Exegetical and Hermeneutical Commentary of Acts 7:26
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?
26. And the next day he shewed himself unto them as they strove ] i.e. to “two men of the Hebrews” (Exo 2:13). This quotation from Exodus is but a forcible way of representing what up to this point had been left unexplained, that the persons contending in this second case were Israelites.
Fuente: The Cambridge Bible for Schools and Colleges
And the next day – Exo 2:13.
He showed himself – He appeared in a sudden and unexpected manner to them.
Unto them – That is, to two of the Hebrews, Exo 2:13.
As they strove – As they were engaged in a quarrel.
Have set them at one – Greek: would have urged them to peace. This he did by remonstrating with the man that did the wrong.
Saying – What follows is not quoted literally from the account which Moses gives, but it is substantially the same.
Sirs – Greek: Men.
Ye are brethren – You belong not only to the same nation, but you are brethren and companions in affliction, and should not, therefore, contend with each other. One of the most melancholy scenes in the world is that, where those who are poor, and afflicted, and oppressed, add to all their other calamities altercations and strifes among themselves. 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?
Fuente: Albert Barnes’ Notes on the Bible
Verse 26. Unto them as they strove] Two Hebrews, See Clarke on Ex 2:13, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He showed himself; as one appointed by God to deliver them, which he had evidenced before.
Would have set them at one again; with great earnestness, and as far as words could do, he compelled them.
Saying, Sirs, ye are brethren; these words are not mentioned, Exo 2:13, but something otherwise than here; but the sense is here and there the same.
Brethren, not so much being all descended from Abraham and the patriarchs; but in that they all worshipped one and the same God, which is the greatest obligation to concord and agreement that can be; and if any offence to be given, or trespass committed, it obliges us as much to pass it by and pardon it: Forgive the trespass of the servants of the God of thy father, Gen 1:17.
Fuente: English Annotations on the Holy Bible by Matthew Poole
26. next day he showed himself untothem as they stroveHere, not an Israelite and an Egyptian, buttwo parties in Israel itself, are in collision with each other;Moses, grieved at the spectacle, interposes as a mediator; but hisinterference, as unauthorized, is resented by the party in the wrong,whom Stephen identifies with the mass of the nation (Ac7:35), just as Messiah’s own interposition had been spurned.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the next day he showed himself to them, as they strove,…. To two men of the Hebrews, who were quarrelling and contending with one another: these are said by the Jews w to be Dathan and Abiram; who were disputing and litigating the point, and were very warm, and at high words. The occasion of their contention is x said to be this,
“the Hebrew man (that had been abused) went to his house to divorce his wife, who was defiled, but she fled and told the affair to Abiram her brother: and on the morrow, Moses returned a second time to the Hebrew camp, and found Dathan and Abiram contending about the divorce.”
Though some think this is prophetically said, because they afterwards contended and divided in the business of Korah y Moses came up to them, and let them know who he was; and this was the day after he had killed the Egyptian. So Stephen explains the “second day” in Ex 2:13 and to this agrees what a Jewish writer z says, that in the morning, Moses returned a second time to the camp of the Hebrews:
and would have set them at one again; persuaded them to peace and concord, composed their difference, reconciled them, and made them good friends:
saying, sirs, ye are brethren; as Abraham said to Lot, when there was a strife between their herdsmen, Ge 13:8 and if these two were Dathan and Abiram, they were brethren in the strictest sense, Nu 16:1
why do ye wrong one to another? by abusing each other, calling ill names, or striking one another; or by lifting up the hand to strike, as Jonathan the Targumist says Dathan did against Abiram.
w Shalshalet, ib. x Targum Jon. Jarchi, & Baal Hattuim in Exod. ii. 13. Shemot Rabba, Shalshalet & Pirke Eliezer, ut supra. y Shemot Rabba, ib. & Yade Mose & Mattanot Cehunah in ib. z Shelsheleth, ib.
Fuente: John Gill’s Exposition of the Entire Bible
The day following ( ). Locative case, “on the following day” (from , to come upon, to approach, present active participle -, –). Common phrase in old Greek both with (day) as here and without as 16:11. Only in Acts in the N.T.
Appeared (). First aorist passive indicative of not with idea that only a vision but rather that it was sudden or unexpected.
As they strove (). Present middle participle of , actually fighting.
