Exegetical and Hermeneutical Commentary of Acts 7:22
And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.
22. And Moses was learned [instructed] in all the wisdom of the Egyptians ] As was to be expected if he were designed for the kingdom. The wisdom on which the Jewish traditions most dwell is the power of magic, and such knowledge as Pharaoh’s wise men are represented as having in the book of Exodus.
and was mighty in [his] words and in deeds ] The same traditions tell of Moses as a great captain among the Egyptians, and as leading them to victory against the Ethiopians (Josephus, ii. 10. 2).
Fuente: The Cambridge Bible for Schools and Colleges
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 … – 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 infrequently spoken of in the Scriptures, 1Ki 4:30; compare Isa 19:11-12. Their knowledge is equally celebrated in the pagan world. It is known that science was carried from Egypt to Phoenicia, and thence to Greece; and not a few of the Grecian philosophers traveled to Egypt in pursuit of knowledge. Herodotus himself frankly concedes that the Greeks derived very much of their knowledge from Egypt. (See Rawlinsons Herodotus, vol. 2, pp. 80, 81; Herodotus, bk. 2, pp. 50, 51.)
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 performed before their departure.
In words – From Exo 4:10, 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, Exo 4:11-16.
Deeds – Miracles, Exo. 7, etc.
Fuente: Albert Barnes’ Notes on the Bible
Verse 22. In all the wisdom of the Egyptians] Who were, at that time, the most intelligent and best instructed people in the universe. Philo says, Moses was taught arithmetic, geometry, poetry, music, medicine, and the knowledge of hieroglyphics. In Sohar Cadash, fol. 46, it is said, “that, of the ten portions of wisdom which came into the world, the Egyptians had nine, and that all the inhabitants of the earth had only the remaining portion.” Much of the same nature may be seen in the rabbins, though they apply the term wisdom here to magic.
Was mighty in words and in deeds.] This may refer to the glorious doctrines he taught, and the miracles he wrought in Egypt. Josephus Ant. lib. ii. cap. 10, sect. 1, gives an account of his being general of an Egyptian army, defeating the Ethiopians, who had invaded Egypt, driving them back into their own country, and taking Saba their capital, which was afterwards called Meroe. But this, like many other tales of the same writer, is worthy of little credit.
Phoenix says the same of Achilles:-
‘ , . Il. ix. v. 443.
Not only an orator of words, but a performer of deeds.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Learned in all the wisdom of the Egyptians; the Egyptians were anciently famous for learning, especially in astronomy, and some other parts of philosophy.
Mighty in words; he was eloquent.
And in deeds; his deeds were equal to his words; he could do, as well as say, what became him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. mighty in wordsThoughdefective in utterance (Ex 4:10);his recorded speeches fully bear out what is here said.
and deedsreferringprobably to unrecorded circumstances in his early life. If we are tobelieve JOSEPHUS, hisability was acknowledged ere he left Egypt.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Moses was learned in all the wisdom of the Egyptians, c,] Which was reckoned very considerable: 1Ki 4:30 Philo the Jew says e that he learned arithmetic, geometry, and every branch of music, the hieroglyphics, the Assyrian language, and the Chaldean knowledge of the heavens, and the mathematics yet was not a magician, or skilled in unlawful arts, as Justin suggests f:
and was mighty in words; he had a command of language, and a large flow of words, and could speak properly and pertinently upon any subject; for though he was slow of speech, and of tongue, and might have somewhat of a stammering in speaking, yet he might have a just diction, a masculine style, and a powerful eloquence, and the matter he delivered might be very great and striking:
and in deeds; or in “his deeds”, as the Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions read: he was a man of great abilities, and fit for business both in the cabinet and in the field. Josephus g relates an expedition of his against the Ethiopians, whilst he was in Pharaoh’s court, in which he obtained victory over them, when the Egyptians had been greatly oppressed by them; in which his prudence and fortitude were highly commended.
e De Vita Mosis, l. 1. p. 859. Clement. Alex. Strom. l. 1. p. 343. f L. 36. c. 2. g Antiqu l. 2. c. 10. sect. 1. 2. 3.
Fuente: John Gill’s Exposition of the Entire Bible
Was instructed (). First aorist passive indicative of , to train a child (), the usual idea in ancient Greek as here. The notion of chastisement (Heb 12:6) is also in the old Greek and especially in the LXX and the N.T. Here with instrumental case ( ) or the locative. The accusative would usually be retained after this verb. The priestly caste in Egypt was noted for their knowledge of science, astronomy, medicine, and mathematics. This reputation was proverbial (1Ki 4:30). Modern discoveries have thrown much light on the ancient civilization of Egypt. Moses, like Paul, was a man of the schools.
