Acts 7:28
Do you want to kill me as you killed the Egyptian yesterday?'
Do you want
This phrase reflects a question of intent and desire. In the Greek, the word used here is "θέλεις" (theleis), which implies a willful decision or choice. This question is posed by Moses, highlighting the tension and fear he felt after his actions were discovered. It underscores the human struggle with sin and the consequences of our actions. Theologically, it reminds us of the importance of aligning our desires with God's will, as our choices can have significant repercussions.

to kill me
The Greek word for "kill" here is "ἀποκτεῖναι" (apokteinai), which means to put to death or to slay. This phrase is a direct reference to the act of murder, which is a grave sin according to the Ten Commandments (Exodus 20:13). Moses' fear of being killed reflects the natural human instinct for self-preservation, but it also points to the deeper issue of justice and retribution. In a broader biblical context, it serves as a reminder of the sanctity of life and the moral law that governs human behavior.

as you killed
The repetition of the word "killed" emphasizes the gravity of Moses' previous action. The Greek word "ἀπέκτεινας" (apekteinas) is used here, which is the aorist tense, indicating a completed action. This highlights the finality and seriousness of the act. Historically, this refers to the incident in Exodus 2:12, where Moses killed an Egyptian who was beating a Hebrew slave. This act of violence, though done in defense of another, sets off a chain of events that leads to Moses' flight from Egypt. It serves as a cautionary tale about taking justice into our own hands rather than trusting in God's timing and methods.

the Egyptian
The term "Egyptian" identifies the nationality of the man Moses killed. In the historical context, Egyptians were the oppressors of the Israelites, and this specific Egyptian was abusing a Hebrew slave. This highlights the tension between the Israelites and their Egyptian overlords, setting the stage for the eventual Exodus. Theologically, it represents the struggle between God's people and the world, a recurring theme throughout Scripture. It also foreshadows the deliverance that God would bring through Moses, despite his initial missteps.

yesterday
The word "yesterday" (Greek: "χθές" - chthes) indicates the recentness of the event, adding urgency and immediacy to the situation. It suggests that Moses' actions were still fresh in the minds of the people, and the consequences were unfolding rapidly. This temporal marker serves to remind us of the swift passage of time and the importance of repentance and seeking God's guidance promptly. In a spiritual sense, it calls believers to reflect on their actions and seek reconciliation with God and others without delay.

Persons / Places / Events
1. Stephen
A deacon in the early church, known for his wisdom and filled with the Holy Spirit. He is delivering a speech to the Sanhedrin, recounting Israel's history.

2. Moses
A central figure in this passage, Moses is being referenced by Stephen as he recounts the events of Moses' life, particularly his early years in Egypt.

3. The Egyptian
An unnamed Egyptian whom Moses killed, an event that led to Moses fleeing Egypt.

4. The Hebrew Man
The fellow Israelite who questioned Moses' authority and intentions, leading to Moses' realization that his actions were known.

5. The Sanhedrin
The Jewish council before whom Stephen is speaking, accusing him of blasphemy.
Teaching Points
Understanding God's Timing
Moses acted prematurely in his attempt to deliver his people, which serves as a reminder to seek God's timing and guidance in our actions.

The Cost of Leadership
Moses' experience shows that leadership often involves misunderstanding and rejection, even from those we aim to help.

The Importance of Humility
Moses' initial failure and subsequent humility in the desert prepared him for God's calling. We must be willing to learn and grow through our failures.

Recognizing God's Deliverers
Just as the Israelites initially rejected Moses, people often fail to recognize those whom God sends to lead and deliver. We should be open to God's chosen leaders.

The Role of Confrontation in Growth
The confrontation Moses faced was pivotal in his development. Similarly, we should not shy away from difficult conversations that can lead to personal and spiritual growth.
Bible Study Questions
1. How does Moses' early attempt to deliver his people reflect on our own tendencies to act without seeking God's guidance?

