Acts 7:27Meaning & Commentary from the Church Fathers

Licentiousness contends with chastity, righteousness with injustice, arrogance with modesty, and, in general, everything considered contrary with its opposite. By his own example Moses teaches us to stand on the side of virtue, as on the side of a fellow countryman. He teaches us to destroy the adversary who rises against it. For the victory of virtue becomes the ruin and disappearance of idolatry. In the same way, injustice is destroyed by righteousness, and arrogance is slain by modesty. But there is also in us a struggle between those of the same race. We would not have dogmas invented by evil heresies if a structure of erroneous reasonings did not contend against sounder reasonings. If we are weak and unable to strengthen the right side, because evil has prevailed by its devices and the authority of truth has been overthrown, then we must flee away as quickly as possible. The example of Moses proposes this flight toward the better and higher teaching concerning the mysteries. And if it is again necessary to dwell with a foreigner, that is, if we are compelled to turn to pagan philosophy, we may do this only after driving away the evil shepherds. They unlawfully use the well. That is, we must first expose false teachers in their evil use of external learning. Thus we shall live by ourselves, not getting involved in the quarrel and not acting as mediators in it. We shall dwell among those of one mind, whose will agrees with ours, together with our own flock. And all the movements of our soul will follow the guiding Word, like sheep following a shepherd.

It continues with the deliverance itself and his leading of Israel into the promised land, with many signs and wonders (v. 36). To express the dignity of Moses still more, Stephen points to him as a type of the Messiah, as one who conversed with angels, and as mediator between God and Israel (vv. 37-38). By this alone Stephen's reverence for the law of Moses is fully expressed. Yet it is expressed still more in his calling this law "living words" (v. 38). At the same time, this speech is also a rebuke. In reading it, one cannot fail to notice that Stephen strives, wherever possible, to contrast the benefactions of the saving God with the ingratitude and unbelief of the Israelites. Thus, already in the life of the patriarchs, he points to Joseph's suffering from the envy of his brothers, the forefathers of the Israelite people (v. 9). In Egypt, the descendants of these sons of Jacob reject the saving hand of Moses (vv. 25-28, 35). In the wilderness they reject Moses and God (vv. 39-43).

Now he had to understand that much, very much, was still lacking for Israel's full deliverance. First of all, faith was lacking in God, who saves and who had promised salvation to the seed of Abraham, Isaac, and Jacob. The coarse reminder of the killing he had committed, treated as a simple murder, undoubtedly had to frighten Moses. He understood that in nothing of this sort, or anything like it, could he rely on his countrymen. There should be no doubt about the denunciation. "Pay attention to the answer," writes Blessed Theophylact. "Who made you a ruler and a judge over us? These are the same words spoken to Christ. To repay good with injury is in the spirit of the Jews." Thus, this is the higher explanation of Moses' action. But of which action? Not the killing, but the peacemaking, since these words were the objection to that. The killing had another response: "Do you want to kill me as you killed the Egyptian yesterday?"