The Book of Acts

Lesson Number 26

TRANSLATION LEGEND: ALT = Analytical-Literal Translation (2005), AMPLIFIED = Amplified Bible (1965), ASV = American Standard Version (1901), BBE=Bible in Basic English (1949), DRA = Douay-Rheims (1899), ERV = English Revised Version (1885), ESV = English Stand Version (2001), GNB = Good News (1966), GWN = God’S Word (1995), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publication Society (1917), KJV = King James Version (1611), L.ITV = Literal Translation of the Bible ((1976), LIVING = Living Bible (1971), MKJV = Modern KJV (1962), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB = New American Bible (2002), NASB = New American Standard Bible (1977), NAU = New American Standard Bible (1995), NIB = New International Bible, NIV = New International Version (1984), NJB = New Jerusalem Bible (1985), NKJV = New King James Version (1979), NLT =New Living Translation (1996), NRSV = New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV = Revised Standard Version (1952), TNK = JPS Tanakj (1985), Webster = The Webster Bible (1833),WEYMOUTH = Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TYNDALE = Tyndale’s Bible (1526), WYCLIFFE = Wycliffe New Testament (1382), YLT =Young’s Literal Translation (1862).

---------- Lexicon and Bible Translation Codes with Identification -----------

LEXICON LEGEND: FRIEBERG = Friberg Lexicon, UBS = UBS Lexicon, LOUW-NIDA = Louw-Nida Lexicon, LIDDELL SCOTT = Liddell Scott Lexicon, THAYER = Thayer’s Greek Lexicon, LEH = LEH Lexicon, GINGRICH = Gingrich Lexicon

DISCLAIMER: The quoting of other translations is not to be taken as a condoning of them. My purpose is rather to show the remarkable diversity, and sometimes outright contradictions that exist among these various versions of Scripture. Our understanding of the Word of God ultimately depends upon our comprehension of the Lord Himself and His eternal purpose. Where this understanding is not present, we are shut up to scholasticism and conjecture, both of which are of the world, not of God.

STEPHEN’S DEFENSE, #5

“ ^7:35 This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush. ³⁶ He brought them out, after that he had showed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years. ³⁷ 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. ³⁸ This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sinai, and with our fathers: who received the lively oracles to give unto us: ³⁹ To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt, ⁴⁰ Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him. ⁴¹ And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands. ⁴² Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness?” (Acts 7:35-42)

   INTRODUCTION

             Stephen points out that Moses returned to Egypt – and he was the very one the Israelites had before rejected. Therein we perceive the contrary way of the natural mind. God chose the man Moses, and the people to whom he was sent rejected him. In this, Moses was a type of Christ, of whom it is written, “He came unto His own, and His own received Him not” (John 1:11). Thus we have Moses, at the forefront of God’s dealings with a body of people, and Jesus as the last Man sent to deliver men from the power of darkness – and both of them were initially rejected.

CONFIRMATION OF THE HUMAN CONDITION

            For centuries men have debated over the extent of human depravity. Entire bodies of theology have been developed on this subject. However, after all is said and done, our text provides evidence that is beyond all question. Here we are not dealing with humanity in general, but with a special segment of the race that were set apart for God. Anything that was known of God at that time had been given to them. They were the people with whom God was working, and to whom he had made unalterable commitments. Yet, Stephen points out that they rejected His choice of a ruler. There is no more proof required to establish that “there is none righteous, no not one” (Rom 3:10), for there is no more clear proof of this condition than when people are at a variance with God in their thoughts and assessments.

            There is no way to dignify thinking that contradicts the mind of the Lord. It cannot be excused or overlooked as though it did not exist. Woe to the people who invent a theology that allows for human opinion in matters on which God has spoken. In so doing they actually make a way for men to excuse being at variance with God, dignifying the absurd position by affirming men have a right to have their own opinion. That is the initial evidence that “the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be” (Rom 8:7). It is the condition creates enmity, and that requires reconciliation. When God allows for men to entertain contradicting views on matters concerning Him – like being persuaded they can or cannot eat meat – it is not that they have a right to think differently. It is rather that He is longsuffering, and is allowing time for them to mature in their perceptions. I do not think you could establish that men have a right to be at variance in their thinking.

            As a whole, the matter of it being wrong to disagree with God is glossed in our time. Even though men are “alienated from the life of God through the ignorance that is in them” (Eph 4:18), many continue to view men as having the right to opinions in matters pertaining to life and godliness. In our text, Stephen will make no such allowance, but will hold the Jews responsible for their rejection of both Moses and Christ.

GOD WORKED ANYWAY, FULFILLING HIS OWN WILL

            Notwithstanding his former rejection by the people, Stephen categorically states that Moses “brought them out.” This confirms that the will of the Lord ultimately prevails. Moses had been chosen for the task, yet Israel at first refused to receive him in the capacity of a deliverer – even in a matter involving only two people, to say nothing of the rescue of a nation. Yet, in due time, and according to the Divine appointment, Moses returned in the full capacity for which he was chosen. This time he did not appear as the son of Pharaoh’s daughter, or a member of the Egyptian dynasty. In fact, those who had formerly rejected him may very well have died off, like those who would later fall in the wilderness because of their unbelief (1 Cor 10:5; Heb 3:17; Jude 1:5).

A CONSIDERATION OF THE END

            In the final analysis, men will have no choice about submitting to the will of the Lord. When Jesus comes, those who have lived by faith, availing themselves of the reconciliation wrought by Christ will not be required to make a choice. Having submitted themselves “to the righteousness of God” while in the body (Rom 10:3), they will enter into life, fully receiving that for which they have longed, and for which they have been adapted. Those who have refused to receive the love of the truth (2 Thess 2:10), the atonement (Rom 5:11), and the remission of sins (Acts 10:43), will be cast out of the presence of the Lord, having absolutely no choice in the matter. Condemnation will be imposed upon them, and their destiny will be sealed and irreversible.

IN THE TEXT

            In this text, Stephen draws attention to Moses showing signs in Egypt, in the Red Sea, and in the wilderness for forty years. This confirmed that he was, in fact, sent by God, for God Himself worked through Moses. God confirmed Moses was sent when he first arrived in Egypt, and set the stage for the deliverance of Israel. He again confirmed His choice of Moses when they confronted the great dividing line – the Red Sea. Once again, He confirmed His choice throughout the wilderness wandering by working through Moses in most extraordinary ways. There should have been no question in the mind of the people concerning the Divine placement of Moses. Yet, ignoring all of the indisputable evidence, they murmured against Moses, and challenged his leadership.

            Surface thinkers may reply that this is just the way people are, and therefore we should not be surprised at the conduct of Israel, and even overlook it. These days there are a battery of professionals in human conduct who teach men to be tolerant of things for which God condemns them. Where God requires repentance and faith, these men require only outward reform and a minimal effort. However, the response of the Lord to man’s rebellion, particularly as demonstrated in His dealings with wayward Israel, confirms that it was not as simplistic as some imagine.

            The fact that mankind has fallen in Adam accounts for their waywardness, but it does not excuse it. God will not receive the excuse that sin could not be avoided because of man’s wayward nature. In assessing his own sin, David acknowledged that he had a sinful nature from the very beginning. Here are his words: “Behold, I was shapen in iniquity, and in sin did my mother conceive me” (Psa 51:5). Other version read, “Indeed, I was born guilty, a sinner when my mother conceived me,” ^NRSV and “Behold, I was brought forth in [a state of] iniquity; my mother was sinful who conceived me [and I too am sinful].” ^AMPLIFIED Yet, David did not offer this as an alibi for his sin – and the fact that the Spirit inspired it to be written confirms that it was an acknowledgment of the truth. In fact, David preceded this statement by saying, “Against Thee, Thee only, have I sinned, and done this evil in Thy sight: that Thou mightest be justified when Thou speakest, and be clear when Thou judgest” (Psa 51:4).

THE NECESSITY OF SEEING THIS

            When men – particularly professed Christian leaders – lead men to believe that they sinned because of some generational curse, genetic deficiency, chemical imbalance, or environmental limitations, they have contradicted God. Further, their teaching is like a stone, blocking the entrance to the Kingdom of God. Men must be brought to the point where they comprehend that sin is always wrong, regardless of the feeble explanations that are offered for it. The declaration of man’s natural state is not intended to provide a convenient explanation for sin, but to confirm that all men must, in fact, be born again. God will not accept men as they are, all humanly devised theology notwithstanding. That is precisely why Peter demanded repentance and conversion before sins could be remitted (Acts 3:19).

            All of this will be confirmed in Stephen’s approach to the recalcitrant manners of the Jews – in their reaction to Moses, and also to Jesus Christ.

A WISE STRATEGY

            Knowing the people before him professed to hold Moses in high regard, Stephen points to Moses’ prophecy concerning a coming Messiah. He affirmed that Christ would be a Prophet, whom the people would hear. Moses was also the one through whom the Law was given, which Stephen referred to as “living oracles.” The circumstances surrounding the giving of the Law confirmed that God Himself had given it. Yet, the Jewish fathers would not obey it, but during that very time Israel thrust both God and Moses from themselves, and in their hearts turned back to Egypt.

            Thus, with a wisdom that comes from above, Stephen paints a picture of the corruption of the human nature, and the absolute need for a Savior who would not only deliver, but transform as well. He will also speak in perfect harmony with the Scriptures, providing some insightful summations of clear and precise revelation. Notwithstanding, in confirmation of the truth of his insightful diagnosis, his hearers will summarily reject his word, finally murdering him.

   GOD SENT THE ONE THEY HAD REFUSED

            “ ^7:35a This Moses whom they refused, saying, Who made thee a ruler and a judge? . . . ”

            Some of the people to whom Stephen was speaking may very well have been among those who said who said to a man healed of blindness, “We are Moses’ disciples” (John 9:28). Jesus told the Jewish leaders, “Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust” (John 5:45). Now Stephen fastens on Moses, leading the people to ponder him. He does this because he is going to point out that Moses had foretold the coming of Christ, yet they had missed what he said – just as surely as the people of Moses’ day failed to recognize him.

THIS MOSES

            :This Moses . . .” Other versions read, “the same Moses,” ^NIV “it was this Moses,” ^NRSV “That very Moses,” ^WILLIAMS and “It was this very Moses.” ^AMPLIFIED

            Moses is a key figure in Scripture, being mentioned no less than 848 times. He is the prominent figure in Exodus through Deuteronomy, being mentioned 648 times. By way of comparison, Aaron is mentioned 272 times. In the Gospels, Moses is mentioned by name 38 times, 18 times in Acts, and 22 times in the Epistles. To my knowledge, the only man begotten by a man that is mentioned more times than Moses is David, who is mentioned 1,085 times in Scripture. It ought to be noted that there are 1,208 references to “Jesus” or “Christ” in Scripture. That is not to mention other terms by which He is known: i.e. Savior, Lord, Son of God, and His various titles and appellations.

            If men will subject themselves to the Word of the Lord, becoming acquainted with the Scriptures as Timothy (2 Tim 3:15), they will be drawn to certain key men – the greatest of which is the Lord Jesus Christ. After Jesus, one of those men is Moses. He was held in high regard by the Jews in a formal or creedal sense. The saved of all ages old him in honor because of the abundance of revelation and wisdom that was vouchsafed to him. The Law came to men through Moses (John 1:17). The pattern of the Tabernacle was given to him in very precise detail (Ex 25:9; Num 8:4). All of the ceremonial laws were given to him – procedures regarding sacrifice, cleansing, sanctification, feasts, etc (Lev 10:11; Lev 23:37-44; Num 29:39). He was also given extraordinary wisdom to judge the people, hearing and settling all of their disputes, and meeting out justice. Even though there were people in the millions, he did this alone for some time (Ex 18:15-23). Moses also foretold the acceptance of the Gentiles, and how that acceptance would provoke the Jews to jealousy (Deut 32:21; Rom 10:19). The Lord also made a point of saying that Moses was “faithful” in taking care of all His house, which was His people (Num 12:7; Heb 3:2).

            God Himself declared the uniqueness of Moses, saying there was no other prophet like him “My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?” (Num 12:7-8). And again, “And the LORD spake unto Moses face to face, as a man speaketh unto his friend” (Ex 33:11).

