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simply a promise to give him the land, and to
make him a great nation, &c. It was never pro-
posed to Abraham, with the supposition that he
was at liberty to reject it, or to refuse to comply
with its conditions. Circumcision was appointed
as the mark or indication that Abraham, and
those thus designated, were the persons included
in the gracious purpose and promise. It served
to separate them as a peculiar people; a people
whose peculiar characteristic it was, that they
obeyed and served the God who had made the
promise to Abraham. The phrase, "covenant
of circumcision" means, therefore, the covenant
or promise which God made to Abraham, of
which circumcision was the distinguishing mark
or sign. The twelve patriarchs.—The word “pa- |
triarch" properly denotes the father and ruler of
a family. But it is commonly applied, by way of
eminence, to the progenitors of the Jewish race,
particularly to the twelve sons of Jacob. Note,

Acts ii. 29.

envy,

VER. 9. And the patriarchs, moved with "
sold Joseph into Egypt; but "God was with
him,

Gen. xxxvii. 28. Psa. cv. 17. n Gen. xxxix. 2, 21.
Moved with envy. That is, dissatisfied with
the favour which their father Jacob showed
Joseph, and envious at the dreams which indi-
cated that he was to be raised to remarkable
honour above his parents and brethren. (Gen.
Xxxvii. 3-11.)
Sold Joseph into Egypt.-Sold
him, that he might be taken to Egypt. This
was done at the suggestion of Judah, who ad-
vised it that Joseph might not be put to death
by his brethren. (Gen. xxxvii. 28.) It is pos-
sible that Stephen, by this fact, might have de-
signed to prepare the way for a severe rebuke of
the Jews for having dealt in a similar manner
with their Messiah. But God was with him.-
God protected him, and overruled all these
wicked doings, so that he was raised to extra-
ordinary honours.

VER. 10. And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh, king of Egypt; and he 'made him governor over Egypt and all his house.

o Gen. xli. 40.

And delivered him, &c.-That is, restored him to liberty from his servitude and humiliation, and raised him up to high honours and offices in Egypt. Farour and wisdom.-The favour was the result of his wisdom. His wisdom was particularly evinced in interpreting the dreams of Pharaoh. (Gen. xli.) And made him governor, &c.-Gen. xli. 40. All his house.-All the family, or all the court and government, of the

nation.

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All his kindred.-His father, and family. (Gen. xlv. 17 – 28; xlvi. 1—26.) Threescore and fifteen souls.-Seventy-five persons. There has been much perplexity felt in the explanation of this passage. In Gen. xlvi. 26, Exod. i. 5, and Deut. x. 22, it is expressly said that the number which went down to Egypt consisted of but seventy persons. The question is, in what way these accounts can be reconciled? It is evident that

66

Stephen has followed the account which is given by the Septuagint. In Gen. xlvi. 27, that version reads, But the sons of Joseph who were with him in Egypt, were nine souls; all the souls of the house of Jacob which came with Jacob into Egypt, were seventy-five souls." This number is made out by adding these nine souls to the sixty-six mentioned in ver. 26. The difference between the Septuagint and Moses is, that the former mentions five descendants of Joseph who are not recorded by the latter. The names of the sons of Ephraim and Manasseh are recorded in 1 Chron. vii. 14-21. Their names were Ashriel, Machir, Zelophehad, Peresh, sons of Manasseh; and Shuthelah, son of Ephraim. Why the Septuagint inserted these, it may not be easy to see. But such was evidently the fact; and the fact accords accurately

VER. 11. Now there came a dearth over all the with the historic record, though Moses did not

p Gen. xli. 54.

insert their names. The solution of difficulties in regard to chronology, is always difficult; and

G

what might be entirely apparent to a Jew in the time of Stephen, may be wholly inexplicable to

us.

VER. 15. So Jacob went down into Egypt, and died, he, and our fathers,

16. And were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor, the father of Sychem.

t Josh. xxiv. 32.]

