Morning Message: The Safety of Samaria

Bobservations' Column
Titled - "The Safety of Samaria"
Written by: Pastor Bob Lawrenz

After Stephen had been put to death, some believers were scattered, and the Church began to spread. Some scattered out of fear of Saul’s growing persecution, but others took it as an opportunity to share the Gospel with those in nearby cities. The Chief Persecutor seems to be Saul, but in how many places could he be at one time.

Of interest is that the Jews had cause to not venture into Samaria, but Philip decided that was the perfect place to avoid the Jewish persecution, especially because Saul the Pharisee would never consider crossing into that land. Philip, with the boldness of the Holy Spirit went to the City of Samaria also known as Sebaste, the apparent Capitol City of the territory. His ministry to the Samaritans was successful, as there were many new converts to the Lord Jesus Christ.

You may remember that Jesus went there and met a woman at the Well of Jacob (John 4). The idolatry of Samaria left the people ripe for the Gospel, a faith of substance! This is a truth about idolatry, that one just goes through the motions of worship, without ever touching holiness, and never being introduced to God on a personal level. Jesus’ reputation had spread far and wide as He preached the Word and healed so many from their maladies. John 40-42 is key, as many Samaritans had heard of Jesus’ miracles; went to hear His teachings, and witness His healing message in person while He was yet alive! His name was not unfamiliar to them.

Now Philip was among them, bring Jesus’ ministry to them, according to His directive in Acts 1:8; .... Samaria!

“Then saith the woman of Samaria unto him, ‘How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans.’” - John 4:9

Bobservations' Column:  Audio Version

Sunday Morning Message:

Acts 8:1-17 - "The Safety of Samaria"

Summary/Additional Commentary & Definitions:

Many of you may have heard the rather famous story of the five missionaries who lost their lives while attempting to bring the gospel to the Huaorani people. The Huaorani were a tribe deep in the Amazon rainforest and were commonly called the Aucas, which means “savages,” because they were so violent—and not just violent toward outsiders but even toward members of their own tribe. In fact, there were so many revenge killings within the tribe that it threatened the tribe’s very survival. But five missionaries with the Alliance church—Jim Elliot, Nate Saint, Ed McCully, Pete Fleming, and Roger Youderian—decided to engage this tribe with the goal of bringing the gospel to them. So they began by dropping gifts to the Huaorani from an airplane. Then, when those gifts were reciprocated time after time, the missionaries established a camp close to the Huaorani settlements. However, on January 8, 1956, the Huaorani people—for some reason that’s still a bit unclear—speared the five missionaries, killing all of them. And at first, it’s difficult even to think about how great of a tragedy this was, especially when you consider the fact that each of these men left behind wives and children. How could these seemingly senseless killings have any purpose or accomplish any good?

However, a few years after these five missionaries were killed, two women—Elisabeth Elliot, the wife of Jim Elliot, and Rachel Saint, the sister of Nate Saint—decided that God was calling them to go back to the tribe that had killed their loved ones and continue seeking to share the gospel with them. So they went. And the Huaorani people were so amazed that these women would seek to befriend them even after they had killed the women’s loved ones. So they listened to what the women had to say about Jesus. The women explained that Jesus also had loved his enemies and, in fact, had loved them so much that he willingly died for them. And one after another, a significant portion of the Huaorani people came to know Jesus. As a result, tribal violence virtually stopped, and the Huaorani became different people—what the Bible calls a “new creation” in Christ. The women even shared the gospel with some of the very men who had actually thrown the spears that struck their loved ones, and those men were among those who became Christians. Also, in addition to the conversion many of the Huaorani, the story of the sacrifice of these five missionaries served to galvanize the missionary movement in the United States so that thousands of other missionaries were sent out all over the world to proclaim the gospel. They went because they were inspired by the story of these five missionaries. So, God used what must have at first appeared to be a senseless tragedy to do something more glorious than anyone could have ever imagined.