Mighty in his words and works ( ). The same phrase used of Jesus in Lu 24:19. The adjective is employed of Apollos as an interpreter of the Scriptures (Ac 18:24). Moses did not have the rhetorical skill or eloquence of Aaron (Ex 4:10), but his words like his deeds carried weight and power.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And Moses was learned,” (kai epaideuthe Mouses) “And Moses was trained,” instructed and disciplined, after the regal order or rank of the house of Pharaoh, then king of Egypt, at least from the time he was a child of school age, after which he was educated under the direction of Pharaoh’s daughter, Exo 2:10.
2) “In all the wisdom of the Egyptians “ (pase sophia Aiguption) “In all (the) wisdom of (the) Egyptians,” inclusive of their methods of magic by which they often deluded their heathen followers, Exo 7:11; Among these were Jannes and Jambres, 2Ti 3:8. But neither Satan nor his emissaries can create or give life, Exo 8:18; Rev 13:15; 2Th 2:9.
3) “And was mighty in words and in deeds,” (en de dunatos en logeis kai ergois autou) “And was very powerful in his word and works; as a type of Jesus Christ, Deu 18:15-19; Luk 24:19. Moses’ might or power in words and work was in the content of that he received and delivered from God to the Pharaohs and to Israel, not in his oratorical abilities, Exo 4:10-13. He did God’s work, in God’s way, and spoke God’s word, depending on God’s help, much as Paul did when he went up to the Gentile Corinthians to bear God’s message to them, 1Co 2:1-5.
Fuente: Garner-Howes Baptist Commentary
22. Whereas Luke reporteth that he was taught in all wisdom of the Egyptians, he putteth that in his commendation as a point of excellency. Notwithstanding, it might have so fallen out, as it doth oftentimes, that being puffed up with profane sciences, he might have despised the base common people; yet because God had determined to redeem his people, he doth, in the mean season, frame both the mind of Moses and all other things to finish his work. The reason of man’s flesh (408) should murmur in this place, Why doth God wink at so long miseries of the people? Why doth he suffer Pharaoh to rage more cruelly daily? Why doth he not suffer Moses to grow up amongst his own people? Why doth he after a sort cut him off from the kindred of Israel, being adopted by the king’s daughter? Why will he suffer him to remain amidst courtly pleasures, (409) and doth not rather pull him thence? But the end itself is so wonderful, that we are enforced to confess that all these things were governed by singular counsel and order to set forth the glory of God.
Whereas I said that Luke speaketh in this place of the learning of the Egyptians for honor’s sake, I would not have it so taken as if there were in the same no corruption. Forasmuch as astrology (410) doth consider the wonderful workmanship of God, not only in the placing of the stars, and in such excellent variety, but also in their moving, force, and secret offices, it is a science both profitable and worthy of praise. The Egyptians bestowed great study in this, but being not content with the simple order of nature, they wandered also into many foolish speculations, as did the Chaldeans. It is uncertain whether Moses was infected with these superstitions or no. Yet, howsoever it be, we see how sincerely and plainly he setteth that before us to be considered in the frame of the world, which is appertinent unto godliness. Surely this was excellent modesty, in that he which could reason with learned and witty men of the secrets of nature, doth not only omit higher subtleties, but doth also descend unto the common capacity of every most simple man, and doth, in a common style, set forth unto men unlearned those things which they perceive by experience. When Justinian [Justin] babbleth concerning Moses, he maketh him a magician, which, with juggling and enchantments, made passage for the people through the Red Sea; so that Satan did not only go about to bury the power of God, but also to blaspheme the same. But we know that Moses did not strive with the enchanters by magic, but did that only which God had enjoined him.
Furthermore, the Egyptians had mystical divinity, wherewith they colored their doting inventions and monstrous abominations, as if they would prove that they went mad not without reason: as the Papists, whereas they delude and mock men like stage-players, in their mass and other foolish rites, yet they invent mysteries, that they may persuade men that there is nothing there but that which is divine. The common sort of priests cannot climb so high, but those which amongst them will be accounted more cunning (411) do omit no rite, how foolish and childish soever it be, affirming that there is some spiritual mystery in every [one] of them. There is extant concerning this matter a most foolish mingle-mangle, which they call the Rationall [Rationale] of Divine Offices. But forasmuch as sacrificing priests alone did use such dotings amongst themselves, it is not to be thought that Moses spent any time in these, whose bringing up was princely, but that he was taught in liberal arts.
