Acts 7:37

Act_7:37

This is that Moses which said … a prophet shall the Lord your God raise up unto you of your brethren, like unto me.

Moses, a type of Christ

How emphatic is the expression! This is that Moses! You have a similar expression where the object was to set a special mark on a guilty individual. This is that king Ahaz. In our text the object is to fix attention on the fact that the Moses who had brought Israel out of Egypt, was the very same who had predicted the coming of a greater prophet. Even this Moses for whom, in their blind attachment, they were about to reject the Messiah, had told them of the Christ. In the whole line of prophets there was not one who could be regarded as closely resembling Moses. In tracing the correspondence here alleged let us consider Moses--

I. As a leader and lawgiver.

1. The condition of the Jews in Egypt depicted that of the whole human race given up for their sins to be the captives of Satan. And it could hardly fail to follow that, if our natural condition were thus imaged, some resemblance might be traced between the deliverers. Both Moses and Christ proved their commission by miracles. They both came to an enslaved race, and claimed authority to set free prisoners; and, when proof of their authority was demanded, they both wrought wonders which were beyond human power. There was much the same kind of opposition ranged against the one and the other--the magicians contending with Moses, and evil spirits with Christ. And the deliverance effected by the two was singularly alike. Moses broke off the yoke from the neck of a captive people, and Christ from the neck of the whole human race. But when Moses had made a passage for Israel out of Egypt the former tyrant pursued the freed tribes and sought to regain the ascendancy he had lost. And though Christ has redeemed us from the power of Satan, who knows not that evil spirits, eager to regain their former dominion, pursue those that follow the Captain of salvation? When Moses led Israel out of Egypt he did indeed tell them of a goodly land, but he did not at once put them into possession; but conducted them into a dreary wilderness, where they were exposed to continued trials. And we also hear of a beautiful Canaan, reserved for the followers of the Redeemer, but there is no immediate entrance; a wild desert has to be traversed, set thick with snares and peopled with enemies, and it is only through much tribulation that we can take possession of our heritage.

2. As a lawgiver Moses bore striking resemblance to Christ. It was a main part of his office to restore amongst the Jews the decayed knowledge of Jehovah, to re-institute a pure worship, and to establish laws which might mark them off as a peculiar people. But was not the condition of our race similar to that of Israel? There scarce remained any trace of truth in the popular theology; the whole Gentile race was given up to idolatry, and Christ had to instruct this world in the very first elements of spiritual truth. Moses led the children of Israel through the waters of the Red Sea, and then formed them into a church, with means and ordinances for producing and preserving acquaintance with God, obedience to His will, and hope in His promises. And Christ now conducts men through the waters of baptism into fellowship with His mystical body, that they may be taught in duty and trained for immortality. Moses restores the altars of God, delivers laws, institutes sacrifices; and Christ erects a visible Church, with ordinances and sacraments, that those who are in error may be taught, and those who know the truth may be confirmed.

II. Moses as a mediator. The Israelites were assembled round Sinai to receive the commandments and the law of their God. There was nothing of the sublime and the terrible which did not attend the publication of the law. Appalled by what they saw and heard, the rulers of Israel said to Moses, Go thou near, and hear all that the Lord our God shall say, and speak thou unto us all that the Lord our God shall speak unto thee; and as soon as this petition was offered, God said to Moses, They have well said all that they have spoken; thus signifying His approval of the consciousness that fallen creatures cannot approach Him except through an intercessor, and in Deu_18:1-22, the prediction of the text is there made to follow immediately on these words of approval. As much as to say, They have asked a mediator, and a Mediator will I give them, in the fulness of time, who shall resemble thee in standing, as thou now dost, between God and man. And is it not a resemblance most accurate?--for is it not the law by whose terrors we, as well as the Israelites, are affrighted? and was it not to shield us from the law--condemning every human being to everlasting death--that Christ Jesus arose, a Mediator between God and ourselves? In cases of conversion, there is ordinarily enacted much of that scene which is described as occurring when the Israelites stood around Sinai. The Spirit when He handles the moral law makes a man perceive that there has been no moment of his life in which he has not infringed its commands, and that there is no infraction so slight but it entails punishment. Then, for the first time in his life, a man knows rightly the awfulness of God; and then will he exclaim, with the Israelites at the foot of Sinai, This great fire will consume me: if I hear the voice of the Lord my God any more, then shall I die. Such a man will at once feel that he cannot stand in his own strength and his own merit face to face with his Maker. Therefore he has no alternative but that of leaving himself to be crushed beneath the weight of indignation, unless, indeed, he can find some being mighty enough and pure enough to rise up as an intercessor, and plead his cause with the Eternal One. Who will deny, then, that in respect of the mediatorial office, the prophecy quoted by Stephen had its fulfilment in Christ?