Would have set them at one again ( ). Better, he tried to reconcile them (or change them into peace). It is the conative imperfect active as in Mt 3:14 of , only here in the N.T. though common in the old Greek. Vulgate has reconciliabat. The usual word in the N.T. for reconcile is .
Do ye wrong one to another ( ). The same word used in verse 24 of the wrong done one of the Hebrews by the Egyptian, but here both are “brethren.”
Fuente: Robertson’s Word Pictures in the New Testament
Appeared [] . With the suggestion of a sudden appearance as in a vision; possibly with the underlying notion of a messenger of God. See on Luk 22:43.
Would have set them at one [ ] . Lit., drove them together to peace; urged them.
Fuente: Vincent’s Word Studies in the New Testament
1) “And the next day,” (te epiouse hemera) “Then on the coming (next) day,” following the day he had slain the Egyptian, Exo 2:11-12.
2) “He showed himself unto them as they strove,” (ophthe autois machomenois) “He appeared to two of them as they were fighting or rioting,” brawling one with another, among themselves, Exo 2:13.
3) “And would have set them at one again,” (kai sunellassen autous eis eirenen) “And he attempted to reconcile them in peace,” Mat 5:9.
4) “Saying, Sirs, ye are brethren;” (eipon andres adelphoi este) “Saying, Men, you all, you two are brethren,” of the same racial family, similar to the appeal that Abraham made to Lot for peace when their herdsmen fought over grazing grounds, Gen 13:5-9.
5) “Why do ye wrong one to another?” (hinati adikeite allelous) “Why do you all injure (do harm to) one another?” Exo 2:13; Joh 13:34-35. Moses addressed the two as “sirs” respectfully, not with any lordly contempt.
Fuente: Garner-Howes Baptist Commentary
26. The day following he appeared. Stephen declareth now that the fathers did not only neglect, but maliciously reject the grace of God. For although the evil which he mentioneth did proceed from one man only, yet doth he by right assign the fault unto them all. For if they had been thankful to God, they would all with one consent have repressed his forwardness. (414) But they are whisht, (415) and suffer that good turn which Moses had done to be upbraided unto him; and, so much as in them lieth, they bring them into extreme danger whom they ought to have defended by endangering themselves. (416) Therefore, his drift is this, that the people themselves were in the fault, that they were no sooner delivered and eased. (417) So the wickedness of men doth oftentimes hinder God from doing that [which] he would do. He is ready to help those that be his in due time, but we keep back his hand from ourselves with divers lets, and afterwards we complain of his slowness, but unjustly. Furthermore, this unthankfulness was too wicked against God, and too cruel against Moses. They were to thank God for giving such a faithful patron in the king’s court. They were to love and reverence Moses; but they rewarded him full evil (418) with threatenings and reproaches. Furthermore, inasmuch as the fact was brought to the king’s ears, we must needs impute that to the treachery of the people. Therefore, as when afterward the people could see the land of Canaan, they did through their own folly keep themselves from entering in; so now, refusing the grace of God in the person of one man, they cause the time of their deliverance to be deferred forty years. For although God had determined what he would do, yet those are justly blamed for the delay which hinder (419) Moses in his office.
Men ye are brethren. There is, indeed, amongst men a general conjunction, so that they ought to use great courtesy one toward another, and to abstain from all injuries; but this is more unmeet and intolerable, when those hurt one another who are nearer linked together. Therefore, Moses doth not only use a general reason, that it may revoke (420) their minds which were desirous to do harm, but he mentioneth their kindred and fellowship of blood to mollify their cruelty. Yet all in vain; for he which had done injury to his neighbor doth forwardly thrust him from him, and addeth thereunto threatening. And this is a common thing amongst men; for an evil conscience doth drive men into fury, and the worse every man’s cause is, the more boldly and cruelly doth he extol himself. But under what color doth he which hath the worst cause set himself so stubbornly against Moses? He saith he is no judge; but he did not reprove them according to authority, but did only friendly admonish them. Is it the duty of a judge alone to admonish us when we do amiss? But this is a common vice, used of all stubborn and unruly persons, to give place to no admonitions, save only when they are enforced by violence and authority; yea, they are like frantic [phrenzied] men who rail upon (421) their physicians. For which cause we must be the more careful to bridle our lust, lest we run headlong with such blind fury against those which are desirous to cure our vices. Furthermore, we are taught by this example, that the servants of God cannot so do their duty in reproving such vices of men, but they shall suffer many injuries, offend many, and incur dangers; and chiefly when they do well, they shall surely hear evil. But they must swallow up the unworthiness of these evils, (422) that they may not therefore cease to do that which the Lord commanded them, and which he alloweth. (423) Moses is burdened here with a cruel false accusation that he usurpeth the authority of a ruler, and by this means they lay treason to his charge. Secondly, it is objected unto him reproachfully that he slew an Egyptian; both these were very odious. Whereby we may gather with how dangerous a temptation the mind of the holy man was stricken. And forasmuch as we see that he was neither discouraged by exile, neither by any other evils, so that it did not repent him of his well-doing, let us also learn by his example to bear a valiant and strong mind and courage against all such assaults of Satan,
(414) “ Proterviam,” petulance.
