86 when Ishmael was Born (Gen 16:16).
➪ Abraham was 99 when God confirmed the covenant with him, changing his name, and giving him the covenant of circumcision (Gen 17:14).
➪ Abraham was 100 when Isaac was born (Gen 21:5).
➪ At the birth of Jacob, Isaac was 60 (Gen 26:26).
➪ Joseph was 17 when entering Egypt (Gen 37:2).
➪ Joseph was 30 when elevated to the throne of Egypt (Gen 41:46).
➪ Jacob was 130 when entered Egypt (Gen 47:9).
➪ Jacob was in Egypt 17 years (Gen 47:9,28),
➪ Joseph died at 110 in Egypt, being there for 93 years (Gen 50:26).
➪ Moses was 80, and Aaron was 83 at the time of the Exodus (Ex 7:7).
There is also the matter of generations that were present in Egypt. Reckoning from the standpoint of Christ’s genealogy, as recorded in both Matthew and Luke, there were six generations after Jacob that were in the land of Egypt during the time of their sojourning. These included the following progenitors and their offspring: Jacob, Judah, Pharez, Hezron, Ram, Amminadab, and Nahshon.
Keep in mind that this is reckoning the generations from the standpoint of Jesus’ genealogy. That reckons Jacob’s offspring only from his fourth-born son, Judah. This does not include Reuben, Simeon, Levi, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad, and Asher. The point is that a significant number of their generations were born while Israel was in Egypt. When they entered into Egypt, there were seventy of them. When they came out, there were millions of them. Among those coming out of Egypt, the number of footmen, not counting women and children was “about six hundred thousand” (Ex 12:37). In Exodus 38:26, the number of these men was 603,550. The total number of Israelites that came out of Egypt is not specified in Scripture. Conservative estimates range from 2,000,000 to 4,000,000. The point here is that is stretches the imagination to establish that kind of exponential growth during a time span of two hundred and fifteen years. It is not that it is impossible. However, considering that our text states the multiplication increased as the time of the promise grew near, we are under no logical or knowledgeable obligation to accept the shorter period of two hundred and fifteen years in Egypt.
THE MATTER OF GENEALOGIES
Scriptural genealogies are not always thorough from a human point of view. They are intended to include only those relevant to the purposes of God. However, in the case of the lineage of Joshua, descended from Ephraim, Joseph’s son, we have a key ingredient. Ten generations are said to have been born after Ephraim. Using the standard of forty years per generation at that time (Num 32:13), that would account for 400 years of Israel being in Egypt.
Paul’s Comment (Gal 3:17)
“And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect” (Gal 3:17).
Paul states the four hundred and thirty years begins with the ratified or confirmed covenant. The account of the first reference to a covenant with Abraham is found in Genesis 15:18. This is also the time when Abraham believed God, and it was imputed unto him for righteousness (Gen 15:6), and consequently is a pivotal point. This is also the general time when, at the suggestion of Sarah, Abraham took Hagar to raise up seed, not knowing yet that the promised “seed” would be conceived by and born to Sarah.
I am not sure that Paul is referencing the time of Genesis 15:16. His language suggests a broader context of thought: “the covenant confirmed before of God in Christ” – not “before of God to Abraham,” but “before of God in Christ.” This has eternal ramifications, and could well refer to God’s “eternal purpose” rather than the time when He confirmed the covenant to Abraham. Also, rather than the phrase “four hundred and thirty years after” referring to the number of years that followed the confirming of the covenant, it could very well mean “the four hundred and thirty years” that were mentioned in Exodus 12:40 – a period that occurred after the covenant relating to the coming was Christ had been determined. It was after that period that God actually made the first covenant with Israel. Paul’s point is that the covenant made with Israel, after their deliverance from Egypt, could in no way nullify the determination that had been made before in Christ Jesus. I do not believe his point was the actual duration of time between the promise to Abraham and the giving of the Law. Rather, he was pointing out that the Law was not given until after Israel’s deliverance from Egypt – when the people had been multiplied. The covenant of blessing, however, had nothing to do with the number of the people, or whether they were delivered or not, or whether they agreed to the covenant or not. In that context, it seems to me to bend and twist the Scripture around Paul’s statement, as though he was interpreting the precise time when the Law was given, is a flawed approach, to say the least. God spoke with clarity about the four hundred and thirty years – that it related to the Israelite sojourn in Egypt. We should be content to let those more precise statements define the duration of their stay.
THE TIME DREW NIGH
“But when the time of the promise drew nigh.” That is, as the appointed time approached, or was coming near. The expression “drew nigh” is in the imperfect active tense. That is, the appointed time had not yet arrived, but was getting closer and closer. From the Scriptural standpoint, everything was advancing toward the fulfillment of the Divine counsel. In other words, what God had decreed was driving history, as it moved steadily toward an event decreed in heaven.
The point here is that certain preparations had also been decreed relating to the appointed event. Up to this time, circumstances might not have justified hope in the promise. Now, however, the circumstances would be adjusted to adapt to the appointed event.
In Daniel’s time, a similar event took place. God had decreed the duration of the Babylonian captivity – seventy years (2 Chron 36:21; Jer 25:11,12; 29:10). As the conclusion of that period approached, Daniel became quite aware of it. This was owing to his familiarity with the prophecies of Jeremiah. Thus it is written, “In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the LORD came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: and I prayed unto the LORD my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments” (Dan 9:2-4). Daniel knew that appointed epochs are preceded by times of preparation. That is the Divine manner. Godly men do not simply sit and wait for the fulfillment of the promises. When they are made more aware of them approaching, they more earnestly prepare themselves, as did Daniel.
When the time for the showing of the Messiah to Israel came, it was preceded by a time of appointed preparation. God sent John the Baptist to prepare “the way of the Lord, and make His paths straight” (Matt 3:3). That is in keeping with the manner of the Kingdom of God.
Now, in our text, Stephen will confirm this to be in strict conformity with the way in which the Lord works. As His appointment drew closer, a time of preparation was put into place. God would intervene in the affairs of men in order to more precisely fulfil His own determination. His promise will be fulfilled in a most precise manner, confirming His absolute faithfulness.
THE PEOPLE GREW AND MULTIPLIED
“ 17b . . . the people grew and multiplied in Egypt.” Other versions read, “the people increased and multiplies in Egypt,” NASB “the number of the people in Egypt greatly increased,” NIV “our people in Egypt increased and multiplied,” NRSV “the people were increasing in Egypt,” BBE “the people flourished and multiplied in Egypt,” CSB “the number of our people in Egypt had grown very large,” GWN “ the people had multiplied and become strong, in Egypt,” MRD “the people increased greatly in number in Egypt,” NIB “our nation in Egypt became very powerful and numerous,” NJB “There were more and more of our people in Egypt,” IE “the people became many times more numerous in Egypt,” WEYMOUTH “the people multiplied and grew more numerous in Egypt,” WILLIAMS and “the [Hebrew] people increased and multiplied in Egypt,” AMPLIFIED
The record of Israel’s growth is found in Exodus 1:7 “And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.” This, we are apprised, followed the death of Joseph and “all that generation” (Ex 1:6). Even when they were oppressed, “the people multiplied, and waxed very mighty” (Ex 1:20). Of this period, the Psalmist wrote, “And He increased His people greatly; and made them stronger than their enemies” (Psa 105:24). This was the increase of God, not of human ingenuity or productivity. Under the circumstances, the multiplication of the people was like the birth of Isaac to Abraham and Sarah – it was of a miraculous nature. God Himself “increased His people!”
In his valedictory address, Moses referred to this miraculous increase. “And thou shalt speak and say before the LORD thy God, A Syrian ready to perish was my father, and he went down into Egypt, and sojourned there with a few, and became there a nation, great, mighty, and populous” (Deut 26:5).
This multiplication was necessary for the fulfillment of the promise. First, God had promised Abraham He would make of him “a great nation” (Gen 12:2). Again He promised Abraham. “And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered” (Gen 13:16). And again He promised, “And He brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and He said unto him, So shall thy seed be” (Gen 15:5). God said of Abraham, “Seeing that Abraham shall surely become a great and mighty nation,” (Gen 18:18). Again, he promised the patriarch, “That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore” (Gen 22:17).
This promise was also extended to Jacob. “And God said unto him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins” (Gen 35:11). Just before Jacob went down into Egypt, God appeared to him. He made the same commitment to Jacob that He had made to Abraham. This time, however, He specified where the multiplication would take place. “I am God, the God of thy father: fear not to go down into Egypt; for I will THERE make of thee a great nation” (Gen 46:3).
THE PLACE OF GROWTH
The realm in which the people would increase would not be a peaceful one, but one of ultimate oppression. The time during which they would increase would not be a peaceful one, but one in which great duress would be experienced. Therefore, in order to the fulfillment of these promises, the people began to increase exponentially. They were going to be brought out of Egypt to inherit a great land, and there must be a sufficient number of them to possess the land, and dispossess it of its inhabitants. Their numerical growth, however, would take place in a way that would glorify God. Apart from His working, there will be no way to account for such an increase.