He was mighty. This phrase doth express among the Hebrews a double excellency, when as he which doth excel in wit and learning, is also apt to attempt and bring to pass great and weighty matters. (412) Stephen’s meaning is, therefore, that Moses was furnished with rare gifts, so that they did all confess that he was a singular man. But seeing he was in such estimation, the Israelites had the less hope that he should be the minister which should work their deliverance.
(408) “ Carnis ratio,” carnal reason.
(409) “ Ad annum quadragesimum,” till his fortieth year.
(410) “ Astrologia,” astrology, or, more properly here, astronomy.
(411) “ Perspicaces,” clear-sighted.
(412) “ Ad res praeclaras gerendas aptus est,” is fitted for greater exploits.
Fuente: Calvin’s Complete Commentary
(22) Moses was learned in all the wisdom of the Egyptians.Better, was trained, or instructed. There is no direct statement to this effect in the history of the Pentateuch, but it was implied in Moses being brought up as the son of Pharaohs daughter, and was in harmony with later paraphrases and expansions of the earlier history. The narrative of Josephus (as above) and the references in the New Testament to Jannes and Jambres as the magicians who withstood Moses (2Ti. 3:8), and to the dispute of Michael and Satan as to his body (Jud. 1:9), indicate the wide acceptance of some such half-legendary history. The passage is instructive, (1) as an indirect plea on the part of Stephen, like that afterwards made by Clement of Alexandria (Strom. i. 5, 28; 6:5, 42) and Justin (Dial. c. Tryph. c. 1-4), for the recognition of heathen wisdom as an element in the divine education of mankind; (2) as having contributed to fix the attention of the more cultivated and scholarly of the early Christian critics, such as those named, and Origen, and Jerome, and Augustine, on the teaching of Greek poets and philosophers, and having furnished them with a sanction for such studies.
Mighty in words and in deeds.Josephus (Ant. ii. 10), still following the same traditional history, relates that Moses commanded the Egyptian forces in a campaign against the Ethiopians, and protected them against the serpents that infected the country, by transporting large numbers of the ibis that feeds on serpents. The romance was completed by the marriage of Moses with the daughter of the Ethiopian king who had fallen passionately in love with him. This was possibly a development of the brief statement in Num. 12:1. The language of Moses (Exo. 4:10), in which he speaks of himself as not eloquent and slow of speech, seems at first inconsistent with mighty in words, but may fairly be regarded as simply the utterance of a true humility shrinking from the burden of a mighty task.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. Wisdom of the Egyptians As a result of his adoption by a princess of Egypt, he was trained in all the science of Egypt. And Egypt was indeed a fountain head of a large amount of ancient erudition. And Hebrew writers, like Philo and Josephus, exercised their imaginations in describing the accomplishments with which Moses was thereby endowed. Arithmetic, geometry, music, rhetoric, astrology, and all forms of philosophy, were embraced in his course of study. The sacred history coolly omits these details, and furnishes but these few words of description.
Mighty in words Moses indeed complained of himself (Exo 4:10; Exo 6:12) as being slow of speech; but words may be at once slow and mighty.
In deeds Deeds military, legislative, and miraculous, such as no other mere human agent has ever performed.
Fuente: Whedon’s Commentary on the Old and New Testaments
22. Repent of wickedness Literally, repent from thy wickedness. For repentance is a mental turning away from the wrong, and its effect is separation from it.
Perhaps This word does not express doubt of the mercy of God if Simon truly repents, but of the probability of Simon’s ever truly repenting. There are so many depths and so many bottoms to his duplicity and depravity that Peter has slight faith in any repentance he may profess.
