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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Acts 7:30–41. His three-level outline is real structure in the source text, so it is rendered as structure.
Stephen here proceeds in his story of Moses; and let any one judge whether these are the words of one that was a blasphemer of Moses or no; nothing could be spoken more honourably of him. Here is,
I.The vision which he saw of the glory of God at the bush (Act 7:30):
When forty years had expired (during all which time Moses was buried alive in Midian, and was now grown old, and one would think past service), that it might appear that all his performances were products of a divine power and promise (as it appeared that Isaac was a child of promise by his being born of parents stricken in years), now, at eighty years old, he enters upon that post of honour to which he was born, in recompence for his self-denial at forty years old. Observe,
1.Where God appeared to him: In the wilderness of Mount Sinai, Act 7:30. And, when he appeared to him there, that was holy ground (Act 7:33), which Stephen takes notice of, as a check to those who prided themselves in the temple, that holy place, as if there were no communion to be had with God but there; whereas God met Moses, and manifested himself to him, in a remote obscure place in the wilderness of Sinai. They deceive themselves if they think God is confined to places; he can bring his people into a wilderness, and there speak comfortably to them.
2.How he appeared to him: In a flame of fire (for our God is a consuming fire), and yet the bush, in which this fire was, though combustible matter, was not consumed, which, as it represented the state of Israel in Egypt (where, though they were in the fire of affliction, yet they were not consumed), so perhaps it may be looked upon as a type of Christ's incarnation, and the union between the divine and human nature: God, manifested in the flesh, was as the flame of fire manifested in the bush.
3.How Moses was affected with this:
(1.)He wondered at the sight, Act 7:31. It was a phenomenon with the solution of which all his Egyptian learning could not furnish him. He had the curiosity at first to pry into it: I will turn aside now, and see this great sight; but the nearer he drew the more he was struck with amazement; and,
(2.)He trembled, and durst not behold, durst not look stedfastly upon it; for he was soon aware that it was not a fiery meteor, but the angel of the Lord; and no other than the Angel of the covenant, the Son of God himself. This set him a trembling. Stephen was accused for blaspheming Moses and God (Act 6:11), as if Moses had been a little god; but by this it appears that he was a man, subject to like passions as we are, and particularly that of fear, upon any appearance of the divine majesty and glory.
II.The declaration which he heard of the covenant of God (Act 7:32):
The voice of the Lord came to him; for faith comes by hearing; and this was it: I am the God of Isaac, and the God of Jacob; and therefore, 1. "I am the same that I was." The covenant God made with Abraham some ages ago was, I will be to thee a God, a God all-sufficient. "Now," saith God, "that covenant is still in full force; it is not cancelled nor forgotten, but I am, as I was, the God of Abraham, and now I will make it to appear so;" for all the favours, all the honours God put upon Israel, were founded upon this covenant with Abraham, and flowed from it. 2. "I will be the same that I am." For if the death of Abraham, Isaac, and Jacob, cannot break the covenant-relation between God and them (as by this it appears it cannot), then nothing else can: and then he will be a God, (1.) To their souls, which are now separated from their bodies. Our Saviour by this proves the future state, Mat 22:31, Mat 22:32. Abraham is dead, and yet God is still his God, therefore Abraham is still alive. God never did that for him in this world which would answer the true intent and full extent of that promise, that he would be the God of Abraham; and therefore it must be done for him in the other world. Now this is that life and immortality which are brought to light by the gospel, for the full conviction of the Sadducees, who denied it. Those therefore who stood up in defence of the gospel, and endeavoured to propagate it, were so far from blaspheming Moses that they did the greatest honour imaginable to Moses, and that glorious discovery which God made of himself to him at the bush. (2.) To their seed. God, in declaring himself thus the God of their fathers, intimated his kindness to their seed, that they should be beloved for the fathers' sakes, Rom 11:28; Deu 7:8. Now the preachers of the gospel preached up this covenant, the promise made of God unto the fathers; unto which promise those of the twelve tribes that did continue serving God hoped to come, Act 26:6, Act 26:7. And shall they, under colour of supporting the holy place and the law, oppose the covenant which was made with Abraham and his seed, his spiritual seed, before the law was given, and long before the holy place was built? Since God's glory must be for ever advanced, and our glorying for ever silenced, God will have our salvation to be by promise, and not by the law; the Jews therefore who persecuted the Christians, under pretence that they blasphemed the law, did themselves blaspheme the promise, and forsook all their own mercies that were contained in it.