AN OBVIOUS PARALLEL
The parallel between Abraham’s fleshly offspring, and those who are his children through faith, ought to be obvious. Even as with the children of Israel, those who are in Christ Jesus experience oppression in the land of the enemy. The world “cannot receive” the Spirit they possess (John 14:17), or bring itself to love them (John 15:19). Yet, in a hostile world, they are being changed into the image of Jesus individually (2 Cor 3:18), and being made a habitation for God collectively (Eph 2:22). Like Israel, we are being readied for our inheritance in a most unlikely place. Indeed, often it does not even appear this is what is really happening – but it is!
TILL ANOTHER KING AROSE
“ 18 Till another king arose, which knew not Joseph.” Other versions read, “until there arose another king over Egypt who knew nothing about Joseph” NASB“until another king who had not known Joseph ruled over Egypt,” NRSV “Till another king came to power, who had no knowledge of Joseph,” BBE “there came to power in Egypt a new king who had never heard of Joseph,” NJB and “Until [the time when] there arose over Egypt another and a different king who did not know Joseph [neither knowing his history and services nor recognizing his merits].” AMPLIFIED
This is all necessary to the fulfillment of the purpose of God. God had told Abraham, “Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years” (Gen 15:13). When they first entered, this was not the case, for Pharaoh was inclined to the Israelites (Gen 45:16), because of his respect for Joseph – which respect was also the result of Divine working (Acts 7:10).
As with the Pharaoh with whom Joseph found favor, the identity of this ruler is not provided in Scripture. It is apparent that a very long time had elapsed since the death of Joseph, for his acts had been forgotten – and that by Divine providence. Also, the Israelites, although they had been in Egypt for a time longer than the Unites States has been a political entity, were still considered foreigners. They had not been assimilated into the culture, thereby losing their identity. This also was of the Lord, who had made them distinct from all other people. This is the real reason why an Israelite like Joseph, who had gained unparalleled fame, soon was forgotten. His favor was intended for a certain period of time. When that appointed time had been fulfilled, Joseph faded from the memory of the people in order that the purpose of God might be brought to its culmination. If the purpose of God was to bring the people into Canaan, He will not allow circumstances to develop that would make those people perpetually welcomed in Egypt.
The record of the rise of this king is found in Exodus 1:8. Regarding how he came into power, his ancestry, and the likes, the record is without any kind of explanation. “Now there arose up a new king over Egypt, which knew not Joseph” (Ex 1:8). Some suggest that this was probably Rameses Miamum, or possibly his son Amenophis. ADAM CLARKE The language used here (“another king arose”) suggests this king was not in an ordinary line of succession. It probably speaks of a change of dynasty, where one group overpowered another. If this is the case, it would appear this was Amosis I, the head of the 18th dynasty. ALBERT BARNES This would account for him not knowing of Joseph. However, this matter is unworthy of any further attention, for we are shut up to speculation, and that must not be permitted a place in our thinking. Suffice it to say, in strict accordance with the purpose of God, Israel’s tenure in Egypt will now become uncomfortable, so that they will no longer feel comfortable there. It will become apparent that they do not belong there.
THE REASONING OF THE NEW KING
Upon taking the rule, and because of the dramatic increase of the Israelites, the new king gathered his subordinates together. He said to them, “Behold, the people of the children of Israel are more and mightier than we.” the New International version conveys the idea even more precisely: “the Israelites have become much too numerous for us.” The idea is not that the Hebrews were a militia that had greater military strength than Egypt, for at this point they were not a fighting people. This is why, after they left Egypt, God did not immediately lead them into military conflicts. Therefore it is written that “God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt” (Ex 13:17-18). Therefore, the new king was not speaking of Israel fomenting an insurrection at this time. Rather, he meant the people were so significant in number that they could not be controlled.
With the control of the people in mind, the new king put a new policy into force. The Israelites would not be given any preferential treatment. His counsel was this: “Come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land” (Ex 1:10). At this point, and in strict accord with the purpose of God, the Pharaoh had no intention of expelling the people from the land. He rather sought to keep them there and exploit them for the advantage of Egypt.
The plan was put into force. As it is written, “Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses” (Ex 1:11). The Egyptians thus afflicted the Israelites with forced and difficult work. Life now became a burden for them in the land of plenty! Surely this will bring their growth to an end. After all, this would not be a good time to be having children!
THE STRATEGY DOES NOT WORK
Because God is controlling the situation, the strategy of Pharaoh does not work. Instead of stopping the multiplication of the Israelites, it appeared to cause it to increase even more. Thus it is written, “But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel” (Ex 1:12). This increased growth brought great grief upon the Egyptians, even accenting their fears: “so the Egyptians came to dread the Israelites.” NIV
THE AFFLICTION IS INCREASED
As a result of the continued increase in the number of Israelites, the Egyptians made their lives even more bitter. “And the Egyptians made the children of Israel to serve with rigor: and they made their lives bitter with hard bondage, in mortar, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigor” (Ex 1:13-14).
Now the Egyptians increase the burden in every aspect of their work: in “all their service,” or work, to “serve with rigor,” or severity and cruelty, thereby making “their lives bitter,” or grievous and miserable. There was no aspect of their daily activity that was pleasant or rewarding.
➪ Bitter and grievous in making mortar, which became difficult and tedious to produce.
➪ Bitter and grievous in making and laying brick, which became demanding and arduous to put in place.
➪ Bitter and grievous in laboring in the fields, with nothing being able to be done easily or perfunctorily.
Surely this will slow down the continual growth in the number of Israelites. Perhaps they will be so beat down they will give up all hopes of surviving. That is the aim of the Pharaoh. However, he is not dealing with ordinary people. The Israelites have been selected by God for a glorious destiny, and many of them know this to be the case. They will cry out, but they will not give in!
THE PEOPLE WERE OPPRESSED EVEN MORE
“ 19 The same dealt subtly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live.”
Those who oppose the people of God are not easily discouraged. Often they are more intent on suppressing the truth than those who possess it are in making it known. Keep in mind, these people had once enjoyed the favor of another Pharaoh. They had been given the best of the land, and treated with dignity. But those days are now gone. A generation was now in place that never had experienced such favor. Their only recollection was the growing hostility of the Egyptians. Joseph had died a long time ago. Jacob and all of the fathers had passed on. There is no evidence that any significant number of people existed among them who could recall the glorious past – when they survived a famine, and were given the best of the land of Egypt. But those days really did exist, and I do not doubt that a remnant of people remained who could speak intelligently about those times. That is why the people continued to survive. It is why they thought in terms of future generations, not falling into a state of hopelessness.
THEY DEALT SUBTLY
“The same dealt subtly with our kindred . . .” Other versions read, “dealt treacherously,” NKJV “took shrewd advantage,” NASB “dealt craftily,” NIV “having evil designs,” BBE “with cruel cunning,” CJB “dealt deceitfully,” CSB “exploited,” NET “took precautions,” NJB “plotted against,” LIVING “cheated,” IE “adopted a crafty policy,” WEYMOUTH “by shrewdly scheming,” ISV “dealt treacherously with and defrauded,” AMPLIFIED “Taking cunning advantage,” ISV “tricked,” CEV “dealing slyly,” LITV and “cleverly victimized.” PHILLIPS
This was certainly not a time when the chosen people were “the head.” In every apparent way, they were “the tail,” being the brunt of all manner of cruelty from the Egyptian taskmasters. Those who imagine that being favored by God means you are on the top of every circumstance, and always in a favorable stance need to consider the children of Israel at this time. There is no evidence that they had adopted the idolatrous manners of the Egyptians, or that they had, as a nation, grown calloused toward the Lord. Even though there had been a considerable amount of time during which they had received no immediate word from the Lord, nothing in Scripture suggests that they stopped trusting in what they did know about Him.
Notwithstanding, there they were, being taken advantage of by a heathen culture, who served other gods. The entirety of their lives had become so bitter they could not escape from it. It was difficult to do their work, hard to mix mortar, and painful to lay bricks. If they were sent into the fields, it was most difficult to do their labors – painstakingly grueling and backbreaking.
In addition to these grievous circumstances, the Egyptian taskmasters became creative in their hostility. They exploited the Israelites getting the most out of them with the least possible investment by the Egyptians. They became shrewd and calculating in their harsh and inconsiderate demands. They cheated, defrauded, victimized, and tricked the Israelites, having not the slightest bit of sympathy for them. Will this inconsideration wear down the Israelites? Or, will they be sustained by the God of promise?
EVIL ENTREATED OUR FATHERS
“ . . . and evil entreated our fathers . . .” Other versions read, “oppressed,” NKJV “mistreated,” NASB “forced,” NRSV “ill-treated,” ASV “was cruel,” BBE “afflicted,” DOUAY “did evil,” YLT “persecuted,” IE “abused and oppressed,” AMPLIFIED and “treated . . . abominably.” PHILLIPS
The evil treatment of the children of Israel continued to accelerate. Heartless cruelty abounded. In speaking of this circumstance, the Psalmist reveals a most interesting fact. He says of Israel during the time covered by our text, “And He increased His people greatly; and made them stronger than their enemies. He turned their heart to hate His people, to deal subtly with His servants” (Psa 105:25). Now, there is a God with whom many professing believers have no acquaintance!
