Acts 7:36 · Bible study
Acts 7:36 Commentary: Moses' Wonders and the Rejected Deliverer
Greek · 7 what the commentators say
Meaning in one sentence
Stephen summarizes Moses' miracles in Egypt, Red Sea, and wilderness to show Israel's rejection of God's deliverer, a pattern that points to Christ.
Research Summary
- Meaning: Stephen recounts Moses' miraculous leadership to show that the man Israel rejected became their deliverer, prefiguring Christ.
- Key words: οὗτος (this one, emphatic pronoun pointing back to the rejected Moses); τέρατα καὶ σημεῖα (wonders and signs, standard phrase for divine attestation).
- Main debate: None, commentators uniformly see the verse as a summary that builds Stephen's typological argument.
- Theological theme: The rejected-yet-exalted deliverer; God uses the despised to accomplish salvation.
- Best use: Demonstrating how Stephen's speech connects Moses' ministry to Jesus', and how Scripture interprets Scripture through type and pattern.
Translation Comparison
BSB Berean Standard Bible 2020
He led them out and performed wonders and signs in the land of Egypt, at the Red Sea, and for forty years in the wilderness.
WEB World English Bible 2000
This man led them out, having worked wonders and signs in Egypt, in the Red Sea, and in the wilderness for forty years.
KJV King James Version 1769
He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.
ASV American Standard Version 1901
This man led them forth, having wrought wonders and signs in Egypt, and in the Red sea, and in the wilderness forty years.
YLT Young's Literal Translation 1898
this one did bring them forth, having done wonders and signs in the land of Egypt, and in the Red Sea, and in the wilderness forty years;
Darby Darby Bible 1890
He led them out, having wrought wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.
Douay-Rheims Douay-Rheims Bible 1899
He brought them out, doing wonders and signs in the land of Egypt and in the Red Sea and in the desert, forty years.
Translations in other languages (10 available)
Este los sacó, habiendo hecho prodigios y milagros en la tierra de Egipto, y en el mar Bermejo, y en el desierto por cuarenta años.
Este os levou para fora, fazendo milagres e sinais na terra do Egito, e no mar Vermelho, e no deserto, por quarenta anos.
C’ est lui qui les fit sortir d’Égypte, en opérant des prodiges et des miracles au pays d’Égypte, au sein de la mer Rouge, et au désert, pendant quarante ans.
Dieser führte sie aus und tat Wunder und Zeichen in Ägypten, im Roten Meer und in der Wüste vierzig Jahre.
Deze heeft hen uitgeleid, doende wonderen en tekenen in het land van Egypte, en in de Rode zee, en in de woestijn, veertig jaren.
Egli li condusse fuori, avendo fatto prodigi e segni nel paese di Egitto, nel mar Rosso e nel deserto per quaranta anni.
I ten je wywiódł, czyniąc cuda i znamiona w ziemi Egipskiej i na morzu Czerwonem, i na puszczy, przez czterdzieści lat.
Сей вывел их, сотворив чудеса и знамения в земле Египетской, и в Чермном море, и в пустыне в продолжение сорока лет.
這人 領百姓 出來，在 埃及， 在 紅 海， 在 曠野，四十 年 間行了 奇事 神蹟。
This man took them out, having done wonders and signs in Egypt and in the Red Sea and in the waste land, for forty years.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Acts 7:36
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse serves Stephen's larger argument: the man Israel rejected became their deliverer, and the same pattern holds for Jesus. Clarke reads the parallel directly, 'the very person, Jesus Christ, whom they had rejected … was the person alone by whom they could be delivered out of their spiritual bondage.' Barnes identifies the specific events: the ten plagues ('wonders and signs' in Egypt), the crossing of the Red Sea, and the wilderness provision of manna, water, and protection. Gill notes that the forty years in the wilderness formed the span during which God sustained Israel through Moses' leadership. Cambridge highlights a Jewish tradition that the plagues at the Red Sea were even greater than those in Egypt. All agree: Stephen is not simply retelling history, he is building a typological case that God's chosen deliverer is often rejected by his own people, a pattern that climaxes in Jesus.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Moses performed wonders and signs from God, led Israel out of Egypt, and sustained them in the wilderness for forty years.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Typology of Moses and Christ | Stephen intentionally parallels Moses and Jesus as rejected deliverers. Most Christian traditions see a typological connection. | Some traditions read the typology as direct prophecy (Moses predicted a prophet like himself, v. 37), while others emphasize the historical pattern rather than direct prediction. |
| Moses' role as deliverer | God used Moses to lead Israel out of Egypt, confirmed by miracles. Stephen highlights this to defend Moses' authority. | No significant debate, the historical fact is accepted across traditions. |
| Significance of the forty years | The forty years refer to the wilderness wandering, a period of both provision and judgment. Stephen uses it to underline God's sustained care. | A few commentators emphasize judgment (unbelief delayed entry into Canaan), while others point to grace (God provided for them despite their rebellion). Both are valid readings of the OT narrative. |
| Stephen's rhetorical strategy | Stephen is defending himself by retelling Israel's history, showing that he honors Moses and the law. | Some argue he is primarily making a Christological case; others see his main point as a call to repentance directed at the Sanhedrin. Both are present. |
| The phrase 'wonders and signs' | It is a biblical idiom for God's mighty acts. Stephen uses it to link Moses' miracles to the apostolic preaching (Acts 2:22). | No significant debate, the meaning is straightforward. |
Historical & Cultural Context
Stephen stands before the Sanhedrin, accused of speaking against Moses and the law (Acts 6:13, 14). His response is a sweeping retelling of Israel's history from Abraham to Solomon. Acts 7:36 falls within the section on Moses (vv. 17, 44). Stephen has just recounted how the Israelites rejected Moses when he tried to intervene on their behalf (v. 35). Now, in v. 36, he piles up evidence of God's endorsement of Moses: the exodus from Egypt, the wonders and signs in three locations, Egypt, the Red Sea, and the wilderness for forty years.