Macpelah, of the sons of Heth, in Hebron. (Gen. xxiii.) Various solutions have been proposed of this difficulty, which it is not necessary to detail. It may be remarked, however, (1.) That as the text now stands, it is an evident error. This is clear from the passages cited from the Old Testaeither Stephen or Luke would have committed ment, above. (2.) It is not at all probable that such an error. Every consideration must lead us to the conclusion that they were too well acquainted with such prominent points of the Jewish history, to commit an error like this. (3.) The probability therefore is, that the error has arisen since; but how, is not known, nor is there any way of ascertaining. All the ancient versions agree in reading "Abraham." One MS. only reads, "Abraham, our father." Some have supposed, therefore, that it was written “which our father bought," and that some early transcriber inserted the name of Abraham. Others, that the name was omitted entirely by Stephen; and then the antecedent to the verb "bought,” will be "Jacob," in ver. 15, according with the fact Other modes have been proposed also, but none are entirely satisfactory. If there was positive proof of Stephen's inspiration, or if it were necessary to make that out, the difficulty would be much greater. But it has already been remarked that there is no decisive evidence of that: and it is not necessary to make out that point to defend the Scriptures. All that can be demanded of the historian is, that he should give a fair account of the defence as it was delivered; and though the probability is that Stephen would not commit such an error, yet, admitting that he did, it by no means proves that Luke was not inspired, or that Luke has committed any error in recording what was actually said. Of the sons of Emmor. -In the Hebrew, (Gen. xxxiii. 19,) “the children of Hamor"—but different ways of rendering the same word.

And died.-Gen. xlix. 33. He and our fathers. -The time which the Israelites remained in Egypt was two hundred and fifteen years; so that all the sons of Jacob were deceased before the Jews went out to go to the land of Canaan. And were carried over.-Jacob himself was buried in the field of Macpelah, by Joseph and his brethren. (Gen. 1. 13.) It is expressly said that the bones of Joseph were carried by the Israelites when they went into the land of Canaan, and buried in Shechem. (Josh. xxiv. 32. Comp. Gen. 1. 25.) No mention is made in the Old Testament of their carrying the bones of any of the other patriarchs; but the thing is highly probable in itself. If the descendants of Joseph carried his bones, it would naturally occur to them to take also the bones of each of the patriarchs, and give them an honourable sepulchre together in the land of promise. Josephus (Antiq. b. ii. chap. viii. § 2,) says, that "the posterity and sons of these men, (of the brethren of Joseph,) after some time, carried their bodies and buried them in Hebron; but as to the bones of Joseph, they carried them into the land of Canaan afterward, when the Hebrews went out of Egypt." This is the account which Josephus gives, and it is evidently in accordance with the common opinion of the Jewish writers, that they were buried in Hebron. Yet the tradition is not uniform. Some of the Jews affirm that they were buried in Sychem.Kuinoel. As the Scriptures do not any where deny that the fathers were buried in Sychem, it cannot be proved that Stephen was in error. There is one circumstance, of strong probability, to show that he was correct. At the time this defence was delivered, Sychem was in the hands of the Samaritans, between whom and the Jews there was a violent hostility. Of course the Jews would not be willing to concede that the Samaritans had the bones of their ancestors; and hence, perhaps, the opinion had been maintained, that they were buried in Hebron. Into Sychem. -This was a town or village near to Samaria. Till another king arose.-This is quoted from It was called Sichar, (Note, John iv. 5,) Shechem, Exod. i. 8. What was the name of this king, is and Sychem. It is now called Naplous, or Na- not certainly known. The common name of all polose, and is ten miles from Shiloh, and about the kings of Egypt was Pharaoh, as Cæsar beforty from Jerusalem, towards the north. That came the common name of the emperors of Rome Abraham bought.-The word " Abraham," here, after the time of Julius Cæsar: thus we say, has given rise to considerable perplexity; and it Augustus Cæsar, Tiberius Cæsar, &c. It has is now pretty generally conceded that it is a mis- commonly been supposed to have been the cele take. It is certain, from Gen. xxxiii. 19, and brated Rameses, or Ramses Meïamoun, the sixth Josh. xxiv. 32, that this piece of land was king of the eighteenth dynasty; and the event is bought, not by Abraham, but by Jacob, of the supposed to have occurred about 1559 years besons of Hamor, the father of Shechem. The fore the Christian era. But M. Champollion | land which Abraham purchased, was the cave of supposes that his name was Mandonei, "whose

VER. 17. But when the time of the promise drew nigh, which God had sworn to Abraham, the people "grew and multiplied in Egypt,

u Exod. i. 7-9.

