Acts 7:9

Act_7:9-15

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

The patriarchs and their younger brother

This picture of patriarchal life is not a flattering one, and was written for our learning. Jacob, by no means a model son, was not a model parent, and was blind to the evils of parental favouritism so signally illustrated in his early history. There can be no doubt that his conspicuous preference for Joseph was the root, if not the immediate occasion, of the envy of the text. Josephs brethren, however, stand in a worse light. No one, much less a brother, should suffer for the faults of others. Even supposing that parental affection was having an ill effect on their young relative, fraternal influence ought have done much to check it; and brotherly chivalry should have suggested a less drastic course than that which they pursued. Note--

I. Their Motive--envy.

1. Its ultimate cause. Occasioned by Jacobs partiality, it grew to portentous proportions by Josephs dreams. No doubt Joseph was very foolish to tell them his dreams, knowing, as he must have done, their attitude towards him, and, as he might have guessed, the motive which they would impute to him. Even Jacob protested against the dream which indicated that sun and moon as well as the eleven stars would have to bow down to the young dreamer. Hence Joseph has been credited with egregious vanity; but there is nothing in the narrative which is inconsistent with childish simplicity.

2. Its evil. Apart from its consequences, envy is the greatest curse with which a man can be afflicted. It is not hard to read between the lines and see the misery of the eleven patriarchs as they brooded over their brothers offence and plotted his ruin. We see the evil of it nowadays in the wretchedness of the men who nurse revenge, or who are covetous of their neighbours talents, position, or wealth.

II. Their act. There are no lengths to which envy will not go.

1. They plotted Josephs murder, and how many mens reputation, fortune, or even life, have been murdered through envy! And they were guilty of it inasmuch as it was in their heart.

2. Reubens timely interposition gave their rage time to cool, and Judahs cool calculation saw ultimately a personal advantage in sparing their brothers life. Envy at white heat studies only revenge regardless of consequences; envy with a dash of reason in it plots for ones own advantage at anothers expense. Hence they argued, What is the use of killing him when sparing him means money. So they sold him into Egypt. Not that their hard hearts were in the least softened, for they knew that in all human probability he was going into a life that was worse than death.

III. Their frustration. But--what a turn this little word gives for better or for worse I If we read something good about a man the conjunction prepares us for the inevitable detraction which follows. Naaman was a great man, but he was a leper. The word, however, gives a bright turn sometimes to history, as in the text.

1. Joseph was delivered out of all his afflictions.

2. He was made governor over all Egypt. The opposite of all they intended came to pass. How often are the designs of envy thus frustrated, and the evil passion smothered by what it hoped to consume!

IV. Their humiliation.

1. They became dependents on their evil-intreated brother. Imagine the situation. They were now begging bread of the lad whom they thought to murder; the eleven stars were prostrate before the star they thought to eclipse. Many other envious men have been brought into the same situation.

2. Joseph overwhelmed them with his forgiveness and generosity; showing the other side of revenge, and the proper attribute of the Christian towards those who envy him. If thine enemy hunger, feed him, etc.

Learn--

1. How uncalculated forces in human life may operate to the dismay of the wicked and to the frustration of evil plans. The patriarchs, like all persecutors, left God out of their calculations.

2. How the very means employed to afflict the righteous may be the very instruments of their prosperity. Had Joseph not been sold to the Ishmaelites he had never been governor of Egypt.

3. How what is intended for the destruction of one may be the salvation of many! Had Joseph not been sold into Egypt, Egypt might not have had its bounteous harvest, and Joseph and his whole family might have perished. (J. W. Burn.)

Examples of envy

We shall find it in Cain, the proto-murderer, who slew his brother at the instigation of envy. We shall find it in the dark and gloomy and revengeful spirit of Saul, who, under the influence of envy, plotted for years the slaughter of David. We shall find it in the king of Israel, when he pined for the vineyard of Naboth, and shed his blood to gain it. Yea, it was envy that perpetrated that most atrocious crime ever planned in hell or executed on earth, on which the sun refused to look, and at which Nature gave signs of abhorrence by the rending of the rocks: I mean the crucifixion of Christ; for the Evangelist tells us that for envy the Jews delivered our Lord. (J. A. James.)

Envy: its grounds

As a shadow accompanies those that walk in the sun, so envy is a constant companion of those that excel others. As there is no shadow where there is no sun, so there is no envy where there is no prosperity. The infatuated Caligula slew his brother because he was a beautiful young man. Mutius, a citizen of Rome, was noted to be of such an envious and malevolent disposition, that Publius, one day, observing him to be very sad, said, Either some great evil has happened to Mutius, or some great good to another. Dionysius the tyrant, says Plutarch, out of envy, punished Philoxenius the musician because he could sing, and Plato the philosopher because he could dispute better than himself. Cambyses killed his brother Smerdis because he could draw a stronger bow than himself or any of his party.

Envy: its evils

As the joys of the happy increase, the sorrows of the envious multiply. As a ship tossed with continual waves, so the envious is always in trouble of mind, repining at the success of others. (Cawdray.)

Envy personally hurtful

The adder and the toad have deadly poison in them, which hurt others, but not themselves; but envy is so deadly, that it killeth him that hath it, and others also. The envious man frets and pines away when others do well. He cannot eat or sleep quietly, unless some mischief falls on the person he envies. (Cawdray.)

Envy self-destructive

I remember reading somewhere in a Grecian story of a man who killed himself through envy. His fellow citizens had reared a statue to one of their number who was a celebrated victor in the public games. So strong was the feeling of envy which this incited in the breast of one of the heros rivals, that he went forth every night, in order, if possible, to destroy that monument. After repeated efforts he moved it from its pedestal, and it fell, and in its fall it crushed him. An unintentional symbolic act was this, showing the suicidal action of envy on the soul. It is ever an element of misery, a burning coal which comes hissing hot from hell. (D. Thomas, D. D.)

Envy: its good

Envy, like the worm, never runs but to the fairest fruit: like a cunning bloodhound, it singles out the fattest deer in the flock. Abrahams riches were the Philistines envy; and Jacobs blessing bred Esaus hatred. (J. Beaumont.)

Envy: its universality

Envy is a weed that grows in all soils and climates, and is no less luxuriant in the country than in the court; is not confined to any rank of men or extent of fortune, but rages in the breasts of all degrees. Alexander was not prouder than Diogenes; and it may be, if we would endeavour to surprise it in its most gaudy dress and attire, and in the exercise of its full empire and tyranny, we should find it in schoolmasters and scholars, or in some country lady, or the knight her husband; all which ranks of people more despise their neighbours than all the degrees of honour in which courts abound; and it rages as much in a sordid, affected dress as in all the silks and embroideries which the excess of the age and the folly of youth delight to be adorned with. (Lord Clarendon.)

Envy: advantage of benevolence over

The benevolent have the advantage of the envious, even in this present life; for the envious is tormented not only by all the ill that befalls himself, but by all the good that happens to another: whereas the benevolent man is the better prepared to bear his own calamities unruffled, from the complacency and serenity he has secured from contemplating the prosperity of all around him. (Colton.)

Josephs afflictions and advancement

I. His afflictions.

1. Their causes.

(1) The envy of the patriarchs.

(2) The desires of Potiphars wife.

(3) The forgetfulness of the cupbearer.

2. In what they consisted.

(1) Incivilities of his brethren.

(2) Loss of liberty.

(3) Exile from home.

(4) False accusation and imprisonment.

II. His advancement.

1. God was with him.

2. God delivered him out of all his afflictions.

3. God gave him favour and wisdom in the sight of Pharaoh.

4. Pharaoh made him governor, etc. (Biblical Museum.)

Joseph a type of Christ

I. In the afflictions he suffered.

1. He was hated by his brethren.

2. He was sold as a slave.

II. In the beauty of his character. This is seen clearly in every recorded incident of his life, but especially--

1. In the manner in which he resisted temptation.

2. In the spirit of forgiveness he manifested.

III. In the counsel he imparted.

1. His counsel was wise (Gen_41:33-40; Gen_45:24).

2. Wise because God directed. Joseph, like Daniel, taught of God. So of Jesus we read, Never man spake, etc. (Joh_7:46). In Him are hid all the treasures of wisdom (Col_2:3). I counsel thee buy of Me, etc. (Rev_3:18).

