But he that did his neighbor wrong thrust him away, saying, Who made you a ruler and a judge over us?
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EXPOSITORY (ENGLISH BIBLE)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.
His neighbour - The Jew with whom he was contending.
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.''But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?
EXEGETICAL (ORIGINAL LANGUAGES)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.—τίς—Αἰγύπτιον) 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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