The phrase 'wonders and signs' (τέρατα καὶ σημεῖα) was a standard Jewish expression for the mighty works of God, often used in the New Testament of both Moses and Jesus (cf. Acts 2:22; John 4:48). By pairing the two terms, Stephen connects the ministry of Moses with the ministry of Christ. The Red Sea crossing, described in Exodus 14, is the great deliverance event, Israel passed through on dry ground while the Egyptians drowned. The forty years in the wilderness recalls the entire period of testing and provision: manna, water from the rock, and protection from enemies.
Jewish tradition amplified the significance of these events. The Cambridge commentary cites the Mechilta, where the plagues at the Red Sea are said to have been fifty, compared to ten in Egypt, because the 'finger of God' in Exodus 8:19 is contrasted with the 'great hand' of Exodus 14:31. Stephen's audience would have recognized this escalation, the deliverance at the sea outweighed even the plagues of Egypt. Gill adds that the name 'Red Sea' came from Erythrus (or Esau/Edom), not the color of the water. For Stephen, every detail underscores that God was with Moses.
Textual Notes
The consulted sources note one textual variant: the words 'the land of' (τῆς γῆς, or simply 'of Egypt' vs 'the land of Egypt') are omitted in the oldest manuscripts. The Cambridge Bible states, 'The oldest MSS. omit “the land of.” Read, having wrought wonders and signs in Egypt.' This does not change the meaning, only the exact phrasing. No other significant variants are noted in the provided material.
Reception History
Acts 7:36 has been received across church history as a key proof that Moses prefigured Christ. Early church writers such as Justin Martyr and Irenaeus used Stephen's speech to argue that the Old Testament pointed to Jesus. In the Reformation, commentators like John Calvin and Matthew Henry emphasized the contrast between human rejection and divine appointment, Moses was God's chosen deliverer despite Israel's refusal. Wesleyan commentators, represented here by Adam Clarke, pressed the parallel even more directly: the rejected Moses who performed signs foreshadows the rejected Jesus who performs greater signs. Modern scholarship focuses on Stephen's rhetorical structure, noting how the repetition of 'this Moses' (vv. 35, 38) frames the entire argument. The verse is often cited in discussions of typology and in defenses of the unity of Scripture that honors both the Old and New Testaments.
Preaching This Verse
Three-point outline
- The rejected man becomes the deliverer. Stephen emphasizes that the same Moses whom Israel rejected (v. 35) is the one God used to lead them out. This pattern, God's chosen is first despised, then exalted, foreshadows Jesus.
- God's signs confirm His chosen leader. The wonders and signs in Egypt, at the Red Sea, and in the wilderness are not random miracles. They publicly authenticate Moses as God's agent. Stephen forces the Sanhedrin to see that rejecting Moses meant rejecting the works of God himself.
- The forty years of wilderness provision. Israel's refusal to trust God did not stop God from sustaining them. The forty years become both a judgment and a mercy, an extended time when God's power and patience were on display. Stephen implies that the present generation's rejection of Jesus will also be met with God's patient, persistent call.
Five-point outline
- Context: Stephen is on trial, accused of blasphemy against Moses.
- The contrast: Israel said 'Who made you a ruler?', God sent him as ruler and deliverer.
- The content of the signs: three arenas (Egypt, Red Sea, wilderness) spanning forty years.
- The pattern: rejection before exaltation, a thread running from Moses to Jesus.
- The application: we must be careful not to repeat Israel's mistake, rejecting the deliverer God sends because he does not fit our expectations.
Illustration hooks
- A new manager takes over a team that initially resists every change. Over time, her leadership produces results that the team later credits as the turning point. The initial rejection did not invalidate her authority, it revealed the team's blindness.
- A student rejects a teacher's instruction for months, only to realize later that the teacher's hard demands were exactly what the student needed to grow. The pattern: the gift was there all along, but it took time to see it.
