Acts 7 37

Acts 7:37 kjv

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.

Acts 7:37 nkjv

"This is that Moses who said to the children of Israel, 'The LORD your God will raise up for you a Prophet like me from your brethren. Him you shall hear.'

Acts 7:37 niv

"This is the Moses who told the Israelites, 'God will raise up for you a prophet like me from your own people.'

Acts 7:37 esv

This is the Moses who said to the Israelites, 'God will raise up for you a prophet like me from your brothers.'

Acts 7:37 nlt

"Moses himself told the people of Israel, 'God will raise up for you a Prophet like me from among your own people.'

Acts 7 verses

Acts 7 37 Meaning

Acts 7:37 is a pivotal verse in Stephen's defense speech, quoting Deuteronomy 18:15. It highlights Moses' prophecy concerning a future "Prophet" whom God would raise up from among Israel, who would be "like unto me" (Moses himself). Stephen presents this prophecy to underscore God's continuous plan for revelation and salvation through appointed leaders, contrasting Israel's historic rejection of these figures, including Moses and ultimately Jesus, who perfectly fulfills this Messianic expectation. This prophecy sets the stage for Stephen to accuse his audience of consistently resisting God's Spirit and rejecting the very Messiah foretold by their venerated Lawgiver.

Acts 7 37 Context

Acts 7:37 is a direct quote by Stephen during his defense speech before the Sanhedrin. The immediate context of this verse is Stephen's lengthy recount of Israel's history, highlighting a recurring pattern of rebellion and rejection of God's appointed leaders and prophets. Stephen, a Spirit-filled deacon accused of blasphemy against the Temple and the Law, uses this historical overview to defend his faith and subtly (yet powerfully) expose the true blasphemers. He specifically dwells on Moses' life, depicting him as rejected by his own people even though he was God's chosen deliverer. Verse 37 comes after Stephen describes Moses leading Israel out of Egypt and receiving the Law, asserting that even this revered figure, Moses, foretold the coming of another, a Prophet "like unto him." This prepares Stephen's ultimate charge: just as their forefathers rejected Moses, the Sanhedrin is rejecting Jesus, the promised Prophet whom Moses foretold. The broader historical context includes the deeply engrained Jewish reverence for Moses and the Torah, as well as the expectation of a coming Messiah, sometimes specifically "the Prophet." Stephen uses their own Scriptures and traditions against them, demonstrating that their rejection of Jesus is a continuation of their historical pattern of disobedience to God's Spirit.