The time of the promise.-The time of the fulfilment of the promise. The people grew, &c.— Exod. i. 7—9.

VER. 18. Till another king arose, which knew not Joseph.

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reign commenced 1585, and ended 1565 years before Christ. (Essay on the Hieroglyphic System, pp. 94, 95.) That knew not Joseph.-It can hardly be supposed that he would be ignorant of the name and deeds of Joseph; and this expression, therefore, probably means that he did not favour the designs of Joseph; he did not remember the benefits he had conferred on the nation; or furnish the patronage for the kindred of Joseph which had been secured for them by Joseph under a former reign. National ingratitude and forgetfulness of favours, have not been uncommon in the world; and a change of dynasty or succession, has often obliterated all memory of former obligations and compacts.

VER. 19. The same dealt subtilly with our kindred, and evil-entreated our fathers, so "that they cast out their young children, to the end they might not live.

Exod. i. 22.

Dealt subtilly. He acted deceitfully; he used fraud. The cunning or deceitful attempt which is referred to is, his endeavour to weaken and destroy the Jewish people, by causing their male children to be put to death. (Exod. i. 22.) Our kindred.-Our nation, or our ancestors. And ail-entreated.-Was unjust and cruel towards them. So that, &c.-For that purpose, or to cause them to cast them out. He dealt with them in this cruel manner, hoping that the Israelites themselves would destroy their own sons, that they might not grow up to experience the same sufferings as their fathers had. The cunning or subtilty of Pharaoh extended to every thing that he did to oppress, to keep under, and to destroy the children of Israel.

VER. 20. In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months:

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In which time, &c.-During this period of oppression. See Exod. ii. 2, &c. Was exceeding fair.-Greek, "was fair to God;" properly rendered, "was very handsome." The word "God" is used in the Greek here in accordance with the Hebrew usage, by which any thing that is very handsome, or lofty, or grand, is thus designated. Thus, Psa. xxxvi. 7, "mountains of God mean lofty mountains; Psa. lxxx. 11, "cedars of God" mean lofty, beautiful cedars. Thus, Nineveh is alled "a great city to God," (Jonah iii. 3, Greek,)| meaning a very great city. The expression here means, simply, that Moses was very fair, or handsome. Comp. Heb. xi. 23, where he is called "a proper child," i. e. a handsome child. It would seem, from this, that Moses was preserved by his mother on account of his beauty; and this is hinted at in Exod. ii. 2. And it would also seem from this, that Pharaoh had succeeded, by his oppressions, in what he had attempted; and that it was not unusual for parents among the Jews to expose their children, or to put them to death.

VER. 21. And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son.

z Exod. ii. 10.

Was cast out.-When he was exposed on the banks of the Nile. (Exod. ii. 3.) And nourished him.-Adopted him, and treated him as her son. (Exod. ii. 10.) It is implied in this, that he was educated by her. An adopted son in the family of Pharaoh would be favoured with all the advantages which the land could furnish for an education.

VER. 22. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.

a Luke xxiv. 19.

Moses was learned.-Or, was instructed. It does not mean that he had that learning, but that he was carefully trained or educated in that wisdom. The passage does not express the fact that Moses was distinguished for learning, but that he was carefully educated, or that pains were taken to make him learned. In all the wisdom, &c.-The learning of the Egyptians was confined chiefly to astrology, to the interpretation of dreams, to medicine, to mathematics, and to their sacred science or traditionary doctrines about religion, which were concealed chiefly under their hieroglyphics. Their learning is not unfrequently spoken of in the Scriptures. (1 Kings iv. 30. Comp. Isa. xix. 11, 12.) And their knowledge is equally celebrated in the heathen world. It is known that science was carried from Egypt to Phenicia, and thence to Greece; and not a few of the Grecian philosophers travelled to Egypt in pursuit of knowledge. And was mighty.-Was powerful, or was distinguished. This means that he was eminent in Egypt, before he conducted the children of Israel forth. It refers to his addresses to Pharaoh, and to the miracles which he wrought before their deparIn words.-From Exod. iv. 10, it seems that Moses was "slow of speech, and of a slow tongue." When it is said that he was mighty in words, it means that he was mighty in his communications to Pharaoh, though they were spoken by his brother Aaron. Aaron was in his place, and Moses addressed Pharaoh through him, who was appointed to deliver the message. (Exod. iv. 11-16. Deeds.-Miracles. (Exod. vii. &c.)

ture.