And that’s what we see taking place here in Acts 8 as well. Last week we studied how Stephen was tragically killed for his faith in Jesus Christ, his life was cut short and his promising ministry abruptly ended. Not only that, but his death triggered a massive persecution against the whole church. What a disaster, right?

Not quite. Stephen’s death actually ended up triggering much more than just a persecution. It ended up triggering the church’s first great missionary outreach. Up until now, the church has begun to grow, but it’s been centered in Jerusalem. Jesus had told His disciples to, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." And again, in Acts 1:8, Jesus had said, “You will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.” Jerusalem was just the starting point, and now we are seeing His disciples being faithful to take the gospel further.

What Satan meant for evil, God means for Good. "And we know that all things work together for good to them that love God, to them who are the called according to his purpose" - Romans 8:28.

Chapter 7 ended with the death of Stephen. Chapter 8 will now build upon that as the persecution of the church takes hold. This begins with the person, Saul, who was just introduced in verse 7:58.

Sunday Morning Audio Message:  Coming Soon!

Key Words and Definitions with Reference:

Consenting (8:1) - Paul's murderous hatred of all believers was manifested here in his attitude toward Stephen. He fully approved of Stephen's murder, by allowing the clothes of the witnesses to be watched over by him (7:58), he agreed with what was occurring and may have even prompted each person to give his best shot, or “make that apostate pay.” With this setting the tone for the start of the chapter, See 1 Timothy 1:13-15

Death (8:1) - Luke uses a noun found only here in Scripture, anairesis. It is “a taking off,” or “a taking away.” In other words, Stephen’s life was taken away from him. As such, the word can indicate the state of death, murder, slaying, and so on. The ESV gives a good translation of this by saying, “execution.” Another way of conveying the thought might be, “And Saul was consenting to his termination.”

At that time (8:1) - There was no delay in moving from one event to the next as "a great persecution against the church" arose. The idea here is that if Stephen is apostate, then all those aligned with him, and who are teaching the same doctrine, are as well. With the doctrine of Stephen now openly brought forth, the council perceived that his thoughts about the apostasy of the leaders did not die with Jesus, but that it had continued on with the apostles and disciples. They could not tolerate this. Having consented to the death of Jesus, the connection made by Stephen to the past where Israel’s leaders had put the previous prophets to death could not be swept under a rug. The writings of the same prophets who were rejected by the leaders in the past had become a part of their own Scriptures! What Stephen said was true, but in their arrogance, they rejected his words because they had already rejected the words of Jesus. Surely, they were “different” than their fathers before them. But deep inside, they knew the words against them were true. And so, the witness of these followers had to be extinguished as well.

Scattered (8:1) - Led by a Jew named Saul of Tarsus, the persecution scattered the Jerusalem fellowship and led to the first missionary outreach of the church. Not all members the Jerusalem church were forced to flee; the Hellenists, because Stephen was likely one, bore the brunt of the persecution (cf. 11:19, 20). As a result of this new persecution, Luke next records, “and they were all scattered throughout the regions of Judea and Samaria.” The words now set the tone for what Jesus had said in Acts 1:8. The actual fulfillment of His words will be seen in just a few verses. But this persecution now is the seed that will germinate and take root in those areas. The death of Stephen, and the persecution that now follows, is the means by which Jesus’ words would begin to take effect . . . "But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.”

Except the Apostles (8:1) - They remained, because of their devotion to Christ, to care for those at Jerusalem and to continue evangelizing the region (cf. 9:26, 27).

Devout Men (8:2) - The word translated as “devout” is one that refers to being God-fearing, pious, and the like. It is used four times and each other instance refers to someone who is devout under the law. They are probably pious Jews (cf. 2:5; Luke 2:25) who publicly protested Stephen's death.

Carried Stephen (8:2) - Instead of simply leaving his body outside for beasts to eat, or chucking it into the valley of Hinnom (Gehenna), they removed it to a proper place. Stephen means “crown.” At this point of the narrative, it is notable that despite being stoned for supposed blasphemy, he is the first recorded person in the new dispensation to receive the martyr’s crown. Thus, his name now meets up with his reward.