2. In what ways can we prepare ourselves to recognize and support the leaders God places in our lives?

3. How can we learn from our failures and use them as opportunities for growth, as Moses did during his time in the desert?

4. What are some modern examples of leaders or movements that have been initially rejected but later recognized as part of God's plan?

5. How can we cultivate humility in our own lives, especially when faced with rejection or misunderstanding?
Connections to Other Scriptures
Exodus 2:11-15
This passage provides the original account of Moses killing the Egyptian and the subsequent confrontation with the Hebrew man, which Stephen references in his speech.

Hebrews 11:24-27
This passage highlights Moses' faith and decision to align with the people of God rather than enjoy the fleeting pleasures of sin in Egypt.

Acts 2:23
This verse connects to the theme of rejection and misunderstanding of God's deliverers, as Peter speaks of Jesus being handed over by God's set purpose and foreknowledge.
St. Stephen's DefenceG. T. Sokes, D. D.Acts 7:1-53
Stephen's Address in the SanhedrimR.A. Redford Acts 7:1-53
Stephen's Answers to the Charge of Blasphemy Against GodG. V. Lechler, D. D.Acts 7:1-53
Stephen's DefenceDean Alford.Acts 7:1-53
Stephen's DefenceD. Thomas, D. D.Acts 7:1-53
Stephen's TestimonyW. Arnot, D. D.Acts 7:1-53
The Defence of StephenJ. Parker, D. D.Acts 7:1-53
The Earliest Appearance of God to AbrahamBp. Jacobsen.Acts 7:1-53
The High Priest and His QuestionBp. Jacobson.Acts 7:1-53
The Recital of a Nation's Spiritual PedigreeP.C. Barker Acts 7:1-53
Stephen's DefenseR. Tuck Acts 7:2-53
Israel in Egypt: the Rise of MosesE. Johnson Acts 7:17-29
The Divine and the HumanW. Clarkson Acts 7:20-39
Beauty a Divine TalentDr. Wogan.Acts 7:20-43
Beauty, its CriterionLord Greville.Acts 7:20-43
Human Learning Recommended from the Example of MosesW. Berriman, D. D.Acts 7:20-43
Moses and ChristK. Gerok.Acts 7:20-43
Moses' BeautyActs 7:20-43
Moses' EducationF. W. Robertson, M. A.Acts 7:20-43
Moses, a Man of God and a Man of the PeopleK. Gerok.Acts 7:20-43
Moses, a Pattern of God's Chosen InstrumentsK. Gerok.Acts 7:20-43
Moses, a True ReformerK. Gerok.Acts 7:20-43
ProvidenceK. Gerok.Acts 7:20-43
The Training of MosesK. Gerok.Acts 7:20-43
Virtue Necessary to BeautyActs 7:20-43
Marks of the Born ReformerP.C. Barker Acts 7:23-29
A True Leader of the PeopleHomilistActs 7:23-30
The Patriotism of MosesJ. W. Burn.Acts 7:23-30
People
Aaron, David, Egyptians, Emmor, Hamor, Haran, Isaac, Israelites, Jacob, Joseph, Joshua, Molech, Pharaoh, Saul, Solomon, Stephen, Sychem
Places
Babylon, Canaan, Egypt, Haran, Jerusalem, Mesopotamia, Midian, Mount Sinai, Red Sea, Shechem
Topics
Death, Diddest, Egyptian, Kill, Killed, Killedst, Mean, Wilt, Wish, Wouldest, Yesterday
Dictionary of Bible Themes
Acts 7:20-29

