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. Stephen recounts the Exodus as authentication of Moses' divine commission through miraculous confirmation.
The phrase brought them out emphasizes Moses' role as deliverer, yet the power came from God. The wonders and signs served as divine credentials—visible proof of God's presence and power. Reformed theology distinguishes between signs that authenticate God's messengers and the underlying spiritual reality they represent.
Three locations mark Israel's journey: Egypt (plagues and Passover), Red Sea (parting waters), and wilderness (manna, water from rock). Each miracle demonstrated God's covenant faithfulness and power to save. The forty years in wilderness becomes a test of faith—physical deliverance must lead to spiritual transformation.
Stephen's audience knew these miracles well, yet he's building toward a shocking conclusion: possessing the signs and wonders didn't prevent rebellion. External miracles don't guarantee internal transformation—a warning against presuming on covenant privileges without heart faith.
Historical Context
The Exodus narrative (Exodus 7-40) formed the core of Jewish identity. Every Passover celebration rehearsed these events. Stephen speaks to Jews who pride themselves on Mosaic heritage while resisting the greater Prophet Moses foretold.
The forty years becomes a significant typological period—testing and refinement. This speech occurs roughly 1,500 years after the Exodus, yet Stephen shows the pattern repeating: signs were given, yet hearts remained hard. First-century Judaism emphasized circumcision, temple, and Torah observance, often overlooking the prophetic warnings against external religion without internal transformation.
Questions for Reflection
How do miracles function to authenticate God's messengers without guaranteeing faith?
What does the forty-year wilderness period teach about God's patience and testing of His people?
In what ways can we possess knowledge of God's works while resisting His authority?
How should Reformed Christians view signs and wonders in relation to Word-centered ministry?
What dangers exist in emphasizing external religious practices over heart transformation?
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Analysis & Commentary
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. Stephen recounts the Exodus as authentication of Moses' divine commission through miraculous confirmation.
The phrase brought them out emphasizes Moses' role as deliverer, yet the power came from God. The wonders and signs served as divine credentials—visible proof of God's presence and power. Reformed theology distinguishes between signs that authenticate God's messengers and the underlying spiritual reality they represent.
Three locations mark Israel's journey: Egypt (plagues and Passover), Red Sea (parting waters), and wilderness (manna, water from rock). Each miracle demonstrated God's covenant faithfulness and power to save. The forty years in wilderness becomes a test of faith—physical deliverance must lead to spiritual transformation.
Stephen's audience knew these miracles well, yet he's building toward a shocking conclusion: possessing the signs and wonders didn't prevent rebellion. External miracles don't guarantee internal transformation—a warning against presuming on covenant privileges without heart faith.