He (Saul) Made Havoc of the Church (8:3) - "Made havoc" was used in extrabiblical writings to refer to the destruction of a city or the mangling of a person by a wild animal. It shows that there was a continuous stream of him relentlessly going after the people. Also, here is a word found just this one time in Scripture and translated as “made havoc.” It signifies outrage or to maltreat. Of this word, Vincent’s Word Studies says – “In Septuagint, Psalm 79:13, it is used of the laying waste of a vineyard by the wild boar. With this in mind, Luke says that Saul was “entering every house.” It would explain why it says “devout men” rather than “brethren” who were there to bury Stephen. The believers had fled. Only the devout non-believers were left. The persecution began right away, and the believers were hiding in their homes or taking the roads back to their own hometowns. For those who were apprehended, Luke next notes that Saul was “dragging off men and women, committing them to prison.” The verbs continue to show an active and ongoing action by Saul. He came after the people and he kept coming after them, tirelessly chasing them down and having them incarcerated. The word “dragging” indicates that they were in a rage as they arrested the people, so much so that they grabbed body parts – the hair, the arms, the legs – and simply dragged them out to be bound up and taken away. Noting both men and women was to show that there was no tolerance at all for anyone who held to the name of Jesus.

Went Everywhere (8:4) - It is true that this must have been a time of both fear and stress on the believers. Being uprooted suddenly and then rushing off to another place is a difficult change on most people, but we are being told these things for a specific reason, which is that those who were scattered “went everywhere preaching the word.” The word translated as “everywhere” is dierchomai. It comes from dia (through) and erchomai (to come or go). It’s not that they went everywhere and preached, but that they preached everywhere they went. Wherever they passed through, on the way to the next place, they would boldly tell the people about what they knew. This Greek word is used frequently in Acts for missionary efforts (verse 40; 9:32; 13:6; 14:24; 15:3, 41; 16:6; 18:23; 19:1, 21; 20:2).

Philip (8:5) - This is not Philip of the apostles who is recorded in the gospels, such as in Luke 6:14. Rather, this may be the same man named Philip found in Acts 6:5 who is named among the seven chosen as deacons. If it is the same Philip, he will be seen again in Acts 21:8 where he is called Philip the evangelist. As for him, it says he “went down to the city of Samaria.” He is the first missionary named in Scripture and the first to be given the title "evangelist" (21:8).

The City of Samaria (8:5) - The ancient capital of the northern kingdom of Israel, which eventually fell to the Assyrians (722 B.C.) after over 200 years of idolatry and rebellion against God. After resettling many of the people in other lands, the Assyrians located Gentiles from other areas into the region, resulting in a mix of Jews and Gentiles who became known as Samaritans.

One Accord (8:6) - "homothymadon" - With one accord, one mind, one passion. Meaning that with the preaching of Philip, there is a united response, and in this verse, it was a favorable response.

Unclean Spirits (8:7) - They are demons (Matthew 10:1; 12:43-45; Mark 1:23-27; 5:1-13; 6:7; 9:25; Luke 4:36; 8:29; 9:42). Fallen angels (Revelation 12:3) who are designated because of their vile wickedness. They frequently live inside unbelievers, particularly those who vent their wicked nature. These unclean spirits were subject to the power of Christ Jesus, and now they are shown to be subject to the power of Christ working through the disciples, such as Philip. This continues to be seen with the next words, saying that they were “crying with a loud voice.” These unclean spirits had found a home in the people they possessed, and they afflicted the people, controlling them or greatly influencing them. As they were cast out, the process was seen to be a noisy one. The one in Luke 4 recognized the power and authority of Christ. This is certainly what is happening now. They cry out loudly acknowledging that the power of the Holy Spirit had been endowed upon these followers of Jesus. As such, they “came out of many who were possessed.”

