Acts 7:27
But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?
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(27) Who made thee a ruler and a judge?—The stress laid on this afterwards, in Acts 7:35, shows that it took its place in the induction which was to show that the whole history of Israel had been marked by the rejection of those who were, at each successive stage, God’s ministers and messengers for its good, and that the rejection of Jesus was therefore a presumptive proof that He, too, was sent from God.

7:17-29 Let us not be discouraged at the slowness of the fulfilling of God's promises. Suffering times often are growing times with the church. God is preparing for his people's deliverance, when their day is darkest, and their distress deepest. Moses was exceeding fair, fair toward God; it is the beauty of holiness which is in God's sight of great price. He was wonderfully preserved in his infancy; for God will take special care of those of whom he designs to make special use. And did he thus protect the child Moses? Much more will he secure the interests of his holy child Jesus, from the enemies who are gathered together against him. They persecuted Stephen for disputing in defence of Christ and his gospel: in opposition to these they set up Moses and his law. They may understand, if they do not wilfully shut their eyes against the light, that God will, by this Jesus, deliver them out of a worse slavery than that of Egypt. Although men prolong their own miseries, yet the Lord will take care of his servants, and effect his own designs of mercy.But he that did ... - Intent on his purpose, filled with rage and passion, he rejected all interference, and all attempts at peace. It is usually the man that does the injury that is unwilling to be reconciled; and when we find a man that regards the entreaties of his friends as improper interference, when he becomes increasingly angry when we exhort him to peace, it is usually a strong evidence that he is conscious that he has been at fault. If we wish to reconcile parties, we should go first to the man that has been injured. In the controversy between God and man, it is the "sinner" who has done the wrong that is unwilling to be reconciled, and not God.

His neighbour - The Jew with whom he was contending.

Who made thee ... - What right have you to interfere in this matter? The usual salutation with which a man is greeted who attempts to prevent quarrels.

26. next day he showed himself unto them as they strove—Here, not an Israelite and an Egyptian, but two parties in Israel itself, are in collision with each other; Moses, grieved at the spectacle, interposes as a mediator; but his interference, as unauthorized, is resented by the party in the wrong, whom Stephen identifies with the mass of the nation (Ac 7:35), just as Messiah's own interposition had been spurned. The injurious are most averse from peace, and one sin makes way for another. This was a causeless cavil, especially from such a one as had known what Moses had done, as an essay of his being the deliverer of God’s Israel.

But he that did his neighbour wrong,.... Who seems to be the same person whom Moses had defended the day before; and, according to the Jews, must be Dathan (a): the same

thrust him away; from them, when he went to part them, and persuade them to be good friends:

saying, who made thee a ruler and a judge over us? which was very ungrateful, if he was the man he had delivered the day before; and very impertinent, since he did not take upon him to rule and judge, but only to exhort and persuade to peace and brotherly love: the language suits with the spirit of Dathan or Abiram; Numbers 16:3 This is thought to be said to him by way of contempt of him, as being a very young man: the words are thus commented on in one of the ancient commentaries of the Jews (b),

"R. Judah says, Moses was twenty years of age at that time: wherefore it was said to him, thou art not yet fit to be a prince and a judge over us, seeing one of forty years of age is a man of understanding. And R. Nehemiah says, he was forty years of age; See Gill on Acts 7:23 and it was said to him, truly thou art a man, but thou art not fit to be a prince and a judge over us: and the Rabbans say, he said to him, art thou not the son of Jochebed, though they call thee the son of Bithiah? and dost thou seek to be a prince and a judge over us? it is known concerning thee what thou didst to the Egyptian.''

(a) Targum Jon. in Exod. ii. 14. Debarim Rabba, sect. 2. fol. 237. 1.((b) Shemot Rabba, ib.

But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?
Acts 7:27. ἀπώσατο for Attic ἀπεώσατο (see also Acts 7:45), not found in the O.T. parallel, but added by Stephen, cf. Acts 7:38, compare LXX, Jeremiah 4:30. The word may be introduced to emphasize the contumaciousness of the people, which in Stephen’s narrative is the motive of the flight of Moses; in Exodus, Moses flees from fear of Pharaoh, and the answer of the Hebrew demonstrates to him that his deed of yesterday was known—but there is no contradiction in the two narratives. The matter would become known to Pharaoh, as the words of the Hebrew intimated; it could not be hidden; and in spite of the attempt at concealment on the part of Moses by hiding the body in the sand, his life was no longer safe, and so he fled because he had nothing to hope for from his people. Stephen’s words would be quite consistent with the narrative in Exodus (Nösgen, Apostelgeschichte, p. 163, as against Overbeck).

Acts 7:27. Ἀπώσατο, thrust him away) adding sin to sin.—τίςΑἰγύπτιον) So the LXX. Exodus 2:14. Hebr., a man a prince and a judge.—τίς, who) The instruments of GOD are often repelled under the pretext of a defect of the human call.—ἄρχοντα, a prince) They seem not to have known how great a man Moses was in the palace. It is the province of a prince to judge.

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