III. In the particulars of his life. Moses was wonderfully preserved when the male children of the Hebrews were destroyed; and thus also was Christ preserved when Herod slew all the children in Bethlehem. Moses fled from his country, and then there came a message, Go, return into Egypt: for all the men are dead which sought thy life; Christ fled, in like manner, and then there came a message in almost the same words. Moses contended with the magicians, and forced them to acknowledge his power--Christ contended with evil spirits, and obtained from them a similar confession. Immediately before emancipating Israel, Moses instituted the passover--immediately before redeeming mankind, Christ instituted the Lords Supper. When Moses had to appoint elders, he appointed seventy--when Christ chose disciples, He chose seventy. Into the land that was to be conquered Moses sent twelve men as spies--when the world was to be subdued, Christ sent twelve men as apostles. How did Moses overcome Amalek? By extending both arms, and keeping them stretched out. How did Christ subdue all our enemies? By suffering that His hands should be nailed to the cross. As a prophet, it was specially of the desolations which should overtake the disobedient Jews that Moses made mention; and, as a prophet, it was of the destruction of Jerusalem that Christ chiefly spoke. Moses had to deal with a perverse generation, who were not to be won over to the obeying God, and who, consequently, with the exception of two, all perished in the wilderness. And was not Christ sent to an obdurate people, and who, therefore, within about the same space of forty years, were almost all consumed by the anger of the Lord? Moses had to endure injurious treatment from his own family--his brother Aaron and his sister Miriam rebelled against him; and we are told of Christ, Neither did His brethren believe on Him. Moses fed the people miraculously in the wilderness; Christ fed thousands miraculously in the desert. And in lifting up the brazen serpent, did not Moses typify Christ? In making a covenant by blood between God and his people, did he not again represent the Saviour, who, by His own blood hath brought nigh those who were sometime afar off? It was not until Moses was dead that the people could enter the Promised Land; it was only by the death of Christ that the kingdom of heaven was opened to all believers. It was, in one sense, for the iniquities of the people, that Moses died. The Lord was angry with me for your sakes. In the fulness of his strength, when his eye was not dim nor his natural force abated, did Moses go up to die; and when Christ was yet in the flower of His age did not He go up to the summit of Calvary? Before he went up to die Moses comforted the disconsolate tribes with an assurance that God would raise them up another Prophet; before Christ went up to die He said to His desponding disciples, I will not leave you comfortless; I will pray the Father, and He shall give you another Comforter. Moses was buried, but no one knew where his body lay; Christ was buried, and yet was His body in vain sought for by the Jews. Surely, if ever there was a wonderful resemblance, it is that which we thus trace in minute particulars, between Moses and Christ. (H. Melvill, B. D.)