IV. In the deliverance he accomplished.

1. From famine and death.

2. For Jew and Gentile, for his brethren, also for Egyptians and all countries round Egypt (Gen_41:56-57).

V. In the exaltation he obtained.

1. It was obtained through humility and fidelity.

2. It was acknowledged even by his foes. So Christ is exalted (Php_2:5-11). (F. Joseph.)

Joseph a type of Christ

I. In his humiliation

1. His fathers beloved son, but his brethrens derision and offence.

2. Conscious from childhood of future greatness, only attained by suffering.

3. He was hated by his own; sold into the hands of sinners; falsely accused, and unjustly condemned.

II. In his exaltation.

1. Crowned with honour after trial, shame, and suffering

2. Placed for a blessing over a famishing people.

3. Recognised with trembling by those who once denied and persecuted him.

4. Rewarding with favour and kindness those who did him evil. (Preachers Monthly.)

Pharaoh … made him governor.--

Josephs exaltation

He exchanges a captives chain for ornaments of gold; the prison, garb for courtly vesture; the narrow walls of a jail for crowded streets, through which, amid acclaims that rend the skies, he is borne in a royal chariot. He was Potiphars slave; he has become Potiphars lord. He begged favours of a butler; the proudest princes of Egypt now live in his smiles, and tremble at his frown. (T. Guthrie, D. D.)

And at the second time Joseph was made known to his brethren.--

The second time

There is a plain parallel between Joseph and Jesus, his brethren and ourselves. Certain classes of real seekers do not at once find peace: they go to Jesus after a fashion, and return from Him as they went. Our fear is that they may grow indifferent or despairing. Our hope is that they will go again, and before long discover the great secret, and find food for their souls. To this end we would follow the track of Josephs story, and use it as an allegory for the benefit of the seeker.

I. There is a something which you do not know. The sons of Israel did not know Joseph. Like them--

1. You have no idea of who and what Jesus is. Power and pity blend in Him. He is far more than He seems.

2. You view Him only as great, lordly, unapproachable; a great and stern governor and tax-master.

3. You do not know that He is your brother, one with you in nature, relationship, and love.

4. You cannot conceive how He loves; He yearns to make Himself known; His heart is swollen big with compassion.

5. You cannot guess what He will do for you: all that He is and has shall be at your disposal. Picture the Israelitish shepherds in the presence of the exalted Egyptian prince, as he stands veiled in mystery, girded with power, and surrounded with honour. Little could they imagine that this was Joseph their brother.

II. There is a reason why at your first going you have not learned this. Joseph was not made known to his brethren on their first journey, nor have you yet found out Jesus so as to know His love.

1. You have not looked for Him. The sons of Jacob went to Egypt for corn, not for a brother. You are looking for comfort, etc., not for the Saviour.

2. You have not yet felt your sin against Jesus, and He would bring you to repentence, even as Joseph brought his brethren to confess their great wrong.

3. You have not gone with your whole force. As the brothers left Benjamin at home, so have you left some faculty or capacity dormant, or chill, in your seeking for grace.

4. You have a larger blessing through the delay; and the Lord Jesus will in the most seasonable hour reveal Himself, as Joseph did. Till then He refrains.

III. There is great hope in tour going again to him. Josephs brethren made a great discovery the second time; you are in similar circumstances to them. Go a second time; for--

1. You must go or perish. There was corn only in Egypt; and there is salvation only in Christ.

2. Others have gone and speeded. All nations went to Egypt, and none were refused. Has Jesus cast out one?

3. You have lingered too long already, even as did Israels sons.

4. A welcome awaits you. Joseph longed to see his brethren, and Jesus longs to see you.

IV. There are forecasts of what will happen if you go. The story lends itself to prophecy. As the sons of Israel fared with Joseph, so shall you fare with Jesus.

1. You will tremble in His presence.

2. He will bid you draw near.

3. He will comfort you by revealing Himself to you.

4. He will bless and enrich you and send you home rejoicing, to fetch all your family to Him.

5. He will rule all the world for your sake, and you shall be with Him, and be nourished by Him.

Conclusion:

1. Let us hasten to go to our Saviour the second time.

2. Surely this is the season, for the Holy Ghost saith to-day. (C. H. Spurgeon.)

All his kindred, threescore and fifteen souls.

Seventy is given as the number, including Jacob, Joseph, and his two sons, in Gen_46:27; Exo_1:5; Deu_10:22. Here, however, Stephen had the authority of the LXX. of Gen_46:27, which gives the number at seventy-five and makes it up by inserting the son and grandson of Manasseh, two sons and a grandson of Ephraim. With them it was probably an editorial correction based upon Num_26:27-27. Stephen, as an Hellenistic Jew, naturally accepted, without caring to investigate, the number which he found in the Greek version. (Dean Plumptre.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Act 7:9-10. And the patriarchs, moved with envy — The rest of the twelve sons of Jacob, though their relation to such holy ancestors might have taught them a much better lesson; yet, influenced by envy at the superior regard which Jacob showed to his favourite son, most inhumanly sold Joseph — Their brother; into Egypt — Where he became a slave, and suffered a great variety of calamities; but God was with him — In the midst of them, supporting him, though he was not in this land, and rendering that country a scene of very glorious providences toward him: for by these things God was working, in a mysterious and surprising manner, for the accomplishment of the prediction before mentioned. From what Stephen relates of the story of Joseph, it was obvious for the members of the council to infer that the greatest favourites of Heaven might suffer by the envy of those who were called the Israel of God; and might be exalted by him after having been rejected by them: a thought worthy of their consideration with respect to Jesus; but prudence would not allow Stephen, in the beginning of his defence, to say expressly what they could not have borne to hear; for that they could not, appears by the manner in which they resented his application of these premises, when, he was drawing toward a conclusion. And delivered him out of all his afflictions — To which he was exposed in consequence of his integrity and piety; and gave him favour and wisdom — That is, favour on account of his distinguished wisdom; in the sight of Pharaoh, who made him governor over Egypt — Committing all things in the palace, as well as elsewhere, to his direction and management. Thus did God, in the course of his providence, wonderfully exalt this despised Joseph, whom his brethren (then the whole house of Israel) had most outrageously insulted and abused, and even sold for a slave. And thus, Stephen insinuated, hath God exalted Jesus, whom ye treated as a slave, insulted, and abused, scourged, and hanged on a tree.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

II. Transition from Canaan to Egypt under the leadership of Joseph, Act_7:9-19.

During this period Stephen shadows forth that no “holy place,” no “Moses,” no “customs” existed, yet Israel and the Abrahamic Church did exist in Egypt!

Joseph was preeminently a transitional character, under the direction of God taking departure from the promised land. The whole house of Israel beset him with enmity; yet God was with him as he went down into Egypt, the true Church among the Gentiles. The condition of salvation to his brethren and departure to the so-called “holy place” were their reconciliation with him. And it was in consequence of this dwelling of the Church amid the Gentiles of Egypt that they were restored to the holy land, first typically in Jacob, and then, inclusive of Joseph, of the whole tribes.

9. God was with him—Though he was alone, and separated from all the rest of the chosen seed, and far from “this holy place,” this type of Jesus Immanuel had God with him.

9. Simon—Celebrated among the early Christian writers as Simon Magus, or Magician. (See note on Mat_2:1.) The term Magos is not applied to Simon by Luke, but the word for used sorcery (μαγευων, magizing) is the same word in a verb form. Elymas in Act_13:8, is a μαγος, magus, rendered sorcerer.