Fuente: Whedon’s Commentary on the Old and New Testaments
Act 7:22. Moses was learned in all the wisdom of the Egyptians, Where the wisdom of a man is spoken of, that which is characteristic of it must needs be meant; where the wisdom of a particular man, that which is peculiar to his quality and profession. St. Stephen in this place speaks of both: in both, therefore, he must mean civil or political wisdom; for in that the Egyptian nation was principally distinguished; and in that the true character of Moses, whether we consider his rank, his education, or his office, was eminently comprised. He became at length the leader and lawgiver of a numerous people: but more than this, St. Stephen is here speaking of him under his public character, and therefore must necessarily be understood to mean, that Moses was consummate in the science of legislation. The words indeed are, all the wisdom of the Egyptians: but every good reasoner knows, that where the thing spoken of refers to some particular use, (as here Moses’s to the conducting the Israelites out of Egypt,) the particle all cannot mean all of every kind, but all the parts of one kind: in this restrained sense, all is frequently used in the sacred writings. But further, the concluding part of the character,and mighty in words and deeds, will not easily suffer the foregoing part to admit of any other interpretation. Mighty in words and deeds, was in a natural sense the precise character of the ancient chiefs, who, leading a free and willing people, needed the arts of peace, such as persuasion and law makingthe words; and the arts of war, such as conduct and courage,the deeds. Hence it is that Jesus, who was the prophet like unto Moses, the legislator of the new covenant, as Moses was of the old, and the conductor of our spiritual warfare, is characterized in the same words, A prophet mighty in deed and word, before God, and all the people. Luk 24:19. This wisdom, therefore, in which Moses was said to be versed, we conclude was the practical part of philosophy, in contradistinction to the theoreticalor speculative. This is the interpretation which Bishop Warburton gives in his Divine Legation, book 4: sect. 6. Several eminent commentators, however, suppose that a general erudition is referred to. Dr. Benson gives the following paraphrase of the verse: “By this means Moses had a most liberal education, being instructed in all the learning of the Egyptians; which were then the most learned people upon earth; and, though he could not speak fluently, he became mighty and powerful both in word and deed; that is, his speeches were solid and wise, and his actions virtuous, honest, and brave.” Several ancient testimonies to the extraordinary learning of Moses may be seen in Philo de Vit. Mos. lib. 1: p. 470. Justin Mart. Quaest. ad Orthod. 25: Orig. cont. Cels. lib. 3: p. 139. Clem. Alex. Strom. lib. 1: p. 343.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1756
THE ZEAL OF MOSES
Act 7:22-23. And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds. And when he was full forty years old, it came into his heart to visit his brethren, the children of Israel.
IT was urged against Stephen, that he was an enemy to Moses, and to the laws delivered by him. He, in vindicating himself against this charge, exalts Moses to the uttermost, as the greatest friend of Israel, who, at the peril of his life, and with the loss of all things, effected their deliverance from their bondage in Egypt.
In the hope that God, of his mercy, may raise up from amongst ourselves such friends to Israel, I will endeavour to shew,
I.
The use to which Moses applied his distinguished talents
Certainly his talents were of the most distinguished kind
[In point of rank, he was second only to Pharaoh himself. in the whole Egyptian kingdom. Whether the government itself would ever have devolved on him, we cannot say: but, next to Pharaoh, he now possessed the greatest influence, and the most enlarged authority. His acquirements were of the very first order: he was learned in all the wisdom of the Egyptians, who were at that time the most learned people upon earth. Solomon himself, who was wiser than all the children of the east country, was commended especially by this, that he excelled all the wisdom of Egypt [Note: 1Ki 4:30.]: and, consequently, the character here given us of Moses, as learned in all the wisdom of the Egyptians, is as elevated as any that could be given to mortal man. But to this was added experience, in all the most arduous affairs of state. When it is said, he was mighty in words and in deeds, we are not to understand it of what he was subsequent to his mission to redeem Israel from their bondage; but of his previous state, whilst he was yet in Pharaohs court, where he must of necessity find many occasions which called for peculiar wisdom in deliberation, and energy in action. At the same time, he was now in the very prime of life; not so young, as to act with thoughtless indiscretion; nor yet so old, as to be suspected of acting from a weariness of life, or a superstitious hope of meriting somewhat at the hands of God: he was forty years of age; at which time his judgment was fully matured: and, if he had affected worldly pleasures, he was fully capable of enjoying them with the richest zest, and for many years.]
Yet, with all these advantages, how did he employ them?
