John Chrysostom
"This man," that is, Moses, and see how Stephen depicts his glory, "led them out, performing wonders and signs in the land of Egypt, and in the Red Sea, and in the wilderness for forty years."
He brought them out, doing wonders and signs in the land of Egypt and in the Red Sea and in the desert, forty years.
ουτος εξηγαγεν αυτους ποιησας τερατα και σημεια εν γη αιγυπτω και εν ερυθρα θαλασση και εν τη ερημω ετη τεσσαρακοντα
4 Church Fathers comment on this verse
"This man," that is, Moses, and see how Stephen depicts his glory, "led them out, performing wonders and signs in the land of Egypt, and in the Red Sea, and in the wilderness for forty years."
In order afterward to defend himself against the charge of insulting Moses and his law, he dwells at length on this great Old Testament figure (vv. 20-43). He strives to show all his reverence both for Moses and for the law given through him.
In God's special providence over Moses' salvation and destiny, his particular calling is already revealed (vv. 20-22). Stephen indicates that Moses, while still at Pharaoh's court, already foresaw this calling. He did so, of course, by reflecting on the extraordinary circumstances of his life. His calling was to be the deliverer of his people from the Egyptian yoke (v. 25).
Then the person of Moses is fully honored in his dignity and significance. This appears when Stephen describes his call by God to the work of Israel's deliverance (vv. 30-35), and the deliverance itself. It also appears in his leading Israel toward the promised land with many signs and wonders (v. 36).
To express still more fully the dignity of Moses, Stephen shows 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 whole reverence for the Mosaic law is fully expressed. Yet it is expressed still more when he calls this law "living words" (v. 38).
At the same time, however, this speech is accusatory. In reading it, one cannot fail to notice that Stephen tries, wherever possible, to contrast the benefactions of the saving God with the ingratitude and unbelief of the Israelites.
Thus, even 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).
By the power of this almighty Angel, "this man led them out," and so forth. This is a brief depiction of the whole great work of Moses as deliverer of the people. Moses is presented especially as a wonderworker who performed signs and wonders, which particularly characterize the Hebrews' exodus from Egypt and the crossing of the sea. Stephen may emphasize Moses' wonderworking here because this feature especially testified to Stephen's faith in Moses as God's special messenger, contrary to the slander of the false witnesses against him.
The indication of the wonders performed by Moses is a new proof of Saint Archdeacon Stephen's high reverence for Moses. It is not contempt or blasphemy, as the slanderers said.
The wonders and signs are not named here in detail. Yet who among the members of the Sanhedrin, before whom Saint Stephen exalted Moses so briefly and vividly, did not know them?
Even one division of the wonders according to the places where they occurred could recall their multitude. Such were the wonders in the exodus from the land of Egypt and in the wilderness over forty years.
According to Saint John Chrysostom, "the wonders that took place under Moses were performed by Christ, whom they also will despise and persecute."
Passages read together with this verse.
Greek text, 20 words with lemma, transliteration and Strong’s number. Tap to expand.