            Confirming the singularity of this man, he is the only man to whom the coming Savior was likened (Deut 18:15,18; Acts 3:22; 7:37). Jesus is declared to be a High Priest “after the order of Melchisedec” (Psa 110:4; Heb 5:6,10; 6:20; 7:11,17,21). He is declared to be seated on “the throne of David” (Isa 9:7; Acts 2:30). He was “called of God, as was Aaron” (Heb 5:4). But when it comes to the function of Jesus as a Prophet, He was “like unto,” or “like” ^NKJV Moses. Surely, then, Moses can be trusted to speak the truth.

            “This Moses” is the one single man through whom the history of the Jews was altered. Stephen refers to him nine times in this defense (7:20,22,29,31, 32,35,,37,40,44). He was born at the appointed time, called by God, and sent by God to deliver the people. It is not possible for any mortal to obtain more significance than that. Yet, note what Stephen says of the response of the people.

            Stephen will affirm that the Jews thought nothing of despising Moses when he did not conform with their own way of thinking. This was owing to the fact that the distinction of Moses was not apparent to them in the flesh. However, that was no excuse. His parents recognized his distinction when he was born (Heb 11:23). Pharaoh’s daughter saw him when he was three months old, and was drawn to him. The house of Pharaoh saw enough potential in him to ensure that he was “learned in all the wisdom of the Egyptians” (Acts 7:22). What possible excuse can be given for the people to whom he was sent failing to recognize he was no ordinary man?

REFUSED

            “ . . .whom they refused, . . .” Other versions read, “rejected,” ^NKJV “disowned,” ^NASB “would not have,” ^BBE “Forsook,” ^GENEVA and “denied (disowned and rejected).” ^AMPLIFIED

            The word “refused” is especially strong. Its lexical meaning is, “renounce,” ^FRIBERG “to deny” being “in any way related to,” ^LOUW-NIDA, “deny, disown . . . refuse,” ^{LIDDELL-SCOTT} and “forsake,” ^LEH

            God Sent Moses to Egypt to deliver His people from Egypt. There was enough evidence in even Moses’ appearance to have provoked serious thought about him, as confirmed in his parents, Pharaoh’s daughter, the house of Pharaoh. However, because they preferred their own views, the Jews refused to receive him. Both the word “refused,” and the teaching concerning it indicates that this involved stubbornness and obstinance.

WHO MADE THEE

            “ . . . saying, Who made thee a ruler and a judge? . . . ” Other versions read, “prince and judge,” ^GENEVA “leader and judge,” ^NJB “magistrate and judge,” ^WEYMOUTH “ruler and referee,” ^WILLIAMS and “ruler (referee) and judge.” ^AMPLIFIED

            This refers to the occasion when Moses attempted to reconcile two Jews who were in a dispute, with one of them striking the other. This was the second appearance of Moses to his brethren after he was forty years old, and took place the day after he delivered one of them from an oppressing Egyptian. At that time, the offending party said to Moses, “Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian” (Ex 2:14). Although only one man said this one time, Stephen affirms that all of the people were responsible, citing it as evidence that they rejected Moses.

            Some might object, saying all of the people were not guilty of this sin. However, the one who knows the hearts of men (Acts 15:8), declares “they refused” Moses. They did not come to the defense of Moses, or rebuke the man for speaking in such a manner. When the matter was told of Moses slaying the Egyptian, there is no record that any gave thanks for the deliverance, or honored Moses for risking his own life to save just one of them. They did not ponder the occasion with a mind to understand it, nor did they associate it at all with the God of their fathers.

            Although men may not be able to perceive it, it is not strange for a group of people to bear the responsibility of a single transgressor. The entire human race bore the results of Adam’s sin (Rom 5:12-19). All of Israel suffered because of the sin of Achan. It is said of that occasion, “But the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel” (Josh 7:1). The entire church in Corinth was judged because of a single fornicator who was among them (1 Cor 5:1-5).

            The absolute righteousness of this judgment justifies God, and can be seen from at least three perspectives. It is necssary that we see these things.

➪     First, the Divine assessment cannot possibly be wrong, for it is made by the One who beholds all things, and knows the thoughts and intents of the heart.

➪     Second, as regarding man’s natural state before God, they are all the same.

➪     Third, none of the Jews sided with Moses, or rebuked the one who spoke against him.

SOMETHING TO PONDER

            This incident underscores the seriousness of willing sin within the church. Now that psychiatrists, and other worldly-wise men, have gained a prominent place among professing believers, there is a tolerance of sin that is wholly unjustified. The imagined reclamation of transgressors has actually upstaged the purity of the body of Christ. After all of the arguments have been presented, the sobriety of the work of restoration is seen in the wise counsel of both Paul and Jude.

➪     Even though restoration is a noble and needful work, Paul says that only those who are “spiritual” should attempt such a work. “Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted” (Gal 6:1). The Amplified Bible reads, “you who are spiritual [who are responsive to and controlled by the Spirit] . . . keeping an attentive eye on yourself, lest you should be tempted also.”

➪     Jude says much the same thing, accenting the attitude that one must have when engaging in such a work. “And of some have compassion, making a difference: and others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh” (Jude 1:22-23). Jude odes not say to “have mercy” on all who fall, but “on some.” ^NASB There are others who must be approached with a mind to the possibility of being defiled by them. Some are to be saved quickly and forthrightly, “pulling them out of the fire,” ^NKJV “hating even the clothing stained by corrupted flesh.” ^NIV This is to be done by showing “mercy mixed with fear” ^NIV – that is, “fear” on the part of the one that is pulling the person out of the fire, lest they themselves be burned in the process. The Amplified Bible reads, “on others take pity [but] with fear, loathing even the garment spotted by the flesh and polluted by their sensuality.”

            While I personally laud those who engage in recovery ministries, it also is quite clear that the percentage of actual successes is very low – and that is generally freely acknowledged to be the case. This does not suggest that the work itself is not noble. It does confirm that it must be done with great wisdom and fear. The contaminating effects of sin cannot be underestimated, nor can transgression be addressed with the human intellect alone. Nor, indeed, can such an activity be driven only by mercy. As Jude states, mercy must be mixed with a holy fear because of the dangerous spiritual terrain on which the worker is treading.

            The account before us confirms the wisdom of the words of both Paul and James. It also accounts for the lack of emphasis on recovering fallen Christians. Such a work is reserved for those who are sober, wise, and cognizant of the seriousness of sin, together with its defiling effects. The body of Christ must not be thoughtless in this area.

   MOSES SENT TO BE A RULER AND A DELIVERER

            “ ^35b . . . the same did God send to be a ruler and a deliverer . . .”

            The same Moses the Jews “refused” was the very one the Lord sent. This confirms that the heavens do not rule according to the fickle will of men. It also substantiates that there is a time and place where God performs His will whether the people initially consent to it or not. Additionally, we see in this text that rulers and deliverers are set up by God – whether they are Pharaoh (Ex 9:16) or Moses (Acts 7:35), or David (2 Sam 23:1) or Nebuchadnezzar (Jer 27:6).

TO BE A RULER

            “ . . . the same did God send to be a ruler . . .” Other versions read, “the one God sent to be a ruler,” ^NKJV “He was sent to be their ruler . . . by God Himself,” ^NIV “whom God now sent as . . . ruler,” ^NRSV “him God sent to be prince,” ^DARBY “God sent to . . . rule them,” ^GWN “God . . .send to them to be their captain,” ^MRD “God sent to be . . . leader,” ^NJB and “God sending as a magistrate.” ^WEYMOUTH

            Those accustomed to a democratic approach to things find it difficult to even think in terms of a “ruler.” A ruler is a “commander and leader,” ^THAYER “one exercising authority” and “invested with power and dignity,” ^FRIBERG “a judge,” ^UBS and one who “governs.” ^LOUW-NIDA Speaking with wisdom concerning things “under the son,” Solomon said, “in the multitude of counselors there is safety” (Prov 11:14). But when it comes to the things of God, or the handling of the people of God, this is emphatically not the case. There came a time when seventy judges assisted Moses in judging the people (Num 11:25). But Moses never held a session with these men to determine what ought to be done. He was the one who was sent to be the “ruler,” and the spirit that was given to those seventy men was a portion of the spirit that had been given to Moses himself. The people, speaking through a single man, had challenged Moses, saying, “who made thee a ruler or a judge over us.” Now, Stephen answers the question. God had done this.

            This was not a token appointment – in name only, or without accompanying authority. God also gave Moses the power and wisdom that was required to be a “ruler.” As with all God-ordained offices, the confirmation of a person being sent by God in any given capacity is his possession of the gifts and abilities required for the execution of that office. This perception will revolutionize the consideration of preachers, teachers, elders, deacons, and the likes.

TO BE A DELIVERER

            “ . . . and a deliverer . . .” Other versions read, “liberator,” ^NRSV “savior,” ^BBE “redeemer,”^CSB “to free them,” ^GWN “deliverer and redeemer,” ^AMPLIFIED “to rescue the people,” ^CEV and “God sent . . . to set them free.” ^GNB

            A “deliverer” is “a redeemer . . . liberator,” ^THAYER “one who frees slaves,” ^FRIBERG “a person who releases others,” ^LOUW-NIDA and “a ransomer” ^{LIDDELL-SCOTT} Interestingly, the Greek lexicographer Thayer observes that this word is “not found in secular authors.” It is a word uniquely associated with God’s dealings with men.

            When one ponders the magnitude of the deliverance to be accomplished, the appointment of a single man through whom it would be carried out is most arresting. Of course, He will not be without heavenly empowerment and assistance, for God does not send anyone to do a work without providing everything that is necessary to accomplish it.

            Remember, this is a deliverance that involves a nation that has been in bondage for four hundred years. There had been numerous generations of Israelites that had never experienced liberty, and had only known bondage. If time can erase the promises of God, surely that is sufficient time for it to have happened – particularly in a strange land. However, even if the people that are to be delivered are wayward and stubborn, God knows how to prepare them so they will be ready and anxious to leave the land at the appointed time.

WHAT STEPHEN IS DOING

            With spiritual skill Stephen is showing the people that they are really no different than their predecessors. God called and commissioned Moses to effect a deliverance – the very men whom those he was sent to deliver had despised and rejected. Now, the people before Stephen had done precisely the same thing with Jesus, a greater Deliverer sent to accomplish a greater deliverance. It ought to be apparent that such a marvelous liberation is more than a mere accomplishment of men. It is rather the carrying out of a purpose that was conceived by God alone. He implement it through a man of His choosing.

   BY THE HAND OF THE ANGEL

            “ ^35c . . . by the hand of the angel which appeared to him in the bush.” Other versions read “with the help of the angel who appeared to him in the thorn bush,” ^NKJV “by means of the angel that appeared to him in the thorn bush,” ^CJB “with the help of an angel. This was the angel that Moses saw in the bush,” ^IE and “with the [protecting and helping] hand of the Angel that appeared to him in the bramblebush.” ^AMPLIFIED

            Here is a most arresting consideration! The deliverance of Israel is frequently said to have been accomplished by Moses himself.

MOSES BROUGHT THEM OUT

➪     God to Moses: “Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt” (Ex 3:10).

➪     “And Samuel said unto the people, It is the LORD that advanced Moses and Aaron, and that brought your fathers up out of the land of Egypt” (1 Sam 12:6).

➪     “Thou leddest thy people like a flock by the hand of Moses and Aaron” (Psa 77:20).

➪     “That led them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name” (Isa 63:12).

➪     “And by a prophet the LORD brought Israel out of Egypt, and by a prophet was he preserved” (Hosea 12:13).

GOD BROUGHT THEM OUT

            Yet, the very same deliverance is said to have been accomplished by God Himself.

➪     “And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place: there shall no leavened bread be eaten” (Ex 13:3).

➪     “And Moses and Aaron said unto all the children of Israel, At even, then ye shall know that the LORD hath brought you out from the land of Egypt” (Ex 16:6).

➪     “Just balances, just weights, a just ephah, and a just hin, shall ye have: I am the LORD your God, which brought you out of the land of Egypt” (Lev 19:36; 22:33; Num 15:41).