Sorcery (8:9) - The word translated as “sorcery” is found only here in the Bible, mageuó. It signifies to practice magic or sorcery. It is derived from magos (which we translate as Magi). It is for this reason that he is often called Simon Magus, or Simon the Magician. He was probably comparable to someone who goes around today and does things that bewilder the senses of the people, like Houdini, David Copperfield, and the like. By using sleight of hand, or maybe by practicing black arts, he did such things “and bewitched (astonished) the people of Samaria.” They would be captivated by how things disappeared and then reappeared, how there might be a fire that wouldn’t burn, or how something might suddenly turn into a white dove. Whatever tricks he could flabbergast the people with, they would stand amazed. And more, because he could do these things, he was also “claiming that he was someone great.”

The Great Power of God (8:10, 11) - Simon claimed to be united to God. The early church Fathers claimed he was one of the founders of Gnosticism, which asserted there were a series of divine emanations reaching up to God. They were called "Powers," and the people believed he was at the top of the ladder.

Simon . . . Believed (8:13) - Simon was baptized into the early church and “followed Philip everywhere” (Acts 8:13). The Bible says that “the Holy Spirit had not yet come” upon the Samaritans (Acts 8:16). Later, the apostles Peter and John arrived, at which time the Spirit came upon the believers. Simon witnessed this event and “offered them money and said, ‘Give me also this ability so that everyone on whom I lay my hands may receive the Holy Spirit’” (Acts 8:19–20). At this point, Peter strongly reprimands Simon for his greed and states that he needs to “repent of this wickedness and pray to the Lord in the hope that he may forgive you for having such a thought in your heart” (Acts 8:22). Fearful of the apostle’s words, Simon pleads with Peter to pray to the Lord on his behalf. After this event, the Bible never again refers to Simon the Sorcerer. It would appear, contrary to apocryphal and Gnostic texts that seek to glorify his role as sorcerer and his previous satanic abilities, that Simon was repentant and may have continued to be a member of the local church in Samaria.
However, Justin Martyr and other Christian apologists like Irenaeus insist he was an antichrist and continued his sorcery, even founding Gnosticism itself. The greed of Simon is recalled in the modern word simony, “using religion as a means of profit.” Some believe Simon had a superficial belief: The text says Simon "believed and was baptized" (Acts 8:13), but commentators note his fascination was with miraculous power rather than Christ. Some claim the object of Simon's faith—the thing in which he believes—is the power of supernatural phenomena—the power of miracles that you can see with the physical eye, not Jesus Christ and the glory of his grace. When Simon tried to buy the power to impart the Holy Spirit, Peter told him, “Your money perish with you. You have neither part nor portion in this matter, for your heart is not right in the sight of God.” Professing believers claim to follow Christ with words or association, while true believers possess genuine saving faith that transforms their hearts and bears spiritual fruit.

Receive the Holy Spirit (8:15-17) - The believing Samaritans had been baptized in water, but, for God’s own reasons, they had not yet been baptized in the Spirit. The Holy Spirit did come upon the Samaritans (Acts 8:14–17), but not until the apostles Peter and John were present. There are some good reasons why God waited until Peter and John were present before He sent the Holy Spirit upon the Samaritans, the fulfillment of scripture.

1) Jesus had given Peter the “keys to the kingdom” (Matthew 16:19). Peter was present—and was the main spokesman—at Pentecost (Acts 2), when the Spirit was given to the Jews. Peter was present in Samaria (Acts 8), when the Spirit was given to the Samaritans. And Peter was present in Cornelius’s house (Acts 10), when the Spirit was given to the Gentiles. Jesus used Peter to “open the door” to each of these people groups.
2) The church was to be “built on the foundation of the apostles and prophets” (Ephesians 2:20). Philip the evangelist had been a deacon in the Jerusalem church, but he was not one of the twelve apostles. Peter and John needed to be in Samaria for the “official” start of the Samaritan church, just as they had been in Jerusalem for the start of the Jewish church.
3) The presence of Peter and John kept the early church unified. Remember, there was great animosity between Jews and Samaritans (John 4:9). If the church in Samaria had begun on its own, with no connection to the “Jewish” church, the church in Jerusalem would never have accepted it. The Samaritans were known historically as corruptors of Judaism (John 4:20). So, God made sure that Peter and John, apostles and Jews from Jerusalem, were present to witness the gift of the Spirit given to the Samaritans. God’s message: the church in Samaria was no heretical start-up. The Samaritans were part of the same church that had been started in Jerusalem, and they were filled with the same Spirit (see Galatians 3:28). Peter and John were eyewitnesses. Their testimony was clear: what happened in Samaria was not a separate religious movement. In this way, God prevented the early church from immediately dividing into different sects.