The best and earliest Church fathers, Justin Martyr and Hippolytus, gave credit to Simon for having a sort of theological (or theosophic) doctrine, and held him as the father of heretics. According to Hippolytus, he taught that the original source of all things, the primitive Nature, unfolded itself in a twofold form, the stronger as masculine, and the feebler as feminine. Of this masculine divine energy he was himself the incarnation; and a Tyrian courtezan named Helen, associated with him, the feminine. The passive or feminine principle was, by becoming material, held in bondage; and it was the purpose of the incarnation of the higher power in Simon’s person to redeem it or her. This redemption was to be accomplished by magical incantations and ritual performances. Not rising into the conception of the omnipotent personal God, Simon, of course, had no idea of sin as a transgression of God’s law, and so no idea of sanctification or redemption from sin by a true holiness. Knowing no God but nature, and no sin but physical evil, redemption could be only by magical processes, and consisted in an emancipation from the burden of matter in which all evil resides.

The doctrine that all evil resides in or consists of matter, borrowed from the Oriental system, and widely spread through the world at this time, practically led to opposite moral results. First, it led to asceticism; for the believer held it to be his duty to become spiritual by mortifying and subduing the material body. Second, it led to the sensual; for the believer, contrariwise, could infer that the body was base and worthless, and could be abandoned to all licentiousness without defiling the spirit. (See note Act_6:5, and Rom_14:1-6) This doctrine of the innate evil of matter may be shown, we think, to have been the vital germ of gnostic heresies, the mystery of iniquity even now working, (2Th_2:7,) which in the various forms troubled the Apostolic Church, was fully systematized in the second century, and became permanent in the monasticism of the Romish Church. So there was a deep truth in Simon’s epithet, “the father of heretics.”

Justin Martyr, in the second century, (who was himself a Samaritan, see note on John v,) says that Simon was a native of Gitton, in Samaria. Justin adds that he went to the city of Rome in the time of Claudius, where he gained such reputation as to be worshipped as a god. He professes to have himself seen a statue on an island in the Tiber with the inscription, To Simon, the Holy Deity: Simoni Sancto Deo. It is a very curious fact that in 1574 a stone was found standing on an island in the Tiber bearing the slightly different inscription, Semoni Sanco Deo; that is, To the Deity, Semo Sancus; the name of the Sabine Hercules. This indicates that Justin Martyr really saw what he intended to describe, but mistakenly described what he saw. The learned writer on the article Simon Magus, in “Smith’s Biblical Dictionary,” however, thinks that Justin could have made no such mistake, inasmuch as the full inscription explicitly identifies Semo with Hercules, and excludes its reference to the Magus.

Beforetime—Previous to the arrival of Philip.

Bewitched—Amazed and seduced the people into belief. After Alexander the Great conquered Persia and India, a high road of communication was opened between Asia and Europe. And this intercourse was completed by the Roman conquests in the East. Thence the stupendous superstitions of the imaginative East, especially from the Brahmins and Buddhists of Asia, passed in varied streams into the West. They broke up the narrow circle of Roman mythology. A dreamy pantheism invaded the religion of Roman Jupiter. A strolling swarm of supernatural pretenders appeared, teaching mystical doctrines, and claiming powers to conjure with the dead, to read the stars, to predict fortunes, to insure life, or health, or safety, or to hold intercourse with invisible powers. A large part of their craft was pure trickery; but another share consisted in an intense cultivation of those parts of our nature most allied to the preternatural and demoniac. (See note on Mat_5:1, and Act_2:13.) Their systems lay largely in the mysterious regions of ventriloquism, somnambulism, legerdemain, mesmerism, animal electricity, and diabolism.

Samaria—Clearly of the city of that name, for the whole transaction is thus far in the city of Act_7:5.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL REMARKS

Act_7:9. Moved with envy, or jealousy, they, the patriarchs, sold Joseph into Egypt—i.e., to be carried thither. Stephen condenses the Genesis narrative.

Act_7:10. The Pharaoh under whom Joseph rose to power was the last of the Hyksos or Shepherd kings, Apophis, who, not being himself a native Egyptian, might feel disposed to favour the Hebrew stranger who had in so remarkable a manner interpreted his dreams and saved the country.

Act_7:11. A dearth over all the land of Egypt and Canaan.—Brugsch, Sayce, and others find this dearth in a famine, which, according to an inscription from a nobleman’s tomb at Eileythia in Southern Egypt, prevailed in the land for several years, and during which the dead man (Baba), according to the inscription, “distributed corn to the city each year of famine.” Baba, the nobleman in question, is supposed to have lived shortly before the establishment of the eighteenth dynasty. Counting four hundred and thirty years back from B.C. 1325, when Menephtah II. ascended the Egyptian throne, gives the reign of Apophis as the commencement of the exile according to Stephen, as the date of the promise according to Paul. (But see above on Act_7:6.)

Act_7:14. Threescore and fifteen souls.—So the LXX. in Gen_46:27; but the Hebrew text of Gen_46:27; Exo_1:5, and Deu_10:22 gives threescore and ten as the number of souls that went down into Egypt—i.e., the sixty-six of Gen_46:26 with four (Jacob, Joseph, Ephraim, and Manasseh) added. The additional five were probably Joseph’s grandsons, counted by the LXX. as among his sons. Stephen, a Hellenist, most likely followed the LXX. without deeming it necessary to correct what after all was no mis-statement, if “sons” be taken in the wider sense of descendants.

Act_7:16. Carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money.—Two historical inaccuracies are commonly discovered here:

1. That Jacob and the fathers were all buried at Sychem, or Shechem, Abraham’s earliest settlement in Canaan (Gen_12:6-7); whereas Jacob was interred at Hebron (Gen_1:13), and only Joseph’s bones were laid in Sychem (Jos_24:32), Scripture being silent as to where those of the other fathers were deposited.

2. That Abraham purchased a sepulchre at Shechem from the sons of Emmor, or Hamor, for a sum of money, or for a price in silver; whereas the tomb Abraham bought was at Hebron, while the seller was Ephron the Hittite (Gen_23:16), and Jacob’s purchase was of a field at Shechem (Gen_33:19), in which afterwards Joseph’s bones were interred (Jos_24:32). As to the first part of Stephen’s statement that Jacob and the fathers were all carried over into Shechem and laid in a tomb, nothing can invalidate that. If Stephen must be understood as asserting that all were laid in the same tomb, that was not so, since Jacob was buried at Hebron and Joseph at Sychem, unless it can be shown that Joseph’s bones were subsequently reinterred in the patriarchal vault at Hebron—a hypothesis not impossible, certainly, but still not capable of proof. If, further, Stephen purposed to affirm that Abraham bought a tomb at Shechem, this can only be harmonised with Genesis by maintaining that the tomb at Shechem was purchased twice—once by Abraham and afterwards by Jacob, which is not a likely supposition. The suggestion that Abraham has been either substituted in the text for Jacob, or inserted in the text which originally had no nominative to the verb “purchased,” is rendered inadmissible by all existing MSS. having Abraham. Yet if Jacob were inserted every difficulty would not vanish. It would still remain impossible to maintain that Jacob was interred at Shechem. Could Stephen himself be recalled, it might be possible to solve this problem; in his absence it must be given up, at least till additional data be forthcoming. On the ground of this unsolved problem it would be rash to challenge the inspiration of either Stephen or Luke.

HOMILETICAL ANALYSIS.—Act_7:9-16

The Last of the Patriarchs; or, Joseph a type of Christ

I. The victim of a terrible crime.—Joseph was sold into Egypt, for twenty pieces of silver (Gen_37:28). So was Christ betrayed to the chief priests for thirty pieces of silver (Mat_26:15). The former crime was—

1. Perpetrated by Joseph’s brethren. And so was Christ’s betrayal by those who were His own kinsmen according to the flesh (Joh_1:11), and in particular by one of His own disciples (Mat_26:14).

2. Instigated by fraternal jealousy. Joseph’s brethren were envious of the place which Joseph had in their father’s affection, and of the greatness which Joseph’s dreams foreshadowed (Gen_37:4-5). So the real root of men’s opposition to Christ was His essential goodness and greatness, which they hated.

3. Followed by unmerited afflictions. These, in excruciating forms of slander, accusation and imprisoment were all without being deserved, experienced by Joseph in Egypt (Genesis 39). The like and worse were without cause, in after years, meted out to Joseph’s antitype Jesus (Matthew 26; Matthew 27).

II. The subject of a marvellous interposition.—God worked in his behalf, and gave him three things which again had their counterpart in the experience of Christ.

