(35) The same did God send to be a ruler and a deliverer.--Literally, a ruler and redeemer. The word is not found elsewhere in the New Testament, but is formed from the noun for "ransom" in Matthew 20:28, Mark 10:45, and appears to have been chosen to emphasise the parallelism which the speech indicates between Moses and the Christ. In a yet higher sense than Moses, the latter also had been made "a ruler and a redeemer."

Verse 35. - Him hath God sent for the same did God send, A.V.; both a ruler for a ruler, A.V. and T.R.; with the hand for by the hand, A.V. and T.R. (σὺν for ἐν), but giving no clear sense in English. The meaning seems to be that Moses was to rule and save with the strength given him by the angel But it is much simpler to take ἐν χειρὶ as equivalent to the common Hebrew phrase בְיָד, meaning instrumentality, "by means of," "through," and to join it with "did send." The angel who spake to Moses in the bush in the Name of God was God's instrument in sending Moses. When an angel gives a message from God, the words are always given as spoken by God himself (see e.g. Joshua 2:1-3). In this verse Stephen, having with great oratorical skill entranced their attention by his recital of God's marvelous revelation of himself to Moses, now takes them off their guard, and shews how their fathers treated Moses just as they had treated Jesus Christ; and how God in the case of Moses had chosen and magnified the very man whom they had scornfully rejected; just as now he had exalted Jesus Christ to be a Prince and a Savior, whom they had crucified.

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.This Moses, whom they refused,.... That is, the Israelites; the Ethiopic version reads, "his kinsmen denied"; those of his own nation, and even of his family: "saying, who made thee a ruler and a judge?" as Dathan, or whoever said the words in Acts 7:27.

the same did God send to be a ruler and a deliverer; or "a redeemer"; so the Jews often call Moses, saying (z).

"as was the first redeemer, so shall be the last Redeemer.''

He was an eminent type of the Messiah; and the redemption of the people of Israel out of the Egyptian bondage, by him, was emblematical of redemption from the bondage of sin, Satan, and the law by Jesus Christ; and as Moses had his mission and commission from God, so had Jesus Christ, as Mediator; and as Moses was despised by his brethren, and yet made the ruler and deliverer of them, so, though Jesus was set at nought by the Jews, yet he was made both Lord and Christ, and exalted to be a Prince and a Saviour. Moses was sent "by the hands of the angel, which appeared to him in the bush"; and who was the second person in the Godhead; the Father sent him by the Son, not as an instrument, but as having the power and authority over him, to govern, direct, and assist him. The Alexandrian copy, and the Vulgate Latin version read, "with the hand of the angel"; he sent Moses along with him to be used by him as an instrument in his hand, to deliver the people of Israel; nor does this at all contradict what the Jews say (a) at the time of the passover:

"and the Lord hath brought us out of Egypt, , "not by the hands of an angel", nor by the hands of a seraph, nor by the hands of a messenger, but the holy blessed God, by his own glory, by himself;''

for he did not deliver them by a created angel, but by an uncreated one.

(z) Bemidbar Rabba, sect. 11. fol. 202. 2. Midrash Ruth, fol. 33. 2. & Midrash Kohelet, fol. 63. 2.((a) Haggada Shel Pesach. p. 13. Ed. Rittangel.