VER. 23. And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.

Exod. ii. 11, &c.

Full forty years of age. This is not recorded in the Old Testament; but it is a constant tradition of the Jews, that Moses was forty years of age when he undertook to deliver them. Thus it is said, "Moses lived in the palace of Pharaoh forty years; he was forty years in Midian; and he ministered to Israel forty years."-Kuinoel.

To visit, &c.-Probably with a view of delivering them from their oppressive bondage. Comp.

ver. 25.

VER. 24. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian :

Suffer wrong.-The wrong or injury was, that the Egyptian was smiting the Hebrew. (Exod. ii. 11, 12.) Smote the Egyptian. He slew him,

and buried him in the sand.

VER. 25. For he supposed his brethren would have understood, how that God by his hand would deliver them: but they understood not.

cor, now.

For he supposed.-This is not mentioned by Moses; but it is not at all improbable. When they saw him alone contending with the Egyptian,

when it was understood that he had come and taken vengeance on one of their oppressors, it might have been presumed that he regarded himself as directed by God to interpose, and save the people.

VER. 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?

Ye

the man that does the injury that is unwilling to
be reconciled; and when we find a man that re-
gards 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 in-
jured. In the controversy between God and
that is unwilling to be reconciled, and not God.
man, it is the sinner who has done the wrong,
His neighbour.-The Jew with whom he was
contending. Who made thee, &c.—What right
have you to interfere in this matter? The usual
salutation with which a man is greeted who at-
tempts to prevent quarrels.

VER. 28. Wilt thou kill me, as thou killedst the
Egyptian yesterday?

Wilt thou kill me, &c.-How it was known that he had killed the Egyptian does not appear. It was probably communicated by the man who was rescued from the hands of the Egyptian. (Exod. ii. 11, 12.)

VER. 29. Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.

Then Moses fled, &c.-Moses fled because he now ascertained that it was known. He sup posed that it had been unobserved. (Exod. ii. 12.) But he now supposed that the knowledge And the next day.-Exod. ii. 13. He showed of it might reach Pharaoh, and that his life might himself. He appeared in a sudden and unexthus be endangered. Nor did he judge incorpected manner to them. Unto them. That is, rectly; for as soon as Pharaoh heard of it, he to two of the Hebrews. (Exod. ii. 13.) As they sought to take his life. (Exod. ii. 15.) Was a strove.-As they were engaged in a quarrel. stranger.-Or, become a sojourner, (ápoɩkoç,) Have set them at one.-Greek, "would have one who had a temporary abode in the land. urged them to peace." This he did by remonThe use of this word implies, that he did not strating with the man that did the wrong. Say- expect to make that his permanent dwelling. ing. What follows is not quoted literally from In the land of Madian.-This was a part of Arathe account which Moses gives, but it is subbia. It was situated on the east side of the Red stantially the same. Sirs.-Greek, "men." The city of Midian is placed there by the are brethren.--You belong not only to the same Arabian geographers; but the Midianites seem nation, but you are brethren and companions in to have spread themselves along the desert, east affliction, and should not, therefore, contend with of mount Seir, to the vicinity of the Moabites. each other. One of the most melancholy scenes To the west they extended also to the neighbourin this world is that, where those who are poor, hood of mount Sinai. This was extensively a and afflicted, and oppressed, add to all their other desert region, an unknown land; and Moses excalamities altercations and strifes among them-pected there to be safe from Pharaoh. selves. Yet it is from this class that contentions and lawsuits usually arise. The address which Moses here makes to the contending Jews might be applied to the whole human family, in view of the contentions and wars of nations: "Ye are brethren, members of the same great family, and why do you contend with each other?"

VER. 27. But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?

But he that did, &c.-Intent on his purpose, filled with rage and passion, he rejected all interference, and all attempts at peace. It is usually

sea.

Where

he begat two sons.-He married Zipporah, the
daughter of Reuel, (Exod. ii. 18,) or Jethro,
(Numb. x. 29. Exod. iii. 1,) a priest of Midian.