1. Consolation in his troubles. Such as arises to a good man from the enjoyment of God’s favour and fellowship (Psa_91:15): “God was with him” (compare Gen_39:21). The same support was extended to Christ in His tribulation (Joh_16:32).

2. Deliverance from his troubles. “God delivered him out of all his afflictions.” So Christ was delivered from death and the grave. A like favour promised to the righteous (Psa_34:19). As Joseph escaped out of his afflictions in Egypt, so will the Christian be released from his, if not here, at least hereafter (Rev_7:16-17).

3. Promotion after his troubles. God “gave him favour and wisdom before Pharaoh, king of Egypt, and made him governor over Egypt and all his house (Gen_41:40-41). In like manner Christ was exalted after His humiliation (Act_2:33; Act_5:31; Php_2:9); and so to Christians is promised after life’s trials a share in Christ’s throne (2Ti_2:12; Rev_4:10), a crown of life (Jas_1:12), an exceeding even an eternal weight of glory (2Co_4:17).

III. The instrument of a wondrous deliverance.—

1. The subjects of this deliverance were Joseph’s brethren, who had sold him into bondage, with their families; and so is Christ’s salvation intended for those who sold Him to death, and for their children (Act_2:39).

2. The nature of this deliverance was a rescue from famine which entailed sore affliction, and might have ended in death—a type of the peril, spiritual hunger, from which Christ proposed and still proposes to save men.

3. The terms of this deliverance were free. Joseph exacted no conditions from his brethren or father beyond this, that they should accept his kindness and live upon his bounty; and no conditions different does Christ impose on sinful men.

Learn.—

1. That a man’s foes are often those of his own household (Mat_10:36).

2. That God never forsakes them that trust in Him (Jos_1:5; 1Sa_12:22; Heb_13:5).

3. That all things work together for good to them that love God (Rom_8:28).

4. That sinful men are seldom requited according to their deserts (Psa_103:10).

5. That Old Testament history was full of God and Christ (Act_7:38; Act_10:43; 1Co_10:4; 1Pe_1:11).

HINTS AND SUGGESTIONS

Act_7:9-14. The Portion of God’s People.

I. Affliction.—Of various sorts and sizes, of differing severity and continuance (Joh_16:33).

II. Consolation.—From God and Christ, whose companionship the saints will or may always enjoy (Mat_28:15; Heb_13:5).

III. Promotion.—Out of their afflictions (Psa_34:19) and into places of honour (1Sa_2:30).

IV. Usefulness.—In their day and generation, to the Church and to the world (Mat_5:14-16).

V. Renown.—Their names being often held in remembrance by posterity (Psa_112:6).

Act_7:9. Egypt a Type of the World.

I. In its attractions.—

1. A land of luxury. “ ‘Take thy fill, eat the fat, and drink the sweet,’ was her seductive song. The means of subsistence were inconceivably abundant. The very soil teemed with life” (Baldwin Brown).

2. A land of civilisation. Egypt “was full of the wisdom of this world, the wisdom of the understanding, which prostitutes itself eagerly to the uses of a sensual and earthly life” (Ibid.). Such the world is still to them whose main ambition is learning.

3. A land of promise. It promised food, learning, safety, comfort, honour to Joseph’s brethren; and the like attractions does the world hold out to its devotees.

II. In its deceptions.—

1. A land of spiritual barrenness. In all its multitudes of gods there was none that Joseph’s brethren could worship; in its elaborate ritual nothing to feed the faith of the chosen family. With a similar soul dearth is the world struck, as they who live in it find.

2. A land of moral deterioration. As all Egypt’s civilisation could not keep her people from sinking down to lower depths of sensuality and vice, in which Israel must have shared, so neither can the culture of the present-day world prevent those who have nothing else to live upon from undergoing a similar experience.

3. A land of intolerable bondage. Whereas Joseph’s brethren expected to find in Egypt shelter, comfort, and honour, they were not long settled on its fat soil before they discovered it to be a house of galling oppression. A true type of what the world always proves to them who try to live for it as well as in it.

III. In its fortunes.—As old Egypt was invaded, broken up, and its power destroyed, and God’s Israel rescued from its grasp, so will it be with the present evil world, whose power indeed has been already broken, and from whose servitude the children of God will be eventually delivered (Gal_1:4).

Act_7:10. God’s Presence with His People.

I. Real, though unseen.

II. Constant, though not always felt.

III. Beneficent, though not always believed to be so.

IV. Efficient, though this is often doubted.

The Pharaohs mentioned in Scripture.

I. Abraham’s Pharaoh (Gen_12:14-20).—Probably Amenemhat III. of the twelfth dynasty, B.C. 2300.

II. Joseph’s Pharaoh (Genesis 40).—Most likely Apophis, the last of the shepherd kings, who reigned B.C. 2266–1700.

III. The Pharaoh who knew not Joseph (Exo_1:8).—Aahmes of the eighteenth dynasty, B.C. 1700.

IV. The Pharaoh who commanded the first-born to be cast into the river (Exo_1:22).—Seti I. of the nineteenth dynasty, B.C. 1366.

V. The Pharaoh of the oppression, who sought to slay Moses (Exo_2:23).—Rameses II., B.C. 1350.

VI. The Pharaoh of the Exodus (Exo_14:5-31).—Menephtah II., B.C. 1300.

VII. The Pharaoh whose daughter Solomon married (1Ki_3:1).—Pinetem II., the last of the twenty-first dynasty, B.C. 1033.

VIII. The Pharaoh who invaded Judah in the reign of Rehoboam (2Ch_12:2).—Shishak, Sheshank I., of the twenty-second dynasty, B.C. 966.

IX. The Pharaoh of Hezekiah’s time (2Ki_18:21; 2Ki_19:9).—Tirhakah, the Ethiopian, of the twenty-first dynasty, B.C. 693.

X. The Pharaoh against whom Josiah warred (2Ki_23:29-30; 2Ch_35:20-24).—Necho, Naki, of the twenty-sixth dynasty, B.C. 612.

XI. Pharaoh, the ally of Jehoiakim and Zedekiah (Jer_37:4-7; Eze_17:15-17).—Hophra, the second successor of Necho; Uahabra, or Apries, B.C. 591.

Act_7:12. Corn in Egypt; or, Good News from a Far Country.—The tidings brought to Jacob may be used to illustrate the good news of the Gospel. Jacob’s tidings were—

I. Timely.—Corn in Egypt! This was heard of when Jacob’s household was famishing (Act_7:11). So Christ, the Bread of Life, came when the world was on the eve of perishing. So the gospel comes to sinners in a destitute and lost condition.

II. Unexpected.—Corn in Egypt! Though the famine was there as well as in Canaan. So the salvation of the gospel arose in a quarter the most unlooked for, and proceeded forth, as it were, from the very humanity which required to be redeemed. So often the good news reaches sinners in places and at times where and when they least anticipate.

III. Joyful.—Corn in Egypt!

1. Not in a distant country, but close at hand. So the gospel is nigh to men, the word of faith which the apostles preached, requiring no painful journey to obtain its provisions but only the exercise of faith.

2. Not a small supply but an abundant store. All countries sought to Egypt for corn. So the gospel contains “enough for each, enough for all, enough for evermore.”

3. Not on hard conditions but on easy terms. At least for Joseph’s brethren. So the gospel’s heavenly corn is without money and without price.

IV. Certain.—Corn in Egypt. If before they started from Hebron Joseph’s brethren had doubts, when they arrived in Joseph’s presence they had none. So will no one question the truthfulness of the gospel news who will repair to Christ’s presence in search of a supply for his soul’s needs.

Act_7:16. Buried in Canaan.—Jacob in the field of Machpelah (Gen_1:13) and Joseph at Shechem (Jos_24:32), or the dead hand grasping its inheritance.