     5102   Moses, life of

Library
Stephen's vision
'Behold, I see the heavens opened, and the Son of man standing on the right hand of God'--ACTS vii. 56. I. The vision of the Son of Man, or the abiding manhood of Jesus. Stephen's Greek name, and his belonging to the Hellenistic part of the Church, make it probable that he had never seen Jesus during His earthly life. If so, how beautiful that he should thus see and recognise Him! How significant, in any case, is it he should instinctively have taken on his lips that name, 'the Son of Man,' to designate
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Young Saul and the Aged Paul [Footnote: to the Young. ]
'...the witnesses laid down their clothes at a young man's feet, whose name was Saul.'--ACTS vii. 58. '...Paul the aged, and now also a prisoner of Jesus Christ.' --PHILEMON 9. A far greater difference than that which was measured by years separated the young Saul from the aged Paul. By years, indeed, the difference was, perhaps, not so great as the words might suggest, for Jewish usage extended the term of youth farther than we do, and began age sooner. No doubt, too, Paul's life had aged him fast,
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Death of the Master and the Death of the Servant
'And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. 60. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And, when he had said this, he fell asleep.'--ACTS vii. 59, 60. This is the only narrative in the New Testament of a Christian martyrdom or death. As a rule, Scripture is supremely indifferent to what becomes of the people with whom it is for a time concerned. As long as the man is the organ of the divine Spirit he is
Alexander Maclaren—Expositions of Holy Scripture: The Acts

The Prayer of Stephen.
(Fifth Sunday after Trinity, 1832.) TEXT: ACTS vii. 60. "And Stephen kneeled down and cried with, a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep." FREE and unrestricted as we are in our church as to our choice of subjects for meditation from the treasuries of the divine Word, many of you may still perhaps wonder why I have selected this passage. For you are aware that I have often lately taken occasion to express the opinion that the state of things
Friedrich Schleiermacher—Selected Sermons of Schleiermacher

Our Lord Appears after his Ascension.
^F I. Cor. XV. 8. ^f 8 and last of all, as to the child untimely born, he appeared to me also. [Since Paul reckons this among the bodily appearances of our Lord, we have included it in our work; but it borders upon those spiritual appearances which belong rather to apostolic history and may be classed with the vision of Stephen (Acts vii. 55) and John (Rev. i. 9-17), to which it was near kin. Accounts of the appearance will be found in the ninth, twenty-second and twenty-sixth chapters of Acts. For
J. W. McGarvey—The Four-Fold Gospel

Letter iv. You Reply to the Conclusion of My Letter: "What have we to do with Routiniers?...
My dear friend, You reply to the conclusion of my Letter: "What have we to do with routiniers? Quid mihi cum homunculis putata putide reputantibus? Let nothings count for nothing, and the dead bury the dead! Who but such ever understood the tenet in this sense?" In what sense then, I rejoin, do others understand it? If, with exception of the passages already excepted, namely, the recorded words of God--concerning which no Christian can have doubt or scruple,--the tenet in this sense be inapplicable
Samuel Taylor Coleridge—Confessions of an Inquiring Spirit etc

St. Stephen's Day and Stephen, Full of Faith and Power, did Great Wonders and Miracles among the People. . . . Then they Stirred up the People. . . . And Caught Him, and Set up False Witnesses against Him.
And Stephen, full of faith and power, did great wonders and miracles among the people. . . . Then they stirred up the people. . . . and caught him, and set up false witnesses against him. Verzage nicht du Haüflein klein [52]Altenburg Gustavus Adolphus' Battle-song. 1631. trans. by Catherine Winkworth, 1855 Fear not, O little flock, the foe Who madly seeks your overthrow, Dread not his rage and power: What though your courage sometimes faints, His seeming triumph o'er God's saints Lasts but
Catherine Winkworth—Lyra Germanica: The Christian Year

The Death of Stephen. Acts 7:54-60

John Newton—Olney Hymns

Whether in Christ There was the Gift of Prophecy?
Objection 1: It would seem that in Christ there was not the gift of prophecy. For prophecy implies a certain obscure and imperfect knowledge, according to Num. 12:6: "If there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him in a dream." But Christ had full and unveiled knowledge, much more than Moses, of whom it is subjoined that "plainly and not by riddles and figures doth he see God" (Num. 6:8). Therefore we ought not to admit prophecy in Christ. Objection
Saint Thomas Aquinas—Summa Theologica