The names of the two sons were Gershom and
Eliezer. (Exod. xviii. 3, 4.)

VER. 30. And when forty years were expired, there appeared to him, in the wilderness of mount Sina, an angel of the Lord in a flame of fire in a bush.

d Exod. iii. 2, &c.

And when forty years, &c.-At the age of eighty years. This, however, was known by tradition.

1

It is not expressly mentioned by Moses. It is said, however, to have been after the king of Egypt had died, (Exod. ii. 23 ;) and the tradition is not improbable. In the wilderness of mount Sina.-In the desert adjacent to, or that surrounded mount Sinai. In Exod. iii. 1, it is said that this occurred at mount Horeb. But there

is no contradiction; Horeb and Sinai are different peaks or elevations of the same mountain. They are represented as springing from the same base, and branching out in different elevations. The mountains, according to Burckhardt, are a prodigious pile, comprehending many peaks, and about thirty miles in diameter. From one part of this mountain, Sinai, the law was given to the children of Israel. An angel of the Lord.-The word "angel" means properly a messenger, Note Matt. i. 20, and is applied to the invisible spirits in heaven, to men, to the winds, or pestilence, or to whatever is appointed as a messenger to make known the will of God. The mere name, therefore, can determine nothing about the nature of the messenger. That name might be applied to any messenger, even an inanimate object. The nature and character of this messenger are to be determined by other considerations. The word may denote that the bush on fire was the messenger. But a comparison with the other places where this occurs will show that it was a celestial messenger, and perhaps that it was the Messiah who was yet to come, appearing to take the people of Israel under his own charge and direction. Comp. John i. 11, where the Jews are called "his own." In Exod. iii. 2, it is said that the angel of the Lord appeared in a flame of fire; in ver. 4, it is said that Jehovah spake to him out of the midst of the bush; language which implies that God was there, and which is strongly expressive of the doctrine that the angel was Jehovah. In Exod. xxiii. 20, 21, God says, "I send an angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him and obey his voice," &c. (Ver. 23; xxxii. 34; xxxiii. 2.) In all these places this angel is mentioned as an extraordinary messenger to conduct them to the land of Canaan. He was to guide them, defend them, and drive out the nations before them. All these circumstances seem to point to the conclusion that this was no other than the future Deliverer of the world, who came then to take his people under his own guidance, as emblematic of the future redemption of mankind. In a flame of fire. That is, in what appeared to be a flame of fire. The bush or clump of trees seemed to te on fire, or to be illuminated with a peculiar splendour. God is often represented as encompassed with this splendour, or glory. (Luke ii. 9. Matt. xvii. 1-5. Acts ix. 3; xii. 7.) In a bush.—In a grove, or clump of trees. Probably the light was seen issuing from the midst of such a grove.

VER. 31. When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him,

I wondered, &c.--What particularly attracted

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Then said the Lord, &c.-In Exod. iii. this is introduced in a different order, as being spoken before God said, "I am the God," &c. Put off thy shoes, &c.—(Exod. iii, 5.) To put off the shoes, or sandals, was an act of reverence. Especially the ancients were not permitted to enter a temple or holy place with their shoes on. Indeed, it was customary for the Jews to remove their shoes whenever they entered any house, as a mere matter of civility. Comp. Notes, John xiii. 5. See Josh. v. 15. Is holy ground.— Is rendered sacred by the symbol of the Divine presence. We should enter the sanctuary, the place set apart for divine worship, not only with reverence in our hearts, but with every external indication of veneration. Solemn awe, and deep seriousness, become the place set apart to the service of God.

VER. 34. I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them and now come, I will send thee into Egypt.

I have seen, &c.-The repetition of this word is in accordance with the usage of the Hebrew writers when they wish to represent any thing emphatically. Their groaning.—Under their oppressions. Am come down. -This is spoken in accordance with human conceptions. It means

that God was about to deliver them. I will send thee, &c.-This is a mere summary of what is expressed at much greater length in Exod. iii. 7—10.

VER. 35. This Moses, whom they refused, (saying, Who made thee a ruler and a judge?) the same did God send to be a ruler and a deliverer, by the hand of the angel which appeared to him in the bush.

g Exod. xiv. 19. Numb. xx. 16.

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