I. An act of filial piety.—

1. On the part of Joseph towards his father Jacob in fulfilling his dying request.

2. On the part of the children of Israel in remembering Joseph’s last injunction.

II. An act of lively faith.—On the part of both Jacob and Joseph.

1. In clinging to the inheritance God had promised them.

2. In predicting the return of Israel to Canaan.

3. In wishing to have their dust laid in its sacred soil.

III. An act of prophetic meaning.—It seemed to say that those whose dust was laid in Canaan’s soil at their own request anticipated a time when not only their descendants should come over but themselves should arise to take possession of its acres. It was their way of hinting at a future resurrection.

Act_7:9-19. Joseph’s brethren. These ancient patriarchs are here presented in three aspects.

I. As perpetrators of a hideous crime.—The sale of their brother into bondage in Egypt. The feeling which gave rise to this unnatural deed was the seemingly small and harmless one of envy at their brother’s foreshadowed greatness, combined, as the Genesis story shows, with jealousy on account of the paternal favour he enjoyed. From this they passed to hatred of their brother’s conspicuous goodness, which silently rebuked their wicked lives, and constrained him to report at home their ill behaviour. The next and final step was easy for those who were already murderers at heart (1Jn_3:15). At the first convenient opportunity the object of their envy and hatred was deprived of his liberty and sold to a company of Midianite merchants who carried him down to Egypt. The lesson is to guard against the entrance of envy into the heart, since once admitted to the bosom none can predict to what enormities it may impel its victims.

II. As sufferers of severe retribution.—It is not often that Nemesis so soon overtakes evil doers as it did them. Hardly had they returned to their homes than they began to be pressed by the straits of famine, which Scripture constantly represents as one of God’s ministers of judgment on rebellious lands and peoples (2Sa_24:13; Jer_29:18; Eze_5:16). On visiting Egypt in search of corn they saw their wicked plans defeated. The dismay which seized their spirits when they beheld their long dead brother, as they supposed, seated on the throne and clothed with imperial power, is aptly pictured in the Hebrew narrative which says, that “they were troubled at his presence.” Nor did vengeance close with them, but was entailed on their descendants, who, in after years, were subtilly dealt with, evil entreated, and finally enslaved in the land into which their fathers had sold Joseph.

III. As recipients of undeserved mercies.—There are few instances in which mercy is not mixed with judgment. Joseph’s brethren experienced kindnesses beyond their merits. At the hand of God who preserved them alive, when He might have justly left them to starve for their inhumanity to their brother. At the hand of Joseph who treated them with clemency and rewarded them with love, inviting them to Egypt and caring for their wants throughout the years of famine, when he might have exacted vengeance for their former cruelty to him. At the hand of their descendants who carried their dead bodies into Canaan and buried them in Abraham’s tomb, when they might have been left to rot in the sepulchres of Egypt.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Act 7:9. [Ζηλώσαντες, moved with envy) Stephen shows that the ancestors of the Jews were already at that early time stiff-necked.—V. g.]—ἀπέδοντο εἰς Αἴγυπτον, sold away into Egypt) removed (alienated) from them him who was presently after carried away into Egypt. An abbreviated expression: and so the LXX., Gen 45:4, “I am Joseph, whom ἀπέδοσθε εἰς Αἴγυπτον.”

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Act_7:9-13. Ζηλώσαντες] here of envious jealousy, as often also in classical writers. Certainly Stephen in this mention has already in view the similar malicious disposition of his judges towards Jesus, so that in the ill-used Joseph, as afterwards also in the despised Moses (both of whom yet became deliverers of the people), he sees historical types of Christ.

ἀπέδοντο εἰς Αἴγ.] they gave him away (by sale, comp. Act_5:8) to Egypt (comp. Gen_45:4, LXX.). For analogous examples to ἀποδ. εἰς, see Elsner, p. 390.

The following clauses, rising higher and higher with simple solemnity, are linked on by καί.

χάριν κ. σοφίαν] It is simplest (comp. Gen_39:21) to explain χάριν of the divine bestowal of grace, and to refer ἐναντίον Φαρ. merely to σοφίαν: He gave him grace (generally) and (in particular) wisdom before Pharaoh, namely, according to the history which is presumed to be well known, in the interpretation of dreams as well as for other counsel.

ἡγούμ.] vice regis cuncta regentem, Gen_41:43, Grotius.

κ. ὁλ. τ. οἰκ. αὐτ.] as high steward.

χορτάσματα] fodder for their cattle. So throughout with Greek writers, and comp.LXX. Gen_24:25; Gen_24:32; Gen_42:27; Jdg_19:19; Sir_33:29; Sir_38:29. A scarcity of fodder, to which especially belongs the want of cereal fodder, is the most urgent difficulty, in a failure of crops, for the possessors of large herds of cattle.

ὄντα σιτία] that there was corn. The question, Where? finds its answer from the context and the familiar history. The following εἰς Αἴγυπτον (see critical remarks) belongs to ἐξαπέστ., and is, from its epoch-making significance, emphatically placed first. On ἀκούειν, to learn, with the predicative participle, see Winer, p. 325 [E. T.436]; frequent also in Greek writers.

ἀνεγνωρίσθη] he was recognised by his brethren (Plat. Pol. p. 258 A, Pharm. p. 127 A, Lach. p.181 C), to be taken passively, as also Gen_45:1, when the LXX. thus translates הִתְוַדַּע.

τὸ γένος τοῦ Ἰωσήφ] the name (instead of the simple αὐτοῦ, as A E, 40, Arm. Vulg. read) is significantly repeated (Bornem. ad Xen. Symp. 7. 34; Kühner, ad Xen. Anab. i. 7. 11); a certain sense of patriotic pride is implied in it.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Act 7:9 . ζηλώσαντες , cf. Gen 37:11 , and so in Gen 26:14 ; Gen 30:1 , Isa 11:13 , Sir 37:10 ; used also in a bad sense in Act 17:5 , 1Co 13:4 , Jas 4:2 , and so in classical writers. It may be used here absolutely, as in A.V. (see Grimm, Nösgen), or governing Ἰωσήφ , as in R.V. ἀπέδ . εἰς , cf. for construction Gen 45:4 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Stephen reckoneth up diligently the horrible mischiefs of some of the Fathers, to teach the Jews that they ought not rashly to rest in the authority or examples of the Fathers.

By this kind of speech, is meant the peculiar favor that God showeth men: for he seemeth to be away from them, whom he helpeth not, and on the other side, he is with them whom he delivereth out of whatsoever great troubles.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

the patriarchs, moved with envy, sold Joseph into Egypt, but God was with him--Here Stephen gives his first example of Israel's opposition to God's purposes, in spite of which and by means of which those purposes were accomplished.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 9. And the patriarchs] The twelve sons of Jacob, thus called because each was chief or head of his respective family or tribe.

Moved with envy] ζηλωσαντες. We translate ζηλος variously: zeal or fervent affection, whether its object be good or bad, is its general meaning; and ζηλοω signifies to be indignant, envious, c. See Clarke on Ac 5:17. The brethren of Joseph, hearing of his dreams, and understanding them to portend his future advancement, filled with envy, (with which no ordinary portion of malice was associated,) sold Joseph into the land of Egypt, hoping by this means to prevent his future grandeur but God, from whom the portents came, was with him, and made their envy the direct means of accomplishing the great design.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

9. Now followeth the greatest wickedness of the nation of Israel, that they conspired together to oppress their innocent brother, which cruelty is contrary to nature. Neither could the Jews object that it was a private fault of a few; for the infamy reacheth unto all the people. Forasmuch as all the patriarchs, Benjamin excepted, had polluted themselves with that treachery; therefore in that Stephen vouchsafeth to give them an honorable name that redoundeth to the greater reproach of the nation. They boasted proudly of their fathers; he showeth what manner [of] persons the chief of them were; to wit, murderers of their brother, so much as in them laid. For, besides that slavery was a kind of death, we know what they went about at the first and, secondly, what cruel punishments Joseph suffered, of all which his brethren were guilty. Hereby it appeareth that God was bountiful and merciful to those which were, as it were unwilling, and which did resist him. For him (who was about to be the author of health and help ) would they have destroyed. Wherefore they did what they could to renounce all the benefits of God. So he will declare afterward that Moses was rejected when he was offered of God to be a redeemer. Therefore, the Jews have small cause to brag of the excellency of their kindred; but this alone remaineth for them, that, being ashamed, they confess that whosoever they are, they have the same through the mere mercy of God, and that they consider that the law was given to set forth the same.