Keep in mind that all of this occurs over a significant period of time. We are not speaking about a brief tribulation, or a time of oppression that passed quickly. This is an extended period, and it is traced back to a judgment of God Himself. It is not a judgment provoked by God’s displeasure with Israel. Rather it is one that will make it right for God to judge Egypt harshly. It is also one in which the true temperament of the Egyptians is brought out, for they were purposeful and creative in their antagonism against God’s people.
All of this is causing Israel to have a growing distaste for Egypt. When the appointed time for their deliverance comes, they will certainly be ready to go!
We may conclude from this that it is the manner of the Kingdom to bring those who belong to the Lord to a state where they experience a growing discontent with their earthly environment. If God has called them to another place, then the place they presently occupy cannot remain fundamental to them – not as long as they are contemplating where God is bringing them.
CAST OUT THEIR YOUNG CHILDREN
“ . . .so that they cast out their young children . . .” Other versions read, “making them expose their babies,” NKJV “forcing them to throw out their newborn babies,” NIV “forced . . . to abandon their infants,” NRSV “to put their newborn babies outside their homes,” CJB “making them leave their infants outside,” CSB “forcing parents to abandon their children in the fields,” LIVING and “he forced them to put their babies outdoors.” IE
The assault against the infants came in two separate initiatives – both of them intended to be aggressive.
Initiative #1
The first initiative is recorded in Exodus 1:15-21. At this point, Pharaoh charged the Hebrew mid-wives as follows: “When ye do the office of a midwife to the Hebrew women, and see them upon the stools; if it be a son, then ye shall kill him: but if it be a daughter, then she shall live” (Ex 1:16). Midwives attended mothers at childbirth. Rachel had a midwife “when she was in hard labor.” The midwife comforted Rachel, who died during the birth, saying, “Fear not; thou shalt have this son also” (Gen 35:17-18). When Tamar gave birth to twins, she was also attended by a midwife. Seeing that she was giving birth to twins, the midwife tied a scarlet thread around the hand of the infant that put its hand out first, thus providing a means for identifying the firstborn son. The infant pulled his hand back, and the other twin came out first. When the second twin came forth, it had the scarlet thread on its hand, establishing that it was the firstborn (Gen 38:28). From these incidents we can see the ministry of midwives extended beyond the technicalities and practicalities of the birth itself.
It is not certain if these women were Egyptians or Hebrews. Some allege that the names are Semitic, and thus indicate they were probably Egyptian, while others say they are Hebrew. We know from later texts that a number of Egyptians were attracted to the Hebrews, and actually left with them in the exodus (Ex 12:38) – even though they particularly grew discontent when all they had to eat was manna. They eventually corrupted the Hebrews themselves (Num 11:4-15).
I am inclined to think these were Hebrew women. First, the Hebrews dwelt in a special part of Egypt – the land of Goshen. That favors the women being Hebrew, as they were more readily available to the expectant mothers. Also, it is later said that these women “feared God,” which also lends itself to the view that they were Hebrews. Additionally, they spoke of the Hebrew women being different than the Egyptian women, which appears to be more the language of Hebrew women than of women from Egypt. The matter of the origin of these women, however, is not worthy of further pursuit.
Two of the women are named in Exodus – Shiprah and Puah (Ex 1:15). It is thought they are not identified as the only midwives, but as leaders in this area. It is possible that they were Egyptians who had charge of a great number of Hebrew midwives. This is reasonable to assume, considering the vastness of the number of Israelites, and that this was a period of time in which they were rapidly multiplying.
The Response of the Midwives
Even though the Pharaoh himself had given these women orders, it is written, “But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive” (Ex 1:17). Stephen says that the people were commanded to abandon their newborn children, leaving them unattended: i.e. “so that they cast out their young children, to the end they might not live.” That is, the edict was not to murder them, but to simply leave them unattended so they would die. If this is true (and the meaning of the words used do indicate this to be the case), the Egyptians were less ruthless in getting rid of newborns than those who practice partial-birth abortion. Such hardened souls do not advocate abandoning the infants so they will die. Rather, they take aggressive measures, to murder the infants. In so doing, they stoop beneath the idolaters of Egypt.
When it became apparent that the birth of male infants was growing rapidly, and that his edict was not being carried out, Pharaoh called for the midwives. He asked, “Why have ye done this thing, and have saved the men children alive?” (Ex 1:18). These midwives had apparently anticipated being called before Pharaoh, and were ready with an answer. “Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwives come in unto them” (Ex 1:19). The word “lively” means “vigorous,” NASB “strong,” BBE and “robust.” NAB Their strong constitution was no doubt accentuated by the fact that they were slaves in Egypt, often working under harsh taskmasters. The women no doubt worked “in the field,” while the men built the treasure cities for Pharaoh (Ex 1:11-14).
Some have suggested that this was nothing more than a lie, and a deliberate misrepresentation. That there is some truth to this seems apparent. Yet, their response must be considered more on the part of wisdom. It does not mean that the Jewish women were not robust, or did not give birth more rapidly than the Egyptian women. It could also mean that the midwives deliberately tarried, giving the mothers opportunity to hide their children.
Thus, the midwives told the truth, but not all of it. It is similar to the time when Samuel was commanded by God to anoint David king – and to do so while Saul was still on the throne. When Samuel responded that Saul would kill him if he heard of what he was doing, the Lord told him, “Take an heifer with thee, and say, I am come to sacrifice to the LORD” (1 Sam 16:2). The whole truth was that Samuel was going to anoint David. But Samuel did not lie when he said he had come to sacrifice to the Lord.
It ought to be noted that God’s people are admonished to conduct themselves wisely before the world (Col 4:5). It is not comely for them to be naive like little children, divulging unnecessary details about their lives. While this is an intensely personal matter, we should be challenged by these midwives to learn to be discreet in the manner in which we speak before those who are without.
It is apparent that the response of the midwives was an honorable one, for heaven responded to it. It is written, “Therefore God dealt well with the midwives: and the people multiplied, and waxed very mighty. And it came to pass, because the midwives feared God, that He made them houses” (Exodus 1:20-21). Thus the exponential growth of God’s people continued. In addition, the midwives were given households, which would impact on the distribution of the promised land at the appointed time.
Initiative #2
The second initiative is recorded in Exodus 1:22. To this point, all of the efforts of Egypt had failed. They first sought to diminish the multiplication of the people by making all of their work burdensome. They then sought to thwart the increase by forcing the mothers to abandon their children. Now, another edict is issued by Pharaoh.
This time, Pharaoh will not speak to the midwives. That had proved to be a futile effort. This time he will give the orders to his own people – probably the armed forces. “And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive” (Ex 1:22).
Behold the aggressiveness of Pharaoh. His effort to make life miserable for the Israelites did not work. His mandate to not allow the male children to live also fell to the ground. Yet, he is undaunted, and now turns to his own people to aggressively seek out any male children, and throw them into the river – no doubt the Nile River, which was one of their gods.
The people of God would do well to consider the lengths to which the world goes to realize its corrupted objectives. They are not easily discouraged, but are creative in their wicked intentions. Let no person professing faith lapse into as condition that is inferior, even by worldly standards.
TO THEY END THEY MIGHT NOT LIVE
“ . . .to the end they might not live.” Other versions read, “so that they would not survive,” NASB “so that they would die,” NIV “might not be kept alive,” RSV “might not go on living,” BBE “might not be permitted to live,” WEYMOUTH and “so that the race should die out.” PHILLIPS
The aim of Pharaoh was not merely to rid the country of the male children, but to cause the race itself to fade out of existence. If there were no progenitors – or at least not many of them – the number of Hebrews could only diminish.
However, it is God that is the Governor among the nations, and not Pharaoh (Psa 22:28)! Although the circumstances were very grievous for the Israelites, they were in no way a challenge for the God of the Israelites. These are the kind of circumstances in which His power is made known. He is disposed to bring His good pleasure to pass under such circumstances, confirming that his arm is not short, and He is in no way hindered by the will and machinations of men.
Everything is actually being worked together for the good of those who love Him, and are called according to His purpose (Rom 8:28).
IN WHICH TIME MOSES WAS BORN
“ 20 In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months.”
As men view things, this was not the time for a deliverer to be born. The very target of the foe is the population of infants, so that this time is the ultimate disadvantage for the flesh. It is the time when the baby is actually more apt to be discovered. It is the time when the deliverer is most vulnerable. It is the time when fleshly affection is most vulnerable, and godly thought and creativity is at its lowest point. Of course, none of this is of any consequence to the Lord. It is ever true, “there is no restraint with the Lord” – not so much as an infinitesimal particle (1 Sam 14:6)! As was revealed to Nebuchadnezzar, “none can stay his hand, or say unto him, What doest thou?” (Dan 4:35).