Whether those who are not Practiced in Keeping the Commandments Should Enter Religion?
Objection 1: It would seem that none should enter religion but those who are practiced in the observance of the commandments. For our Lord gave the counsel of perfection to the young man who said that he had kept the commandments "from his youth." Now all religious orders originate from Christ. Therefore it would seem that none should be allowed to enter religion but those who are practiced in the observance of the commandments. Objection 2: Further, Gregory says (Hom. xv in Ezech., and Moral. xxii):
Saint Thomas Aquinas—Summa Theologica

Whether the Old Law was Given through the Angels?
Objection 1: It seems that the Old Law was not given through the angels, but immediately by God. For an angel means a "messenger"; so that the word "angel" denotes ministry, not lordship, according to Ps. 102:20,21: "Bless the Lord, all ye His Angels . . . you ministers of His." But the Old Law is related to have been given by the Lord: for it is written (Ex. 20:1): "And the Lord spoke . . . these words," and further on: "I am the Lord Thy God." Moreover the same expression is often repeated in Exodus,
Saint Thomas Aquinas—Summa Theologica

Whether Christ's Birth Should have Been Manifested by Means of the Angels and the Star?
Objection 1: It would seem that Christ's birth should not have been manifested by means of the angels. For angels are spiritual substances, according to Ps. 103:4: "Who maketh His [Vulg.: 'makest Thy'] angels, spirits." But Christ's birth was in the flesh, and not in His spiritual substance. Therefore it should not have been manifested by means of angels. Objection 2: Further, the righteous are more akin to the angels than to any other, according to Ps. 33:8: "The angel of the Lord shall encamp round
Saint Thomas Aquinas—Summa Theologica

Whether it is Fitting that Christ Should Sit at the Right Hand of God the Father?
Objection 1: It would seem unfitting that Christ should sit at the right hand of God the Father. For right and left are differences of bodily position. But nothing corporeal can be applied to God, since "God is a spirit," as we read in Jn. 4:24. Therefore it seems that Christ does not sit at the right hand of the Father. Objection 2: Further, if anyone sits at another's right hand, then the latter is seated on his left. Consequently, if Christ sits at the right hand of the Father, it follows that
Saint Thomas Aquinas—Summa Theologica

Whether Judgment is Rendered Perverse by Being Usurped?
Objection 1: It would seem that judgment is not rendered perverse by being usurped. For justice is rectitude in matters of action. Now truth is not impaired, no matter who tells it, but it may suffer from the person who ought to accept it. Therefore again justice loses nothing, no matter who declares what is just, and this is what is meant by judgment. Objection 2: Further, it belongs to judgment to punish sins. Now it is related to the praise of some that they punished sins without having authority
Saint Thomas Aquinas—Summa Theologica

In Process of Tithe, that is to Say, in the Tenth Generation after the Flood...
In process of tithe, that is to say, in the tenth generation after the Flood, Abraham appeared, [120] seeking for the God who by the blessing of his ancestor was due and proper to him. [121] And when, urged by the eagerness of his spirit, he went all about the world, searching where God is, and failed to find out; God took pity on him who alone was silently seeking Him; and He appeared unto Abraham, making Himself known by the Word, as by a beam of light. For He spake with him from heaven, and said
Irenæus—The Demonstration of the Apostolic Preaching

And Jacob, when He Went into Mesopotamia, Saw Him in a Dream...
And Jacob, when he went into Mesopotamia, saw Him in a dream, standing upon the ladder , that is the tree which was set up from earth to heaven; [172] for thereby they that believe on Him go up to the heavens. For His sufferings are our ascension on high. And all such visions point to the Son of God, speaking with men and being in their midst. For it was not the Father of all, who is not seen by the world, the Maker of all who has said: Heaven is my throne, and earth is my footstool: what house will
Irenæus—The Demonstration of the Apostolic Preaching