4) The Lord took pains to ensure the unity of the early church. Jesus had commanded the gospel to be preached in Samaria (Acts 1:8). Philip the evangelist obeyed that command, and God blessed. Whatever animosity existed between the Jews, and the Samaritans was overcome by the unity of the Spirit. The church today should continue to “make every effort to keep the unity of the Spirit through the bond of peace” (Ephesians 4:3).

Note: It is important to understand that we receive the Holy Spirit the moment we receive Jesus Christ as our Savior and Lord. Here where the Samaritan's had not yet received the Holy Spirit, we must remember the book of Acts is a history of how God started the church. It is the record of the transition between the Old Covenant and the New Covenant, and much of what we see in Acts relates to that transition as stated in the paragraphs above. The Samaritans’ manner of receiving the Spirit should be taken for what it is—an accurate account of what happened in their case.

Laid Hands on them (8:17) - Here, the laying on of hands signified apostolic affirmation and unity. The laying on of hands is a biblical practice used to symbolize blessing, healing, ordination, or the imparting of the Holy Spirit, though it is not strictly mandatory for God to work.

Morning Message: A "Priestly" Exchange

Bobservations' Column
Titled - "A 'Priestly ' Exchange"
Written by: Pastor Bob Lawrenz

Steven enters into a dialog with at least one of the Priests (verse 44). The influence of the Sadducees upon the Jews becomes clear. Their disbelief in the Spirit Realm, of Angels, and of an after-life, and of the Resurrection of the dead, is as clear here as it is in John 8, as Jesus speaks with them. Verse 43 is a key verse in that dialogue, as we read it.

Jesus declares whom their father is, as they seek his death to silence Him. Murderous conspiracies seem to multiply as the Priests seek Stephen’s death also. With no hope for their own future, they can only see doctrinal differences as threats against their brand of non-spiritual Judaism. If there is no after-life to hope in, then life on earth is all they have, and future days must be controlled, and the people with them.

Paul wrote to the Corinthians Church - “But the natural man receiveth not the things of the Spirit of God: for they are foolishness to him: neither can they know them, for they are Spiritually discerned.” - 1 Corinthians 2:14

When Jesus spoke to them in John 8:43, he said, “Why do ye not understand my speech? Even because ye cannot hear my word.”

Compare these ideas with what the Apostle Paul wrote to the Corinthian Church in 1 Corinthians 15: 12-22. Our faith is either one of hopelessness, or it is one that brings us to glory; there is no “in between.” Jesus words in John 3: 16, bring us from death to life eternal! Jesus, is the Word of God that became flesh and dwelled among those with ears, and His hope for us makes us not ashamed.

“He who has the Son has life; he who does not have the Son of God does not have life.” - 1 John 5:12

Bobservations' Column: Audio Version

Sunday Morning Message:

Acts 7:42-60 - "A 'Priestly' Exchange"

Summary, Additional Commentary & Definitions:

This week we are finishing up Acts 7. In verses 42-60, Stephen concludes his defense before the Sanhedrin (the Jewish high council). What began as a historical recital of Israel’s ancestry turns into a sharp indictment of the council's ongoing rebellion against God.