[Did he enjoy himself as one intent only on his own personal gratifications? No: he felt for the miseries of his oppressed brethren; and determined to interest himself in their behalf. He was aware that such a proceeding must be attended with great sacrifices on his part, and expose him to very imminent dangers. He must of necessity lose his place and situation in the court of Pharaoh; and, in uniting himself to the despised and persecuted Israelites, he could not fail to bring upon himself much reproach and suffering.: yet, having weighed, as in a balance, the evils which he must endure against the benefits which he hoped to convey, he refused to be called any longer the son of Pharaohs daughter; and chose rather to suffer affliction with the people God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt [Note: Heb 11:24-26.]. The benevolent desire of delivering his people from their oppression having been conceived in his mind, he instantly addressed himself to that good work: and, seeing one of them injured by an Egyptian, he slew the Egyptian, and hid him in the sand. But finding, the next day, that this action had been discovered, and knowing assuredly that, if he should be apprehended by Pharaoh, his life would be sacrificed, he fled from the face of Pharaoh, and dwelt in the land of Midian [Note: Exo 2:11-15.]. How far the precise mode of carrying his desires into effect was right, I presume not to judge. It is the desire of delivering his people, and not the mode of his attempting that deliverance, that is the object of my commendation: and that is held forth to us, by God himself, as worthy of our highest admiration.]
And now let us consider,
II.
The light which his conduct reflects on the general subject of Missions
Methinks it reflects great light,
1.
On the need there is of Missions
[The state of the Israelites in Egypt very strongly illustrates the state of mankind at large under the bondage of sin and Satan. Truly the god of this world rules over men with most tyrannic sway; leading them captive at his will, and recompensing with nothing but evil their most laborious exertions. In one respect, the vassals of Satan are in a far worse predicament than they; for they are unconscious of their bondage, and even love their chains. Not only where the darkness of heathenism prevails, but even where the light of Christianity shines, are men enslaved by their lusts and passions; and yet are ready to account their bondage liberty [Note: 2Pe 2:19.]; unconscious, too, in what that bondage will issue. To the miseries of oppressed Israel, so far at least as the cruel Egyptians could inflict them. death put a happy termination: but the slavery of Satans vassals is leading them to chains of everlasting darkness. Say, then, whether there be not need for such to be instructed, and encouraged to cast off the yoke with which they are bound? Yes verily: and to exert ourselves for the diffusion of such light and liberty is an employment worthy of the most elevated of mankind. No talents can be improved to better purpose than in such acts of benevolence as these.]
2.
On the spirit with which they should be undertaken
[Moses regarded all the honours and riches of Egypt as nothing, when put into competition with the service of God, and the benefiting of mankind. Nay, not only did the sacrificing of all earthly comforts appear trivial in his eyes, but even life itself was judged by him as of small value, in comparison of the discharge of his duties to God and man. Now, thus should it be with us. Whatever we possess of earthly distinctions, we should account it of no value, but as it may subserve the honour of God and the interests of our fellow-creatures. Instead of imagining that any elevation of rank exempts us from such labours, I hesitate not to say, that the possession of influence is itself a call for benevolent exertions; and the greater our talents are, the greater is the obligation upon us to improve them for our God. For every talent we possess we are responsible to God: and, if we are faithful in serving God to the utmost of our power, there is a glorious recompence awaiting us in the eternal world. To this recompence we should have respect, even as Moses himself had: and such a sense should we have of its transcendent excellency, that it should altogether swallow up all inferior considerations, and engage for God all the faculties we possess. These are the views with which a man should enter upon missionary labours, and the spirit with which he should pursue them: for then only can we embark in such a service with effect, when we engage in it with our whole hearts and our whole souls.]
3.
On the success which may he hoped for by all who undertake them aright
[Moses succeeded not at first. The very persons whom he sought to deliver were the first to put him from them; saying, Who made thee a ruler and a judge over us [Note: This was the sentiment, not of him only who addressed these words to him, but of the nation generally. Compare ver. 27. with ver. 35.]? And afterwards, when he was sent by God to deliver them, they only complained of him as occasioning their more augmented sorrows. And, after he had succeeded in bringing them into the wilderness, he found them only a rebellious and stiff-necked people, who loaded him with reproaches, and wished to return back again into Egypt [Note: Exo 5:21.]. Of all the adults that he brought out of Egypt, two only ever inherited the promised land. Yet did Moses account his labours well repaid, because in their posterity they enjoyed all that he had fondly hoped to confer on them. Now, in like manner shall all who engage in missions sooner or later see their labours crowned with success. They may have many trials at first, and may appear to labour a long time in vain. And after that they have gathered a Church, they may find much discouragement arising from the untowardness of their converts. Yet, let them only wait on God, and the seed which seems long unproductive shall spring up, and bring forth an abundant harvest. And in this shall the Christian missionary succeed, far beyond all that Moses could reasonably contemplate. The prospects of Moses chiefly terminated on the possession of the promised land, and on the prosperity to be enjoyed there: whereas the Christian missionary knows assuredly, that every true convert shall possess, in due season, all the glory and felicity of heaven. And if his own converts be but few, still he has a consciousness that distant harvests may arise, when the handful of corn which he cast on the top of the mountains shall shake like the woods of Lebanon, and they of the city shall flourish like grass of the earth [Note: Psa 72:16.]. And thus he has the consolation to hope, that others more successful may enter into his labours; and that he who sowed, and those who reap, shall rejoice together in heaven for evermore.]