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

Act 7:37-38. This is that Moses which said, A prophet, &c. — Here Stephen shows that there is no opposition between Moses and Christ. And it is mentioned as one of the greatest honours God put upon Moses; nay, as that which exceeded all the rest, that by him God gave notice to the Israelites of the great prophet that should come into the world, raised their expectation of him, and required them to receive him on pain of utter destruction. Now this was very full to Stephen’s purpose, supposing him to have intimated, as his accusers affirmed, that Jesus should change the customs of the ceremonial law. And he is so far from blaspheming Moses, that he really does him the greatest honour imaginable, by showing how one of the most important of his prophecies was fulfilled. This is he (Moses) that was in the church in the wilderness — Presiding in all the affairs of it for forty years, and being king as well as prophet: in Jeshurun, Deu 33:5. Here we see the camp of Israel is called the church in the wilderness; and with good reason, for it was a sacred society, incorporated by a divine charter, under a divine government, and blessed with a divine revelation. It was a church, though not yet so perfectly formed as it was to be when they should come to Canaan. It was the honour of Moses that he was in that church; and many a time it would have 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; and is more in it than Moses could be in that, as being the life and soul of it. With the angel that spake to him — The Angel of the covenant, even of the old as well as of the new. The angel that went before him and was a guide to him, otherwise he could not have been a guide to Israel. Of this God speaks, (Exo 23:20,) I send an angel before thee to keep thee in the way, &c., beware of him, and obey his voice, for my name is in him. 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. Who (Moses) received the lively oracles — Not only the ten commandments, but the other instructions, which the Lord spake unto Moses, saying, Speak them to the children of Israel. Observe, reader, 1st, 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. 2d, They are lively oracles, for they are the oracles of the living God, not of the dumb and dead idols of the heathen. They are full of divine life and energy; quick and powerful, (Heb 4:12,) enlightening the eyes, rejoicing the heart, converting the soul, raising the dead: for the word that God speaks is spirit and life: they were delivered in an awakening and impressive manner, and instruct us in the way to life and happiness. Not that the law of Moses could give life of itself, but it showed the way to life, especially as exhibiting, in types and shadows, good things to come. 3d, It was the principal privilege of the Jews that unto them were committed these oracles, and it was by the hand of Moses that they were committed. Moses was not the author of them, nor of the law contained in them: he was merely the medium, or instrument, of their communication. And he that gave those customs by his servant Moses, might, no doubt, when he pleased, change them by his Son Jesus, who has received more lively oracles to give unto us than Moses gave.

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

7:37 This verse quotes Deut 18:15. Moses had prophesied that the Messiah would come, and it had happened as Moses said.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Act 7:37. Προφήτην, a prophet) Stephen shows that he does not put in collision with one another Moses and Christ, and that his accusers ought not to do so. The same passage is quoted in ch. Act 3:22, where see the note.

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

Act 7:37 . οὗτός , cf. Act 7:35 , cf. Deu 18:15 ; Deu 3:22 , above. The introduction of the prophecy may mean that St. Stephen wished in this as in the preceding and following verse to emphasise the position and the work of Moses, and to mark more strongly the disobedience of the people. Blass regards οὗτός ἐστιν ὁ Μ . κ . τ . λ . as intended to show that Moses, whom the Jews accused. Stephen of injuring, was himself by his own words a supporter of the claims of Christ: “hic est ille . qui dixit”.

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

He acknowledgeth Moses for the lawgiver, but so that he proveth by his own witness, that the Law had respect to a more perfect thing, that is to say, to the prophetic office which tended to Christ, the head of all Prophets.

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

This is that Moses which said . . . A prophet . . . him shall ye hear--This is quoted to remind his Moses-worshipping audience of the grand testimony of their faithful lawgiver, that he himself was not the last and proper object of the Church's faith, but only a humble precursor and small model of Him to whom their absolute submission was due.

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 37. This is that Moses, which said - A prophet, &c.] This very Moses, so highly esteemed and honoured by God, announced that very prophet whom ye have lately put to death. See the observations at De 18:22.