Stephen brings up the tabernacle and the temple, but not at great length (7:44-50). By his brevity with reference to the temple (7:47) and by the quotation from Isaiah (7:48-50), Stephen is not despising the temple, but he is challenging the mindset that the Jews had toward the temple. They boasted in the temple as if it gave them special access to God, in spite of their wicked behavior. Stephen is showing them that the main issue is not the place where they worshiped, but rather having their hearts right before the Person of the Holy Creator.

The Jews in Jeremiah’s day had done the same thing. Through the prophet, God said, "Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; and come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?" (Jeremiah 7:9-10). They thought that having the temple gave them special privileges with God, no matter how corrupt their behavior. Stephen is indicting the Jews in his day with the same charge. They thought that worship at the temple gave them a place of special blessing, even though their hearts were wicked and far from God.

Note the repetition in his sermon of the word “hands.” In 7:41, he mentions how in the incident of the golden calf, Israel "rejoiced in the works of their own hands." In 7:48-49, Stephen declares, "Howbeit, the most High dwelleth not in temples made with hands; as saith the prophet, Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest?" In 7:50, through Isaiah, God declares, "Hath not my hand made all these things?" Stephen’s point is, men can build idols with their hands, and even temples that they mistakenly think God will dwell in, but the Most High God and Creator is not limited by man-made objects. Whether we worship in a beautiful temple or at a burning bush in the wilderness, we must reckon with His holy presence by cleansing our hearts from all idolatry and wickedness. It is possible to go through the impressive outward motions of worship, but to have stiff necks and uncircumcised hearts and ears (7:51). It is possible to boast in our knowledge of God’s Word, but not to obey it (7:53).

While much more could be said, Stephen’s message reveals God’s wonderful grace is abundantly shown to rebellious sinners, but we must take heed to the danger of hardening our hearts against Him. Even though Israel had a history of spiritual privilege unlike any nation on earth, she rejected her Savior and incurred God’s judgment. The temple that she boasted in was destroyed in A.D. 70, and Israel was scattered among the nations for 19 centuries. His speech incites a violent reaction, resulting in Stephen becoming the first Christian martyr.

Because wicked men are enemies of God, those who speak out boldly for God and against evil will suffer.  As Paul later put it, "Yea, and all that will live godly in Christ Jesus shall suffer persecution." (2 Timothy 3:12). Satan does not sit idly by when his realm is challenged. And, in His mysterious, sovereign providence, God does not miraculously protect all of His servants who dare to confront the prince of darkness. He allows this choice young man to be cut down in the prime of his ministry.

Martyrdom is not something accidental. It is not taking God off guard. It is not unexpected. And it is emphatically not a strategic defeat for the cause of Christ. Martyrs have a special role to play in planting and empowering the church. They have a special role to play in shutting the mouth of Satan, who constantly says that the people of God serve him only because life goes better. That’s the point of Job 1:9–11. These who have been called by God are each "given a white robe and told to rest a little longer, until the number of their fellow servants and their brothers should be complete, who were to be killed as they themselves had been. (Revelation 6:11)

The godly manner in which Stephen died is contrasted here with the grisly wickedness of these supposedly respectable Jewish leaders. He was calm, clear-headed, articulate, and kind, even as the rocks were crushing his body. But these normally dignified members of the high council were out of control with rage. They gnashed their teeth, they screamed at the top of their voices, they covered their ears so as not to hear what they considered Stephen’s blasphemy. They rushed upon him, drove him out of the city, and stoned him to death. The Greek word for “rushed” is used of the herd of demon-possessed swine rushing off the cliff into the ocean after Jesus cleansed the Gerasene demoniac. Scholars debate whether the death sentence on Stephen was a judicial decision or mob violence. While there was a semblance of judicial proceedings at first, the end result seems to be that of men controlled by rage and hatred.

Luke notes that the witnesses who began stoning Stephen laid their robes at the feet of a young man named Saul (7:58). He adds that “Saul was in hearty agreement with putting him to death” (8:1). As a result, that very day a great persecution arose against the church in Jerusalem. Saul began ravaging the church like a wild boar ravages a vineyard (Psalm. 80:13), obviously with the approval of the Sanhedrin. He entered house after house, dragging off to prison both men and women who believed in Jesus. Many of them were put to death (26:10). Saul later described his own behavior as being “furiously enraged at them” (26:11).