(415) “ Tacent omnes,” they are all silent.
(416) “ Oppositas suis capitibus,” by exposing their own hands.
(417) “ Nonnisi per populum stetisse quominus levationem citius sentiret,” that is was owing entirely to the people themselves that they did not sooner obtain some alleviation.
(418) “ Atqui pessimam et iniquissimam mercedem reportat,” but he receiveth a very bad and most iniquitous recompense, viz.
(419) “ Impediunt ac turbant,” impede and disturb.
(420) “ Quae ad aequitatem revocet,” which may call back or dispose to equity.
(421) “ Furiose impetunt,” furiously assault.
(422) “ Sed horum malorum indignitas illis est devoranda,” but the indignity of these evils must be devoured by them, (overlooked or submitted to.)
(423) “ Proinde ei probari,” and is therefore approved by him.
Fuente: Calvin’s Complete Commentary
(26) Would have set them at one again.Literally, brought them to peace. The better MSS. give was bringing them.
Sirs.Literally, Ye are brethren, without any word of address. The phrase is the same as we be brethren in Gen. 13:8.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. First Fruit of Africa, the Ethiopian Eunuch, Act 7:26-40 .
Africa received the Gospel earlier perhaps than Europe; and as an angel invited the Gospel into Europe, (Act 16:9,) so an angel commissions it to be sent into Africa, (Act 7:26.) Were these angels the guardian princes of those continents? Dan 10:20.
Fuente: Whedon’s Commentary on the Old and New Testaments
26. The angel An angel. Perhaps, as to Paul, (Act 16:9,) in a dream; as the word arise may possibly, but not certainly indicate. Philip is still in Samaria. The apostles return home in the ordinary level of their apostleship, but for the cheery and spiritual Philip there is an angel-call to a lively work.
Why are the nearer thousands overleaped, and the distant and lonely one selected for this angel-directed visit through the desert? The reply, From God’s mere sovereignty, is absurd, for God has no mere sovereignty, but always a sovereignty with a reason. Now Abyssinia, to this day Christian, says that it was by this eunuch, his name being Indich, that she was converted to the Christian faith. This our Indich had been on a blessed visit to Jerusalem, and was returning with a heart full of God, and his hands holding God’s book, and his lips pronouncing the syllables of God’s open word. And the Divine Head of the Church said, He must not go to Ethiopia before he hears the name of Jesus. And he spake to his angel to speak to Philip to go and speak to the eunuch. And to such a heart how welcome the name of the Saviour would come! We strongly believe that Indich converted Candace and her Ethiopia.
South way The road from Jerusalem to Gaza. Philip is to go southward from Samaria until he arrives at that Gaza road which is the desert one. There are three routes from Jerusalem to Gaza: one, the most northern, passes through Wady Aly, (a wady is a valley;) the middle one through Wady Surar; the southern one through Eleutheropolis. To this last the epithet desert is most applicable. Some apply the epithet desert not to the road, but to Gaza itself; but, first, there would be no reason for specifying the condition of the city; and, second, there is no reason to doubt that Gaza was at this time a populous city, having lately been rebuilt by Gabinius, the Roman general. The words of the angel literally are, The same is desert. He gives Philip no information what he will find besides or in the desert; but he must go to that road of the three which is desert. Let him obey and he will find what the desert can afford.