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

37. A Prophet shall God raise up. Stephen endeavoreth undoubtedly to prove by these words that Christ is the end of the law; although he doth not express the same in plain words. And assuredly, (as we have already said,) Luke reciteth not word for word all those things which Stephen uttered; but it is sufficient for him to note the principal points of matters. Furthermore, we have said before in the third chapter, that this testimony is so applied to Christ, that notwithstanding it agreeth to the other prophets also. For after that Moses had forbidden the people to be carried to and fro with the wicked superstitions of the Gentiles, he showeth what ought to follow. There is no cause (saith he) why thou shouldst desire magicians and enchanters; for God will never suffer thee to want prophets to teach thee faithfully. And now it is certain that the ministry of the prophets was temporal, as was also the ministry of the law; until Christ should bring the full perfection of wisdom into the world. Therefore Stephen’s speech tendeth to this end, that Moses doth not keep the people fast bound to himself alone when as he setteth before them and commendeth unto them another teacher. The prophets were indeed, interpreters of the law and all their doctrine was, as it were, an addition or appurtenance of those things which were uttered by Moses; but forasmuch as this was also certain, that Christ should bring a more perfect kind of doctrine, because he should make an end of all the prophecies, it followeth, that he is made the chief; and that the principal mastership (that I may so call it) is his, lest the faith of the gospel should be doubtful. Now we know to what end Stephen intermingled Moses’ testimony, to wit, that he may prove that the Jews did no less contemn him, (of whom they made boast with open mouth to be their only teachers) even now when he is dead, than they did in times past, whilst he lived, wickedly and frowardly reject him. For whosoever believeth Moses, he will not refuse to be the disciple of Christ, whose messenger and crier he was, (John 5:46.) For the rest out of the third chapter.

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.

(37) A prophet shall the Lord your God raise up.—The parallelism previously suggested is now distinctly proclaimed, and shown to be a fulfilment of the prediction of Deu_18:18. The prediction itself is cited freely, as before. (See Note on Act_3:22.) The definite application of the words by St. Peter determined their bearing here. At this point we may reasonably think of the members of the Sanhedrin as catching the drift of his discourse, and showing signs of excitement, the effect of which is, perhaps, traceable in the greater compression of the narrative that follows.

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

37. The prophecy is in Deu_18:15, and has been already quoted by St Peter (Act_3:12) as referring ultimately to the Messiah. Its quotation to those who had rejected Jesus is the key-note of what is more openly expressed in Act_7:51, “as your fathers did, so do ye.”

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.

This is that Moses which said unto the children of Israel,.... What is recorded in Deu 18:15.

a prophet, &c. See Gill on Act 3:22.

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

37 This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear.

Ver. 37. Like unto me] {See Trapp on "Act 3:22"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Which said ... - Deu 18:15, Deu 18:18. See this explained, Act 3:22. Stephen introduced this to remind them of the promise of a Messiah; to show his faith in that promise; and “particularly” to remind them of their obligation to hear and obey him.

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

St. Stephen would show, that he was so far from speaking against Moses, as they falsely imagined, that he recommended none but him, whom Moses had so long before spoken of.

A prophet; Christ the Messiah, and Head of the prophets: see Act 3:22.

Him shall ye hear; or obey.

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

37. This is that Moses—That very Moses who predicted a future prophet like unto himself. (See our notes on Act_3:22.) The use of this prediction both by Peter and by Stephen indicates that it was one of the standing proof texts adopted by the advocates of Jesus in the Pentecostal Church. To those hearers of Stephen who were familiar with the synagogue debates (Act_6:9-14) Stephen’s argument here would be palpable and forcible.

37. And—This verse is wanting in the most reliable manuscripts and versions. It is, however, as old as Irenaeus, and Augustine did not question its authenticity. It may have been a later addition by Luke himself to his own work. (See introductory note, John 21.) It was inserted, Meyer suggests, to conform the text to the baptismal service, requiring faith as a condition.

With all thine heart—For with the heart man believeth unto righteousness. Faith is affectional as well as intellectual. So the eunuch heartily professes that Jesus, the Messiah, is the Son of God. And he who, believing this from the heart, consents to be baptized in the fulness of the meaning of the baptismal service, is a true, saved Christian, how sudden soever the work. The outpoured water, the symbol of the outpoured Spirit, is the external regeneration and washing away of sin, correspondent to the internal regeneration previously wrought by the descending power.