The Law Given, not to Retain a People for Itself, but to Keep Alive the Hope of Salvation in Christ Until his Advent.
1. The whole system of religion delivered by the hand of Moses, in many ways pointed to Christ. This exemplified in the case of sacrifices, ablutions, and an endless series of ceremonies. This proved, 1. By the declared purpose of God; 2. By the nature of the ceremonies themselves; 3. From the nature of God; 4. From the grace offered to the Jews; 5. From the consecration of the priests. 2. Proof continued. 6. From a consideration of the kingdom erected in the family of David. 7. From the end of the
John Calvin—The Institutes of the Christian Religion

Wisdom and Revelation.
"Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him: the eyes of your understanding being enlightened; that ye may know what is the hope of His calling, and what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness
W. H. Griffith Thomas—The Prayers of St. Paul

As God in his Word Enjoins Common Prayer, So Public Temples are the Places Destined...
As God in his word enjoins common prayer, so public temples are the places destined for the performance of them, and hence those who refuse to join with the people of God in this observance have no ground for the pretext, that they enter their chamber in order that they may obey the command of the Lord. For he who promises to grant whatsoever two or three assembled in his name shall ask (Matth. 18:20), declares, that he by no means despises the prayers which are publicly offered up, provided there
John Calvin—Of Prayer--A Perpetual Exercise of Faith

A Glorious vision.
THE Epistle to the Hebrews, this profound and blessed portion of the Holy Scriptures, unfolds a most wonderful vision of the Person, the Glory and the great Redemption work of our adorable Lord. The portion of the Epistle which is the richest in this respect is the Second Chapter. Here is a vista for the eyes of faith which is sublime. Our Lord in His Person, in His humiliation and exaltation, in His suffering and glory, stands out in a way which makes the believing heart rejoice with joy unspeakable
Arno Gaebelein—The Lord of Glory

It Follows in the Creed, "And in the Holy Ghost. ...
13. It follows in the Creed, "And in the Holy Ghost." This Trinity, one God, one nature, one substance, one power; highest equality, no division, no diversity, perpetual dearness of love. [1795] Would ye know the Holy Ghost, that He is God? Be baptized, and ye will be His temple. The Apostle says, "Know ye not that your bodies are the temple within you of the Holy Ghost, Whom ye have of God?" [1796] A temple is for God: thus also Solomon, king and prophet, was bidden to build a temple for God. If
St. Augustine—On the Creeds

The Secret of Its Greatness
[Illustration: (drop cap G) The Great Pyramid] God always chooses the right kind of people to do His work. Not only so, He always gives to those whom He chooses just the sort of life which will best prepare them for the work He will one day call them to do. That is why God put it into the heart of Pharaoh's daughter to bring up Moses as her own son in the Egyptian palace. The most important part of Moses' training was that his heart should be right with God, and therefore he was allowed to remain
Mildred Duff—The Bible in its Making

From Egypt to Sinai.
Ex. Chs. 1-19 Israel in Egypt. The length of time the Hebrews remained In Egypt is a perplexing question. Exodus 6:16-20 makes Moses the fourth generation from Levi (See Gen. 15:16; Num. 26:57-59). This would make it about 150 years. Gen. 15:13 predicts 400 years. Ex. 12:40 says they were there 430 years and Paul (Gal. 3:17) says 430 years from Abraham to Sinai. These apparently conflicting dates may be explained because of different methods of counting generations, probably based on long lives of
Josiah Blake Tidwell—The Bible Period by Period

The Son of Man
"The Son of man hath power on earth to forgive sins." MARK 2:10 (R.V.) WHEN asserting His power to forgive sins, Jesus, for the first time in our Gospel, called Himself the Son of man. It is a remarkable phrase. The profound reverence which He from the first inspired, restrained all other lips from using it, save only when the first martyr felt such a rush of sympathy from above poured into his soul, that the thought of Christ's humanity was more moving than that of His deity. So too it is then alone
G. A. Chadwick—The Gospel of St. Mark

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