➪     “But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt” (Deut 7:8).

➪     “I sent Moses also and Aaron, and I plagued Egypt, according to that which I did among them: and afterward I brought you out” (Josh 24:5).

BY AN ANGEL

            Additionally, here the deliverance is said to be “by the hand” of an angel – a specific angel, even the one who appeared to him in the bush at Sinai. You see what holy involvement are wrought by the hand of the Lord. In the deliverance of Israel from Egypt, God, who determined and accomplished the deliverance, brought a holy angel and the man Moses into the work.

            There is frequent reference to this angel, particularly in regard to the deliverance of Israel from Egypt.

➪     AT THE READ SEA. “And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them: and it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night” (Ex 14:19-20).

➪     IN LEADING THEM THROUGH THE WILDERNESS. “Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries. For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will cut them off” (Ex 23:20-23).

➪     IN MOSES LEADING THE PEOPLE. “Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, Mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them” (Ex 32:34).

➪     PREPARING CANAAN FOR THEIR OCCUPATION. “And I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite” (Ex 33:2).

➪     LEADING THEM OUT OF EGYPT. “And when we cried unto the LORD, he heard our voice, and sent an angel, and hath brought us forth out of Egypt: and, behold, we are in Kadesh, a city in the uttermost of thy border” (Num 20:16).

➪     ISAIAH’S REVELATION. “In all their affliction He was afflicted, and the angel of His presence saved them: in his love and in his pity He redeemed them; and He bare them, and carried them all the days of old” (Isa 63:9).

            Now, speaking through the Holy Spirit, Stephen states that God sent Moses to be a ruler and deliver “by the hand of the angel which appeared to him in the bush.”

THE DIVINE MANNER

            In this we behold the manner of God’s workings. Because of the sinfulness of man, God Himself does not have immediate, or direct dealings with them. In the text before us, there was an angel and a man of faith between the people and God. It was the presence of these personalities that enabled God to work with the people without destroying them in the process. Even though God “set” His love upon this people, choosing them and preferring them above all other people (Deut 7:7), yet His nature did not allow Him to directly confront the people. This is why the vast hosts of angels are so active, “sent forth to minister for them who shall be heirs of salvation” (Heb 1:14). It is the reason for the presences of Moses, Aaron, the priests, and the prophets. Without these intermediaries God could not draw near to the people without His glory consuming them – for glory cannot dwell with corruption.

            Even in this day of salvation, when Jesus has put away sin, men have been reconciled to God, and peace has been made and preached, someone must be between God and man, else they will be consumed. This is the reason for “the Man Christ Jesus,” who mediates between God and man (1 Tim 2:5). It is why whatever comes to us from God comes “through Christ” and “by Christ” (Rom 6:11,23; Gal 3:14; Eph 2:7; Phil 4:7; 4:19; Tit 3:6; Heb 13:21). It is why what we give to God must come to Him through Christ (Rom 7:25; 16:27; 2 Cor 3:4; Eph 3:21; 1 Pet 2:5; 4:11). This is also why there are apostles, prophets, evangelists, and pastors and teachers who deliver the Word of God to men – as opposed to the Lord speaking directly with them.

            No man is so close to God that Jesus is no longer required – or the ministers whom He has “given to every man” (1 Cor 3:5). It is not possible to have a profitable association with God without a Intercessor in heaven (Heb 7:25), an Intercessor within (Rom 8:26-27), and informed messengers (Eph 4:11).

            There is a tendency in our society that greatly concerns me – a disposition that has been produced by spiritual ignorance and a lack of familiarity with God and His great salvation. God is being presented in a manner that actually conflicts with His nature. As good as it may sound to consider God as a close friend and companion who understands the difficulties we experience, that is not a fair representation of God at all. There have been, and presently are, people whose miserable condition has actually been brought on by the Lord whom they have offended. Additionally, there is a moral and spiritual condition in which sins are said to “have withholden good things from you” (Jer 5:25). There is also the fact that the Lord is addressed as “a God that hidest Thyself” (Isa 45:15). We are also told of times when the Lord looks for someone to stand in the gap for men (Ezek 22:30), and searches for an intercessor (Isa 59:16). Even then, when His “own arm” brought salvation, it was through a Savior, the Lord Jesus Christ. There are people who are not invited into the presence of the Lord, and He challenges them when they attempt to enter into His courts (Isa 1:12).

            These manners do not reflect a heartless God, but a holy one, whose nature is truthfully described in this way: “A fire goeth before him, and burneth up his enemies round about” (Psa 97:3). It is in consideration of this, coupled with a desire for “all men to be saved, and to come unto the knowledge of the truth” (1 Tim 2:4), that God works among men through appointed means, and not directly.

            When preaching and teaching leave people thinking of God as a kind of tender and sympathetic man, the people are put in a position of jeopardy. Lest men fall asleep, we are reminded that His wrath will be revealed “against all ungodliness and unrighteousness of men, who hold [back] the truth in unrighteousness” (Rom 1:18). There are people who will be raised from the dead to be damned (John 5:29). There are people who will be cast into the lake of fire (Rev 20;15). This will take place because they are incompatible with God, and thus cannot dwell in His presence.

            The purpose of salvation is to address and resolve this condition, so that men will not be condemned, and will be able to dwell in the house of the Lord forever. This is why there is a new birth (John 3:3,7; 1 Pet 1:23), transformation (Rom 12:2), and a moral and spiritual change (2 Cor 3:18). It is why men receive a new heart and a new spirit (Ezek 36:26). It is why spiritual growth is required (Eph 4:15; 2 Pet 3:18). This is the reason for “the new man” (Eph 4:24; Col 3:9), a new creation (2 Cor 5:17; Eph 2:10), and deliverance from the power of darkness and translation into the Kingdom of God’s dear Son (Col 1:13).

            All of this is precisely because God not simply a companion of troubled people, and One deeply concerned about the welfare of men in this world. It is why He is not presented as a mere problem solver, and a solution to difficulties that are common to all men. Even His love for us is “in Christ Jesus our Lord” (Rom 8:37).

WHY SAY THESE THINGS?

             It is necessary to say these things because of the nature of Scriptural history. When recounting historical events, the Spirit is doing more than simply relating what took place. Particular with regards to Israel, we are told that what “happened” to them was “for our ensamples,” or examples (1 Cor 10:11). That is, these were events that were Divinely orchestrated in order to teach us of critical matters. In those events we are not only apprised of the human nature, but of the Divine nature as well. Lest we become presumptuous in our approach to the Lord, it is important to recognize that, by His nature, He has specific response to both good and evil, righteousness and unrighteousness, holiness and iniquity.

            There is a sense in which Scriptural history is the doctrine of God lived out. The affirmation is that the Lord tries, or tests, the righteous, and hates “the wicked and him that loveth violence” (Psa 11:5). That statement is confirmed in the historical accounts of Scripture. The doctrine is that God will visit iniquity with the rod, or chastens those who insist on sinning (Psa 89:32). Divine history confirms that statement. The doctrine is that God is “nigh unto all them that call upon Him, to all that call upon Him in truth” (Psa 145:18). Scriptural accounts confirm this to be true. The doctrine is that God devises means so that His banished will not be expelled from Him (2 Sam 14:14; Ex 21:13; Isa 50:2). The Scriptural records of the Lord’s dealing with people are the proof of these. In conformity with the Divine manner, they are established in the mouth of at least two witnesses.

   HE BROUGHT THEM OUT AFTER HE HAD SHOWED WONDERS AND SIGNS

            “ ³⁶ He brought them out, after that he had showed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.”

HE BROUGHT THEM OUT

            “He brought them out . . .” Other versions read, “This man led them out,” ^NASB “He led them out of Egypt,” ^NIV “This man led them forth,” ^ASV “This man took them out,” ^BBE “This is the man who led our ancestors out of Egypt,” ^GWN “He it was that brought them out,” ^MRD “So, Moses led the people out,” ^IE and “Moses rescued the people.” ^CEV

            The “he” of the text is Moses, whom God sent to be a ruler and deliverer. He brought them out, not by means of warfare, but by leading the people to obey God, who then cleared the way for their exodus. From the standpoint of SOURCE, it was the Lord who brought them out. That is stated in Exodus 12:42: “It is a night to be much observed unto the LORD for bringing them out from the land of Egypt: this is that night of the LORD to be observed of all the children of Israel in their generations.” From the standpoint of MEANS, the Lord used Moses to bring them out, as He Himself declared: “And the LORD said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it” (Ex 33:1).

            The people of God must learn to speak in a precise and correct manner. There was a sense in which God alone brought Israel out of Egypt. Therefore God said, “I brought your armies out of the land of Egypt.” Yet there was a sense in which Moses himself brought them out. Therefore God said to Moses, “Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt” (Ex 3:10,12). From yet another point of view, they were thrust out of Egypt. As it is written, “And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual” (Ex 12:39). That is, the Egyptians urged them to leave, sending them out of the land. From yet another view, the children of Israel “went out from the land of Egypt” (Ex 12:41). From still another point of view, their deliverance was “by the hand of the angel” (Acts 7:35).

            Here again we see the nature of God’s working. Effective works that regard men are accomplished by means of heaven and earth working together. In the flood, it was the Lord and Noah. In the generation of Isaac, it was the Lord, angels, Abraham, and Sarah. In the expansion of Israel in Egypt, it was the Lord, Joseph, Jacob, and his progeny. Now, in the deliverance of Israel from Egypt, it is the Lord, an angel, Moses, and the people themselves, and even the Egyptians who urged them to go. Even in redemption, it was :”the Man Christ Jesus:” whop carried out the will of God while being supported by God.

            If you were to have assessed this deliverance while fastening your eyes on the people, it looked as though they merely walked out, being urged on their way by the Egyptians. If you had been carefully watching Moses, it would have appeared as though he was the driving force behind it all. If you could see behind the scenes, you would see that God determined the whole matter, and an angel facilitated His will. But actually, there was a marvelous harmony in the work, with heaven and earth working together. This was made possible because the Lord can turn hearts, raise the spirits of the people, and give them courage to move out. Working effectively, He can make the people want to come out, and cause the Egyptians to want them to leave.

In Salvation

            In salvation, we have a similar situation – except it is on a much larger scale. God, the Lord Jesus, and the Holy Spirit are all engaged in the work. The opening of the hearts of men, conviction, willingness, repentance and faith, and much more, are all traced to them. An enumerable company of Holy angels are also involved in the work. Working behind the scenes, they impact upon circumstance, are instrumental in leading, and a host of other ministries. There are special people like apostles, prophets, evangelists, pastors and teachers, who are charged with implementing the purpose of God, informing, and leading the people. These teach, expound, exhort, instruct, clarifying the truth to the people. Then, there are the people themselves, who are made willing in the day of His power, and willingly forsake the world, and love and embrace the truth. It is all marvelous when perceived, exhilarating the soul, and bringing joy and confidence to the heart.

WONDERS AND SIGNS IN EGYPT

            “ . . . after that he had showed wonders and signs in the land of Egypt . . .” Other versions read, “performing wonders and signs,” “did wonders and miraculous signs,” ^NIV “having wrought wonders and signs,” ^ASV doing wonders and signs,” ^DOUAY “Did amazing things and worked miracles,” ^GWN “by means of many wonders and miraculous signs,” ^NLT “by means of many remarkable miracles,” ^LIVING “He did powerful things and miracles,” ^IE and “performing marvels and signs.” ^WEYMOUTH

            Before Israel left Egypt, Moses worked signs and wonders, confirming that he was sent from God. Initially, he was given four signs to perform.

➪     Throwing his rod down, and it becoming a serpent (Ex 4:3; 7:10).

➪     Picking up the serpent by the tail, and it became a rod (Ex 4:4).

➪     Putting his hand into his bosom, withdrawing it, and it was leprous (Ex 4:6).

➪     Putting his hand again into his bosom, withdrawing it, and turned back again as his other flesh (Ex 4:7).

            Following this, he worked ten miracles of staggering proportions – the ten plagues of Egypt.

➪     Water turned to blood (Ex 7:14-25).