Gaza Gaza is a very ancient city, mentioned as early as Gen 10:19, and is celebrated as the scene of one of Samson’s most noted exploits, the carrying off of the city gates. It was one of the frontier towns defending Palestine from Egyptian invasion. It was three miles from the sea, but had a seaport town. It was the route through which the eunuch would take ship for Alexandria.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And the day following he appeared to them as they strove, and would have set them at one again, saying, “Sirs, you are brethren; why do you do wrong one to another?” But he who did his neighbour wrong thrust him away, saying, “Who made you a ruler and a judge over us? Would you kill me, as you killed the Egyptian yesterday?”
Moses came bringing peace. But instead of recognising him as the God-sent ruler and judge, and as the one who had come to make peace among them, they had rejected him. (Just as his hearers in court had failed to recognise their God-sent Saviour in Jesus, even though He too had come preaching peace).
Fuente: Commentary Series on the Bible by Peter Pett
Act 7:26. Set them at one again, And would have persuaded them at peace. Act 7:27. Thrust him away, &c.] It is plain, that the speech of this single person is represented, Act 7:35 as expressing the sentiments of the whole body of the people; as their slowness afterwards to believe the mission of Moses, when attended by miracles, seems evidently to shew that it was. See Exo 5:20-21.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 7:26-27 f. See Exo 2:13 f.
] he showed himself to them , when, namely, he arrived among them “rursus invisurus suos” (Erasmus). Comp. 1Ki 3:16 . Well does Bengel find in the expression the reference ultro, ex improviso . Comp. Act 2:3 , Act 7:2 , Act 9:17 , al. ; Heb 9:28 .
] refers back to . It is presumed in this case as well known, that there were two who strove.
. .] he drove them together (by representations) to ( denoting the end aimed at) peace . The opposite: , Hom. Il. xx. 134. The aorist does not stand de conatu (Grotius, Wolf, Kuinoel), but the act actually took place on Moses’ part; the fact that it was resisted on the part of those who strove, alters not the action. Grotius, moreover, correctly remarks: “vox quasi vim significans agentis instantiam significat.”
. .] but he who treated his neighbour (one by nationality his brother) unjustly (was still in the act of maltreating him).
] thrust him from him . On , has appointed , comp. Bremi, ad. Dem. Ol. p. 171; and on , who judges according to the laws , as distinguished from the more general , Wyttenbach, Ep. crit. p. 219.
. . .] thou wilt not surely despatch (Act 2:23 , Act 5:33 ) me? To the pertness of the question belongs also the .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
26 And the next day he shewed 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?
Ver. 26. Sirs, ye are brethren ] In this Egypt of the world, all unkind strifes should easily be composed, did we but remember that we are brethren.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
26. ] , to them, two of them , taken as representing his brethren the children of Israel.
, not imperf., ‘ he endeavoured to unite :’ the aorist will not bear this sense: nor is it needed: the act, on Moses’ part , was complete; not ‘ he would have set them at one ’ (E. V.), but, he set them at one . If the explanatory reading be taken, we then have the imperfect force “ he was reconciling ,” or “ attempted to reconcile ,” them.
should be taken together, as in Gen 13:8 , . See also ch. Act 2:14 (De W.).
Fuente: Henry Alford’s Greek Testament
Act 7:26 . : Wendt commends Bengel, who sees in the word the thought that he appeared ultro, ex improviso, cf. Act 2:3 , Act 7:2 , Heb 9:28 . : but if we read , see critical note = imperfect, de conatu, cf. Mat 3:14 , Luk 1:59 ; Luk 15:14 , Act 26:11 , see Burton, N. T. Moods and Tenses , p. 12, from , only found here in N.T., not in LXX or Apocrypha, but in classical Greek, cf. Thuc., i., 24. = ; cf. Act 4:25 , and Luk 13:7 (Mat 9:4 ; Mat 27:46 , 1Co 10:29 ), and with the words ; Exo 2:13 (Moulton and Geden); used several times in LXX, also by Aristoph, and Plato. Like the Latin ut quid? see Grimm, sub v. , and for spelling; and comp. also Blass, Gram. , p. 14, and Winer-Schmiedel, p. 36. , : the fact of their brotherhood aggravated their offence; it was no longer a matter between an Egyptian and a Hebrew as on the previous day, but between brother and brother community of suffering should have cemented and not destroyed their sense of brotherhood. Hackett and Alford take as belonging to (not as = , ‘Sirs’ in A. and R.V.), men related as brethren are ye, cf. Gen 13:8 .