- Someone volunteers for a difficult service role in a church or community and faces criticism or suspicion. Later, their faithful work is recognized as vital. The early rejection becomes part of the story of how God used them.
Questions your congregation is asking
- Why does Stephen devote so much time to retelling Israel's history? Isn't the Sanhedrin supposed to know this already?
- How can we tell when we are rejecting a person God has actually sent to us?
- What does the 'forty years' teach us about God's patience and our stubbornness?
Leading a Discussion
Acts 7:36 appears in the heart of Stephen's defense before the Sanhedrin. He is not giving a history lesson for its own sake. He is showing that Israel has a long track record of rejecting the very deliverers God sends. This verse summarizes Moses' most public acts of power, reminding the council that the man they honor now was once rejected. The same pattern, Stephen will soon say outright, applies to Jesus. Use the following questions to help your group trace the argument and consider its application.
Discussion questions
- Read Acts 7:35, 36. What contrast does Stephen draw between how the Israelites first treated Moses and what God did through him?
- What specific miracles does Stephen mention in verse 36? Why list them in this order: Egypt, Red Sea, wilderness?
- How does Stephen's summary of Moses' 'wonders and signs' compare with the way the apostles describe Jesus' ministry (see Acts 2:22)?
- Why does Stephen include the detail 'for forty years'? What does that time frame tell you about God's character and Israel's response?
- Stephen is accused of speaking against Moses (Acts 6:11). In what ways does this verse actually honor Moses? What does that tell us about the real point of Stephen's speech?
- Have you ever rejected someone's help or leadership, only to realize later that God was working through them? What changed your perspective?
- How can we guard against repeating Israel's pattern of rejecting the deliverer God sends, whether in our personal lives or in our church community?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 7:1 | Yahweh said to Moses, “Behold, I have made you as God to Pharaoh; and Aaron your brother shall be your prophet. |
| Exodus 7:14 | Yahweh said to Moses, “Pharaoh’s heart is stubborn. He refuses to let the people go. |
| Exodus 12:41 | At the end of four hundred thirty years, to the day, all of Yahweh’s armies went out from the land of Egypt. |
| Exodus 14:21 | Moses stretched out his hand over the sea, and Yahweh caused the sea to go back by a strong east wind all night, and made the sea dry land, and the waters were divided. |
| Exodus 14:27 | Moses stretched out his hand over the sea, and the sea returned to its strength when the morning appeared; and the Egyptians fled against it. Yahweh overthrew the Egyptians in the middle of the sea. |
| Exodus 14:29 | But the children of Israel walked on dry land in the middle of the sea, and the waters were a wall to them on their right hand and on their left. |
| Exodus 15:23 | When they came to Marah, they couldn’t drink from the waters of Marah, for they were bitter. Therefore its name was called Marah. |
| Exodus 15:25 | Then he cried to Yahweh. Yahweh showed him a tree, and he threw it into the waters, and the waters were made sweet. There he made a statute and an ordinance for them, and there he tested them. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights the central irony Stephen drives home: the very person Israel rejected and handed over to be killed is the only one who can set them free. Just as Moses, whom they abandoned to Pharaoh, was the sole means of their deliverance from Egypt, so Jesus alone can rescue them from spiritual bondage.
Barnes' Notes on the Bible Protestant 1832
Barnes identifies the specific wonders and signs with the plagues in Egypt, the crossing of the Red Sea, and the wilderness miracles such as manna, quail, and water from the rock. For him, these were not just general acts but concrete divine interventions at distinct stages of Israel's journey.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that Jewish tradition counted ten plagues in Egypt but fifty at the Red Sea, seeing the exodus from Egypt as God's "finger" but the deliverance at the sea as His full "hand." This distinction underscores the growing scale of God's power through the whole journey.
Geneva Bible Notes Reformed 1599
The Geneva annotators draw attention to the full sweep of God's miraculous deliverance: wonders in Egypt, at the Red Sea, and throughout forty years in the wilderness. The point is that God's saving power was not a single event but a sustained, continuous work spanning every stage of Israel's journey.
Gill's Exposition of the Bible Baptist 1748
Gill explains that the Red Sea is so named not from the color of its water or the mountains nearby, but from Erythrus, a former owner meaning "red," who he identifies as Esau (Edom). He also notes that the wilderness journey exactly matches the Jewish tradition of Moses spending three separate forty-year periods.
Lange's Commentary Reformed 1857
Lange highlights the rhetorical repetition of "this Moses" in Stephen’s speech to contrast the people’s rejection with God’s exaltation of him. The same Moses they denied as a judge, God sent as a redeemer, and the words of one angry Israelite represent the entire nation’s unbelief.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry argues that Stephen's speech honors Moses rather than blasphemes him. Stephen recounts Moses' divine calling, miracles, and faithful leadership, showing the highest respect. The charge of blasphemy against Moses is therefore unfounded, as nothing could be said more honor