➪     The plague of the frogs (Ex 8:1-15).

➪     The plague of the lice (Ex 8:16-19).

➪     The plague of the flies (Ex 8:20-24).

➪     The plague on the cattle (Ex 9:1-7).

➪     The plague of boils and blains, or running sores (Ex 9:8-12).

➪     The plague of hail, with fire running along the ground (Ex 9:15-34).

➪     The plague of locusts (Ex 10:1-20).

➪     The plague of thick darkness (Ex 10:21-23).

➪     The plague of the death of all the firstborn in Egypt (Ex 11:4-7; 12:29-30).

            In these miracles, Moses used his rod, now referred to as “the rod of God” (Ex 4:17; 8:5,16,17; 9:23; 10:13).

WONDERS AND SIGNS IN THE RED SEA

            “ . . . and in the Red sea . . .” Other versions read, “at the Red Sea,” ^NRSV and “through the Red Sea.” ^NLT

            Having left Egypt, Israel first came to the Red Sea, which was impassable. It was there that Moses, using his rod, also worked signs and wonders.

➪     He stretched forth his rod and divided the sea, and Israel walked across no dry ground (Ex 14:16).

➪     Moses stretched forth his hand over the sea, and the waters returned to the natural state, drowning all of Egyptian army in the process (Ex 14:26-27).

WONDERS AND SIGNS IN THE WILDERNESS

             “ . . . and in the wilderness forty years.” Other versions read, “and for forty years in the desert,” ^NIV “and in the waste land for forty years,” ^BBE “and through the wilderness for forty years,” ^NLT and “during the forty years in the wilderness (desert).” ^AMPLIFIED

            During the sojourn through the wilderness, several miracles were wrought by the hand of Moses – sometimes with the involvement of Aaron.

            The listing I am providing of miracles done by Moses does not include the following, even though I have no doubt Stephen had them in mind as well.

➪     The pillar of cloud and fiery pillar that led Israel (Ex 13:21)

➪     The miraculous supply of daily manna (Ex 16:4).

➪     The miraculous supply of quail (Ex 16:13).

➪     The revelation of God at Mount Sinai (Ex 19:16-20; 24:10–17).

➪     The fire of God that fell upon the murmuring Israelites (Num 11:1-3).

➪     The judgment of Miriam’s leprosy (Num 12:10-15).

➪     The ground opening up and swallowing Korah and his cohorts (Num 16:31-35).

➪     The budding of Aaron’s rod (Num 17:1-9).

➪     The fiery (poisonous) serpents (Num 21:6-9).

➪     The destruction of Nadab and Abihu (Lev 10:1-2).

            The following are the signs and wonders that involved Moses more directly.

➪     Sweetening of the waters of Marah by means of casting a tree into them (Ex 15:25).

➪     Miraculous defeat of the army of Amalek while Moses hands were held up (Ex 17:9-13).

➪     The face of Moses glows when he came forth from being with God (Ex 34:29-35).

➪     Brings water out of the rock by striking it with his rod (Ex 17:5-7).

➪     Prays for Miriam and she is healed of leprosy (Num 12:10-15).

➪     Prayed to God and a fire sent to consume the people was stopped (Num 11:1-3).

➪     Brings water again from a rock (Num 20:8-11)

➪     Prays for the people among whom God had sent poisonous snakes, and was directed to construct a brazen serpent which, when looked upon, brought healing to those who looked (Num 21:6-8).

THE POINT TO BE SEEN

            The point to be seen is that the unbelief of the people could in no way be said to have resulted from them not seeing the works of God. It was not owing to any lack of ratification that Moses was, indeed, selected, sent, and empowered by God. As you might expect, Stephen will show that the same reasoning pertains to the Jew’s rejection of Jesus Christ. He was also “a Man approved of God . . . by miracles and wonders and signs, which God did by him in the midst of” the Jews (Acts 2:22).

THE PRINCIPLE OF HOLY REFERENCE

            Throughout Scripture, there is the employment of, what I will call, holy reference. By this I mean that the account of Divine workings were first chronicled, or reported. Then, those events were recalled in total by the wise selection of just a few words. Thus a base of knowledge became a virtual well of thought from which profitable recollections could be gathered. Of course, where there is an ignorance of the occurrences of reference, no significant profit can be gained when hearing a summation of them. However, if there is a knowledge of the factual details of Divine history, a brief reference to an entire period of time will produce a plethora of refreshing and profitable thought. Let me give you a few examples of the kind of summary statements to which I refer.

➪     THE MINISTRY OF JESUS. “How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with Him” (Acts 10:38).

➪     THE BEGINNING OF THE GOSPEL. “How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?” (Heb 2:3-4).

➪     THE MINISTRY OF THE HIGH PRIEST UNDER THE OLD COVENANT. “Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God” (Heb 9:6).

            If the individual hearing these statements does not have a working knowledge of the details to which they refer, the statements themselves will exert minimal influence upon both heart and mind. They all presume an acquaintance with the details.

            Where this Kingdom manner is not known, very foolish decisions can be made concerning the Scriptures. For example, because one reads that the Old Covenant and its attending ordinances are no longer in force, an erroneous conclusion may be reached. The person may see the Old Covenant Scriptures as entirely unnecessary, and therefore neglect them. Such a person may even choose to ignore them altogether, carrying about what men refer to as “A New Testament.” There are, in fact, a number of people with whom I am personally acquainted, who have adopted and promote this view. They conveniently overlook that these are the Scriptures to which Paul referred when he wrote to Timothy, “And that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works” (2 Tim 3:15-17).

In Our Text

            Previously, I listed twenty-four miracles that were wrought by the hand of Moses, as well as several that were related to his ministry. All of the events that I listed were brought to mind with this sentence: “He brought them out, after that he had showed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years” (Acts 7:36). This statement of Stephen would mean very little to someone who had no knowledge of those details. That condition would cause his words to be profitless to the hearers.

            Without lingering on this particular consideration, this explains why much of the modern church is not able to get much out of solid Scriptural preaching and teaching. Such communication, to them, concerns a book with which they are not familiar. Until they gain the needed familiarity, it is not likely that they will grow in the grace and knowledge of our Lord Jesus Christ. Such growth presumes one has a knowledge of the Scriptures. That is precisely why Peter wrote, “As newborn babes, desire the sincere milk of the word, that ye may grow thereby” (1 Pet 2:2). Professing believers cannot ignore this admonition without suffering disastrous results. Where “spiritual understanding” is not found, falling away from the faith is imminent. Men cannot remain ignorant, and yet remain safe and “kept by the power of God” (1 Pet 1:5). There appears to be a prevailing lack of consciousness of this altogether unacceptable circumstance. If men are to be saved, deliverance from this state must be experienced. Salvation is realized in the context of understanding.

   THIS IS THE MOSES WHO PROPHESIED OF CHRIST

            “ ³⁷ 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.”

            Stephen’s reference to Moses no doubt stirred the hearts of the people – particularly their leaders, who freely declared, “we are Moses’ disciples” (John 9:26). Boldly they said, “We know that God spake unto Moses,” while saying of Jesus, “as for this fellow, we know not from whence He is” (John 9:29). Now Stephen elaborates, aiming at the exaltation of the Lord Jesus Christ whom he is serving.

THIS IS THAT MOSES

            “This is that Moses, which said unto the children of Israel . . .” To these people, there was no question about what Moses had done. It was part of their history, and they tended to glory in it. They had handily forgotten how Moses was treated by their predecessors, but Stephen has clearly stated how Moses was received in his day, even though the generation of Stephen’s time held him in high regard. They referred to his writings as binding upon the people (Matt 19:7; 22:24; John 8:5).

            Now Stephen prepares for his proclamation of Jesus by drawing attention to what Moses said – the man they held in veneration. His words be like a penetrating sword that will search out the thoughts and intents of their hearts.

A PROPHET TO BE RAISED UP

            “ . . . A Prophet shall the Lord your God raise up unto you of your brethren, like unto me . . .”

            These words were spoken by Moses at the end of his life – after he had led the people through a terrible wilderness, and they were on the borders of the promised land. At this time, the unbelieving generation had died off, and Moses reminded them of the forty years they had spent wandering in the wilderness (Deut 2:7; 8:2,4; 29:5). What a circuitous journey it had been! Deuteronomy 1:1-2 affirms that at this time they were only eleven days from Horeb, where they had received the Law. It is generally considered that a days journey was approximately fifteen miles. If this is so, they were about 165 miles from where they started – and it took forty years to get there! Now, at the time of the Deuteronomy discourse given by Moses, they were on the banks of the Jordan River, with Canaan on the other side (Josh 1:1-2).

            The people listening to Stephen were no doubt fully aware of the last words of the book of Deuteronomy. They were a tribute to Moses, the servant of God. “And there arose not a prophet since in Israel like unto Moses, whom the LORD knew face to face, in all the signs and the wonders, which the LORD sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land, and in all that mighty hand, and in all the great terror which Moses showed in the sight of all Israel” (Deut 34:10-12). This being true, as it surely is, the words of Moses should be held in the highest regard, for they were nothing less that the words of God.

Another Prophet

            Thus, during this valedictory address, Moses foretold the coming of a greater prophet. “The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken “ (Deut 18:15). Not only had God raised up Moses, He was going to raise another Prophet – one that would prove to be even greater than Moses. The people would listen to this prophet, giving heed to His words.

By Way of Contrast

            By way of contrast, Moses reminded the people that they had requested that God no longer speak directly to them. “According to all that thou desiredst of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not. And the LORD said unto me, They have well spoken that which they have spoken” (Deut 18:16-17). This was done shortly after their deliverance, when they received the Law at Mount Sinai (Ex 20:19). In response to their request, Moses related what God has personally told Moses: “And the LORD said unto me, They have well spoken that which they have spoken” (Deut 18:17). That is, their decision was a wise one, for if God had come close to them or spoken to them, they would have indeed died, for their hearts were corrupt, and they were a stubborn and stiffnecked people.

It Would Not Always Be This Way

            Then Moses reaffirmed that God was going to raise up another Prophet from that nation. That Prophet would speak to the people in words that were given to Him by God Himself. It is in this sense that He would be a Prophet like Moses. His message would be superior, but the Source of it, and the means through which it was given to him, would be the same. “I will raise them up a Prophet from among their brethren, like unto thee, and will put My words in His mouth; and He shall speak unto them all that I shall command Him” (Deut 18:18).

Failing to Hear Him Would Be Fatal

            Moses then told the people that their continuance would hinge on whether or not they received what this Prophet said. “And it shall come to pass, that whosoever will not hearken unto My words which He shall speak in My name, I will require it of him” (Deut 18:19). On the day of Pentecost, some time before the period covered in our text, Peter also referred to this word. Through the Holy Spirit he made the strength of this saying quite clear. “And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people” (Acts 3:23). Even as it was with the council before whom Stephen was standing, it seems to me that this truth is scarcely known in the contemporary church. There is altogether too much casualness concerning the words of Christ, not to mention the gross ignorance of them, and prevailing lack of interest in, or a quest for, them.

HIM YE SHALL HEAR

             “ . . .Him shall ye hear.” Stephen accents this promise – for it is a promise, and not a mere commandment. Later versions of Scripture eliminate this phrase (NASB, NIV NRSV, RSV, NLT, etc). Nearly all older versions of Scripture (prior to 1900), contain the words (DARBY, DOUAY, GENEVA, MRD, PNT, RWB, TNT, WEB, YLT, LITV). Some later translations also include the words, including Phillips Translation of the New Testament. Whatever technical justification may be offered for this exclusion, it is wholly unacceptable. It actually deprives the text of strength. It also overlooks the presence of the words in the Deuteronomy text, and the affirmation given by God Himself when Jesus was transfigured (“hear ye Him” – Matt 17:5). There are also sufficient language scholars and students of ancient manuscripts that include it, thus confirming that the case against their inclusion is by no means beyond all question. Men do well to carefully weigh the liberties men take upon themselves to alter the text of Scripture in such a way as to put it at a variance with godly scholars, other texts of Scripture, and the words of God Himself. Both then Head and the body must be considered.

