Which said ... - Deuteronomy 18:15, Deuteronomy 18:18. See this explained, Acts 3:22. Stephen introduced this to remind them of the promise of a Messiah; to show his faith in that promise; and "particularly" to remind them of their obligation to hear and obey him.

This is that Moses, which said - A prophet, etc. - This very Moses, so highly esteemed and honored by God, announced that very prophet whom ye have lately put to death. See the observations at Deuteronomy 18:22 (note).

This is that Moses which said unto the children of Israel,.... What is recorded in Deuteronomy 18:15.

a prophet, &c. See Gill on Acts 3:22.

{4} This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear.

(4) He acknowledges Moses as the Lawgiver, but in such a way that he proves by his own witness that the Law had respect to a more perfect thing, that is to say, to the prophetical office which accompanied Christ, the head of all Prophets.

7:37 This is that Moses, which said. This rejected Moses who was chosen by God to be a prince and a savior hath said.

A Prophet shall the Lord your God raise up... like unto me. Like me, of your brethren; like me, rejected and despised by Israel; like me, exalted to be a Prince and a Savior by God. See De 18:15-19.

7:37 The Lord will raise you up a prophet - St. Stephen here shows that there is no opposition between Moses and Christ. Deut 18:15

like...: or, as myself

Margin Lord

Jehovah. Dt 18:15.

37. This is that Moses which said . A prophet . him shall ye hear-This is quoted to remind his Moses-worshipping audience of the grand testimony of their faithful lawgiver, that he himself was not the last and proper object of the Church's faith, but only a humble precursor and small model of Him to whom their absolute submission was due.

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.