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

God for the Lord your God, A.V. and T.R.; from among for of, A.V. The R.T. omits the words him shall ye hear, which follow in Deu_18:15, and seem to be referred to insesqe Mat_17:5 (aujtou ajkou aujtou ajkouete). The addition of the words adds much to the point of Stephen"s application. (see above, Act_3:22)

A Prophet like Moses.

The reference is to Deu_18:18, and, as introduction, the difficulties which Moses found in executing his mission may be vividly described. In Stephen"s day it was the fashion to exalt Moses and the Mosaic system, but this was done in forgetfulness of the facts connected with Moses" career. Again and again his leadership was refused. The stiffneckedness and unspirituality of the people tried him very sorely; once, to so great an extent, that he spake unadvisedly with his lips, and threw down the tables of the Law. This Moses, in whom now they trusted, they were not really willing to heed, any more than their fathers had been; for Moses had himself prophesied of the Messiah, and any one who chose could make the comparison between Moses and Jesus of Nazareth, and see that the one answered to the other just as the great lawgiver had indicated. Some of the points of similarity between Moses and Messiah may be considered and illustrated.

I EACH HAD A DIVINE CALL. Both in childhood: Moses in his mysterious preservation; Messiah in his mysterious birth. Both in early manhood (each early relatively to the age they lived): Moses in the vision of the flaming bush; Messiah in the dove-vision and heavenly voice at his baptism.

II EACH HAD A SPECIAL PREPARATION. Moses in the experience of the Egyptian court and in the solitudes of Horeb; Messiah in the experiences of the carpenter"s house at Nazareth, and in the temptations of the Jordan desert.

III EACH FOUNDED A DISPENSATION. Moses, one which was both an advance and a decline from the older patristic dispensation; an advance as a fuller revelation of God"s will, and a decline as imprisoning spiritual truth, for a time and purpose, in stiff religious rites and ceremonies. Messiah, one which was in every way an advance, liberating men from all ritual bonds, and bringing to open hearts the fuller revelations of the Father.

IV EACH WAS A NEW SPIRITUAL FORCE. As bringing God near to men; exhibiting afresh his claims, and revealing himself. Every man who sees God thereby becomes a power on his fellows. Moses, in a surprising manner, saw God on Sinai; and with his vision there may be compared our Lord"s vision on the Mount of Transfiguration.

V EACH WAS A TEACHER. Precisely of that which man could not gain by any studies and inquiries of his own. Both were

(1) moral teachers;

(2) religious teachers;

(3) teachers of a specific Divine truth;

(4) each enabled, by the power of miracle, to attest their teaching claims.

VI EACH CLAIMED A HEARING ON DIVINE AUTHORITY. Moses made it continually known that God sent him and God spake by him. Messiah made it fully known that he did not speak of himself, but the words which the Father gave him he gave forth to men. This claim, based on Divine authority, Stephen presses on the attention of the Sanhedrim, urging that it makes their rejection of Christ positively criminal.

VII EACH WERE REJECTED BY THEIR OWN GENERATION. See ver. 35 and compare the rejection of Messiah. Impress that the many-sided and abundant proofs that Jesus is indeed the Christ, the Son of God, and the Savior, bring his personal claims closely home to us, and make great indeed the guilt of our rejecting him. "How shall we escape, if we neglect so great salvation? R.T.

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

The Lord will raise you up a prophet - St. Stephen here shows that there is no opposition between Moses and Christ. Deut. xviii, 15

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

Lord

Jehovah. Deu 18:15.

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

The disobedience of the Jews:

v. 37. This is that Moses which said unto the children of Israel, A Prophet shall the Lord, your God, raise up unto you of your brethren like unto me; Him shall ye hear.

v. 38. This is he that was in the church in the wilderness with the angel which spake to him in the Mount Sina and with our fathers; who received the lively oracles to give unto us;

v. 39. to whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt,

v. 40. saying unto Aaron, Make us gods to go before us; for as for this Moses which brought us out of the land of Egypt we wot not what is become of him.

v. 41. And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.