Let me now ask,
1.
Whence is it that Missionaries are so greatly wanting?
[The principles by which Moses was actuated were faith and love. By faith, we are told, he embarked in this sacred cause, and executed his work with such fidelity [Note: Heb 11:24.]. But we are sadly defective in this grace. We see not with sufficient clearness the perishing condition of the heathen, and their need of that remedy which God has put into our hands. Nor do we feel that love for souls, which should overcome our self-love, and make us willing to give up ourselves to this difficult and self-denying work. We do not realize eternity as we ought. O! if we had just views of the eternal world, how empty would all earthly distinctions appear, and how important the work of missions! Dear brethren, we all have reason to be ashamed, and especially when we reflect on the wonders of redeeming love. How rich was the Lord Jesus Christ in the bosom of his Father; and yet, how poor did he become, that we, through his poverty, might be rich! This is the proper pattern for us to follow: and if once we be imbued with a sense of his love, we shall account it our highest honour to live and die for him.]
2.
What is the best possible improvement of our talents
[I am far from saying that all talent is to be directed in one channel. There is not any department of science wherein the most exalted talents may not be profitably employed. But, of all offices, that of a minister or a missionary is the most exalted. A minister, whether stationary, in the care of a single parish, or moving in the more extended field of a missionary, is the servant, the ambassador, the very representative of the Most High God; and, as such, has scope for all the talents that any man can possess. It is but too common amongst us to assign to youth of great promise those services whereby their temporal interests may be advanced, and to reserve for those of inferior capacity the service of Gods sanctuary. But this is very dishonourable to God, and very injurious to the souls of men. Let the conduct of Moses shame us: and let us all, whatever our talents or influence may be, devote them all to the service of our God, and to the promotion of our Redeemers kingdom. It is not indeed necessary that we relinquish the line of life in which divine Providence has called us: on the contrary, we are told to abide in the calling wherein God has called us, yea, therein to abide with God: but, whatever our peculiar talents be, and in whatever department of the state they are exercised, let us consider the service of God, and of his people, as having the first claim upon us; and let no personal interest be considered as worthy of a thought, in comparison of Gods honour, and the eternal welfare of mankind.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
22 And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.
Ver. 22. And Moses was learned ] See my Common Place of Arts. Lactantius saith of Tertullian, that he was in omni genere doctrinae peritus, skilful in all kinds of learning. Jerome saith of him, that his works contained cunctam seculi doctrinam, all the learning of the world; better may this be said of Moses and his writings.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
22 .] That Moses was instructed in the wisdom of the Egyptians, is not found in the O. T., but derived from tradition, and following as a matter of course from his adopted station as the son of Pharaoh’s daughter. This wisdom of the Egyptians , celebrated by so many ancient writers (see Wetst. ad loc), consisted mainly in natural philosophy, medicine, and mathematics, and its teachers were the priests. Philo de vita Mos. 5, p. 84, enters into minute detail: . , . . . , . , , . , . , . . , , . , . , , . .
] So Josephus calls Moses , but late in his course , during the journey through the wilderness; when the divine Spirit, as the book of Deuteronomy abundantly testifies, had turned his ‘slowness of speech’ into the most fervid eloquence. That he was so thus early, during his Egyptian course, was probably reported by tradition, but hardly seems to agree with Exo 4:10-16 .