The Significance of These Words

            The significance of these words is found in the fact that God makes absolutely no provision for not hearkening to the words of Jesus. There is not the slightest Divine tolerance or longsuffering with those who ignore or reject the words of Jesus. As I have said, this view contradicts the burden of contemporary Christianity, as well as a considerable measure of historical Christendom.

            Stephen’s inclusion of Moses’ prophecy is designed to place the weight of conviction upon the conscience of his hearers. He will force them to deal with what they have ignored, even though it will result in his own martyrdom.

            One of the great needs of our time is for godly men who have a grasp of the truth to powerfully bring it to bear upon the hearts and consciences of men – particularly religious men. There is far too much indifference and ignorance in the professed church to allow for any other posture. Part of this condition has been caused by a lack of genuine leaders.

   MOSES DID IT WITH THE ANGEL

            “ ³⁸ This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sinai, and with our fathers: who received the lively oracles to give unto us.”

            Having drawn the attention of his listeners to Moses’ prophecy of Israel, Stephen continues to elaborate on Moses himself – a man chosen, sent, and empowered by God, yet rejected by the people.

THE CHURCH IN THE WILDERNESS

            “This is he, that was in the church in the wilderness . . .” Other versions read, “congregation in the wilderness,” ^NKJV “assembly in the desert,” ^NIV “church in the wasteland,” ^BBE “the assembly of God’s people in the wilderness,” ^NLT “congregation in the desert,” ^WEYMOUTH and “assembly in the wilderness (desert).” ^AMPLIFIED

            What an intriguing way to describe the children of Israel in the wilderness: “the church in the wilderness.” This word “church” is translated from the regular Greek word to which that term is applied – evkklhsi,a| (Eck-la-see-a). For many years, a considerable amount of needless controversy has raged around the English word “church.” It is often stated that it is an improper translation, and does not reflect the proper meaning of the word. In confirmation of the controversy that has raged over this word, THE COMPACT EDITION OF THE OXFORD ENGLISH DICTIONARY (which I have in my possession), contains over seven full pages of information under the heading “church.” The usage of the word ranges from applying it to a building, the purported clergy, and specific denominations, to the entire body of Christians. Most of this accents usage, which highlights the existing confusion.

            As used in Scripture, the word “church” (evkklhsi,a|) is both general and specific.

➪     IT’S BUILDER. Jesus said He would build His “church” (Matt 16:18).

➪     AN AUDIENCE TO WHICH THINGS ARE TOLD. Jesus said that after personal offenses had been addressed personally, and before two or three witnesses, and yet remained unresolved, they were to be told “to the church” (Matt 18:17).

➪     GOD ADDS TO. God is said to have added people “to the church” (Acts 2:47).

➪     FEAR CAME ON. Following the deaths of Ananas and Sapphira, “great fear came upon all the church” (Acts 5:11).

➪     ISRAEL IN THE WILDERNESS. Stephen referred to the nomadic Israelites as “the church in the wilderness” (Acts 7:38).

➪     PERSECUTED. Early in the history of the church, a persecution was leveled “against the church” (Acts 8:1,3).

➪     HAD A PERIOD OF REST. Following the cessation of the persecution, “the churches” had rest throughout Judea and Galilee and Samaria” (acts 9:31).

➪     HEARD OF GENTILE CONVERSIONS. The conversion of the Gentiles “as far as Phenice, and Cyprus, and Antioch, came into the ears of the church in Jerusalem” (Acts 11:22).

➪     PEOPLE ASSEMBLED WITH IT. Barnabas brought Saul to Antioch, where for “a whole year they assembled themselves with the church” (Acts 11:26).

➪     WAS VEXED. Herod “stretched forth his hands to vex certain of the church” (Acts 12:1).

➪     MADE PRAYERS. When the target was Peter, “the church” made prayer for him without ceasing (Acts 12:5).

➪     BY LOCATION. The church was identified with locations – Antioch, Cenchrea, Corinth, Galatia, Laodicea, Thessalonica,, Babylon, Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, Asia (Acts 13:1; Rom 16:1; 2 Cor 1:1, Gal 1:2; Col 4:16; 1 Thess 1:1; 1 Pet 5:13; Rev 2:1; 2:8,12,18; 3:1,7; 1 Cor 16:19).

➪     PRIVATE HOMES. There are churches in houses, or private homes (Rom 16:5; 1 Cor 16:19; Col 4:15; Phile 1:2).

➪     KNOWN BY THIS OWNER. The word “church” is used with reference to its Owner or Founder – “church of God,” and “church of the living God,” “church of the Firstborn” (Acts 20:28; 1 Tim 3:15; Heb 12:23).

➪     CHRIST’S BODY. There are texts that specifically define the church – Christ’s “body,” “the fulness of Him that filleth all in all,” “the house of God,” and “the pillar and ground of the truth,” (Eph 1:22-23; 5:23; Col 1:18,24; 1 Tim 3:15).

➪     AN ASSEMBLY. In Acts 19:32,30, and 41, a mob of irrate Ephesians who were opposed to Paul were called an “assembly” – translated from the word evkklhsi,a.

➪     PLACE WHERE GIFTS PLACED. Spiritual gifts are said to have been placed by God “in the church” (1 Cor 12:28).

➪     MEANS THROUGH WHICH GOD’S WISDOM IS BEING MADE KNOWN. The “church” is the means through which God is displaying His manifold wisdom to heavenly principalities and powers (Eph 3:10).

➪     GLORY BROUGHT TO GOD THROUGH. Glory is said to be brought to God through the church “throughout all ages” (Eph 3:21).

➪     JESUS WILL PRESENT IT TO HIMSELF. Jesus will present to Himself “a glorious church,. Not having spot, or wrinkle, or any such thing” (Eph 5:27).

➪     JESUS SINGS PRAISE IN. The Psalmist foretold a Messiah who would “sing praise” in the midst of “the church” (Psa 22:22,25; Heb 2:12).

➪     NAMES WRITTEN IN HEAVEN. The names of those in “the church of the Firstborn” are “written in heaven” (Heb 12:23).

            What is there that all of these uses have in common? It is obvious that the word does not refer to lifeless edifice or structure. It is equally clear that it speaks of people – functioning people. Often, the word emphasizes the people being assembled, or gathered together – although sometimes it refers to them while in state of dispersion.

Stephen Sheds Light on the Subject

            Right here, in Stephen’s defense, he sheds light on the real meaning of this word – particularly as it applies to the body of Christ. He refers to “the church in the wilderness.” There are at least two things that distinguished these desert nomads. First, they had been delivered – called out of Egypt. Second, they were pilgrims and strangers in the wilderness, in quest of the land that God had promised to them.

            “The church in the wilderness” had been called out of one country, and were in the process of journeying to another country. They were called together for a purpose – an objective. There was a particular purpose for this body of people, one into which they had been called.

            It is not by coincidence that the root meaning of the Greek word evkklhsi,a| perfectly coincides with the picture presented by Stephen. “Called out or forth . . . properly a gathering of citizens called out from their homes into some public place; an assembly,” ^THAYER “a gathering of citizens,” ^FRIBERG “an assembly of citizens regularly summoned,” ^{LIDDELL-SCOTT} and “assembly of people.” ^LEH

            “The church in the wilderness” was not merely a congregation. It was not a group of people who simply got together. This was a body of people who were in a foreign and hostile land. God had determined a better place for them, and therefore orchestrated circumstances so they would not feel at home in that land. In due time He called them out of that land, in order that they ,might occupy a better land – one of their own. He delivered them, led them, and sustained them along the way, doing do through a leader – Moses.

            All the way to the promised land they experienced trials and challenges. Some of them who refused to believe dropped off along the way. In fact one of the reasons for their forty year journey was in order that the unacceptable ones would expire in the wilderness.

            The parallel with the church is obvious, and does not require extensive explanation. The similarities between Israel and the church are not coincidental or incidental; they are deliberate, planned and orchestrated by God. This is the teaching of the first twelve verses of the tenth chapter of First Corinthians. Our leader and sustained is the Lord Jesus Christ. However, He only fulfills this role for those who have been called out of the world, have come out of it in their hearts, and are journeying as strangers and pilgrims in this world to better country.

            Any perception of the church that has them settling down in this world cannot possible be true. God has called them out of the world. This is such a critical matter that “whoever therefore wants to be a friend of the world makes himself an enemy of God” ^NKJV (James 4:4). How this needs to be known!

WITH THE ANGEL

            “ . . . with the angel which spake to him in the mount Sinai, and with our fathers . . .” Other versions read, “accompanied by the angel,” ^CJB “together with the angel,” ^CSB“with the messenger,” ^YLT “went between the angel,” ^WILLIAMS “was the go-between for the Angel,” ^AMPLIFIED and “was the mediator between the angel who used to talk with him on Mount Sinai and our father.” ^PHILLIPS

            The angel who spoke with Moses in Mount Sinai was the one at the bush, not one of the angels that delivered the Law. The angel to which Stephen referred appeared to Moses “in the wilderness of Mount Sinai” (Acts 7:30). The very angel that was sent to deliver the call to Moses was the same one who accompanied him in his work. This was the angel to which Isaiah referred when he wrote, “In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old” (Isa 63:9).

            In my judgment, this was none other than Michael, “one of the chief princes” in the angelic order (Dan 10:13). Once, when another angel had been dispatched to answer Daniel’s prayer, he encountered “the prince of Persia,” some great and hostile spiritual power. This “prince” proved too formidable for the angel, but Michael came to “help” him (Dan 10:13). While speaking with Daniel, this angel referred to Michael as “Michael your prince” (Dan 10:21). Later, in the twelfth chapter of Daniel, that same angel (delivering a message that covered Daniel 10:19-12-4), spoke of a time of great adversity for the children of Israel. However, he opened the door of hope when he said, “And at that time shall Michael stand up, the great prince which standeth for the children of thy people . . .” (Dan 12:1). While I will not be contentious about it, it appears to me that this was the angel that assisted Moses.

            That same angel was apparently instrumental in the giving of the law as well, for Stephen adds that he also spoke “with our fathers.” This being the case, Michael would have been joined by his angels. We know that he was in charge of some angels, for they were instrumental in the overthrown of Satan. It is written, “And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels” (Rev 12:7).

            The view of Michael and his angels being involved with Moses further explains Paul’s allusion in his letter to the Galatians. “Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator” (Gal 3:19).

            The point to be seen here is that Moses did not do the work himself. There is an extensive word given about this angel in the twenty-third chapter of Exodus. It is a most intriguing word. “Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for My name is in him. But if thou shalt indeed obey his voice, and do all that I speak; then I will be an enemy unto thine enemies, and an adversary unto thine adversaries. For mine Angel shall go before thee, and bring thee in unto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, the Hivites, and the Jebusites: and I will cut them off” (Ex 23:20-23). Observe the extensive work of this angel, and the promises and warnings issued concerning him.

➪     Hew would keep the people in the way, ensuring they did not get lost.

➪     He would bring them to the place God prepared for them. I take this to ultimately be the promised land, and immediately to Mount Sinai where they received the Law.

➪     The people were to beware of him.

➪     The people were to obey him.

➪     The people were not to, provoke him to anger, for he would not pardon their transgressions.

➪     God’s name was in him.

➪     If the people would obey the voice of the angel, and do everything he said, God would be an enemy to their enemies.

➪     He would bring the people to the nations then occupying Canaan, and would drive out those nations from the land.

A Type of the Holy Spirit

            In his association with Moses, this angel was a type of the Holy Spirit. It is “through the Spirit” that we also are successful in our journey to the world to come. Ponder what is said of this.

➪     “And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us” (Rom 5:5).

➪     “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live”(Rom 8:13).

➪     “For as many as are led by the Spirit of God, they are the sons of God” Rom 8:14).

➪     “For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost” (Rom 14:17).

➪     “And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God” (1 Cor 6:11).

➪     “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (2 Cor 3:18).

➪     “For we through the Spirit wait for the hope of righteousness by faith” (Gal 5:5).

➪     “In whom ye also are builded together for an habitation of God through the Spirit” (Eph 2:22).

➪     “That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us” (2 Tim 1:14).

➪     “Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently” (1 Pet 1:22).