God was with him. God was not so with him that he did always show forth his power in helping him. For that is no small thing which is said in the Psalm, (105:18,) “That the iron went through his soul.” Surely, it must needs be that he was in great heaviness, when, being destitute of all help, he suffered reproach also together with bonds and the punishment of an ungodly and wicked man; but God useth oftentimes to be present with his in such sort, that he lieth hid for a time. And the end was an evident token of his presence, which Joseph saw not at the first. Furthermore, we ought to remember this every now and then, that Joseph was not delivered because he had called upon God in the [a] temple but afar off in Egypt.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(9) The patriarchs, moved with envy.—This, interpreted by what follows, is the first step in the long induction which is to show that the elect of God had always been opposed and rejected by those who were for the time the representatives of the nation. Envy had actuated the patriarchs when they sold Joseph; envy had led their descendants to deliver up Jesus (Mat_27:18). But man’s evil will had not frustrated God’s gracious purpose. Joseph was made ruler over a kingdom. A greater glory might therefore be in store for Him who had now been rejected by them.

Sold Joseph into Egypt.—The objection that Joseph’s brethren sold him not into Egypt, but to the Midianites and Ishmaelites (Gen_37:25; Gen_37:28), may well be dismissed as frivolous. They knew the trade which the Midianite slave-dealers carried on, and where their brother would be taken. So Joseph himself says of them “ye sold me hither” (Gen_45:5).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. the patriarchs, moved with envy, sold Joseph] The same word is used (Act_17:5) of the hostile feelings of the Jews at Thessalonica against Paul and Silas. In the history (Gen_37:4-5) it is said “his brethren hated him,” and (Gen_37:11) “they envied him.”

sold Joseph into Egypt] See Gen_37:28 for the way in which this was done.

but God was with him] Read, and God, &c. The conjunction is καί. The statement is from Gen_39:2; Gen_39:21; Gen_39:23, and is used by Stephen here to give point to his argument that God’s presence is not circumscribed, and so neither should His worship be tied to place.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the patriarchs, moved with envy,.... See Gen 37:11 the sons of Jacob and brethren of Joseph were filled with envy, and enraged at him, because of the evil report of them he brought to his father; and because he had a greater share in his father's love than they had; and because of his dreams, which signified that he should have the dominion over them, and they should be obliged to yield obedience to him: wherefore they

sold Joseph into Egypt; they sold him to the Ishmaelites for twenty pieces of silver, who were going down to Egypt, and who carried him thither with them: these twenty pieces of silver, the Jews say, the ten brethren of Joseph divided among themselves; everyone took two shekels, and bought shoes for his feet; to which they apply the passage in Amo 2:6 "they sold the righteous for silver, and the poor for a pair of shoes" (k): and they suggest, that the redemption of the firstborn among the Israelites on account of the selling of Joseph; they say (l),

"because they sold the firstborn of Rachel for twenty pieces of silver, let everyone redeem his son, his firstborn, with twenty pieces of silver; says R. Phinehas, in the name of R. Levi, because they sold the firstborn of Rachel for twenty pieces of silver, and there fell to each of them a piece of coined money (the value of half a shekel), therefore let everyone pay his shekel coined.''

They also affirm (m), that the selling of Joseph was not expiated by the tribes, until they were dead, according to Isa 22:14 and that on the account of it, there was a famine in the land of Israel seven years. There seems to be some likeness between the treatment of Joseph and Jesus Christ, which Stephen may have some respect unto; as Joseph was sold by his brethren for twenty of silver, so Christ was sold by one of his disciples, that ate bread with him, for thirty pieces of silver; and as it was through envy the brethren of Joseph used him in this manner, so it was through envy that the Jews delivered Jesus Christ to Pontius Pilate, to be condemned to death: of this selling of Joseph into Egypt, Justin the historian speaks (n); his words are,

"Joseph was the youngest of his brethren, whose excellent wit his brethren fearing, secretly took him and sold him to strange merchants, by whom he was carried into Egypt.''

And then follow other things concerning him, some true and some false; Stephen here adds,

but God was with him; see Gen 39:2 he was with him, and prospered him in Potiphar's house; he was with him, and kept him from the temptations of his mistress; he was with him in prison, and supported and comforted him, and at length delivered him from it, and promoted him as follows; and caused all the evil that befell him to work for good to him and his father's family.

(k) Pirke Eliezer, c. 38. (l) T. Hieros. Shekalim, fol. 46. 4. (m) Pirke Eliezer, ib. (n) L. 36. c. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Moved with envy - That is, dissatisfied with the favor which their father Jacob showed Joseph, and envious at the dreams which indicated that he was to be raised to remarkable honor above his parents and brethren, Gen 37:3-11.

Sold Joseph into Egypt - Sold him, that he might be taken to Egypt. This was done at the suggestion of “Judah,” who advised it that Joseph might not be put to death by his brethren, Gen 37:28. It is possible that Stephen, by this fact, might have designed 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 extraordinary honors.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Moved with envy; enraged: the holy martyr accommodates his apology so, as that they may yet have occasion to reflect on themselves; for as they had sold our Saviour unto strangers, so had their fathers

sold Joseph. But God was with him, to favour and bless him; for God’s presence brings all good along with it: with this he comforts himself and others, that it was not without example or precedent that God should be with such whom their persecutors could not endure.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Moved with jealousy against Joseph, sold him, for moved with envy sold Joseph, A.V., more correctly, and in accordance with Gen_37:11, LXX; and for but, A.V. Moved with jealousy, etc. Here breaks out that part of Stephen"s argument which went to show how the Israelites had always ill-used their greatest benefactors, and resisted the leaders sent to them by God.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But God was with him - Though he was not in this land. Gen. xxxvii, 28.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

God

Jehovah. Gen 39:2.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The story of Jacob and Joseph:

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

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

v. 11. Now there came a dearth over all the land of Egypt and Canaan and great affliction, and our fathers found no sustenance.

v. 12. But when Jacob heard that there was corn in Egypt, he sent out our fathers first.

v. 13. And at the second time Joseph was made known to his brethren; and Joseph’s kindred was made known unto Pharaoh.

v. 14. Then sent Joseph and called his father Jacob to him and all his kindred, threescore and fifteen souls.

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

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

The account moves forward with the same interesting, graphic force as before, and is just as skillfully abridged. The brothers of Joseph were jealous of the favor in which his father held him, and in a fit of envy sold him to the Midianitea and thus, through them, into Egypt, Gen 37:4; Gen 11:28. But here again, as Stephen emphasizes, God was with Joseph, delivering him out of all his misfortunes and tribulations, which befell him also in the land of his bondage, and giving him both favor and wisdom before Pharaoh, the king of Egypt. The Hebrew slave, unknown a few hours before, was made the ruler of Egypt and the manager of the king’s house as well. Then came the famine, striking not only Egypt, but Canaan as well, and causing great suffering, making not only the ordinary bread scarce, but all food made of corn. But the news having been brought that Egypt was provided with grain for food, Jacob sent his sons down there for the first time, Gen 42:1. At their second coming Joseph made himself known to his brethren, a fact which also made the family and the origin of Joseph known to Pharaoh. It was then that Joseph sent to fetch his aged father to Egypt and his entire relationship. Stephen here does not speak in opposition to Gen 46:27, where only seventy souls are mentioned, but follows the Greek translation of the Old Testament, the so-called Septuagint, which is thus substantiated by the Spirit of God. For by taking the number seventy-five, the text follows the manner of the Genesis account, and includes the two sons of Manasseh, the two sons of Ephraim, and the grandson of the latter. Jacob, having removed to Egypt, died there in due time, and all his sons died there as well. By a special request and promise which Jacob had taken from Joseph with an oath, his body was taken to Canaan and buried in the cave of the field of Machpelah, Gen 50:13. This cave Abraham had purchased from Ephron the Hittite, Gen 23:16. Jacob had purchased a parcel of ground from Emmor, or Hamor, the father of Schechem, after whom the entire countryside was named, Gen 33:19. There Joseph was buried, and very probably all the other sons of Jacob as well, Jos 24:32, as Jerome, who lived in Palestine in the fourth century, reports. Thus the two accounts are contracted into one in the brief account of Stephen.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

From the history of Abraham, Stephen proceeds to that of Joseph; and shews, as he did before, that Joseph, as well as Abraham, worshipped God acceptably without wither tabernacle or temple, and without such customs as Moses delivered; and consequently, that the worship of God is not confined to an outward temple, or a mosaical ministration; and that therefore it was not blasphemy in him to say, That God might be so worshipped. This is St. Stephen’s argument from the instance of Joseph.