Fuente: Henry Alford’s Greek Testament
Act 7:22 . , cf. Act 22:3 here with instrumental dative, or, better, dative of respect or manner; not mentioned in Exodus, but see Philo, Vita Moys. , ii., 83, Mang., and also Schrer, Jewish People , div. ii., vol. i., p. 343, E.T.; cf. the knowledge of magic ascribed to Pharaoh’s wise men in Exo 7:11 , and “Jannes and Jambres,” B.D. 2 , and also 1Ki 4:30 , and Isa 19:2 ; Isa 19:11-12 ; Hamburger, Real-Encyclopdie des Judentums “Zauberei,” i., 7, 1068, and references in Wetstein, in loco . , both in LXX and N.T., used in the sense of training ; cf. Pro 5:13 (Jos., C. Apion , i., 4), 1Ti 1:20 , Tit 2:12 , and also in the sense of chastising , so often in LXX and in N.T., and also similarly used in classical Greek. The passage is also important because it helped to fix the attention of cultivated early Christian writers upon the wisdom of Greek poets and philosophers, and to give a kind of precedent for the right pursuit of such studies; cf. Clem. Alex., Strom. , i., 5, 28; vi., 5, 42; Justin Martyr, Dial. c. Tryph. , c., 1 4; see Dean Plumptre’s note, in loco . , cf. Act 18:24 , and especially Luk 24:19 ; see also Sir 21:7 , Jdt 11:8 . If is retained, the mode of expression is Hebraistic (Blass). There is no contradiction with Exo 4:10 , and no need to explain the expression of Moses’ writings, for Stephen has in his thoughts not so much, as we may believe, the oratorical form as the powerful contents of Moses’ words ( e.g. , his prophetical teaching, Hamburger, “Moses,” Real-Encyclopdie des Judentums , i., 5, 772). Josephus speaks of him as , Ant. , iii., 1, 4 (see also Jos., Ant. , ii., 10, 1, for the traditional exploits of Moses, and Hamburger, u. s. , p. 771).
Fuente: The Expositors Greek Testament by Robertson
learned = educated. Greek. paideuo.
in all, &c. This included the mysteries of the Egyptian religion, as all education was in the hands of the priests.
words. Greek. logos. App-121.
deeds = works. Figure of speech Syntheton. App-6.
Fuente: Companion Bible Notes, Appendices and Graphics
22.] That Moses was instructed in the wisdom of the Egyptians, is not found in the O. T., but derived from tradition, and following as a matter of course from his adopted station as the son of Pharaohs daughter. This wisdom of the Egyptians, celebrated by so many ancient writers (see Wetst. ad loc), consisted mainly in natural philosophy, medicine, and mathematics, and its teachers were the priests. Philo de vita Mos. 5, p. 84, enters into minute detail: . , . . . , . , , . , . , . . , , . , . , , . .
] So Josephus calls Moses , but late in his course, during the journey through the wilderness;-when the divine Spirit, as the book of Deuteronomy abundantly testifies, had turned his slowness of speech into the most fervid eloquence. That he was so thus early, during his Egyptian course, was probably reported by tradition, but hardly seems to agree with Exo 4:10-16.
Fuente: The Greek Testament
Act 7:22. , was learned) as being designed for the kingdom (to be king). Comp. Heb 11:26.-, the wisdom) This wisdom the Egyptians had learned from Joseph: Psa 105:22. This wisdom was surpassed by that of Solomon: 1Ki 4:30. This was held in great account by the adversaries of Stephen, especially the Alexandrians: ch. Act 6:9-, powerful) This power was of more consequence than all the wisdom of the Egyptians, which Stephen, however, mentions in order to commend Moses; nor was it the wisdom that produced that power, but the promise and faith: Heb 11:24-25. Often wisdom and power are joined.- , in words) viz. eloquence: although his utterance was defective: Exo 4:10.- , in deeds) viz. power.
Fuente: Gnomon of the New Testament
was learned: 1Ki 4:29, 2Ch 9:22, Isa 19:11, Dan 1:4, Dan 1:17-20
and was: Luk 24:19
Reciprocal: Gen 41:8 – the wise men Exo 2:10 – and he Exo 2:11 – Moses Exo 4:10 – heretofore Exo 11:3 – Moses 1Ki 4:30 – the wisdom of Egypt Zec 10:5 – as Act 18:24 – mighty 2Co 10:4 – mighty
Fuente: The Treasury of Scripture Knowledge
2
Act 7:22. This information is not given in any other place in the Bible, but Stephen was speaking by the Spirit and his report is authentic.
Fuente: Combined Bible Commentary
Act 7:22. And Moses was learned in all the wisdom of the Egyptians. Egypt was even at that early period famed for her learning, for her proficiency in art and science. We find the wisest of the Greeks visiting this land in search of wisdom. It is reasonable to suppose that the adopted of Pharaohs daughter was instructed in all the varied branches of learning cultivated and prized in the country. The writings of Philo, which fairly represent the Jewish traditions which were of authority in the days of Stephen, enter into minute details concerning this wisdom of Egypt in which Moses was learned. Philo also relates how this adopted son of the Pharaohs was further instructed by Grecian, Assyrian, and Chaldean teachers.