            We are also warned against provoking this heavenly Companion. “And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption” (Eph 4:30). And again, “Quench not the Spirit” (1 Thess 5:19).

HE RECEIVED THE LIVELY ORACLES

            “ . . .who received the lively oracles to give unto us.” Other versions read, “living oracles,” ^NKJV “living words,” ^NIV “living words of God,” ^BBE “words of life,” ^DOUAY “life-giving messages,” ^GWN “living utterances,” ^NAB “life-giving words,” ^NLT “the living Word,” ^LIVING “commands that still live,” ^IE “ever-living utterances,” ^WEYMOUTH “living truths,” ^ISV “utterances that still live,” ^WILLIAMS and “living oracles (words that still live).” ^AMPLIFIED

Lively

            This refers to the giving of the Law, and parallels John’s words, “the Law was given by Moses” (John 1:17). The word “lively” means these words were associated with life, and by their very nature could not die. A living God cannot speak dead words. These were words that could prick the conscience, provoke inquiry, and reveal aspects of God. It is because they were “lively” that over fifteen hundred years after they were given Paul confessed, “For I was alive without the law once: but when the commandment came, sin revived, and I died” (Rom 7:9). Again, in defining the ordained impact of the law upon sinners, Paul said of his life prior to regeneration, “Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful” (Rom 7:13). It was the lively quality of the law that wrought these results.

            Inherent in the word “lively” is the idea of longevity, or living on. Today, more than 3,500 years after the law was given, it still defines sin (Rom 3:20), and sounds the guilty verdict over sinners (Rom 3:19). We are not justified by it, to be sure, but we are certainly convicted by it. While the Law cannot confer life, it remains very much alive in its ministry. Wherever sin has not been washed away, the finger of the Law finds it and points it out with telling accuracy.

Oracles

            The word “oracles” means a “brief utterance.” Translated from the Greek word lo,gion (log-ion), which has the following lexical meaning: “a little word, brief utterance,” ^THAYER “sayings originating from God,” ^FRIBERG “convincing speech,” ^LOUA-NIDA “an announcement.” ^{LIDDELL-SCOTT}

            The idea here is that “the living oracles,” or the Law, was not a form of reasoning, with extensive explanatory sentences. While much of the ceremonial was of this nature, the Law itself was not. It was a kind of summation of moral goodness – the kind that reflects the nature of God Himself. It was concise and to the point.

            In the English language, the King James Version, the Ten Commandments contain 297 words (Ex 20:3-17). In the New International Version they contain 300 words. The Amplified Bible, with all of its embellishments, only contains 333 words. By way of comparison, the Declaration of Independence has 4,543 words, and the United States Constitution has about 7,000 words. The code of Hammurabi, written when the Babylonian empire was at its peak, contains 297 different laws (originally it was 282), with each of them containing considerable text because they were the record of several legal cases – law stated largely by example.

            The Law given to Israel was a superior Law. Moses reminded th people that it was unique among the nations. “And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?” (Deut 4:8). Yet, it was so brief by way of comparison – “oracles.”Each commandment was like a container filled with an abundance. Each was conducive to extensive thought, meditation, and contemplation. The Law was “lively” like a small concentrated and potent dose of vaccine, or even of poison. It did its work, small though it was in volume. The ceremonial laws pertaining to sacrifices, cleansing, feasts, social conduct, and other forms of behavior were an elaboration of the “lively oracles.”

            As one spends time in Scripture it will be increasingly apparent that this is the manner which God speaks with men. His Word is the “Seed” of the Kingdom (Lk 8:11). Those who have a penchant for pre-digested religion will find themselves reading after men. However, in that approach, they will miss the very essence of spiritual life, which is Divine fellowship (John 17:3; 1 Cor 1:9). This also accounts for the popularity of Christian fiction. It is still true that men are to work out their own salvation with fear and trembling (Phil 2:12). That is one reason why God gave “oracles” – sayings, as compared to oratory, rhetoric, and elaborate forms of human logic. This is something that few souls perceive. However, those who do, find a spiritual joy in understanding that is beyond the reach of the flesh.

               THEY WENT BACK IN THEIR HEARTS

            “ ³⁹ To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt.”

            Stephen is preaching powerfully, uncovering the gross inconsistency of the flesh, and its nature to withdraw from God. Israel was given every conceivable advantage. They were delivered in a most extraordinary way. A powerful angel from heaven was dispatched to lead them on their way. They were given a good law, accompanied by appropriate promises and curses. God supplied their food. He supplied their water. Their clothing and shoes did not wear out, and their feet did not swell, even though they journeyed without interruption for forty years in a desert. They had a leader who possessed a heart for them. He interceded for them, and the wrath of God was turned from them – more than once. If treating people well, providing their needs, and faithfully representing them will change them, or make them thankful, surely this is what will happen to Israel. But behold what happened!

OUR FATHERS WOULD NOT OBEY

            “To whom our fathers would not obey . . .” Other versions read, “unwilling to be obedient to him,” ^NASB “refused to obey him,” ^NIV “unwilling to obey him,” ^NRSV “would not be obedient,” ^ASV “by whom our fathers would not be controlled,” ^BBE “would not be subject,” ^DARBY “would not hearken to him,” ^MRD“refused to listen to,” ^NJB “did not wish to become obedient,” ^YLT “rejected Moses,” ^LIVING “would not submit to him,” ^WEYMOUTH “ determined not to be subject to him [refusing to listen to or obey him],” ^AMPLIFIED and “this was the man to whom our forefathers turned a deaf ear!” ^PHILLIPS

            Someone might say that Israel was really rejecting God. And, indeed, that is the truth. Yet, here they are accounted as refusing to obey Moses – the man to whom God gave His Word, in order that He might give it to them. The reason God did this is so Israel would not die when He spoke to them. They even knew that would happen when they dealt directly with God (Ex 20:19).

            In Nehemiah’s day, the refusal of Israel to obey was confessed by insightful souls. Here is what they prayed. “But they and our fathers dealt proudly, and hardened their necks, and hearkened not to thy commandments, and refused to obey, neither were mindful of thy wonders that thou didst among them” (Neh 9:17).

            Stephen boldly declares that the Jewish fathers “would not obey him.” This reaction first took place when Moses was in the mount with God. It is written, “And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him” (Ex 32:1). And that was only the beginning.

            Five times it is written that “the people murmured against Moses.” They murmured when they had no water (Ex 15:24). They murmured when they had no bread (Ex 16:2). They murmured the second time they could find no water (Ex 17:3). They murmured when they spied out the promised land and found giants living there ( Num 14:2). They murmured when the ground opened up and swallowed Korah and his rebels (Num 16:41). Another time when they could not find water that gathered together against Moses and Aaron (Num 20:2). It is written that they “spake against God and Moses” (Num 21:5). Stephen summarizes their conduct against Moses: “To whom our fathers would not obey.” Keep in mind that God sent Moses to be “a ruler” over them (Acts 7:35). It is the manner of God to take it personally when the people reject the one He sends. This was preeminently true of Jesus, and of those whom He sent as well. Therefore Jesus said, “He that heareth you heareth Me; and he that despiseth you despiseth Me; and he that despiseth Me despiseth Him that sent Me” (Lk 10:16).

            If you imagine that this is not an issue in our day, ponder how many apostolic words are not being heeded today by those who profess to be Christians. Here are a few to stir up your pure minds by way of remembrance.

➪     “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment” (1 Cor 1:10).

➪     “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you” (2 Cor 6:17).

➪     “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2 Cor 7:1).

➪     “But as he which hath called you is holy, so be ye holy in all manner of conversation” (1 Pet 1:15).

➪     “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us” (Heb 12:1).

➪     “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him” (1 John 2:15).

            It is inexcusable for those living in “the day of salvation” and “the accepted time” (2 Cor 6:2-3) to react to the apostles like Israel reacted to Moses! There is no satisfactory excuse for it, and those who attempt to explain it greatly err. Solemnly believers are told, “Do we provoke the Lord to jealousy? are we stronger than he?” (1 Cor 10:22). What would lead anyone to imagine that it is all right for men to ignore the ones God has sent to us, while it was wrong for Israel to do so?

THEY THRUST HIM FROM THEM

            “ . . . but thrust him from them . . .” Other versions read, “rejected,” ^NKJV “repudiated him,” ^NASB “pushed him aside,” ^NRSV “thrust him aside,” ^RSV “put him on one side,” ^BBE “forsook him,” ^MRD “cast it from them,” ^TNT “spurned his authority,” ^WEYMOUTH “thrusting him aside they rejected him,” ^AMPLIFIED and “disregarded him.” ^PHILLIPS

            The rejection of Moses was neither polite nor casual. They repudiated him openly, murmuring against him, and refusing to obey him or be led by him. They never really associated him with the Living God, but only thought of him as one of their peers – one they could criticize and against whom they could murmur. And, that was after he had worked wonders in signs in Egypt, at the Red Sea, and in the wilderness!

            The people did not capture Moses and excommunicate him. Nor, indeed, did they persecute him or stone him. Oh, they would have done these things if they could, but he was working with an angel, and the angel would not allow Moses to be hurt by these wayward people. They “thrust” Moses away in their hearts and minds. They chose to ignore his words and not attach any real significance to his presence and leadership. He simply was not the kind of leader they would have chosen – and that is why God did not allow them to do so. God talked with Moses “face to face,” or directly (Ex 33:11; Deut 34:10). How could one possibly ignore such a man with impunity.

An Application for Our Time

            In this great day of salvation, how does God react to those who reject His messengers? It is written that every person who has believed on Christ did so because a minister had been given to him. Here is how Paul stated it. “Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?” (1 Cor 3:5). No person should have to speak at length on the reaction of God to those who spurn the messengers or ministers that are sent to them. It is one thing to read, “How shall they preach except they be sent” (Rom 10:15). It is quite another for them to be sent, and then rejected.

IN THEIR HEARTS THEY TURNED BACK

            “ . . . and in their hearts turned back again into Egypt.” Other versions read, “went back to Egypt in their thoughts,” ^NJB “wanted to return to Egypt,” ^NLT “they hankered after Egypt,” ^WILLIAMS and “yearned for and turned back to Egypt.” ^AMPLIFIED

            This inclination started at the Red Sea – the first obstacle they faced after being delivered from Egypt by the mighty hand of God. Standing on the banks of that sea, after behold the decimation of the Egyptians by ten plagues, hearing their enemies plead with them to leave, and having the Eyptians give their goods to them, this is what they said, “Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt? Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness” (Exodus 14:11-12).

            Hardly any time had passed until they spouted off about Egypt again – and they were not yet at Mount Sinai. When it seemed like there was no food, here is what they said, “Would to God we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger” (Ex 16:3).

            And then there was the time when the people began lusting, and in their hearts went back to Egypt. They lamented, “We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlic: but now our soul is dried away: there is nothing at all, beside this manna, before our eyes” (Num 11:5-6).

            Later they again recalled Egypt, thinking they had it better when they were there. “And wherefore hath the LORD brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt?” (Num 14:3). At that time, things got so bad the people determined, “Let us make a captain, and let us return into Egypt” (Num 14:4). In Nehemiah’s day, this was also recalled in their confession to God, and it was stated with the characteristic precision of faith. “ . . . but hardened their necks, and in their rebellion appointed a captain to return to their bondage: but thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindness, and forsookest them not” (Neh 9:17b).

Application

            Wherever there is spiritual retrogression or backsliding, the person has gone back to the world in their heart! Though God strictly forbids it, a love for the world was again awakened in their hearts. Perhaps it was owing to some hardship or difficulty. It may well have been the renewing of some worldly acquaintance, visiting some place filled with unholy memories. You may be sure of this, that Satan cannot lure a person back into the world without them thinking about it, and wanting to return.

            The solution to this temptation is to “deny ungodliness and worldly lusts” – refuse them a place in your thoughts. Pull down imaginations and every high thought that exalts itself against the knowledge of God (2 Cor 10:3-5). Let the people of God learn from Israel not to make a place for the devil (Eph 4:27). For he will always seize it for his advantage.

   THE PROPENSITY TO IDOLATRY – MAKE US GODS!

            “ ⁴⁰ Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him.”