III.The commission which God gave him to deliver Israel out of Egypt.
The Jews set up Moses in competition with Christ, and accused Stephen as a blasphemer because he did not do so too. But Stephen here shows that Moses was an eminent type of Christ, as he was Israel's deliverer. When God had declared himself the God of Abraham he proceeded, 1. To order Moses into a reverent posture: "Put off thy shoes from thy feet. Enter not upon sacred things with low, and cold, and common thoughts. Keep thy foot, Ecc 5:1. Be not hasty and rash in thy approaches to God; tread softly." 2. To order Moses into a very eminent service. When he is ready to receive commands, he shall have commission. He is commissioned to demand leave from Pharaoh for Israel to go out of his land, and to enforce that demand, Act 7:34. Observe, (1.) The notice God took both of their sufferings and of their sense of their sufferings: I have seen, I have seen their affliction, and have heard their groaning. God has a compassionate regard to the troubles of his church, and the groans of his persecuted people; and their deliverance takes rise from his pity. (2.) The determination he fixed to redeem them by the hand of Moses: I am come down to deliver them. It should seem, though God is present in all places, yet he uses that expression here of coming down to deliver them because that deliverance was typical of what Christ did, when, for us men, and for our salvation, he came down from heaven; he that ascended first descended. Moses is the man that must be employed: Come, and I will send thee into Egypt: and, if God send him, he will own him and give him success.
IV.His acting in pursuance of this commission, wherein he was a figure of the Messiah.
And Stephen takes notice here again of the slights they had put upon him, the affronts they had given him, and their refusal to have him to reign over them, as tending very much to magnify his agency in their deliverance.
1.God put honour upon him whom they put contempt upon (Act 7:35): This Moses whom they refused (whose kind offers and good offices they rejected with scorn, saying, Who made thee a ruler and a judge? Thou takest too much upon thee, thou son of Levi, Num 16:3), this same Moses did God send to be a ruler, and a deliverer, by the hand of the angel which appeared to him in the bush. It may be understood either that God sent to him by the hand of the angel going along with him he became a complete deliverer. Now, by this example, Stephen would intimate to the council that this Jesus whom they now refused, as their fathers did Moses, saying, Who made thee a prophet and a king? Who gave thee this authority? even this same has God advanced to be a prince and a Saviour, a ruler and a deliverer; as the apostles had told them awhile ago (Act 5:30, Act 5:31), that the stone which the builders refused was become the head-stone in the corner, Act 4:11.
2.God showed favour to them by him, and he was very forward to serve them, though they had thrust him away. God might justly have refused them his service, and he might justly have declined it; but it is all forgotten: they are not so much as upbraided with it, Act 4:36. He brought them out, notwithstanding, after he had shown wonders and signs in the land of Egypt (which were afterwards continued for the completing of their deliverance, according as the case called for them) in the Red Sea and in the wilderness forty years. So far is he from blaspheming Moses that he admires him as a glorious instrument in the hand of God for the forming of the Old Testament church. But it does not at all derogate from his just honour to say that he was but an instrument, and that he is outshone by this Jesus, whom he encourages these Jews yet to close with, and to come into his interest, not fearing but that then they should be received into his favour, and receive benefit by him, as the people of Israel were delivered by Moses, though they had once refused him.
V.His prophecy of Christ and his grace, Act 4:37.
He not only was a type of Christ (many were so that perhaps had not an actual foresight of his day), but Moses spoke of him (Act 4:37): This is that Moses who said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren. This is spoken of as one of the greatest honours God put upon him (nay, as that which exceeded all the rest), that by him he gave notice to the children of Israel of the great prophet that should come into the world, raised their expectation of him, and required them to receive him. When his bringing them out of Egypt is spoken of it is with an emphasis of honour, This is that Moses, Exo 6:26. And so it is here, This is that Moses. Now this is very full to Stephen's purpose; in asserting that Jesus should change the customs of the ceremonial law, he was so far from blaspheming Moses that really he did him the greatest honour imaginable, by showing how the prophecy of Moses was accomplished, which was so clear, that, as Christ told them himself, If they had believed Moses, they would have believed him, Joh 5:46.