With the progress of his speech of defense, the impassioned fervor of Stephen’s arguments increases. He is preaching the Law, and he does not intend to soften its sledge-hammer blows by any alleviating circumstances until he has brought out his point properly. It was Moses, he once more reminds his judges, that referred to, prophesied, concerning another prophet, like unto himself, chap. 3:22, demanding that they should yield obedience to Him, Moses thus being a supporter of the claims of Christ. It was Moses, again, who, in the midst of the congregation or assembly of the children of Israel in the wilderness, alone enjoyed the personal acquaintance and intimacy of the great Angel of the Lord that had spoken with him at Mount Sinai before, and who now, as the almighty God, spoke to the entire assembled nation. It was Moses, once more, that received the living words, the lively oracles or sayings from the mouth of God to give to the people. The laws of the Jews were not intended to be a dead letter, like the communications which the heathen priests claim to receive from their gods, but they possess vital power and efficacy. But in spite of all these express manifestations and witnesses of God to confirm the call of Moses and establish his position among the people, the Israelites, the fathers of the present race, as Stephen remarks, did not want to be obedient to Moses, but repelled, rejected him, and turned their hearts toward Egypt. They demanded of Aaron that he make them some sort of gods who might hereafter be considered their rulers and leaders through the wilderness, for Moses tarried so long on the mountain that they did not know what fate might have overtaken him, as they flippantly remark. And so they, through the hands of Aaron, who proved their willing tool, in those days made the figure of a calf, and brought burnt offerings before their idol and rejoiced, found their great pleasure and happiness, in the works of their own hands. The irony of Stephen is intentional, since one of his charges is that the Jews of his day also placed their trust in externals and expected to be saved by an outward observance of customs and ceremonies, many of which they had invented themselves. There is always danger, especially in a church that has been established for some time, of a dead orthodoxy, of a clinging to external forms although life has departed.

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

38-40. To keep prominent the ill treatment received by Moses at the hands of the people, the speaker proceeds to note their conduct in the wilderness. (38) " This is he that was in the congregation in the wilderness, with the angel who spoke to him at Mount Sinai, and with our fathers, who received the living oracles to give to us. (39) Whom our fathers were not willing to obey, but thrust him from them, and in their hearts turned back into Egypt, (40) saying to Aaron, Make us Gods who shall go before us; for this Moses, who led us out of the land of Egypt, we know not what is become of him. " This instance of their rejection of Moses was much more flagrant than the first, seeing that it occurred immediately after the most splendid manifestations of God's presence with him; and that, in the very words which they addressed to Aaron, they acknowledged that it was he who had brought them out of Egypt. These circumstances also render more striking the analogy which Stephen is about to develop between him and Jesus; for he also had been rejected, notwithstanding the admission, by his enemies, that he had wrought miracles.

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.

37. This is that Moses, which said. This rejected Moses who was chosen by God to be a prince and a savior hath said, A Prophet shall the Lord your God raise up … like unto me. Like me, “of your brethren;” like me, rejected and despised by Israel; like me, exalted to be a Prince and a Savior by God. See Deut. 18:15–19.

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.

37. ἀναστήσει ὁ θεὸς ἐκ with אABD. Vulg. ‘suscitabit Deus de.’

αὐτοῦ ἀκούσεθε omitted with אABHP. Vulg. has ‘ipsum audietis.’

37. προφήτην. The prophecy is in Deu 18:15, and has been already quoted by St Peter (Act 3:22) as referring ultimately to the Messiah. Its quotation to those who had rejected Jesus is the key-note of what is more openly expressed in Act 7:51, ‘as your fathers did, so do ye.’

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.

37.] See ch. 3:22, notes. Our text has probably been altered to agree verbally with the former citation.

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