            Unbelief is not content to merely malign the servant of God, and even God Himself. It will aggressively pursue someone else to serve. That is the nature of the flesh, or human nature.

MAKE US GODS

            “Saying unto Aaron, Make us gods to go before us . . .” Other versions read, “Make us gods who will lead the way for us,” ^NRSV “Make us gods who will be our leaders,” ^NAB “Make us a god to go at our head,” ^NJB “Make us some gods who can lead us,” ^NLT “Make idols for us, so that we will have gods to lead us back,” ^LIVING “Make gods for us, to march in front of us,” ^WEYMOUTH and “Make us gods who shall [be our leaders and] go before us.” ^AMPLIFIED

            I have already alluded to historical record of this occasion. The words of the people are most arresting. They demanded of Aaron, Moses’ own brother, “Up, Make us gods to go before us!” (Ex 32:1). When they were groaning under the harshness of the Egyptian taskmasters, this is not what they said! At that time they rather “cried, and their cry came up unto God by reason of the bondage” (Ex 2:23). They groaned, and God “heard their groaning.” Now, at the base of Mount Sinai, and in less than three short months, all of this has been forgotten (Ex 19:1). They have determined to head back to Egypt, and they want gods made for them to lead them back. They were not requesting god’s to lead them to Canaan, for their hearts had returned to Egypt. Even though the children of Israel had lived for five hundreds years with the promise of Canaan in their hearts, the trial of the desert had washed it all away.

            There is no record of Israel having any inclination to idolatry in Egypt, but they certainly had one in the desert of Sinai, even though it was totally irrational for them to do so! Sin is not reasonable, even though it parades itself as being so. Think what Israel had experienced from the night of the Passover to this day – in less than three months.

➪     The Egyptians, their former taskmasters, had urged them to leave the land with great haste (Ex 12:32).

➪     God gave Israel favor in the eyes of the Egyptians, so that they “lent unto them such things as they required” – and that included “jewels of silver, and jewels of gold, and raiment” (Ex 12:35-36).

➪     In a single night, the entire nation of Israel exited Egypt, with not one animal hoof was left behind, and not one Egyptian dog barking at them (Ex 10:26; 11:7; 12:51).

➪     The Lord led them miraculously with a pillar of cloud by day, and a pillar of fire by night, never taking them away (Ex 14:21-22).

➪     Every single Israelite – as high as several million – crossed the Red Sea on dry ground, with not a single person failing to do so, and none of their possessions being lost (Ex 14:22,29).

➪     When Pharaoh and his armies pursued them, the sea closed upon them, and all of Israel saw their carcases “dead upon the sea shore” (Ex 14:30).

➪     Israel saw what the Lord had done, “feared the Lord, and believed the Lord, and His servant Moses” (Ex 14:31).

➪     They witnessed the healing of bitter waters at Marah (Ex 15:23-24).

➪     They found an oasis in the desert with twelve wells of water and seventy palm trees (Ex 16:27).

➪     They were given manna at a certain rate every day, and it supplied the complete need of every person in Israel, young and old (Ex 16:4-12).

➪     They saw a miraculous supply of quail to be eaten in the evening, while manna was eaten in the morning (Ex 16:12-13).

➪     They were given miraculous water through Moses striking a rock with his rod. The Psalmist says that rivers of water gushed from the rock (Ex 17:5-6; Psa 78:15).

➪     They miraculously defeated the armies of Amalek while Moses hands were upheld by Aaron and Hur (Ex 17:10-13).

➪     The people saw Sinai when God came down on it. “ . . . there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled.”The mountain was “altogether on a smoke, and the whole mountain “quaked greatly” (Ex 19:16).

➪     At Sinai, the people “saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off. And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die” (Ex 20:18-19).

➪     Moses had told the people all of the judgments of the Lord, and the people had responded, “All the words which the Lord hath said, we will do” (Ex 24:3).

➪     Moses read the book of the covenant to the people, and sprinkled both the book and the people with sanctifying blood (Ex 24:7-8).

➪     The nobles of Israel “saw God” (Ex 24:11).

➪     They saw a cloud of Divine glory upon Mount Sinai, that was “like devouring fire,” witnessing the event for seven days (Ex 25:16-17).

            Within less than twelve weeks, Israel had seen all of these things, and possibly more. Yet all of this has been forgotten, they have determined to return to Egypt, and now they demand that gods be made that can be carried before them.

Application

            Do you wonder at the capacity of the flesh to forget, blaspheme, and love and cling to the world? Woe to that person who remains naive about the human capacity to sin after reading the account of Israel! How must it sound to heavenly hosts when men banter back and forth about human freedom, volitional capacities, and the likes. It is as though men have never read the record of what “happened” to the Israelites for examples, and has been written for our admonition (12 Cor 10:11).

AS FOR THIS MOSES

            “ . . . for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him.” Other versions read, “we do not know what has become of him,” ^NKJV “we do not know what happened to him,” ^NASB “we have no idea what has become of him,” ^BBE and “we have no knowledge of what has happened to him,” ^AMPLIFIED

            Moses had been absent from them for forty days (Ex 24:18). During that time he had received all of the details for the construction of the tabernacle and all of its furnishings (Ex 25:1-27:21). He had received all of the detailed instructions concerning the high priest, priests, their garments, how to make them, who was going to make them, how they were to be set apart, and what they would do (Ex 28:1-29:46). Instructions concerning making the remaining furniture, anointing oil, oil for the lamp, and incense were given (Ex 30:1-38). The Lord told Moses He had endowed Bezaleel and Aholiab with special wisdom required for the construction of the tabernacle, together with the various oils and incense associated with the tabernacle service (Ex 31:1-17). At the conclusion of the forty days and forty nights, the Lord gave Moses two tables of stone on which were written the words of the covenant – and they were written “with the finger of God” (Ex 31:18).

            Before Moses went up into the mountain, he had told the elders what he was going to do, instructing them to wait for him. He added, “and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them” (Ex 24:14). However, now the people say they do not know what has become of Moses. He has been gone for over a month, it is true. However, the events that attended their arrival at Sinai were sufficient to have caused them to be sober, and to wait in patience. But they did not do so, for they did not have a heart for waiting for a word from the Lord.

Application

            Here is another occasion that confirms that each person “must be born again” (John 3:7). There should be no doubt in the mind of anyone concerning the necessity of a new heart and a new spirit. I doubt that it is possible for any people to endure more sensual exposure to the presence of the Lord. Daniel fainted and lost all of his strength upon receiving a word from an angel (Dan 8:27). It was not attended by a mountain on fire, the quaking of the earth, lightning, thundering, and the likes. No storm or tempest was present as at Sinai.

            If it were possible to frighten people into a state of prolonged sobriety, surely Israel’s experience would have confirmed its possibility. If men can be brought to a sound mind by heaping benefits – miraculous benefits – upon them, surely it will be true with Israel. There have never before nor since been miracles of the magnitude of those wrought by the hand of Moses, and experienced at Sinai. Yet, they had no power to alter the thoughts of the people, and were not intended to do so.

            Stephen will show this to be the case with great spiritual power and wisdom. He himself will become an oracle of God, with precise and concise sayings flowing out from his mouth. They will also accomplish something

   THEY MADE A CALF, SACRIFICED TO IT, AND REJOICED IN IT

            “ ⁴¹ And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.”

            We come now to one of the most sorrowful passages in Scripture. It seems to me that, because of the number of the people involved, and complete irrationality of their conduct, this is only eclipsed by the death of the Lord Jesus Christ. There is such foolishness associated with this entire event that it the consideration of it staggers the mind. It confirms what can happen when unbelief and stubbornness are married, and a hard heart rules the human personality.

THEY MADE A CALF

            “And they made a calf in those days . . .” Other versions read, “At that time they made a calf,” ^NASB “That was the time they made an idol in the form of a calf,” ^NIV “they made the image of a young ox in those day,” ^BBE “they made the statue of a calf,” ^NJB and “In those days they even made a calf.” ^ISV

            The record of this horrendous event is found in Exodus 32:2-8. Stephen has pointed out that the people made this request of Aaron, which Exodus 32:1 records. Aaron responded in a peculiar way to their request. “And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me” (Ex 32:2). It has been suggested that Aaron did not desire to go along with their request, and therefore told them to give up something they might be hesitant to do. In deference to Aaron, I am inclined to agree with this, even though it by no means excuses what he did. The reason it seems right to take this view is that Stephen, speaking while filled with the Holy Spirit, affirms that the people made the calf, thereby imputing the case to them, and not to Aaron. The Psalmist makes the same observation in Psalm 106:19-20. Nehemiah also affirmed this view of things in Nehemiah 9:18, thus confirming that this is heaven’s view of the situation. It is similar to the time Moses struck the rock instead of speaking to it, because he became incensed with the people, and therefore acted in unbelief. It is said of that occasion,. “They angered him also at the waters of strife, so that it went ill with Moses for their sakes” (Psa 106:32).

            Whereas Stephen says the people made the calf, the Exodus record, written by Moses, says that Aaron made it. After the people broke off their earrings and gave them to Aaron, “he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf:” (Ex 32:4). After fashioning it, Aaron further “built an altar before it; and Aaron made proclamation, and said, To morrow is a feast to the LORD” (Ex 32:5). The desire belonged to Israel, the work was done by Aaron. He never would have made the calf, except for the people, who apparently pressured him to do it. However, as will be confirmed, he was wrong in doing it, even though the people originated the idea.

            The Scriptures provide us with a holy assessment of this occasion.

➪     God said of the event: They “have corrupted themselves . . . they have turned aside quickly lout of the way . . . I have seen this people, and behold, it is a stiffnecked people” (Ex 32:8-9; Deut 9:12-13).

➪     Moses said to Israel, “I looked, and, behold, ye had sinned against the Lord” (Deut 9:16).

➪     Nehemiah said, “they had made them a molten calf . . . and had wrought great provocations” (Neh 9:18).

➪     The Psalmist said, “Thus they changed their glory into the similitude of an ox that eateth grass. They forgat God their Savior, which had done great things in Egypt” (Psa 106:20-21).

Application

            The parallel to this event that is being experienced in our day was declared by Paul. It is a greater sin, because it is being committed in a greater light. “For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears” (2 Tim 4:3). That is a precise equivalent to Israel saying to Aaron, “Up, make us gods!”

Additional Observation

            You may recall that, while Moses was in the mount, God told him precisely what the people had done (Ex 32:7-8). Upon going down the mountain, Moses “saw the calf, and the dancing,” and his anger “waxed hot, and he cast the tables out of his hand, and brake them beneath the mount.” He then “took the calf which they had made, and burnt it in the fire, and ground it into powder, and strowed it upon the water, and made the children of Israel drink it.” Then, turning his attention to his older brother Aaron he said, “What did this people unto thee, that thou hast brought so great a sin upon them?” (Ex 32:21). Aaron relied, pointing out that Moses well knew the kind of people they were, “prone to evil.” ^NASB He then recounted how the people had asked him to make them gods, for they did not know what had happened to Moses. After telling Moses that he made them break off their gold and give it to him, he added, “So they gave it me: then I cast it into the fire, and there came out this calf” (Ex 32:22-24).

            It appears from the text in Exodus 32, that Moses turned his attention away from Aaron. It was not until forty years later that Moses brought this incident up to another generation. He revealed something that was only hinted at before. In Exodus 32:35 we read, “And the LORD plagued the people, because they made the calf, which Aaron made” (Ex 32:35). It appears clear, then, that Aaron was associated with the sin in the mind of God. Now, at one hundred and twenty years of age, Moses makes known something that apparently was not known before, for it occurred in a time of privacy between the Lord and Moses. “And the LORD was very angry with Aaron to have destroyed him: and I prayed for Aaron also the same time” (Deu 9:20). Thus, God was justified in all of His sayings!