As the particular story of Joseph, observe, 1. The great and sore afflictions which befell that holy and good man; he was envied and hated of his brehtren, they conspired against him, and sought to take away his life; he is thrown into a pit, and afterwards sold for a bond-slave to the Midianites; they sell him into Egypt where he was imprisoned so long, till the iron entered into his soul; that is, so loaded with irons, that his flesh was eaten with them.

Learn thence, That afflictions, many and great afflictions, long and sore afflictions, have been, and may be, the lot and portion of the holiest and best of men, and all these occcasioned by their own brethren: Joseph’s brethren moved with envy, sold Joseph into Egypt.

Observe, 2. The singular support and comfort which Joseph experienced in, and under, his great afflictions; God was with him. God was with Joseph in Potiphar’s house, and gave him favour in the eyes of his master, who reposed an entire confidence in him. God was with Joseph in prison, and caused his imprisonment to make way for enlargement. God was with Joseph in Pharoah’s court, and gave him a prudent and provident spirit, making him a father unto Pharoah, and to all his people; giving him also a compassionate and merciful spirit to his brethren; pardoning their cruelties and forgiving the injuries done unto him.

Hence we learn, That all the envy, malice, and mischievous designs of men, shall never be able to hinder or disappoint the purpose and pleasure of God: The Patriarchs, moved with envy, sold Joseph into Egypt: But God was with him.

Observe, 3. The religious desire which Jacob and Joseph, and the rest of the holy Patriarchs had to be buried together in the land of Canaan, Jacob died, and our fathers, and were carried over into Sychem, and laid in a sepulchre. Act 7:15-16 No doubt, this was done by way of declaration of their own faith and in order to the confirmation of the faith of others, that their posterity whould enjoy and possess that land; so that this act of theirs was a profession of their faith in the promises which God had made to them of their possessing and enjoying the land of Canaan. There is a natural desire in persons to be buried by their ancestors; but here it was a religious desire, they died in the faith of their ancestors, and laid down their heads together upon the same pillow of dust, in hope of a blessed and glorious resurrection.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

JOSEPH TYPICAL OF CHRIST

9-16. The symbolism of Joseph is entirely in the royal line of Jesus. In his deep disgrace and humiliation, slavery and imprisonment, he emblematizes Christ in His first advent; while crowned with gold, mounted on a golden chariot, ruling over all the land, he typifies Christ in His second advent Jacob loved Joseph more than his ten older brothers, because he was the son of his beloved Rachel, for whom he toiled fourteen years. Then she lived but a little while. I saw her tomb on the road from Jerusalem to Bethlehem, where she died, leaving a broken-hearted husband to transfer his love to her two little boys. Hence the ardent love of Jacob for Joseph, manifested in the royal robe of many colors, such as kings wore. Though Jacob knew it not, he was even then verifying the regal character of Joseph, the brilliant type of King Jesus, by dressing him in a kingly robe. When Joseph dreamed those wonderful, prophetic dreams, he was only twelve years old, too young to have any idea about their meaning. Yet they so vividly impressed his infantile mind that he could not forbear telling them. So he told his harvest dream: All binding sheaves in the field, and the bundles stood up, and those of the other ten all fell down before his. When a beardless boy I used to preach to the toiling slaves, delighted to hear them shout and sing their homespun Ethiopian songs. Here I remember one about this Scripture:

1. “Joseph had a vision; Joseph had a vision;

The sun and moon and eleven stars fell down obeisance to him.

Chorus: Shine, shine like a star, Shine, shine around the throne of God.

2. “His brothers’ wrath was kindled; His brothers’ wrath was kindled;

They sold him to the Ishmaelites and had him carried to Egypt.

Chorus: Shine, shine, etc.

3. “They brought him unto Pharaoh; They brought him unto Pharaoh;

And there they laid the corner-stone on which to build Salvation

Chorus: Shine, shine,” etc.

When the little fellow told his dream about the sun, moon and eleven stars falling down before him, his father chided him:

“Why, my son, are you so vain as to think you will be king over your father, mother and brothers?”

When his angry brothers sell him to the Ishmaelites for ten dollars, the price of a young slave, typical of Jesus sold for fifteen dollars, the price of a grown slave, he was only twelve years old, too little to know anything about the wonderful meaning of his dreams. How vividly Joseph, in the purity of his youth, triumphing over all the temptations in the house of Potiphar, and even submitting to the lying persecution which consigned him to a loathsome dungeon seven weary years, emblematizes our Jesus in the purity of His youth. Finally the chief butler and baker are cast into the same dismal, dark, imperial prison. They both dream dreams. The former dreams that he saw three luxuriant vines bearing luscious grapes, which he expresses, bearing the wine to Pharaoh’s table. He tells Joseph, who interprets:

“The three vines are three days, at the expiration of which Pharaoh will take you out of this prison and restore you to your butlership again.”

The interpretation is so good the chief baker is encouraged to try him on his dream.

“I dreamed that I had three baskets on my head, containing all kinds of sweet cakes used on the royal table. But the fowls of the air lighted down and ate the bread out of the baskets on my head.”

Joseph responds:

“The three baskets are three days, after which Pharaoh will send and take you out of this prison, hang you on a tree, and the fowls of the air will eat your flesh off your bones.”

Sure enough, in three days the chief baker is taken out and hung and the chief butler restored to his butlership. While the latter is going out Joseph says:

“When it goes well with you, remember me.”

In his royal splendor he forgets all about the humble request of the poor Hebrew boy. Pharaoh dreams that he sees seven of the finest cattle he ever beheld come up out of the Nile and graze in a meadow; then seven of the poorest stunted dwarfs. But the latter devoured the former, exhibiting no change. Again in his dream he saw seven stalks of the finest corn lie ever beheld growing on the banks of the Nile. Then seven of the most worthless, withered and blasted by the east wind. But the latter devoured the former and showed no change. He calls in all the magicians and astrologers and wise men of Egypt. They are utterly dumfounded. Then says the chief butler:

“Now I confess my sin. There is a Hebrew boy in that dungeon who beats all creation to interpret dreams and evolve dark sayings.”

Pharaoh orders: “Bring him straight.” In one short hour Joseph stands before the king, hears his wonderful dreams and proceeds to interpret:

“O king, the dream is double, because it is sure to come to pass. The seven fat cattle and fine ears of corn are seven years of plenty, such as have never been known in the land of Egypt. The seven lean kine and the seven blasted ears of corn are seven years of famine, which shall consume all the substance of the first seven years of plenty, depopulating the nations with general starvation. Now, O king, look out some man of wisdom who shall take this matter into his hands, build storehouses and lay up a supply of corn during the seven years of plenty for the seven years of famine which shall come upon all the earth, so that no life will survive unless this matter shall receive diligent attention.” “Why,”

says the Pharaoh,

“who in all the world is so wise as yourself, the man to whom God has given wisdom beyond that of any other man in all the earth?”

Forthwith, Joseph is washed, dressed in the royal robes, a great chain of gold put around his neck, a crown of gold on his head, mounted on a golden chariot, fifty royal couriers run before him, shouting to all they meet, “Bow the knee, the king cometh.” What a wonderful emblem of regeneration in which the sinner is elevated from the doom of hell to the palace of heaven. Here Joseph, in one short hour, passes from the filthy dungeon to the proudest throne beneath the skies. Sure enough, the land teems with plenty; such crops were never before seen in the valley of the Nile. Joseph has granaries built in all the land to store the surplus corn.

