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 BE