When a sinner comes under conviction through hearing the gospel or through the example of a believer’s godly life, he may be broken with repentance and come to faith in Jesus Christ. But, he also can harden his heart and go deeper in rage, as Saul did. Some maintain this fierce opposition to the gospel all the way to their deathbeds. Others, like Saul, eventually repent and become new creatures in Christ.

Sunday Morning Audio Message:  

Key Words and Definitions with Reference:

God . . . Gave Them Up (7:42) - This is quoted from Amos 5:25-27. Judicially abandoning the people to their sin and idolatry (cf. Hosea 4:17). The idea here is that in forsaking the Lord, the Lord will forsake them. It is the warning Joshua gave to the people. In God’s turning, Stephen next says, “and gave them up.” Instead of continuing to appeal to Israel to do what is right and to worship Him, the Lord essentially says, “Ok. Have it your way. If you will not worship me, we’ll see if the gods you do serve will help you.” The Lord allowed Israel to follow their own gods, and when times of trouble came, they had no one to turn to. The gods they trusted in were out “having a party” and too busy to help apparently. In actuality, they didn’t exist because they were not gods at all. Stephen next says that God gave them up “to worship the host of heaven.”

The host of heaven (7:42) - Israel's idolatrous worship of the sun, moon, and stars began in the wilderness and lasted through the Babylonian captivity (cf. Deuteronomy 4:19; 17:3; 2 Kings 17:16; 21:3-5; 23:4; 2 Chronicles 33:3, 5; Jeremiah 8:2; 19:13; Zephaniah 1:5).

Tabernacle of Moloch (7:43) - A tabernacle is a tent in which an entity dwells. This would have been carried by the people in a procession as was common among the pagans, and which is seen even in parts of the world today. The reason for saying “tabernacle” here is certainly because he is making a play on words, connecting the thought to what is coming in verse 44. There, he will refer to the “tabernacle in the wilderness,” showing a contrast between this tabernacle and that one. Moloch is the god of the Ammonites. In the Old Testament, he is noted as Molech. Worship of Molech was expressly forbidden five times in the book of Leviticus.

Babylon (7:43) - Amos wrote Damascus (Amos 5:27), while Stephen said Babylon. Amos was prophesying the captivity of the northern kingdom in Assyria, a deportation beyond Damascus. Later, the southern kingdom was taken captive to Babylon. Stephen, inspired by the Holy Spirit to do so, extended the prophecy to embrace the judgment on the whole nation, summarizing their idolatrous history and its results.

Tabernacle of Witness (7:43) - The predecessor of the temple (Exodus 25:8, 9, 40). This is the edifice detailed in Exodus which was the central part of the sanctuary where the Lord dwelt. The sanctuary was enclosed by hangings forming a courtyard. Within that was kept the brazen altar and the laver. Those led to the tabernacle (also called “tent” when a different word is used) which was a tent where the Holy Place and the Most Holy Place were. It is known by various names in the books of Moses, such as the tabernacle of witness, the tabernacle of the testimony, the tabernacle of the congregation, the tabernacle of meeting, the tabernacle of the Lord, and so on.

The author of Hebrews says that this sanctuary was a “copy and shadow of the heavenly things.” In every detail and in every respect, it anticipated the Person and work of Jesus. As such, it was only a shadow of the good things to come in Christ. As an explicit example of this, the author of Hebrews says of the veil that hangs between the holy and the most holy place pictured the flesh of Jesus – Hebrews 8:3-6; 10:19-20. As this is so, and it is fully confirmed in the gospels through typology that it is, it tells us that their rejection of the law that was given to them, and which detailed those things concerning the tabernacle, was a rejection of what those things only anticipated, the coming Messiah. When He came, it was no wonder that they rejected Him. The same spirit of disobedience worked in them all along.