Acts 7 37 Word analysis

• This is that Moses: (οὗτός ἐστιν ὁ Μωϋσῆς - houtos estin ho Mōusēs).
  • "This": Points to the Moses just discussed at length, affirming continuity.
  • "is that Moses": Emphasizes that it is the very Moses revered by the Jewish leaders who uttered this prophecy, giving it undeniable authority from their own tradition. It draws a direct line from Stephen's historical narrative to a pivotal Messianic prophecy.
• who said: (ὁ εἰπών - ho eipōn).
  • Simple, active participle, denoting a direct utterance by Moses, not merely a prediction but a definite statement. This highlights the weight and authority of the original statement.
• to the children of Israel: (τοῖς υἱοῖς Ἰσραήλ - tois huiois Israēl).
  • Identifies the original audience of the prophecy, God's covenant people. This underscores that the prophecy was given specifically for Israel's benefit and future guidance. It reinforces that the fulfillment (Jesus) would come to Israel.
• The Lord your God: (Κύριος ὁ Θεὸς ὑμῶν - Kyrios ho Theos hymōn).
  • "The Lord" (Kyrios): In the Septuagint, this often translates the divine name YHWH, emphasizing the divine origin and authority behind the promise.
  • "your God": Highlights God's covenant relationship with Israel, underscoring that this promise originates from their God, making their rejection of the Prophet even more culpable. It implies God's continued faithfulness despite Israel's historical unfaithfulness.
• will raise up: (ἀναστήσει - anastēsei).
  • Future tense, active voice. Signifies a divinely initiated and sovereign act. "Raise up" implies bringing into existence, appointing, or elevating someone for a specific purpose, often used in scripture for God appointing judges, kings, or prophets. It carries the nuance of divine selection and empowerment.
• for you: (ὑμῖν - hymin).
  • Dative case, indicating benefit. The Prophet would be raised for their good, for their guidance, redemption, and blessing.
• a Prophet: (προφήτην - prophētēn).
  • Refers to an individual specifically called by God to speak His word and declare His will. This isn't just any prophet, but the Prophet, signifying a unique, unparalleled figure expected in Jewish tradition.
• from your brethren: (ἐκ τῶν ἀδελφῶν ὑμῶν - ek tōn adelphōn hymōn).
  • Emphasizes the human identity and Israelite ethnicity of the coming Prophet. He would be one of them, making Him relatable and further demonstrating God's covenant faithfulness to His people. This excludes any foreign, Gentile "prophet" from being the fulfillment.
• like unto me: (ὡς ἐμέ - hōs eme).
  • Crucial for identifying the Prophet. This "like" suggests striking similarities with Moses.
    • Moses was a unique leader: Lawgiver, deliverer from bondage, mediator of the covenant, performed mighty signs, intercessor for the people, knew God face to face.
    • The coming Prophet would share these archetypal roles but would ultimately surpass Moses, establishing a new covenant, speaking God's final word, and performing even greater works of salvation and revelation. The comparison points to Jesus as the ultimate deliverer, law-fulfiller, and one who knows God intimately and fully reveals Him.
• Words-group by words-group analysis:
  • "This is that Moses... who said to the children of Israel...": This phrase connects Stephen's recounting of Moses' history directly to the pivotal prophecy. It asserts that the revered figure of Moses, fundamental to Jewish identity and law, himself pointed forward to a future figure, thereby preempting any dismissal of the prophecy's relevance or authority.
  • "The Lord your God will raise up for you a Prophet from your brethren, like unto me.": This is the core prophetic declaration. It reveals the divine initiative ("The Lord your God will raise up"), the specific nature of the promised figure ("a Prophet"), his shared identity with Israel ("from your brethren"), and his striking comparison to Moses ("like unto me"). This comprehensive description functions as a prophetic template that only Jesus Christ fully satisfies.

Acts 7 37 Bonus section

The concept of "the Prophet" in Jewish eschatology (the study of last things) was significant. While some groups looked for a Messiah-king or a Messiah-priest, many also anticipated a prophet akin to Moses. This expectation derived not only from Deut 18:15 but also from other prophecies of a coming prophetic figure or an ultimate divine utterance. By connecting Jesus directly to this expectation through Moses' own words, Stephen makes a profound theological point: Jesus is not an anomaly but the culmination of God's historical and prophetic work within Israel. His rejection by the Jewish authorities is not an isolated event but the climax of a long-standing pattern of rejecting God's direct revelation and chosen agents. This further implies that true adherence to Moses' Law necessarily means acceptance of Jesus, as Moses himself points to Him.

Acts 7 37 Commentary

Acts 7:37 stands as a powerful moment in Stephen's defense, acting as a turning point in his address. By quoting Deuteronomy 18:15, Stephen masterfully uses Scripture, specifically from their venerated Lawgiver, to make his case. The essence of Stephen's argument is this: God has consistently acted through chosen individuals, particularly prophets, whom Israel has repeatedly rejected. Moses, the very architect of their Law and national identity, prophesied a future Prophet "like unto him." This was not just a general prophecy, but a specific promise pointing to a singular figure with similar, yet ultimately greater, authority and purpose than Moses.

Stephen's immediate implication for his Sanhedrin audience is profound. They pride themselves on adhering to the Law of Moses, yet by rejecting Jesus, they are rejecting the very Prophet whom Moses foretold and commanded them to listen to (Deut 18:19). This highlights a pattern of resistance to God's chosen vessels, extending from Moses, to other prophets, and ultimately to Jesus Christ Himself. The similarities between Moses and Jesus are manifold: both delivered their people from bondage (Egypt, sin), both were mediators of covenants (Old, New), both provided heavenly food (manna, Bread of Life), both performed mighty signs, both were rejected by their own people. Yet, Jesus surpasses Moses as the final, perfect, and ultimate revelation of God's will and power. Stephen's verse is a call to recognize God's consistent plan for His people through prophets and, ultimately, His Son, condemning those who stubbornly resist Him.