IN WHICH TIME MOSES WAS BORN
“In which time Moses was born . . .” Other versions read, “At this time Moses was born,” NKJV “At which season Moses was born,” ASV “It was then that Moses was born,” CJB “The same times Moses was born,”GENEVA “About that time Moses was born,” LIVING “During this time, Moses was born,” IE “At this juncture Moses was born,” AMPLIFIED and “It was at this very time that Moses was born.” PHILLIPS
This was not happenstance. God Himself caused Moses to be born at this time – when the enemy appeared to be at his strongest point, and the chosen people seemed to be at their weakest. Of all times, that is when Moses was born!
The account of Moses’ birth is found in the second chapter of Exodus. A certain man of the tribe of Levi took a daughter of Levi to wife (Ex 2:1). We know that his name was Amram, and his wife’s name was Jochebed (Ex 6:20). The record in the second chapter of Exodus leaps right to the birth of Moses. But he was the second son born to this couple, and not the first. We know from the sixth chapter that Aaron was born first (Ex 6:20). We also know that there were three years between the birth of the boys, for when Israel came out of Egypt, Moses was eighty, and Aaron was eighty-three (Ex 7:7). We also know that Miriam, Moses’ sister, had already been born, for she would have charge of the baby Moses.
All of this means that Amram and Jochebed were not frightened because of the tumultuous and treacherous times. They did not put their family on hold because of the circumstances.
The point of the record in the second chapter of Exodus is that Moses was born about the time Pharaoh had commissioned that male babies be thrown into the river. This means that Aaron had probably been born at the time the midwives were supposed to see to it that the male babies were abandoned. It also means that Aaron was three years old at this time, and could very well have been subject to Pharaoh’s mandate that “Every son that is born ye shall cast into the river.”
EXCEEDING FAIR
“ . . . and was exceeding fair . . .” Other versions read, “and was well pleasing to God,” NKJV “he was lovely in the sight of God,” NASB “he was no ordinary child,” NIV “he was beautiful before God,” NRSV “he was very beautiful,” BBE “exceedingly lovely,” DARBY “acceptable to God,” DOUAY “extremely beautiful,” NAB “a fine child before God,” NJB “a proper child in the sight of God,” TNT “fair to God,” YLT “a child of Divine beauty,” LIVING “divinely beautiful,” WILLIAMS “exceedingly beautiful in God’s sight,” AMPLIFIED and “a child of remarkable beauty.” PHILLIPS
The record in Exodus states that when Moses’ mother gave birth to Moses, she “saw that he was a goodly child” (Ex 2:2). Other versions read, “a beautiful child,” NKJV and “a fine child.” NIV
Stephen uses a most interesting expression to describe the infant Moses. The Authorized Version reads “exceeding fair.” The Greek words employed here are pregnant with meaning. For those who are interested, the Greek expression is h=n avstei/oj tw/| qew/|\. Literally translated, the phrase reads “in whom existed a comeliness like unto Deity.” A number of literal translations reflect this meaning. “He was beautiful to God,” ALT/LITV/MKJV “was acceptable unto God,” BISHOPS “well pleasing to God.” EMTV
The eleventh chapter of Hebrews also refers to this appraisal: “By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment” (Heb 11:23). Other versions read, “no ordinary child, and were not afraid of the king’s edict,” NIV and “they saw ho comely the child was, and they were not overawed and terrified by the king’s decree.” AMPLIFIED
The point is that Moses’ parents made an association of the baby Moses with the work of the Lord. They perceived he was not an ordinary child, but one with the blessing of God upon him. I do not doubt that they were also aware of the times – that the conclusion of the four hundred years of affliction, mentioned to Abraham (Gen 15:13), was rapidly approaching. If Daniel understood by books that the Babylonian captivity was coming to an end (Dan 9:2), why could not Amram and Jochebed have known of the approaching consummation of the time promised to the father of their nation?
Something is to be said for the recognition of comely traits in babies – particularly when they are born in very difficult times. These are traits that a person can associate with the Lord. Believers must not allow a worldly way of thinking to determine how they view their children. Nor, indeed, should they go about planning for their future only so they will have economic advantages that may not have been enjoyed by themselves. Our times call for more godly assessments and direction of the children. There simply is too much flesh extant in the church of our time. To say it another way, unusually beautiful and talented children are for the Lord, and ought to be so regarded.
Also, keep in mind that at this time, Amram and Jochebed already had Aaron and Miriam, who were no ordinary children themselves. I know of no other parents of Scriptural record who had more impressive children. It is said of them:
➪ “And the name of Amram's wife was Jochebed, the daughter of Levi, whom her mother bare to Levi in Egypt: and she bare unto Amram Aaron and Moses, and Miriam their sister” (Num 26:59).
➪ “And the children of Amram; Aaron, and Moses, and Miriam” (1 Chron 6:3).
➪ “For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam” (Micah 6:4).
All three of them were prophets (Deut 34:10 MOSES; Ex 7:1 AARON; 15:20 MIRIAM). How remarkable that Moses was even unique among that holy circle – and it was detected by his parents, and his mother in particular! Later, the Scriptures will affirm that Moses was, indeed, unusually precious to God. The Lord declared Moses to have been “faithful in all Mine house” (Num 12:7). A point is also made of this in the book of Hebrews (Heb 3:2). God also said He spoke with Moses “mouth to mouth, even apparently, and not in dark speeches.” He also declared Moses would behold “the similitude of the Lord” (Num 12:8).
In some way, Amram and Jochebed detected some of these things, and therefore took special measures to protect this child.
NOURISHED FOR THREE MONTHS
“ . . . and nourished up in his father's house three months.” Other versions read, “brought up,” NKJV “nurtured,” NASB “cared for,” NIV “kept,” BBE “reared,” CJB “nursed,” CSB “took care of,” GWN “looked after,” NJB and “hid him.” LIVING
There are three Scriptural references to this three-month period. Exodus says of his mother, “she hid him three months” (Ex 2:2). The Epistle to the Hebrews reads, “when he was born, he was hid three months” (Heb 11:23). Stephen said Moses “was nourished up in his father’s house three months.”
This hiding was done when a kingly edict was in place: “Every son that is born ye shall cast into the rover!” But this did not deter holy couple. The book of Hebrews tells us “they were not afraid of the king’s commandment” (Heb 11:23). They would take pains to spare the child Pharaoh said to destroy. Jochebed would keep Moses safe during the day, while Amram was toiling, and the soldiers were looking. There may also have been fellow Israelites who had lost their children, and would disclose the presence of little Moses. However, faith will overcome Egypt, just as surely as it overcomes the world today (1 John 5:4). It makes the one who possesses it equal to any of the challenges of life in this world – particularly in Jesus Christ.
WHEN HE WAS CAST OUT
“ 21 And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son.”
The time came when the child could no longer be hid. The book of Exodus reads, “and when she could not longer hide him” (Ex 2:3). However, as long as there was a way to hide him, she did. Although it must have been difficult, she found a way to do it. Her faith enabled her to overcome the circumstance. If anyone suspected the presence of this infant, they were not able to find him. She hid him, and did so very well. She was not afraid of the king’s commandment, even though, according to appearance, the power of life and death was in his hand. Keep in mind, her action was prompted by insight: she saw Moses “was exceeding fair.”
There certainly is something to be learned in this marvelous account. Our society has produced parents that are too afraid of king’s edicts, and who have too little faith in God. They have not done well in protecting their children from the ravages of those who buy and sell the souls of men (Rev 18:13). Many professed Christian parents wait too long to have a godly interest in their children. They make them available too quickly to the ways of the world. May God raise up parents like Amram and Jochebed, who are not afraid of the commandments, requirements, and pressures of men – parents who are bold to hide their children as long as they can, keeping them out of reach of the devil’s crowd.
WHEN HE WAS CAST OUT
“And when he was cast out . . .” Other versions read, “set out,” NKJV “exposed,” NASB “placed outside,” NIV “abandoned,” NRSV “put out,” BBE “put out of his home,” CJB “left outside,” CSB “abandoned outdoors,” GWN “set outside,” NAU “and had to abandon him,” LIVING and “when the time came for him to be abandoned.” PHILLIPS
Pharaoh had commanded that the children be “cast out,” abandoned, and even thrown into the river. We do not know if there was some kind of time limit for this to be accomplished. However, there did come a time when it was apparent to the parents of Moses that they would have to, so to speak, cast their bread upon the waters. They had to believe that the God who enabled them to successfully hide him for three months, would provide for him to be sustained away from them.
So, they will put Moses outside – out of the house, and away from their protection. But this will be done with godly discretion. There will be an element of hope in this, as faith is put into action.
Exodus provides some of the details, as Moses, moved by the Spirit of God, writes of his own history. Behold the creativity of Jochebed! She is not helpless, but is like the virtuous woman who provides for her household (Prov 31:15,21,27). She works with her hands, taking some bulrushes from the riverside – papyrus reeds about six feet in length. “She made a little boat from papyrus reeds, waterproofed it with tar.” LIVING Then, taking three-month-old Moses, she put him in the little ark, “and set it among the reeds by the bank of the Nile” NASB (Ex 2:3). She then dispatched her daughter Miriam, obviously older than Aaron, who, at the time, was only three. His sister “stood afar off, to see what would happen to him” NIV (Ex 2:4).