1.Moses, in God's name, told them that, in the fulness of time, they should have a prophet raised up among them, one of their own nation, that should be like unto him (Deu 18:15, Deu 18:18), - a ruler and a deliverer, a judge and a lawgiver, like him, - who should therefore have authority to change the customs that he had delivered, and to bring in a better hope, as the Mediator of a better testament.
2.He charged them to hear that prophet, to receive his dictates, to admit the change he would make in their customs, and to submit to him in every thing; "and this will be the greatest honour you can do to Moses and to his law, who said, Hear you him; and came to be a witness to the repetition of this charge by a voice from heaven, at the transfiguration of Christ, and by his silence gave consent to it," Mat 17:5.
VI.The eminent services which Moses continued to do to the people of Israel, after he had been instrumental to bring them out of Egypt, Act 7:38. And herein also he was a type of Christ, who yet so far exceeds him that it is no blasphemy to say, "He has authority to change the customs that Moses delivered." It was the honour of Moses,
1.That he was in the church in the wilderness; he presided in all the affairs of it for forty years, was king in Jeshurun, Deu 33:5. The camp of Israel is here called the church in the wilderness; for it was a sacred society, incorporated by a divine charter under a divine government, and blessed with divine revelation. The church in the wilderness was a church, though it was not yet perfectly formed, as it was to be when they came to Canaan, but every man did that which was right in his own eyes, Deu 12:8, Deu 12:9. It was the honour of Moses that he was in that church, and many a time it had been destroyed if Moses had not been in it to intercede for it. But Christ is the president and guide of a more excellent and glorious church than that in the wilderness was, and is more in it, as the life and soul of it, than Moses could be in that.
2.That he was with the angel that spoke to him in the mount Sinai, and with our fathers - was with him in the holy mount twice forty days, with the angel of the covenant, Michael, our prince. Moses was immediately conversant with God, but never lay in his bosom as Christ did from eternity. Or these words may be taken thus: Moses was in the church in the wilderness, but it was with the angel that spoke to him in mount Sinai, that is, at the burning bush; for that was said to be at mount Sinai (Act 7:30); that angel went before him, and was guide to him, else he could not have been a guide to Israel; of this God speaks (Exo 23:20), I send an angel before thee, and Exo 33:2. And see Num 20:16. He was in the church with the angel, without whom he could have done no service to the church; but Christ is himself that angel which was with the church in the wilderness, and therefore has an authority above Moses.
3.That he received the lively oracles to give unto them; not only the ten commandments, but the other instructions which the Lord spoke unto Moses, saying, Speak them to the children of Israel.
(1.)The words of God are oracles, certain and infallible, and of unquestionable authority and obligation; they are to be consulted as oracles, and by them all controversies must be determined.
(2.)They are lively oracles, for they are the oracles of the living God, not of the dumb and dead idols of the heathens: the word that God speaks is spirit and life; not that the law of Moses could give life, but it showed the way to life: If thou wilt enter into life, keep the commandments.
(3.)Moses received them from God, and delivered nothing as an oracle to the people but what he had first received from God.
(4.)The lively oracles which he received from God he faithfully gave to the people, to be observed and preserved. It was the principal privilege of the Jews that to them were committed the oracles of God; and it was by the hand of Moses that they were committed. As Moses gave them not that bread, so neither did he give them that law from heaven (Joh 6:32), but God gave it to them; and he that gave them those customs by his servant Moses might, no doubt, when he pleased, change the customs by his Son Jesus, who received more lively oracles to give unto us than Moses did.
VII.The contempt that was, after this, and notwithstanding this, put upon him by the people.
Those that charged Stephen with speaking against Moses would do well to answer what their own ancestors had done, and they tread in their ancestors' steps.