Everything full and running over. The seven years of plenty have come and gone. The seven years of famine set in. Dearth prevails, nothing is raised. The people all come to Joseph for bread. He has plenty. What a glorious emblem of Christ, dispensing the bread of life! There is famine in the land of Canaan. Jacob hears there is corn in Egypt. Sends his ten sons. Joseph meets them. It has been twenty years since they sold him to the Ishmaelites. He is so covered with the royal robes and the beard on his face, as to preclude all possible recognition; meanwhile he recognizes his older brothers, several of whom were grown when they sold him. He feigns incognito. Speaking to them through an interpreter, though he understood the Hebrew which they spoke, he asks about their family and country. They say, We are all the sons of one old man living in the land of Canaan; we also have a little brother at home and one dead (having lied so much about Joseph, they think it is true). The Latin history I read when a boy says they were unutterably surprised at the gushing tears flowing from the eyes of the king as they spoke of their father and little brother. He accused them of coming to spot out the land, detained Simeon, and exacted from them a promise to bring Benjamin, certifying they never shall see his face unless they bring Benjamin. They all find their money in their sack’s mouth, on the road home. Jesus gives us the bread of life like Joseph, his type, without money and without price. The old man is awfully shocked when he hears that the king of Egypt arrested and detained Simeon.

“Thus I am deprived of my children. Joseph is dead, and now Simeon is gone.”

When they tell that Benjamin must go if they get any more bread, he positively refuses. Time rolls on! The bread is out and famine stares them all in the face. Oh, how reluctantly the old man consents for Benjamin to go! but concludes he would better lose Simeon and Benjamin along with Joseph, already dead, than for them all to starve to death in a pile. So they all go again. On arrival they meet Simeon, looking better than they ever saw him. They wonder again why the king of Egypt cries so when he sees their little brother. The king entertains them with a rich feast. To their unutterable surprise he sits them down in the order of their ages. He puts on Benjamin’s plate five times the usual amount. God grant to you, reader, a Benjamin mess while you read this book. After dinner Joseph puts all of the Egyptians out of the room and now speaks in the Hebrew language, which they thought lie did not know, as he spake to them through an interpreter:

“I am Joseph, whom you sold to the Ishmaelites twenty-two years ago.”

They are all stunned, appalled and panic-stricken. They all fall down before him and beg his pardon.

“Oh,” says he, “no need of that. God sent me before you to Provide bread and keep you all from starving to death.”

He goes around, embraces and kisses each one of them. They almost swoon away under the shock. Old Pharaoh in his palace hears the loud crying, sends for Joseph, who confesses his brethren have come. Pharaoh nobly says:

“The best of the land is at your option; send wagons and bring them all down. Regard not their stuff, for I will supply them.”

When they return with Simeon and Benjamin and tell Jacob that Joseph is still alive and ruler over the land of Egypt, he faints and can’t believe it. Finally when he sees the wagon his spirit revives and he ventures to believe it. Convalescing finally from the shock, he says:

“Then my Joseph is yet alive;

I will go down and see him before I die.”

Jacob lived seventeen years after the migration into Egypt. The old Pharaoh who had made Joseph his prime minister, committing to him the burdens and responsibilities of the kingdom, soon passed away, leaving the sole incumbent of the throne to reign over Egypt sixty-one years, precisely the period of Queen Victoria at the present date. The striking conservatism of Pharaoh and Egypt to Joseph and Israel vividly symbolizes the glorious millennial reign of our Lord, when all the kings of the earth shall submit obsequiously and co-operate conservatively in the mighty theocracy. Though Joseph died one hundred and fifty years before the departure of the children of Israel out of Egypt, pursuant to his predictions of the coming exodus and return to Canaan, they embalmed his body in a stone coffin, kept it through all those years, and finally, as history says, carried it on a wagon drawn by twelve oxen, heading the procession out of Egypt, through the Red Sea, forty years in the wilderness, then through the rifted waters of Jordan’s swelling flood into the Promised Land, where they buried him in the sepulcher which Abraham bought from the sons of Emmor in Sychem, the remains of Jacob having been carried up by Joseph in person and buried with Abraham and Isaac in the sepulcher of Machpelah.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

9-16. The speaker next proceeds to recount the circumstances which brought the people down into Egypt, in order that the rejection of Joseph, and the final salvation of the whole family through him, might stand out before his hearers, and be made to bear upon his final conclusion. (9) " And the patriarchs, moved with envy, sold Joseph into Egypt. And God was with him, (10) and delivered him out of all his afflictions, and gave him favor and wisdom in the sight of Pharaoh, king of Egypt, and he made him governor over Egypt and all his house. (11) Now, there came a famine on all the land of Egypt and Canaan, and great affliction; and our fathers found no sustenance. (12) But Jacob, having heard that there was grain in Egypt, sent out our fathers the first time. (13) And at the second time Joseph was made known to his brothers, and Joseph's kindred was made known to Pharaoh. (14) Then Joseph sent and called to him his father Jacob and all his kindred, seventy-five souls. (15) And Jacob went down into Egypt, and died, he and our fathers, (16) and were carried over into Sychem, and laid in the sepulcher which Jacob bought for a sum of money from the sons of Emmor, the father of Sychem. "

There is a numerical discrepancy between moses and Stephen, in reference to the number of Jacob's family when they went into Egypt. Stephen makes then seventy-five, while Moses states them at seventy, including Joseph's family and himself. The Septuagint translation of Genesis agrees with Stephen. Various methods of reconciling these statements are proposed, of which the only satisfactory one is this. The number given by Moses includes all "who came out of his loins, besides Jacob's sons' wives." The number given by Stephen must, then, include five of their wives, who were, probably, all that were then living. The translators of the Septuagint, having some historical evidence, now lost to us, that five of their wives went with them, saw fit to fill up the number in their translation, and Stephen followed their enumeration.

It was Jacob, and not Abraham, who purchased the sepulcher from the sons of Emmor, as is certain from the history given in Genesis 33:19-20 ; yet it is attributed to Abraham here in the common version, and most of the Greek manuscripts. It is far more likely, however, that the manuscripts should err, in a case of this kind, than that the error should have been committed by Stephen or by Luke. I have, therefore, not hesitated to insert the name of Jacob, instead of Abraham, in the text. Dr. Bloomfield says, "The best critics are of the opinion that Abraham is spurious."

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

9. The patriarchs, moved with envy. The sons of Jacob. See Gen. 37:28. As they rejected Joseph, their descendants rejected Jesus. God was with him. With the one rejected, and raised him to royal honors in the house of Pharaoh.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

the patriarchs

"Jacob's older sons" or "Joseph's older brothers"

sold him into Egypt

The Jews knew their ancestors sold Joseph to be a slave in Egypt. AT: "sold him as a slave in Egypt" (See: Assumed Knowledge and Implicit Information)

was with him

This is an idiom for helping someone. AT: "helped him" (See: Idiom)

over Egypt

This refers to the people of Egypt. AT: "over all the people of Egypt" (See: Metonymy)

all his household

This refers to all his possessions. AT: "everything he owned" (See: Metonymy)

translationWords

patriarch

Joseph (OT)

Egypt

Pharaoh

king

govern

household

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

9. ζηλώσαντες, moved with envy. The same word is used (Act 17:5) of the hostile feelings of the Jews at Thessalonica against Paul and Silas. In the history (Gen 37:4), it is said in the LXX. οἱ ἀδελφοὶ ἐμίσησαν αὐτόν, but below in Act 7:11, ἐζήλωσαν αὐτόν.

ἀπέδοντο, they sold. The same word in LXX. Gen 37:28.

καὶ ἧν ὁ θεὸς μετ’ αὐτοῦ, and God was with him. The statement (with κύριος for ὁ θεὸς) is thrice repeated Gen 39:2; Gen 39:21; Gen 39:23, and is used by Stephen to give point to his argument that God’s presence is not circumscribed, and so His worship should not be tied to a special place.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

9.] Here we have the first hint of the rebellious spirit in Israel, which the progress of the history brings out.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Moved with envy [ζηλωσαντες] . Compare Jas 4:1; and see on envying, Jas 3:14.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.