Those who desire easy solutions for everything need to peruse this text with genuine interest. There are times when you have to do the best you can, then wait and see how things will turn out. It is the peculiar prerogative of faith to be able to do this. Here is an example of the lot being cast into the lap, but the whole disposing of the matter being of the Lord (Prov 16:33).
If you imagine that God will always make things clear to you before you act, you will face the heartache of continual frustration. It is God’s manner to call people to a land that He will define later (Heb 11:8). He will call men to leave their fishing trade to follow Him, even though He had no place to lay his head (Matt 4:19-20; 8:20). He may send an Apostle and co-laborer to Macedonia without telling him that he will be beaten and imprisoned there (Acts 16:9,23-24). It may not be until the middle of a life-threatening storm that He tells His servant no life will be lost (Acts 27:23-31). Walking by faith involves not having all of the answers – often having to put the ark containing a proper child in the water, not knowing how it will all end.
PHARAOH’S DAUGHTER TOOK HIM UP
“Pharaoh's daughter took him up . . . ” Other versions read, “Pharaoh’s daughter took him away,” NKJV “adopted him,” NRSV“the daughter of Pharaoh found him,” MRD “took him in,” IE and “rescued him.” AMPLIFIED
The hand of the Lord was in all of this, orchestrating the events in order to prepare for the deliverance of His people. It was the Lord who was working things together for the good of Moses – and for the good of Israel as well.
The book of Exodus provides some of the details of this summation. It came to pass that Pharaoh’s daughter came to the precise place on the river where the baby Moses had been placed. She came down, we are told, “to wash herself at the river.” As she walked along the river, with her maidens walking “by the river’s side,” she caught a glimpse of the strategically placed ark in the waters. Just as surely as God opened Hagar’s eyes to see a well of water (Gen 21:19), so he opened the eyes of Pharaoh’s daughter to see that little ark. She sent her personal maid to bring the ark to her.
Upon opening the ark, “behold, the babe wept.” At once the sight gripped the heart of this young lady. Remember, this was a lovely child, comely to look upon, and that comeliness will prove to be a blessing at this time. At once she recognizes the nationality of the child: “This is one of the Hebrews’ children.” This could certainly be a liability, for in Egypt they considered it an abomination to even eat with a Hebrew (Gen 43:32), and they held their occupation in disdain also (Gen 46:34). Add to this that her father had decreed the destruction of all Hebrew sons. Had this been a soldier, or Pharaoh himself, Moses would have been thrown into the river right there. Perhaps many other Egyptians, anxious to please their Pharaoh, would have done the same.
Jochebed knew this child was special – a “proper child” – and the daughter of Pharaoh seemed to sense it as well. Her heart goes out to the infant.
Standing afar off, Miriam beholds all of this. She does not shake in fear for being in the presence of royalty, but immediately acts upon what she sees. I do not doubt that she had been duely instructed by her mother. Seizing the moment, she said to Pharaoh’s daughter, “Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee?” (Ex 2:7). Pharaoh’s daughter said, “Go,” and Miriam went and brought back Moses’ mother. Obviously pleased with the arrangement, for God was turning her heart, the daughter told Moses’ mother, “Take this child away, and nurse it for me, and I will give thee thy wages” (Exodus 2:9). Moses mother took her own son, returning to nurse him.
Knowing the gravity of what was ahead, the Lord moves Pharaoh’s daughter to have the baby returned to be nursed among the Hebrews. Even a brief time in that environment will play a role in shaping the understanding and inclinations of this babe.
Scripture apprises us that “the child grew.” We do not know how long this was. Some have surmised it to be around two years, or until the child was weaned. Others say this would have been around three years old. However you view it, it was long enough to grow deeply attached to the babe.
And now, Jochebed must return the young child to Pharaoh’s daughter, for that was the arrangement, and in faith she acquiesces to it. This does not mean that the task was easy. The Scripture tells us, “she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water” (Ex 2:10).
AND NOURISHED HIM
“ . . . and nourished him for her own son.” Other versions read, “brought him up as her own son,” NKJV “nurtured him,” NASB “kept him,” BBE “brought him up for herself,” DARBY “raised him,”GWN and “did rear him to herself.” YLT
Pharaoh’s daughter did not raise Moses as an Israelite, but as an Egyptian. She had no idea she was raising the one appointed by heaven to deliver Israel from the oppression of her own countrymen. However, during his formative years, she was the one assigned by God to protect Moses until he came to the time when he must leave Egypt for a season.
MOSES WAS LEARNED IN ALL THE WISDOM OF EGYPT
“ 22 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.”
Egypt was the premier nation of that age. Much of the wisdom of its time is still a marvel to students of culture. This is the place where Moses was reared, and it is quite arresting to consider.
MOSES WAS LEARNED
“And Moses was learned in all the wisdom of the Egyptians . . .” Other versions read, “educated in all the learning,” NASB “educated in all the wisdom,” NIV “instructed,” NRSV “trained,” BBE “taught,” NLT “The Egyptians taught Moses everything they knew,” LIVING “educated in all the culture of the Egyptians,” WILLIAMS and “educated in all the wisdom and culture of the Egyptians.” AMPLIFIED
This is quite an expression: “all the wisdom of the Egyptians.” This was no doubt reserved for the elite of the nation, or for those who were identified as especially expert in learning, as were Daniel, Hananiah, Mishael, and Azariah (Dan 1:17-20). It is generally understood by historians that the scope of Egyptian wisdom was remarkably broad. A good education is said to have included orthography (the art of precise writing), grammar, history, theology, medicine, arithmetic, geometry, astronomy, and engineering. Most of these areas of knowledge, apart from the Egyptian concept of theology, were bodies of exact or precise knowledge. I do not doubt that these honed the mental capabilities of Moses to a fine edge, so that sound analysis, good logic, and the likes were part of his thoughtful manner. All of this was no doubt sanctified by his faith, which he kept in tact.
It ought to be noted that there is no wrong in learning or education itself. However, throughout God’s dealings with men, there have openly been a few souls who could use knowledge properly, tending to be original in their thinking, rather than becoming mere clones of predigested thoughts.
Moses would be a man who trafficked in thoughts. He would be required to resolve disputes, reason through thorny issues, and at last even reason with Almighty God. While there is a certain danger in taking this matter too far, it seems to me that the period of time Moses spent in Egypt was a sort of protection to him, keeping him busy with things that were not morally depraved.
MIGHT IN WORDS AND IN DEEDS
“ . . . and was mighty in words and in deeds.” Other versions read, “a man of power in words and deeds,” NASB “powerful in speech and action,” NIV “great in words and works,” BBE “a powerful speaker and a man of action,” CJB “a great man in what he said and did,” GWN “a mighty prince and orator,” LIVING “possessed great influence through his eloquence and his achievements,” WEYMOUTH and “became not only an excellent speaker but a man of action as well.” PHILLIPS
Those who imagine that Moses was a stuttering speaker will need to rethink their position after reading these words. It is true that, when called by God, Moses replied, “O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue” (Ex 4:10). However, it must be remembered that, at that time, Moses had been on the back side of the desert for forty years, keeping sheep (Eph 3:1). As I have said, his training was a form of protection for him during his first forty years, so that he was not vigorously opposed, or put to any distracting disadvantage.
None of this is covered in the book of Exodus. I gather than these details were revealed to Stephen through the Spirit. Moses did spend his time in Egypt productively, not being as the sloth, who, by his conduct, locks the door of wisdom and understanding.
The fact that his time in Egypt did not corrupt his mind is seen in the faithfulness for which Moses is noted. He endured as seeing Him who is invisible (Heb 11:27). This confirms that while Moses was in Egypt, he lived by faith, like Daniel did in Babylon. The relative rarity of such a person is confirmed by Paul’s arresting words: “not many wise men after the flesh, not many mighty, not many noble, are called” (1 Cor 1:26). He does not say “not any,” but “not many.” This is owing to the fact that few men can handle a wide scope of knowledge without being distracted by it. Such abilities are also attended by a tendency to boast. Moses was among the very few individuals in that number.
WHEN MOSES WAS FORTY YEARS OLD
“ 23 And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.”
We know very little concerning Moses from the time of his birth until the time he was forty years of age.
➪ He was born during dangerous times.
➪ He was an unusual child, and his parents recognized it.
➪ He was hidden for the first three months of his life.
➪ He was providentially found by Pharaoh’s daughter after being strategically placed in a small ark.
➪ His mother nursed him until he was weaned.
➪ Pharaoh’s daughter raised him as her own son.
➪ He was learned in all the wisdom of the Egyptians.
➪ He was an eloquent man, and noted for his deeds.