1.They would not obey him, but thrust him from them, Act 7:39. They murmured at him, mutinied against him, refused to obey his orders, and sometimes were ready to stone him. Moses did indeed give them an excellent law, but by this it appeared that it could not make the comers there unto perfect (Heb 10:1), for in their hearts they turned back again into Egypt, and preferred their garlic and onions there before the manna they had under the guidance of Moses, or the milk and honey they hoped for in Canaan. Observe, Their secret disaffection to Moses, with their inclination to Egyptianism, if I may so call it. This was, in effect, turning back to Egypt; it was doing it in heart. Many that pretend to be going forward towards Canaan, by keeping up a show and profession of religion, are, at the same time, in their hearts turning back to Egypt, like Lot's wife to Sodom, and will be dealt with as deserters, for it is the heart that God looks at. Now, if the customs that Moses delivered to them could not prevail to change them, wonder not that Christ comes to change the customs, and to introduce a more spiritual way of worship.
2.They made a golden calf instead of him, which besides the affront that was thereby offered to God, was a great indignity to Moses: for it was upon this consideration that they made the calf, because "as for this Moses, who brought us out of the land of Egypt, we know not what is become of him; therefore make us gods of gold;" as if a calf were sufficient to supply the want of Moses, and as capable of going before them into the promised land. So they made a calf in those days when the law was given them, and offered sacrifices unto the idol, and rejoiced in the work of their own hands. So proud were they of their new god that when they had sat down to eat and drink, they rose up to play! By all this it appears that there was a great deal which the law could not do, in that it was weak through the flesh; it was therefore necessary that this law should be perfected by a better hand, and he was no blasphemer against Moses who said that Christ had done it.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
This is very suitable to the matter in hand. "This Moses," he says. "This," the man who had been in danger of losing his life; the man who had been set at naught by them; "this" the man whom they had declined: "this" same, God having raised up, sent unto them. "Whom they refused, saying, Who made thee a ruler?" just as they themselves (the hearers) said, "We have no king, but Caesar." He here shows also, that what was then done, was done by Christ. "The same did God send by the hand of the Angel," who said unto him, "I am the God of Abraham."
Marvel not, he says, if they on whom Christ confers His benefits refuse His kingdom, seeing in the case of Moses it was just the same. "He brought them out;" and rescued them not in a general way, but also while they were in the wilderness. Do you mark that they themselves (Stephen's hearers) are concerned in those old miracles also? "This is that Moses:" he, that conversed with God; he, that had been saved out of situations so strange and wonderful; he, that wrought so great works, and had so great power.
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Summary
Acts 7:35 is a pivotal verse within Stephen's defense before the Sanhedrin, where he recounts Israel's history of rejecting God's chosen leaders. This verse specifically highlights the profound irony and divine sovereignty in Moses' life: despite being initially refused by his own people as a self-appointed authority, God unequivocally sent him as a divinely appointed ruler and deliverer, a commission confirmed by the angelic appearance at the burning bush. Stephen uses this historical precedent to subtly indict his audience, drawing a parallel between their ancestors' rejection of Moses and their contemporary rejection of Jesus, God's ultimate Deliverer.
Context
Literary Context
Acts 7:35 is situated within Stephen's lengthy speech (Acts 7:2-53), which serves as his defense against accusations of blasphemy against Moses, the Law, and the Temple. Stephen systematically recounts Israel's history, starting with Abraham, moving through the patriarchs, and focusing heavily on Moses. Prior to this verse, Stephen details Moses' early life, his attempt to intervene in an Egyptian's abuse of an Israelite, and the subsequent rejection by his own people who questioned his authority (Acts 7:27-28). Verse 35 then presents the divine counterpoint to this human rejection, emphasizing God's sovereign appointment of Moses despite initial resistance. The subsequent verses continue Moses' narrative, describing his forty years in the wilderness and the giving of the Law, further building Stephen's argument about Israel's persistent disobedience and rejection of God's messengers, culminating in their rejection of Jesus.