The statement of Stephen respecting the learning of Moses is not derived from any Old Testament source, but solely from those Jewish traditions we have so often alluded to as used in this speech, and which were evidently authoritative in their time.
Wordsworth quotes here the quaint but beautiful words of Augustine on this passage, in which he argues for the consecration of heathen literature to the service of Christianity. Do not we see, he writes, how Cyprian came laden out of Egypt with much gold and silver and raimentCyprian, that most persuasive of teachers, that most blessed martyr; how, too, similarly laden, came out Lactantius, Victorinus, Optatus, Hilarius, not to speak of living men? Augustine, by his mention thus of these famous Christian teachers, all deeply learned, shows how highly he estimates what is termed profane learning in the training of the teachers of the Gospel.
Mighty in words. By nature Moses seems to have been slow of speech (Exo 4:10). He was evidently distrustful of his own powers, but God turned this slowness of speech into the most fervid eloquence, of which we possess many instances in his great and stirring life. Josephus preserves the tradition current among the Jews, that Moses was very able to persuade the people by his speaking (see Ant. iii. I. 4).
And in deeds. Stephen does not here allude to his later works in Egypt and in the wilderness, but to the deeds of his early life. The Old Testament is silent here, but Josephus mentions one of these, How, when the Ethiopians invaded Egypt, Moses was the general of the army which defeated them (Ant. ii. 10. 1).
Fuente: A Popular Commentary on the New Testament
Act 7:22. Moses was learned in all the wisdom of the Egyptians Which was then celebrated in all the world, and for many ages after. Geography, geometry, arithmetic, astronomy, natural history, physic, and hieroglyphics, are all mentioned by ancient writers as branches of Egyptian literature. Several ancient testimonies to the extraordinary learning of Moses may be seen in Philo, Justin Martyr, Origen, and Clemens Alexandrinus. And was mighty in words Deep, solid, weighty, though not of a ready utterance. It expresses, says Doddridge, such a weight and solidity in his counsels and speeches, as may be very consistent with the want of a flowing elocution; and in deeds Referring to the astonishing miracles which God wrought by him. We may observe here, that it must have been a great piece of self-denial, such as none but a lover of learning, and one who has made some progress in it, can understand, for a person of such a genius and education as Moses, in the prime of life, to leave the polite court of Egypt, and live as a retired shepherd in the Arabian desert.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
See notes on verse 17
Fuente: McGarvey and Pendleton Commentaries (New Testament)
22. Indeed Moses was educated in all the wisdom of the Egyptians: and was mighty in his words and deeds. God needed in Moses the highest scholarship in the world to reveal the Bible, write the Pentateuch and legislate for all mankind. Therefore He avails Himself of the Egyptians, whose philosophers and magicians stood at the head of the worlds learning and became the educators of Moses, believing him to be the son of their queen, the heir of the blood-royal and their future king. Of course, they lay under contribution all the scholarship of the age to educate their bright and promising young king, flattering themselves that in Moses Egypt would have a Pharaoh eclipsing all his illustrious predecessors of the royal line. To be mighty in his words, or as the Greek says, in sciences, was to be a great intellectualist and scholar, such as Moses doubtless was, reaching the very acme of the world, and little dreaming that God in His wonderful providence was preparing him to be prophet, legislator, leader and mediator of Israel, thus treading an apex hitherto reached by no human being. To be mighty in his works in that age meant to be a great military man. This is abundantly corroborated by Egyptian history, which certifies that Moses led the Egyptian armies in the Ethiopian wars, rising to pre-eminence as a military chieftain. Thus the statement in the Pentateuch that he received an Ethiopian woman for a wife is accounted for. During the memorable siege of Thebes, the beautiful and magnificent Ethiopian capital, the rival of Memphis, the capital of Egypt, the daughter of the Ethiopian king ever and anon gazed from the high towers of the royal palace far out over the wall, beholding with admiration the military evolutions of the Egyptian army. Recognizing their grand, beautiful and majestic leader, she falls in love with him at a distance, sends him a messenger, proposing to maneuver the opening of the gates and the admission of his army into the city, on condition that she receive his hand in wedlock. It works out to a charm; magnificent Thebes is captured by the Egyptian army, and the long war winds up with victory perched on the banner of the Pharaohs. Of course she becomes the wife of Moses. Having either passed away by death or returned to her own country, she was not his wife at the time of the above quotation, as he was then the husband of Zipporah, the daughter of Jethro.