As you can see, all of this is very general in nature. The reason for this is the manner in which Divine history is recorded. The Lord does not provide human curiosity with a lot of details that are not obviously related to His purpose. His history is not a chronological listing of all the details of life. Through doctrine, the Lord informs us that He is in the details of life, manipulating both men and circumstances in order to the fulfillment of His purpose. However, he only puts into writing the matters that are obviously associated with His glory and the fulfillment of His purpose. Thus he passes over the first forty years of Moses’ life with fewer details than were related to a single day of Jesus’ life.
A FULL FORTY
“And when he was full forty years old . . .” Other versions read, “approaching the age of forty,” NASB “well-nigh forty years old,” ASV “almost forty years old,” BBE “when a period of forty years was fulfilled to him,” DARBY “at the age of forty,” NJB “nearing his fortieth birthday,” LIVING “just forty years old,” WEYMOUTH “rounding out his fortieth year,” WILLIAMS “in his fortieth year,” AMPLIFIED and “when he was turned forty.” PHILLIPS
One third of Moses’ life was spent in Egypt – apparently away from his kindred, yet not without the awareness of them. The reason for this circumstance is not declared, but it ought to be obvious. His time had not yet come!
In the Kingdom of God, times and seasons are in the hand of God. They are established in strict accord with the established purpose of the Almighty. There is a fixed agenda that drives time itself, as well as the events that occur within its borders. Thus it is written, “But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men” (2 Pet 3:7).
Until these times and seasons arrive, everything else is really incidental. That is not to say they are unimportant. However, they are preparatory, and not formative. That is, from the highest point of view, men are not shaping history, but participating in it. This is precisely why the Spirit moved Stephen to pass over forty years of Moses’ outwardly significant life and say, “And when he was fully forty years old.” What is going to take place at this time has something to do with the purpose for which Moses was born. The event is therefore mentioned. It will be followed by another forty-year period of relative silence.
A Principle to Be Seen
The world teaches people to think in terms of an event-driven life. That is, exhilarating experiences and outstanding achievements are sought with great energy. These also become the means by which success is largely determined. Recognition by one’s peers is given too much attention, and little thought is given to faithfulness, stewardship, the culturing of faith, and the posture of readiness. It is disastrous to get caught up in this kind of mentality, for it is predominantly artificial. Such things require neither morality nor spirituality.
Sensing the true nature of things, David assessed that time with God outweighed every kind of worldly advantage and experience. He said, “Blessed is the man whom Thou choosest, and causest to approach unto Thee, that he may dwell in Thy courts: we shall be satisfied with the goodness of Thy house, even of Thy holy temple” (Psa 65:4). And again, “For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness” (Psa 84:10). Forty days on the mountain with God more than compensates for forty long years in the wilderness with a wicked and gainsaying people.
Stephen now covers an event in Moses’ life that confirms the first forty years of his life were not spent apart from the knowledge of his origin. Although, according to appearance, he had been immersed in the Egyptian culture, becoming learned in all of their multifaceted wisdom, he had not forgotten who he really was, and why he was in Egypt.
IT CAME INTO HIS HEART
“ . . . it came into his heart . . .” Other versions read, “it entered his mind,” NASB “he decided,” NIV “the thought came to him,” CJB “he thought it would be good,” IE “it occurred to him,” WEYMOUTH and “the thought came into his mind.” PHILLIPS
In the ordinary course of his life, a thought suddenly occurred to Moses. What was the origin of this thought? If it “came into his heart,” from whence did it come? Was it nothing more than a casual recollection of his relatives by blood? Had he seen or heard something that moved him to recall the Israelites, offspring of Abraham through Isaac and Jacob? Joseph had died a long time before this, so there was nothing in the government structure that would provoke such a thought.
Those who are familiar with the working of the Lord know that He puts thoughts into the minds of those He employs. Having access to their hearts, he can stir them up by means of thoughts to do this or that. There are many statements in Scripture that confirm this to be true.
➪ GOD’S REVELATION TO JOB. “Who hath put wisdom in the inward parts? or who hath given understanding to the heart?” (Job 38:36)
➪ IN BUILDING THE TABERNACLE. “And Moses called Bezaleel and Aholiab, and every wise hearted man, in whose heart the LORD had put wisdom, even every one whose heart stirred him up to come unto the work to do it” (Ex 36:2).
➪ DAVID’S EXPERIENCE. “Thou hast put gladness in my heart, more than in the time that their corn and their wine increased” (Psa 4:7).
➪ PREPARING FOR THE TEMPLE. “O LORD God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee” (1 Chron 29:18).
➪ THE CASE OF SOLOMON. “And all the kings of the earth sought the presence of Solomon, to hear his wisdom, that God had put in his heart” (2 Chron 9:23).
➪ THE REVIVAL OF JUDAH. “Also in Judah the hand of God was to give them one heart to do the commandment of the king and of the princes, by the word of the LORD” (2 Chron 30:12).
➪ CYRUS THE PERSIAN. “Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying” (Ezra 1:1).
➪ EZRA, AFTER THE BABYLONIAN CAPTIVITY. “Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the LORD which is in Jerusalem” (Ezra 1:5).
➪ EZRA’S INSIGHT. “Blessed be the LORD God of our fathers, which hath put such a thing as this in the king's heart, to beautify the house of the LORD which is in Jerusalem” (Ezra 7:27).
➪ NEHEMIAH GOES TO JERUSALEM. “And I arose in the night, I and some few men with me; neither told I any man what my God had put in my heart to do at Jerusalem: neither was there any beast with me, save the beast that I rode upon” (Neh 2:12).
➪ NEHEMIAH’S GENEALOGY. “And my God put into mine heart to gather together the nobles, and the rulers, and the people, that they might be reckoned by genealogy. And I found a register of the genealogy of them which came up at the first, and found written therein” (Neh 7:5).
➪ A DIVINE MANNER. “The king's heart is in the hand of the LORD, as the rivers of water: He turneth it whithersoever He will” (Prov 21:1).
➪ AFTER CHRIST’S EXALTATION. “And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul” (Acts 16:14).
➪ THE CASE OF TITUS. “But thanks be to God, which put the same earnest care into the heart of Titus for you” (2 Cor 8:16).
➪ THE DOCTRINE OF PAUL. “For it is God which worketh in you both to will and to do of his good pleasure” (Phil 2:13).
➪ THE MANNER OF THE NEW COVENANT. “For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people” (Heb 8:10).
➪ THE PROPHECY OF THE REVELATION. “For God hath put in their hearts to fulfil His will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled” (Rev 17:17).
In order to confirm that this is God’s manner, I have given examples of God accessing the hearts and minds of men that span well over 2,000 years – from the time of Job through John’s exile on Patmos. On this matter there are examples, insightful testimonies, doctrinal statements, and pointed prophecies. There can be no doubt about this facet of God’s dealings with men.
Having said these things, I must also acknowledge that during the early years of my consideration of the things of God, I rarely heard anyone speak of such things. The subject of Divine access to the minds of men was certainly never a prominent consideration. Often there was even an aversion to such teaching, which was brushed aside with statements concerning the reality of man’s free will. Notwithstanding, I give thanks to God that, working through the naked statements of Scripture, He caused me to behold what is now glaringly obvious to my mind and spirit.
TO VISIT HIS BRETHREN
“ . . . to visit his brethren the children of Israel.” Other versions read, “to visit his brethren, the sons of Israel,” NASB “to visit his fellow Israelites,” NIV “to visit his relatives, the Israelites,” NRSV “to go and see his brothers, the children of Israel,” BBE “to look upon his brethren, the sons of Israel,” DARBY “to visit his own people, the Israelites,” MRD “to visit his fellow countrymen the Israelites,” NET “to visit his brethren the descendants of Israel,” WEYMOUTH “to visit his kinsmen the children of Israel [to help them and to care for them],” AMPLIFIED and “visit his own brothers, the sons of Israel.” PHILLIPS
The word “visit” is here used much in the same manner as is employed in the book of James: “Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world” (James 1:27). That is, he went to see if he could do something that would assist their condition. He knew they were an oppressed people, and it came to him to see what he could do about their circumstance. God put it in his mind to do this, and he promptly acted upon the thought. This also confirms that all the while Moses had been living in Egypt, acquiring the various facets of their wisdom, he had really been living by faith. We know this is the case because after he left Egypt He “endured, as seeing Him who is invisible” (Heb 11:27). That spiritual vision did not commence in the desert of Midian!
The account in Exodus reads, “And it came to pass in those days, when Moses was grown, that he went out unto his brethren” (Ex 2:11). He possessed a lively sense of his relation to these people, even though he had been separated from them since he was weaned from his mother.
He partook of the same spirit owned by his predecessor Joseph, who also maintained a lively sense of his heritage while he was away from his kindred. When he renewed association with his people, it was also a period in the vicinity of forty years. Joseph was seventeen when he entered Egypt (Gen 37:2).” He was thirty when elevated to the throne (Gen 41:46). When he first saw his brethren there had been seven years of plenty, and two years of famine (Gen 45:6). Yet, those years had not erased the recollection of the rock from whence he had been hewn.