Historical & Cultural Context
Stephen's speech draws heavily from the Old Testament narratives, particularly Exodus and Deuteronomy. The historical context is the period of Israel's enslavement in Egypt under Pharaoh, followed by their liberation and journey through the wilderness. Culturally, the Jewish people held Moses in the highest esteem as the foundational lawgiver and prophet through whom God established the covenant. Stephen's audience, the Sanhedrin, would have been intimately familiar with these narratives. The cultural expectation was for a Messiah who would be a powerful deliverer, yet they struggled to recognize God's chosen deliverers when they appeared in unexpected forms, a pattern Stephen highlights. The "angel in the bush" refers to the theophany at Mount Horeb (Sinai), a sacred and foundational event in Israelite history, where God revealed His name and commissioned Moses (see Exodus 3).
Key Themes
This verse contributes to several overarching themes in Acts and Stephen's speech. A primary theme is Divine Appointment Despite Human Rejection, illustrating God's unwavering purpose even when His chosen instruments are met with resistance. It underscores the theme of God's Sovereignty in choosing and empowering leaders, contrasting with human attempts to dictate authority. Furthermore, it reinforces the Pattern of Israel's Disobedience and Rejection of God's Messengers, a recurring motif in the Old Testament and a central accusation Stephen levels against his accusers (e.g., Acts 7:51-53). Moses' role as a "ruler and a deliverer" also foreshadows the ultimate Deliverance and Redemption offered through Jesus Christ, establishing a powerful typological connection that Stephen implicitly develops throughout his sermon.
Exposition and Analysis
Key Word Analysis
This verb signifies to contradict, disavow, or reject. In the context of Acts 7:35, it powerfully conveys the Israelites' initial and explicit rejection of Moses' authority when he first attempted to intervene on their behalf. This rejection was not merely a misunderstanding but an active denial of his perceived right to rule or judge them, setting up a stark contrast with God's subsequent sending.
This term denotes a first in rank or power, a chief ruler, magistrate, or prince. The Israelites' question, "Who made thee a ruler and a judge?" (echoing Exodus 2:14), highlights their skepticism regarding Moses' legitimacy. Yet, God precisely sent Moses to be this árchōn, demonstrating divine endorsement for the very role they denied him.
Derived from a word meaning "to redeem," this noun specifically refers to a redeemer or deliverer. This title emphasizes Moses' primary mission to liberate Israel from Egyptian bondage through God's mighty acts. It speaks to the redemptive quality of his work, a foreshadowing of the ultimate redemption brought by Christ. The inclusion of this term underscores God's intention for Moses' role beyond mere governance to one of salvation from oppression.
Verse Breakdown
"This Moses whom they refused, saying, Who made thee a ruler and a judge?"
This clause directly recalls the pivotal moment in Exodus 2:14 when an Israelite challenged Moses' authority. Stephen emphasizes the human rejection of Moses, highlighting the people's questioning of his legitimacy and divine appointment. The phrase "who made thee" conveys a dismissive and defiant tone, underscoring their unwillingness to submit to his leadership at that time.
"the same did God send [to be] a ruler and a deliverer"
This is the crucial counterpoint to the preceding rejection. Despite the people's refusal, God Himself "sent" Moses. The KJV's editorial addition "[to be]" clarifies the purpose of God's sending: not just to go, but to fulfill the very roles of "ruler" (administering justice and leading) and "deliverer" (redeeming from bondage) that the people had initially denied him. This demonstrates God's sovereign will overriding human resistance.
"by the hand of the angel which appeared to him in the bush."
This final phrase authenticates Moses' divine commission. The "angel" (often understood as the Angel of the Lord, a pre-incarnate manifestation of Christ) appearing in the burning bush (as detailed in Exodus 3) signifies the supernatural origin and divine authority behind Moses' mission. His sending was not self-appointed or humanly sanctioned, but directly from God, mediated through this angelic encounter. The "hand of the angel" implies instrumentality and divine power.
Literary Devices
Stephen employs several powerful literary devices in this verse. Most notably, there is a profound Contrast between human rejection and divine appointment. The verse starkly juxtaposes "whom they refused" with "the same did God send," highlighting the tension between human will and divine sovereignty. This contrast also creates a strong sense of Irony: the very person the Israelites rejected was precisely the one God chose and empowered to be their leader and savior. Furthermore, the verse functions as a Typology, presenting Moses as a type or foreshadowing of Christ. Just as Moses was rejected by his own people yet divinely appointed as a ruler and deliverer, so too would Jesus, the ultimate deliverer, be rejected by His own people despite His divine commission. This typological connection is central to Stephen's broader argument in Acts 7. The Repetition of "ruler" (G758, árchōn) emphasizes the consistent nature of Moses' divinely ordained role, first questioned by men, then affirmed by God.
