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 {m} hand of the angel which appeared to him in the bush.

(m) By the power.

People's New Testament

7:35,36 This Moses whom they refused, but God sent him as their ruler and deliverer. With great force Stephen makes his application. If his hearers failed to see the point, Ac 7:37 makes it clear.

Wesley's Notes

7:35 This Moses whom they refused - Namely, forty years before. Probably, not they, but their fathers did it, and God imputes it to them. So God frequently imputes the sins of the fathers to those of their children who are of the same spirit. Him did God send to be a deliverer - Which is much more than a judge; by the hand of - That is, by means of the angel - This angel who spoke to Moses on Mount Sinai expressly called himself Jehovah, a name which cannot, without the highest presumption, be assumed by any created angel, since he whose name alone is Jehovah, is the Most High over all the earth, Psalm lxxxiii, 18. Psa 83:18. It was therefore the Son of God who delivered the law to Moses, under the character of Jehovah, and who is here spoken of as the angel of the covenant, in respect of his mediatorial office.

Scofield Reference Notes

Margin angel

See Scofield Note: "Heb 1:4".

Jamieson-Fausset-Brown Bible Commentary

35-41. This Moses whom they refused, saying, Who made thee a ruler and a judge, &c.-Here, again, "the stone which the builders refused is made the head of the corner" (Ps 118:22).

Matthew Henry's Concise Commentary

7:30-41 Men deceive themselves, if they think God cannot do what he sees to be good any where; he can bring his people into a wilderness, and there speak comfortably to them. He appeared to Moses in a flame of fire, yet the bush was not consumed; which represented the state of Israel in Egypt, where, though they were in the fire of affliction, yet they were not consumed. It may also be looked upon as a type of Christ's taking upon him the nature of man, and the union between the Divine and human nature. The death of Abraham, Isaac, and Jacob, cannot break the covenant relation between God and them. Our Saviour by this proves the future state, Mt 22:31. Abraham is dead, yet God is still his God, therefore Abraham is still alive. Now, this is that life and immortality which are brought to light by the gospel. Stephen here shows that Moses was an eminent type of Christ, as he was Israel's deliverer. God has compassion for the troubles of his church, and the groans of his persecuted people; and their deliverance takes rise from his pity. And that deliverance was typical of what Christ did, when, for us men, and for our salvation, he came down from heaven. This Jesus, whom they now refused, as their fathers did Moses, even this same has God advanced to be a Prince and Saviour. It does not at all take from the just honour of Moses to say, that he was but an instrument, and that he is infinitely outshone by Jesus. In asserting that Jesus should change the customs of the ceremonial law. Stephen was so far from blaspheming Moses, that really he honoured him, by showing how the prophecy of Moses was come to pass, which was so clear. God who gave them those customs by his servant Moses, might, no doubt, change the custom by his Son Jesus. But Israel thrust Moses from them, and would have returned to their bondage; so men in general will not obey Jesus, because they love this present evil world, and rejoice in their own works and devices.