This was also the experience of Daniel, who after seventy years vividly recalled his heritage, and reasoned with God concerning the conclusion of the Babylonian captivity (Dan 9:2-4).
Faith sustains the soul with holy recollections. In the times of Joseph and Moses, it did so without Scripture, for none had been given as yet. In the time of Daniel, it did so through the Scriptures that had been recorded by the inspiration and providence of God. Ponder how the believer is sustained today, when such an abundance of Scripture has been given. God has divulged His eternal purpose in remarkable detail, expounding it and reasoning upon it in the apostolic doctrine. It is appalling that in times such as these, so rich with spiritual resources, that many have departed from the faith, giving heed to seducing spirits and doctrines of demons (1 Tim 4:1).
MOSES DEFENDS ONE OF HIS PEOPLE
“ 24 And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian.” Other versions read, “And seeing one of them suffer wrong, he defended and avenged him who was oppressed, and struck down the Egyptian,” NKJV “And when he saw one of them being treated unjustly, he defended him and took vengeance for the oppressed by striking down the Egyptian,” NASB “He saw one of them being mistreated by an Egyptian, so he went to his defense and avenged him by killing the Egyptian,” NIV “And seeing one of them being attacked, he went to his help and gave the Egyptian a death-blow,” BBE “When he saw one of them being mistreated, he came to his rescue and avenged the oppressed man by striking down the Egyptian,” CSB “And when he saw one of them suffer wrong, he defended him, and avenged his quarrel that had the harm done to him, and smote the Egyptian,” GENEVA “And he saw one of the race of his kindred treated with violence; and he avenged him, and did him justice, and killed the Egyptian who had abused him,” MRD “and having seen a certain one suffering injustice, he did defend, and did justice to the oppressed, having smitten the Egyptian,” YLT “During this visit he saw an Egyptian mistreating a man of Israel. So Moses killed the Egyptian,” LIVING“Moses saw an Egyptian man doing wrong to a Hebrew brother. So, he defended him. Moses punished the Egyptian for hurting that brother. Moses hit the Egyptian so hard that the man died,” IE “Seeing one of them wrongfully treated he took his part, and secured justice for the ill-treated man by striking down the Egyptian,” WEYMOUTH and “He saw one of them being unjustly treated, went to the rescue and paid rough justice for the man who had been ill-treated by striking down the Egyptian.” PHILLIPS
The account of this is found in Exodus 2:11-12. It is written that Moses “looked on” the “burdens” of his people. That is, he gave particular attention to their hard labors, and how they were being abused. One versions says, “he watched them at their hard labor.” NIV As he beheld them, working with brick and building, he spied an Egyptian “beating a Hebrew.” NKJV We are not told why this was being done, but it was obviously without warrant, for, Stephen says, “he defended him, and avenged him.”
The Exodus record provides the details, with which those listening to Stephen were very familiar. “And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand” (Ex 2:12). Moses took care not to compound the problem by drawing the attention of other Egyptian taskmasters. Then he buried the dead Egyptian out of sight.
So far as the record in Exodus is concerned, there are no further details of the incident itself.
AN EXAMPLE OF LOVING THE BRETHREN
Here is an excellent example of what is involved in loving the brethren. There is the matter of coming to their aid, defending them, and taking up their cause whenever it is possible. Thus Barnabas took up the cause of Saul, when the disciples were suspicious that he had not really been converted (Acts 9:27). Paul also gave diligence to gather offerings for the poor saints of Jerusalem, who were suffering in the aftermath of a grievous famine (Rom 15:26-27). This is not to mention his tireless labors in correcting the churches when they had been assaulted with false teaches, who were diverting them from the strait and narrow way that leads to life.
A person with no care for the people of God has no part with them, for “He that loveth not knoweth not God; for God is love” (1 John 4:8). There is no possibility that this is not precisely the way things are.
HE THOUGHT THEY WOULD KNOW
“25 For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not.” Other versions read, “And he supposed that his brethren understood that God was granting them deliverance through him; but they did not understand,” NASB “Moses thought that his own people would realize that God was using him to rescue them, but they did not,” NIV “He supposed that his kinsfolk would understand that God through him was rescuing them, but they did not understand,” NRSV “And he was hoping that his brothers would see that God had sent him to be their savior; but they did not see,” BBE “And he thought that his brethren understood that God by his hand would save them; but they understood it not,” DOUAY “Moses thought his own people would understand that God was going to use him to give them freedom. But they didn't understand,” GWN “He thought his brothers would realize that through him God would liberate them, but they did not,” NJB “and he was supposing his brethren to understand that God through his hand doth give salvation; and they did not understand,” YLT “Moses supposed his brothers would realize that God had sent him to help them, but they didn't,” LIVING “He supposed that his brothers would understand that God through his instrumentality was going to deliver them, but they did not,” WILLIAMS “He expected his brethren to understand that God was granting them deliverance by his hand [taking it for granted that they would accept him]; but they did not understand,” AMPLIFIED and “He fully imagined that his brothers would understand that God was using him to rescue them. But they did not understand.” PHILLIPS
Being full of the Holy Spirit, Stephen provides a critical fact that would not otherwise be known. Moses was motivated by a certain consideration – that his brethren would comprehend that God was using him to deliver them.
While the details of this matter are very sparse, there are some things that are apparent. First, Moses had an understanding of the promise that had been given to Abraham. That promise was very precise in its details.
➪ That the Israelites would spend four hundred years experiencing affliction in a strange land (Gen 15:13).
➪ That God would judge that nation for their abuse of His people (Gen 15:14a).
➪ That Israel would come out of Egypt with great substance (Gen 15:14b).
➪ That in the fourth generation, the children of Israel would return to the land of promise (Gen 15:16).
True to God’s assessment of Abraham, he passed these promises along to the next generation. The Lord had said of him, “For I have known him, in order that he may command his children and his household after him, that they keep the way of the LORD, to do righteousness and justice, that the LORD may bring to Abraham what He has spoken to him” NKJV (Gen 18:19).
We know that Jacob also passed this information along, as confirmed in the words of Joseph: “God will surely visit you, and ye shall carry up my bones from hence” (Gen 50:25).
Now, Moses takes up the cause of his brethren, thinking that they will know he is being moved to do so by the Lord. The deliverance of which he spoke was the one wrought when he avenged the Israelite who was being wronged. He thought his kindred would see that as a pledge of a greater deliverance, and that they would receive him, even though he had been long separated from them.
Apart from a revelation from God, we are not sure how Moses arrived at this knowledge. However, in my opinion, Amram and Jochebed had sensed this in some way when Moses was born. That is inherent in the words, “they saw he was a proper child” (Heb 11:23). This is also why Stephen said Moses was “exceeding fair” (Acts 7:20), and the historical account of his birth reads, “he was a goodly child” (Ex 2:2). More was involved here than the mere appearance of Moses. His parents did not go to such measures to spare him simply because of his physical features. They had apparently seen him in view of the promised deliverance of Israel. If that assumption is true, they no doubt communicated that in some way to Moses.
If all of this is true, then Moses went out to look upon his people with more in mind than simply assessing their situation, or casually perusing their circumstance. He had a heart for them that pondered the promise. Stephen’s words fully justify this conclusion.
THE REACTION OF THE PEOPLE TO MOSES
“ 26 And the next day he showed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another? 27 But he that did his neighbor wrong thrust him away, saying, Who made thee a ruler and a judge over us? 28 Wilt thou kill me, as thou diddest the Egyptian yesterday?”
Intent upon his mission, Moses returns to his people the very next day. This time, he will confront dissension in the ranks, and will set out to reason with the offenders about it. Remember, he is acting while persuaded his people will see that God Himself is in the matter.
HE SHOWED HIMSELF UNTO THEM
“And the next day he showed himself unto them as they strove, and would have set them at one again, saying, Sirs, ye are brethren; why do ye wrong one to another?”“ Other versions read, “And the next day he appeared to two of them as they were fighting, and tried to reconcile them, saying, 'Men, you are brethren; why do you wrong one another?” NKJV “"And on the following day he appeared to them as they were fighting together, and he tried to reconcile them in peace, saying, 'Men, you are brethren, why do you injure one another?” NASB “The next day Moses came upon two Israelites who were fighting. He tried to reconcile them by saying, 'Men, you are brothers; why do you want to hurt each other?” NIV “The next day he came to some of them as they were quarreling and tried to reconcile them, saying, 'Men, you are brothers; why do you wrong each other?” NRSV “When he appeared the next day, as they were fighting, and tried to make peace between them by saying, 'Men, you are brothers! Why do you want to hurt each other?” CJB “And on another day, he appeared to them, as they were quarrelling one with another. And he exhorted them to become reconciled, saying: Men, ye are brethren; why do ye seek to harm each other?” MRD “The next day he visited them again and saw two men of Israel fighting. He tried to be a peacemaker. 'Men,' he said, 'you are brothers. Why are you fighting each other?” NLT “On the succeeding day, also, he shewed himself to them as they are striving, and urged them to peace, saying, Men, brethren are ye, wherefore do ye injustice to one another?” YLT and “The next day he visited them again and saw two men of Israel fighting. He tried to be a peacemaker. `Gentlemen,' he said, `you are brothers and shouldn't be fighting like this! It is wrong!'” LIVING
The account of this altercation is found in Exodus 2:13-14. There we are told that Moses went out “the second day” – that is, the second consecutive day. He came upon two Hebrews who were striving with one another. They had even come to blows, with one person clearly being in the wrong. “And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow?” or, “why are you hitting your fellow Hebrew?” NIV (Ex 2:13).
