Acts 7 35

Acts 7:35 kjv

This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush.

Acts 7:35 nkjv

"This Moses whom they rejected, saying, 'Who made you a ruler and a judge?' is the one God sent to be a ruler and a deliverer by the hand of the Angel who appeared to him in the bush.

Acts 7:35 niv

"This is the same Moses they had rejected with the words, 'Who made you ruler and judge?' He was sent to be their ruler and deliverer by God himself, through the angel who appeared to him in the bush.

Acts 7:35 esv

"This Moses, whom they rejected, saying, 'Who made you a ruler and a judge?' ? this man God sent as both ruler and redeemer by the hand of the angel who appeared to him in the bush.

Acts 7:35 nlt

"So God sent back the same man his people had previously rejected when they demanded, 'Who made you a ruler and judge over us?' Through the angel who appeared to him in the burning bush, God sent Moses to be their ruler and savior.

Acts 7 verses

Acts 7 35 meaning

Acts 7:35 declares that the very Moses whom the Israelites had previously rejected as a ruler and judge was, in fact, God's divinely appointed leader and savior. His authority and commission were established through the powerful manifestation of God's presence, specifically "the Angel," who appeared to him in the burning bush, thus validating his dual role as both an earthly authority figure and a divine deliverer.

Acts 7 35 Context

Acts 7:35 is a crucial point within Stephen's extended defense before the Sanhedrin, which recounts Israel's history of consistently rejecting God's chosen leaders and prophets, a pattern that culminates in their rejection of Jesus. Stephen's address directly responds to accusations of blasphemy against the Temple and the Law. By detailing the journey of Moses, from his rejection by his own people to his divine commissioning at the burning bush and eventual leadership, Stephen skillfully reframes Moses' story. He highlights that even Moses, the venerated lawgiver, faced initial opposition and that his authority did not come from human consensus but from a supernatural encounter. This serves as a potent, though indirect, indictment of his accusers, suggesting they are repeating the ancient sin of their forefathers by rejecting God's latest anointed leader, Jesus. The historical context is that of early Christian mission facing strong Jewish opposition, particularly concerning the role of Jesus as the Messiah in relation to Jewish tradition.

Acts 7 35 Word analysis

• This Moses (οὗτος ὁ Μωϋσῆς, houtos ho Mōysēs):

  • Word: "οὗτος" (houtos) is a demonstrative pronoun, meaning "this one."
  • Significance: Stephen uses an emphatic demonstrative pronoun to powerfully link the venerated historical figure of Moses to the incident of his early rejection. It stresses the identical identity of the rejected individual and the divinely appointed deliverer, underscoring the irony and tragedy of Israel's actions. It implies "the very same Moses."

• whom they refused (ὃν ἠρνήσαντο, hon ērnēsanto):

  • Word: "ἠρνήσαντο" (ērnēsanto) from ἀρνέομαι (arneomai), meaning "to deny, reject, disown." It's in the aorist middle/passive indicative.
  • Significance: This is a strong word indicating a decisive and willful act of rejection. It goes beyond simple disagreement to a repudiation of authority. This same verb is used to describe Peter's denial of Jesus, highlighting the severity. Stephen positions this rejection as an initial foreshadowing of Israel's repeated pattern throughout history.

• saying, 'Who made you a ruler and a judge?' (εἰπόντες Τίς σε κατέστησεν ἄρχοντα καὶ δικαστήν; eipontes Tis se katestēsen archonta kai dikastēn?):

  • Words: This is a direct quote from Exod 2:14 in the Septuagint (LXX). "ἄρχοντα" (archonta) means "ruler, chief, leader," and "δικαστήν" (dikastēn) means "judge."
  • Significance: It reflects a challenge to Moses' self-assumed authority, based on human perspective rather than divine. Their question reveals their skepticism and misunderstanding of Moses' pre-deliverance act, setting the stage for their later full-blown rejection of his God-given role. It emphasizes that Moses' appointment was not by human will or consensus.

• this man God sent (τοῦτον ὁ Θεὸς ἀπέσταλκεν, touton ho Theos apestalken):

  • Word: "ἀπέσταλκεν" (apestalken) from ἀποστέλλω (apostellō), meaning "to send forth, dispatch." It is in the perfect active indicative.
  • Significance: The perfect tense indicates an action completed in the past with ongoing results, emphasizing the permanence and validity of God's sending. This statement is a powerful theological counterpoint to their human rejection; despite their refusal, God sovereignly intervened and appointed him. It directly contrasts human will with divine will.