THEY OFFERED SACRIFICED UNTO THE IDOL

            “ . . . and offered sacrifice unto the idol . . .” Other versions read, “offered sacrifices to the idol,” ^NKJV “brought a sacrifice to the idol,” ^NASB“made an offering to it,” ^BBE and “offered a sacrifice to that false god.” ^GWN

            What a lamentable text to read! Sin does have the tendency of getting worse and worse. That is the nature of iniquity. The record in Exodus reads, “And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings” (Ex 32:6). In order to do

this, the Psalmist said they had to “change THEIR glory into the similitude of an ox,” and forget “God their Savior, which had done great things in Egypt” (Psa 106:20). What a day of infamy it was!

THEY REJOICED IN THE WORK OF THEIR HANDS

            “ . . . and rejoiced in the works of their own hands.” Other versions read, “held a celebration in honor of what their hands had made,” ^NIV “reveled in the works of their hands,” ^NRSV “had joy in the work of their hands,” ^BBE “were celebrating what their hands had made,” ^CSB “delighted in what they had made,”^GWN “and were voluptuous with the work of their hands,” ^MRD “They were perfectly happy with something they had made for themselves,” ^NJB “celebrated over this thing they had made,” ^NLT “kept rejoicing in the gods which their own hands had made,” ^WEYMOUTH and “made merry and exulted in the work of their [own] hands.” ^AMPLIFIED

            The Exodus record says the people “sat down to eat and drink, and rose up to play” (Ex 32:6). Paul also refers to this in First Corinthians: “Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play” (1 Cor 10:7).

            The word “play” is an especially reprehensible one. It does not refer to playing games, as ordinarily perceived. It refers to the kind of raucous laughter that is associated with drunkenness and sensuality. It is generally understood to have been associated with idolatrous feats in which the lusts of the people were especially indulged. At the time this took place, Moses had observed that the people were “naked, for Aaron had made them naked unto their shame among their enemies” (Ex 32:25). The word naked here refers to a display in which they case off all restraint, engaging in revelry and debauchery.

            Here Stephen accounts for their indulgent manner by saying they were rejoicing in the work of their own hands. This is his summation of what Exodus refers to as the worship of the golden calf (Ex 32:8), when they brought burnt offerings and peace offerings to the calf, and then rose up to play (Ex 32:6). This was certainly a far cry from the shouts of rejoicing that had taken place a few weeks earlier on the banks of the Red Sea.

            In scripture, rejoicing in the works of ones hands is associated with idolatry. Isaiah wrote, “Their land also is full of idols; they worship the work of their own hands, that which their own fingers have made” (Isa 2:8). Actually, a lot of this kind of thing takes place today, with men celebrating their own achievements with special gatherings and feasts. While such things are not necessarily wrong, they represent an area of human indulgence that is slanted toward the pride of life. They also tend to promote vanity. Should a person choose to indulge in such things, it ought to be done with sobriety, wisdom, and in a state of unusual spiritual alertness.

A Similar Thing Today

            In my judgment, something similar to making other gods is occurring in our day. Some within the professing church have hewed them out intellectual gods that will do what they desire. They have then heaped to themselves teachers who will speak of these gods – gods of health, wealth, worldly success, etc. They are gods that allow them to maintain their perverse desires, and to be at home in this present evil world, even though it is passing away. Because of the superiority of the New Covenant, the abundance of truth that has been revealed, together with the reality of regeneration and reconciliation, this tendency is even more reprehensible than the sin of Israel.

   GOD GAVE THEM UP TO WORSHIP THE HOST OF HEAVEN

            “ ⁴² Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness?”

            Stephen becomes more strong in his statements, underscoring the gravity of anyone experiencing the work of God going backward. Here is an aspect of the Divine nature that is not being presented with much clarity in our time. We do well to give due heed to it.

GOD TURNED

            “Then God turned . . .” Other versions read, “God turned away,” ^NASB “God was turned from them,” ^BBE “God turned away from them,” ^CSB “God turned Himself away,” ^GENEVA and “God turned against them.” ^IE

            Here it is important to remember that we are considering a special people.

➪     They were a people upon whom God had set His love (Deut 7:7a).

➪     They were a chosen people (Deut 7:6a).

➪     They were a special people unto God above all people that were upon the face of the earth (Deut 7:6b; 14:2).

➪     They were a covenanted people (Ex 6:4).

➪     They were a delivered people (Ex 18:8).

➪     They were a saved people (Deut 33:29).

            Yet, Stephen declares that God “turned” – that is turned away from them, and against them. His posture toward them was changed, and it was not for the better. Instead of being for them, He was now opposed to them. The word “turned” has a lexical meaning of, “turn the back to one, used of one who no longer cares for another,” ^THAYER It is similar to God repenting that He had made man (Gen 6:6). For some, this is too difficult to consider, but this should not be the case. It is the very nature of God that compels Him to react in this manner. He loves righteousness and hates iniquity. Because of this, He can no more ignore an ungodly person than He can a godly one. God is not indifferent to the state in which men remain. When they choose to abandon Him, change His glory, and give to another what rightfully belongs to Him, He cannot look favorably upon the person. To be sure, He is longsuffering, yet his Spirit will not always strive with man (Gen 6:3), and our text is a case in point.

GOD GAVE THEM UP TO WORSHIP THE HOST OF HEAVEN

            “ . . . and gave them up to worship the host of heaven . . .” Other versions read, “delivered them up to serve the host of heaven,” ^NASB “gave them over to the worship of heavenly bodies,” ^NIV “handed them over to worship the host of heaven,” ^NRSV “and let them give worship to the stars of heaven,” ^BBE “let them worship the sun, moon, and stars,” ^GWN “gave them over to the worship of the heavenly bodies,” ^NIB “abandoned them to the worship of the army of heaven,” ^NJB “abandoned them to serve the stars of heaven as their gods!,” ^NLT “gave them up that they should worship the stars of the sky,” ^TNT “He stopped trying to change their hearts. They were worshiping the sun, the moon, and the stars,” ^IE “gave them over to worship the starry host,” ^WILLIAMS and “delivered them up to worship and serve the host (stars) of heaven.” ^AMPLIFIED

            Here Stephen briefly expounds what is involved in God turning away from someone. Whatever preservation and protection that is associated with longsuffering and mercy are withdraw from the person from whom God turns away. Such a person or people are then made the vassals of the devil in the fullest sense of the word. It ought to be evident that this does not fit into the common notion of the freedom of the will, and the unrestrained volitional capacities of men. It seems to me that when certain doctrines are frequently found to be at variance with straightforward proclamations of the works of God, they ought to be zealously and instantly cast from us. If we read that the Lord will never leave us or forsake us (Heb 13:5), the text is obviously not speaking of people like Israel as they were in our text. That saying does not apply to everyone, and the church ought not present it as though it did.

            There is some question concerning the identity of “the host of heaven.” Is it referring to the heavenly, or celestial, bodies, or to spiritual powers in the domain of darkness. The expression is used both ways in the Word of God. It is used of the heavenly bodies (Deut 4:19; 17:3; Isa 34:4; Jer 8:2), and of personalities (1 Kgs 22:19; 2 Chron 18:18; Neh 9:6; Dan 8:10; Lk 2:13). It does appear as though the heavenly bodies are the point here. That kind of worship repeatedly cropped up in Israel’s history.

➪     Israel worshiped them (2 Kgs 17:16; 2 Kgs 23:4-5; Jer 19:13; Zeph 1:5).

➪     Manasseh instituted the worship of them (2 Kgs 21:3,5).

            The Word of God refers to God giving people up – a most arresting consideration! This perspective conflicts sharply with much of the contemporary Christian view of the Lord.

➪     ISRAEL. “But My people would not hearken to my voice; and Israel would none of Me. So I gave them up unto their own hearts' lust: and they walked in their own counsels” (Psa 81:11-12)

➪     ALL NATIONS. “Who in times past suffered all nations to walk in their own ways” (Acts 14:16).

➪     GENTILE WORLD. “Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonor their own bodies between themselves” (Rom 1:24).

➪     GENTILE WORLD.“For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompense of their error which was meet” (Rom 1:26-27).

➪     THOSE WHO DO NOT RECEIVE THE LOVE OF THE TRUTH. “Even him, whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness” (2 Thess 2:9-12).

            There is no question, therefore, about these two facts.

➪     There are people God has not given up, abandoned, or forsaken.

➪     There are people whom God has given up, forsaken, and from whom He has withdrawn.

AS IT IS WRITTEN IN THE BOOK OF THE PROPHETS

            “ . . . as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness?” Other versions read, “Did you offer Me,” ^NKJV “It was not to Me,” ^NASB “Did you bring Me,” ^NIV “Did ye . . . present to Me,” ^MRD “Was it to Me,” ^NLT “these sacrifices were not for Me,” ^IE “you didn’t offer Me,” ^ISV and “Did you [really] offer to Me.” ^AMPLIFIED

            What an arresting statement! The idea here is that the sacrifices that were offered “by the space of forty years in the wilderness” were not really offered to God! The Lord considered them to have been offered to other gods. The Jews did keep up the form of their religion in the wilderness, but were more noted for their departures and murmuring than for any earnest commitment to the Lord.

            Moses also referred to this time in the wilderness, and with words that were very pointed and convicting. “He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock; butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape. But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation. They provoked Him to jealousy with strange gods, with abominations provoked they him to anger. They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not” (Deut 32:13-17).

            Stephen quotes from Amos 5:25: “Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel?” (Amos 5:25). The idea is that God did not receive their sacrifices, for their hearts were in the wrong place.

            Amos further testifies to this: “I hate, I despise your feast days, and I will not smell in your solemn assemblies. Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts. Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols” (Amos 5:21-23). And again, “The Lord GOD hath sworn by himself, saith the LORD the God of hosts, I abhor the excellency of Jacob, and hate his palaces: therefore will I deliver up the city with all that is therein” (Amos 6:8). In other words, in the days of Amos, hundreds of years after Israel’s wandering in the wilderness, the people had restored the dreadful spirit that Israel had in the wilderness – even after all of the holy prophets had ministered regularly to them.

            Isaiah also chides the people for their sins, telling them they were not welcome in the courts of the Lord. “To what purpose is the multitude of your sacrifices unto Me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. When ye come to appear before me, who hath required this at your hand, to tread my courts? Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting” (Isa 1:11-13).

            Jeremiah joins in the diatribe against a people whose hearts were defiled. “To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto Me” (Jer 6:20).

            Hosea also joins in the rebuke of such people. “They sacrifice flesh for the sacrifices of Mine offerings, and eat it; but the LORD accepteth them not; now will He remember their iniquity, and visit their sins: they shall return to Egypt” (Hosea 8:13).

            Well, it is to be admitted that this is largely a strange God to this present generation – probably just as strange as He was to the Jewish council before whom Stephen is speaking. However, this is the true God, and we are to be acquainted with Him. It is His mind to which we are being exposed. Should a people – any people – chose to ignore God, he will react to that rejection.

   CONCLUSION

            Stephen has spoken with keen insight, and with power as well. God, by means of the Holy Spirit, is speaking through Stephen, delivering a scathing message to those who not only rejected and crucified His Son, but have also opposed His Apostles, and now another messenger who is filled with the Spirit, faith, and wisdom. In this passage we see that discerning messages address the condition of the people, for that is one of the fundamental objectives of preaching. I am careful to distinguish preaching in view of the condition of the people as compared with preaching to meet the needs of the people. The latter objective is to be questioned. It smacks more of philosophy and human diagnosis than of a very real spiritual condition. The salvation of God is so ordered that those who participate in it are enabled to work out their own salvation with fear and trembling. The notion of someone else working out your salvation is really foreign to the objectives God has revealed.

            A modern preacher might very well have stood before that Jewish council and talked about things that had nothing to do with their hard and calloused heart. Speaking to such a crowd is not a work for which every person is suited, to be sure. Yet, it is one that has to be addressed – even if it is at the expense of personal jeopardy. And why is this so? Simply because it is God that is working all in all, and that working is always by means of the truth, and in strict accord with His eternal purpose.

            Stephen will continue his defense, increasing the intensity and pointedness of his message. What he is doing is expounding the reason for the Jew’s rejection of the Gospel – particularly among their leaders. It is because they have rejected the Christ of the Gospel. Their rejection is compounded by the fact that Jesus was sent specifically to them. It is made more complex by the fact that Moses and the Prophets testified of the Jesus that Stephen has been preaching.