It is obvious that not all people see that “it is wrong” for brethren to quarrel. However, Moses saw it, and therefore sought to right this wrong, appealing to the hearts and minds of the men who were quarreling. His reasoning was certainly flawless. They were related to one another, and therefore should be assisting one another, not compounding their situation by striving with one another. Moses addressed his remarks to the one committing the offense: “him that did the wrong.” He did not say “It takes two to argue.” That is a trite saying that cannot be supported by either fact or reasoning. There are Cain’s, Ishmael’s, and brothers like those of Joseph who will press their issue, refusing to back away from peaceful souls like Abel, Isaac, and Joseph. Men should discipline themselves to avoid overly-simplistic sayings that tend to cloud sound reasoning. They really have no place among “the elect of God” (Col 3:12).
An Example of a Peacemaker
Moses is an excellent example of a peacemaker. In fact some of the more liberal translations say that is what he was doing in our text (New Living Translation and Living Bible). Jesus said, “Blessed are the peacemakers: for they shall be called the children of God” (Matt 5:9).
A “peacemaker,” like Moses, makes an attempt to reconcile brethren, doing so with sound reasoning. There is no way to force brethren who are against each other to be reconciled, for that is a matter of the heart. For Moses the reasoning consisted of a reminder that they were brethren – of the same origin, and belonging to the same unique and chosen people. Behind that morsel of reasoning is the fact that those of common origin ought not to be divided among themselves. Paul reasoned “That there should be no schism in the body; but that the members should have the same care one for another” (1 Cor 12:25). That is something that is abundantly clear to those who are living by faith and walking in the Spirit. However, for those in the flesh, it is as impossible to see as it was for the offending Hebrew who heard the precisely true statement made by Moses.
Speaking to the New Man
Flesh will not yield to reason – particularly spiritual reasoning – and the person who imagines that it will, is sure to be utterly frustrated with people. For this reason, Apostolic reasoning is always addressed to the “new man,” and never to the “old man” – to “the spirit,” and not to “the flesh.” Thus we read statements like the following.
➪ “Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God” (Rom 6:13).
➪ “Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart” (Eph 6:6).
➪ “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul” (1 Pet 2:11).
➪ “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering” (Col 3:12).
➪ “As free, and not using your liberty for a cloak of maliciousness, but as the servants of God” (1 Pet 2:16).
This kind of appeal is made because of the very nature of the New Covenant. Inherent in this covenant is knowledge that has a constraining element in it. Once the reality of our situation in Christ is clearly seen, righteousness becomes perfectly reasonable, being preferred and earnestly desired. Of course, if appeals are made only upon the basis of law and obligation, much of this will be hidden to the hearers. In such a case, the advantage is actually given to the flesh.
THE RESPONSE TO MOSES
“ 27 But he that did his neighbor wrong thrust him away, saying, Who made thee a ruler and a judge over us? 28 Wilt thou kill me, as thou diddest the Egyptian yesterday?” Other versions read, “But he who did his neighbor wrong pushed him away, saying, 'Who made you a ruler and a judge over us? 'Do you want to kill me as you did the Egyptian yesterday'” NKJV
This account is found in Exodus 2:13-14. Behold the obstinance of the natural man. This abrasive remark was said by the person who “did his neighbor wrong.” It was not said out of any interest in the truth, or a desire to do what was right. It was spoken out of a total interest in self. That is the manner of the natural man, or the flesh. Sin draws the attention of its victim inward, with no regard for the will of God and what is right.
Moses had hoped the people would see the hand of God in his activity. However, rather than seeing God in it all, this man challenged Moses by asking who had appointed him over them. In other words, he rejected both the words and the actions of Moses. He saw Moses as being out of order intruding into his affairs, even though he had done “wrong” to his brother. Therefore he violently pushed Moses away, seeking to rid himself of the influence of the one who was calling for righteousness, and showing the unreasonableness of unrighteousness.
It is not certain how this man knew that Moses had killed the offending Egyptian on the previous day. The account in Exodus indicates that he had slain the man secretly, and privately hid him in the sand. “So he looked this way and that, and when he saw there was no one around, he struck down the Egyptian and hid him in the sand” NASB (Ex 2:12). We also know from the historical account that Moses was surprised that the matter was known.
I account that God was in this matter in order to get Moses out of Egypt, and begin his focused preparation for leading the children out of Egypt at the appointed time. The time had come for him to leave the hostile land. He must now be more precisely readied for the time and work for which he was born.
MOSES GOES INTO THE LAND OF MIDIAN
“ 29 Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.” Other versions read, “Then, at this saying, Moses fled and became a dweller in the land of Midian, where he had two sons,” NKJV “"And at this remark Moses fled, and became an alien in the land of Midian, where he became the father of two sons,” NASB “When Moses heard this, he fled to Midian, where he settled as a foreigner and had two sons,” NIV “When he heard this, Moses fled and became a resident alien in the land of Midian. There he became the father of two sons,” NRSV “And at these words, Moses went in flight to the land of Midian, and was living there for a time, and had two sons,” BBE “When Moses heard him say this, he ran away from Egypt. He went to live in the land of Midian where he was a stranger. While he lived there he had two sons,” IE “At that reply Moses sought safety by flight and he was an exile and an alien in the country of Midian, where he became the father of two sons,” AMPLIFIED and “At that retort Moses fled and lived as an exile in the land of Midian, where he became the father of two sons.” PHILLIPS
In speaking of the flight of Moses from Egypt, the book of Hebrews said, “By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible” (Heb 11:27). The account in Exodus seems to indicate that Moses did fear the wrath of the king. “Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well” (Ex 2:15). The answer is found in Stephen’s account of the matter. Moses did not leave Egypt because of Pharaoh’s anger, but because of the saying of the Jewish man he had admonished. The account in Exodus says that Moses reasoned, “Surely this thing is known.” Stephen now elaborates on this by saying this was the reason for him leaving Egypt – the fact that his deed was known among the Israelites. To him, they were a greater threat than Pharaoh. He was not indifferent to the threat of Pharaoh, but that is not what caused him to leave Egypt. From his point of view, Israel was not yet ready for him. From heaven’s point of view, he must now enter into the last phase of his training, which would have yo do with desert survival and managing a flock in that environ.
In this new and desert, even as Joseph in Egypt, Moses beget two sons. These were born to him by Zipporah, daughter of Jethro, the priest of Midian. The record of their birth and the namng of them is found in Exodus 18:3-4. “And her two sons; of which the name of the one was Gershom; for he said, I have been an alien in a strange land: and the name of the other was Eliezer; for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh.”
In this we behold the wonderful character of this man! In these two expressions we have a revelation of what it meant to endure “as seeing Him who is invisible.”
A TENDENCY TO BE AVOIDED
Because the church has been invaded with sophistry, there is a marked tendency among professing Christians to assign ignoble motives to great men of the faith. Thus unthinking men are quick to refer to men like Abraham and Isaac as liars, Jacob as a deceiver, David as an adulterer , Peter for speaking rashly, and Paul as murderer. However, these are not wise ascriptions. The fact that these men sinned cannot be denied. In fact, their offenses are recorded. However, the record does not call them by these degenerative terms, and neither should we. They became known for their faith, and men do not do well by seeking to make them known for their deficiencies. Whatever may be said of the flaws recorded against them, they were not repetitive in nature, and men are out of order in representing them as though they were.
I deplore this increasingly popular way or referring to men who were clearly favored and commended by God. It is nothing less than a dishonest effort to justify the absence of virtue in those who profess the name of Christ. This they imagine to do by dragging down the most noble of our race to the obtuse level of contemporary Christendom. In thus doing, the seriousness of the condition of the modern church is veiled, and it is not seen as a serious one. This is a practice that is nowhere set forth in the Word of God. Its origins are found in the vanity of sinful men.
CONCLUSION
In our text, Stephen is confirming Israel’s consistent rejection of the good word of the Lord. It was seen early on in the brothers of Joseph rejecting his word, and treating him with contempt. It was also seen later on in the failure of the Hebrews to see in Moses something more than one of their peers. He is also unveiling the presence and work of God throughout their history – something culminating in the coming of Jesus.
Stephen’s expert defense confirms the need of the new birth and justification by faith. The deficiencies that the man of God is chronicling were found in the premier race of all time. Yet, after enjoying the focused attention of the God of heaven for fifteen hundred years, the world still needed a Savior. That confirmed the extent of the fall of man.