Fuente: The Expositors Greek Testament by Robertson
next = following. Greek. epeimi. Only here, Act 16:11; Act 20:15; Act 21:18; Act 23:11. See note on Mat 6:11.
shewed himself. Greek. optomai, as in Act 7:2.
strove = fought. Greek. machomai. Only here, Joh 6:52. 2Ti 2:24. Jam 4:2.
would have set them = was driving them together. Greek. sunelauno. Only here. But the texts read “was reconciling them”, Greek. sunallasso.
at one = into (Greek. eis. App-104.) peace.
again. Omit.
Sirs = Men. Greek. aner. App-123. The plural andres is translated “Sirs” six times, all in Acts, here, Act 14:15; Act 19:25; Act 27:10, Act 27:21, Act 27:25.
do ye wrong one to another = wrong ye one another. Greek. adikeo, as in Act 7:24.
Fuente: Companion Bible Notes, Appendices and Graphics
26.] , to them, two of them, taken as representing his brethren the children of Israel.
, not imperf., he endeavoured to unite: the aorist will not bear this sense: nor is it needed:-the act, on Moses part, was complete;-not he would have set them at one (E. V.), but, he set them at one. If the explanatory reading be taken, we then have the imperfect force-he was reconciling, or attempted to reconcile, them.
should be taken together, as in Gen 13:8, . See also ch. Act 2:14 (De W.).
Fuente: The Greek Testament
Act 7:26. , he appeared, showed himself) of his own accord, unexpectedly.-, he brought them together) by the force of kindness.[47]-, saying) An example of fraternal correction.
[47] BCDe Vulg. Theb. read , he reconciled; but AE and Rec. Text, .-E. and T.
Fuente: Gnomon of the New Testament
the next: Exo 2:13-15
ye are: Gen 13:8, Gen 45:24, Psa 133:1, Pro 18:19, Joh 15:17, Joh 15:18, 1Co 6:6-8, Phi 2:1, Phi 2:3, 1Jo 3:11-15
Reciprocal: Gen 19:9 – This Exo 2:14 – Who 2Sa 2:26 – Shall 2Ch 11:4 – against 2Ch 28:8 – brethren Neh 5:1 – their brethren Mal 2:10 – why Mat 5:9 – are Act 14:15 – Sirs 2Ti 2:24 – strive
Fuente: The Treasury of Scripture Knowledge
6
Act 7:26. Them means his brethren mentioned in the preceding verse. Exo 2:13 states that it was two Hebrews who were striving. Moses thought he would interfere with the wrangle, and no doubt he was acting on the supposition just explained above.
Fuente: Combined Bible Commentary
Act 7:26-29. The next day he showed himself unto them Of his own accord, unexpectedly; as they strove As they were quarrelling with each other; and would have set them at one That is, by interposing between them, he would have put an end to their quarrel, and have persuaded them to live in peace and friendship; saying, Sirs, ye are brethren Descended from Jacob, our common ancestor, and now also joined in affliction as well as in religion; which things ought doubly to cement your affections to each other; why then do you injure one another? But he that did his neighbour wrong Unable to bear with his plain and faithful reproof; insolently thrust him away As a person that had nothing to do in their controversy; saying, Who made thee a ruler, &c., over us? Thus, under the pretence of the want of a call by man, the instruments of God are often rejected. The speech of this single person is represented (Act 7:35) as expressing the sentiments of the whole body of the people, as their slowness afterward to believe the mission of Moses, when attested by miracle, (Exo 5:20-21,) seems evidently to show that it was. Wilt thou kill me, as thou didst the Egyptian, &c. His blood may cost thee dear enough, without adding mine to it. Then fled Moses Finding the matter was discovered, and being apprehensive that, in consequence of it, the Egyptian power would soon be armed against him, while the Israelites were not inclined to use any efforts for his protection, nor to put themselves under his guidance. See the note on Exo 2:15. And was a stranger in the land of Madian Where he became shepherd to Jethro, the prince of the country, and marrying Zipporah his daughter, he begat two sons, Gershom and Eliezer.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
See notes on verse 17