Theological and Thematic Connections
Acts 7:35 profoundly illustrates the consistent biblical theme of God's sovereign election and commissioning of leaders, often in the face of human resistance or misunderstanding. It underscores that God's plans are not thwarted by human will but are ultimately fulfilled through His power and providence. The verse emphasizes that true authority stems from divine appointment, not human recognition or popular acclaim. Moses, though initially rejected, was God's chosen instrument for Israel's liberation, foreshadowing a greater deliverer. This pattern serves as a theological foundation for understanding God's work throughout history, demonstrating His faithfulness to His covenant promises despite His people's unfaithfulness. The "angel in the bush" also points to God's direct involvement in human history, often through divine messengers, to accomplish His redemptive purposes.
Reflection and Application
Acts 7:35 offers a powerful reminder that God's call and commissioning are independent of human approval or initial reception. For believers today, this means trusting in God's sovereign hand, even when our paths or those of God's chosen leaders are met with skepticism, opposition, or outright rejection. It encourages perseverance in our God-given callings, knowing that divine validation ultimately outweighs human judgment. We are called to recognize and follow those whom God has truly sent, rather than relying on our own limited understanding or popular opinion. Furthermore, this verse prompts us to reflect on our own readiness to accept God's messengers, especially when they challenge our preconceived notions or comfortable traditions. Do we, like the Israelites, question God's appointed ones, or do we humbly submit to His divine authority as revealed through them? Ultimately, it calls us to look beyond human flaws or initial appearances to discern God's hand at work, trusting that His ultimate deliverer, Jesus, will accomplish all His purposes despite any rejection.
Questions for Reflection
FAQ
Was the "angel" in the bush literally an angel, or was it God Himself?
The "angel" mentioned in Acts 7:35, referring to the appearance in the burning bush, is often understood by biblical scholars as a manifestation of God Himself, specifically a pre-incarnate appearance of Jesus Christ, known as a Christophany or Theophany. While the text uses the term "angel" (Greek: ángelos, meaning "messenger"), the Old Testament account in Exodus 3:2 states that the "angel of the Lord appeared," but then Exodus 3:4 says "God called unto him out of the midst of the bush," and Exodus 3:6 records God identifying Himself as "the God of Abraham, the God of Isaac, and the God of Jacob." This suggests that the "angel of the Lord" is not merely a created angelic being but a divine messenger who is also God Himself, acting as His divine agent and presence. Stephen's use of "angel" here aligns with the Septuagint translation of the Old Testament, which often uses "angel" to describe divine appearances.
Christ-Centered Fulfillment
Acts 7:35 finds profound Christ-centered fulfillment in the person and work of Jesus. Moses, rejected by his own people yet divinely sent as a ruler and deliverer, serves as a powerful type of Christ. Just as the Israelites questioned Moses' authority ("Who made thee a ruler and a judge?"), so too did the Jewish leaders and people reject Jesus, asking, "Is not this the carpenter's son?" (Matthew 13:55) and ultimately crying out, "Crucify him!" (Matthew 27:22-23). Despite this profound human rejection, God unequivocally "sent" Jesus, His beloved Son, into the world, not merely as a ruler but as the ultimate deliverer from sin and death (John 3:16-17). Jesus is the "prophet like unto Moses" whom God promised to raise up (Deuteronomy 18:15, referenced in Acts 3:22-23), but infinitely greater. His authority was not self-appointed but divinely confirmed by His miracles, teachings, and ultimately, His resurrection. The "angel which appeared to him in the bush" can be seen as a pre-incarnate manifestation of Christ Himself, the very Word of God who was with God and was God (John 1:1), foreshadowing His eventual incarnation to accomplish the ultimate deliverance for all humanity. Thus, Acts 7:35 powerfully highlights God's consistent pattern of sending a deliverer, culminating in the sending of Jesus Christ, the one whom many rejected but whom God sent to be the King of kings and Lord of lords, our ultimate Ruler and Deliverer.