• to be both a ruler and a deliverer (ἄρχοντα καὶ λυτρωτὴν, archonta kai lytrotēn):

  • Word: "ἄρχοντα" (archonta) as above. "λυτρωτὴν" (lytrolen) from λυτρωτής (lytrolen), meaning "redeemer, ransomer, deliverer."
  • Significance: Moses was sent for a twofold mission: to govern and lead (ruler) and to save from bondage (deliverer). This is Moses' comprehensive, God-assigned role. The term lytrolen is significant, carrying the nuance of buying back or liberating, a concept foundational to the Exodus. This foreshadows Christ's ultimate role as both Lord and Savior.

• by the hand of the Angel (σὺν χειρὶ ἀγγέλου, syn cheiri angelou):

  • Words: "σὺν χειρὶ" (syn cheiri) means "with the hand of," implying agency and power. "ἀγγέλου" (angelou) means "messenger, angel." Here, "the Angel" (likely the "Angel of the Lord") implies a divine figure.
  • Significance: This refers to the visible manifestation of God's presence at the burning bush (Exod 3). Stephen emphasizes divine commissioning rather than a human call. In some interpretations, "the Angel of the Lord" is seen as a pre-incarnate appearance of Jesus Christ, further strengthening the parallel between Moses and Jesus as divine agents. The "hand of the Angel" underscores the active divine power involved in Moses' commission.

• who appeared to him in the bush (τοῦ ὀφθέντος αὐτῷ ἐν τῇ βάτῳ, tou ophthentos autō en tē batō):

  • Word: "ὀφθέντος" (ophthentos) from ὁράω (horaō), meaning "to see, appear." It is a passive participle, meaning "who was seen" or "who appeared." "βάτῳ" (batō) means "bush, thorn bush."
  • Significance: This specifies the exact miraculous event that legitimized Moses' call. It removes any ambiguity about the source of his authority; it was a supernatural, undeniable encounter with God. This detail anchors the theological claim in a well-known, foundational narrative of Israel.

• Words-group analysis:

  • "This Moses whom they refused... this man God sent...": This juxtaposition highlights Stephen's central rhetorical device: the sharp contrast between human rejection and divine affirmation. It underscores God's sovereign plan that unfolds despite human resistance and blindness. This echoes a recurrent biblical theme.
  • "Who made you a ruler and a judge?" vs. "to be both a ruler and a deliverer": The very roles the people questioned in rejection were precisely the roles God assigned him. Stephen demonstrates divine irony: the people saw his power as illegitimate, but God's perspective validated his dual authority and redemptive purpose.
  • "God sent... by the hand of the Angel who appeared to him in the bush": This phrase succinctly combines divine initiative ("God sent"), powerful divine agency ("hand of the Angel"), and a miraculous validation event ("appeared...in the bush"). It establishes the incontrovertible divine origin of Moses' authority, linking it directly to theophanic power, far superior to any human ordination.

Acts 7 35 Bonus section

• The term "Angel" (ἄγγελος, angelos) can literally mean "messenger." In the context of the Old Testament, the "Angel of the Lord" is often understood as a unique theophany, sometimes equated with God Himself or a pre-incarnate appearance of Jesus Christ. Stephen's reference attributes direct divine presence and authority to Moses' call, bolstering his legitimacy.
• Stephen's strategic use of this verse not only defends himself but also indirectly critiques his Jewish audience's reverence for the Law without a corresponding reverence for the God who sent both Moses and, ultimately, Jesus. The argument subtly disarms their accusations, transforming their esteemed history into a record of rebellion.
• The parallel between Moses (rejected by Israel, sent by God as ruler and deliverer) and Jesus (rejected by Israel, sent by God as Messiah and Savior) is a central theme not only in Stephen's speech but also throughout Acts and the New Testament. Stephen thus portrays the Sanhedrin as heirs to this tradition of spiritual blindness and resistance.
• The reference to the "hand of the Angel" is an anthropomorphism, implying divine power and action working through Moses. It's not just a message from an angel, but a forceful, empowering commissioning by divine agency.

Acts 7 35 Commentary

Acts 7:35 forms a pivotal moment in Stephen's sermon, serving as a forceful reminder to his audience that their revered ancestor Moses was himself a figure initially rejected by his own people. This verse masterfully establishes a parallel between the rejection of Moses and the rejection of Jesus. Despite their scorn ("Who made you a ruler and a judge?"), God sovereignly appointed Moses to two essential roles: a political/authoritative leader (ruler) and a redeemer (deliverer) for Israel. This divine commissioning was explicitly demonstrated by the visible manifestation of God, "the Angel of the Lord," in the burning bush. Stephen emphasizes that Moses' authority stemmed from a supernatural call, not popular acclaim. He implicitly charges his audience with repeating this historical pattern by refusing Jesus, whom God also sent as the ultimate ruler and deliverer, whose authority also came from divine validation rather than human recognition. This highlights a persistent human resistance to God's chosen vessels for salvation throughout Israel's history.