Built Him a House (7:47) - It was David’s intent to build a house for the Lord to dwell in, but he was a man of war and so that honor was denied him. As David could not build the house, Solomon was given charge to do so. But David had prepared all that was necessary for the task in advance. That is recorded in the same chapter (1 Chronicles 22:6-10, 14-16).

Most High (7:48) - The term “Most High” (or “Highest”) is used more than fifty times in Scripture, usually in poetical verses, and mostly in the psalms, but it is also used quite often in Daniel. It speaks of God as being above all else. In Hebrew, the term is El Elyon God Most High. The word elyon refers to that which is at the highest point; that which is uppermost. This term was first used by Abraham (Genesis 14:18). It is used to refer to the Lord God being above all other “gods” and of the absolute preeminence – (Psalm 97:7-9). Daniel uses it in relation to the absolute power and authority of the Lord. Of the Most High, Stephen logically states that He “does not dwell in temples made with hands.”

Dwelleth Not (7:48) - According to Hebrews 9:24, the tabernacle/temple was only a type, or representation, of the true dwelling of God, heaven itself. The words of Stephen, and which are agreed upon in both testaments, is that the temple itself, though a representation of who Jesus is and of what He would do, was a temporary point of worship until the coming of Christ.

Stiff - Necked (7:51) - Stephen has carefully and methodically laid out his analysis of the worship of Israel, and of their attitude toward the Lord throughout their history. With his words now finished concerning the Lord in relation to the temple, his complete disappointment in the ability of the leaders to perceive what is good and right concerning the Lord comes forth. "sklérotrachélos" – This comes from two separate words, the first of which is skléros. It means hard, stiff, stubborn, and so on. It describes people that simply won’t budge. And trachélos, meaning the neck or throat. Together, they obviously signify stiff-necked. It speaks of a people who are contrary and obstinate.

Uncircumcised in Heart and Ears (7:51) - The second word, uncircumcised, is then defined by the words “in heart and ears.” Being uncircumcised would signify that the people were both outside of the covenant of Abraham and outside of the Law of Moses. Stephen is using this as an example of being in that state, not legally but morally. They were circumcised in the flesh, but that did not mean they were right with the Lord. This concept is found in both testaments of Scripture going back as far as Moses. To be uncircumcised in the heart is to lack reasoning towards God, resulting in being disobedient towards Him. It would be a person who lives for the flesh and not for the spiritual things laid out by the Lord. To be uncircumcised in the ear is to fail to hear (both hearing and then applying) the word of the Lord to one’s life. The word “hearken” gives a good sense of this. One can hear and not do. Or one can fail to hear at all and be incapable of doing. One who hearkens will both hear and do. See Romans 2:28, 29. Thus, they were as unclean before God as the uncircumcised. Gentiles.

Resist the Holy Spirit (7:51) - Again, he uses a word that is only found this one time in Scripture, antipiptó. It is an especially strong word signifying “to fall against.” As such, it means active resistance. HELPS Word Studies says it is “like someone trying to crush an adversary in battle.” These people hadn’t just resisted the Holy Spirit by ignoring Him. Rather, they were actively working against Him. It is He who inspired Scripture, and thus the meaning is that they were actively working against what He had provided in the word by actively trying to crush anything concerning Jesus, who is the Subject of Scripture. But this attitude was nothing new. He says that this is “as your fathers did, so do you.”

The Just One (7:52) - This is Jesus Christ.

Received the Law . . . of angels (7:53) - Stephen is clearly pointing his finger at the council and pointing out their hypocrisy. They have been entrusted with the law and they are the guardians of it. As such, they are responsible to ensure others keep it accordingly. It is the law, as he next says, given “by the direction of angels.” The point of what is being said here is that the law was “received by the direction of angels.” The Lord spoke, and His chosen messengers – be it Moses and Aaron, the prophets, or heavenly angels – relayed His word to the people. This same thought is seen in Galatians 3:19 and in Hebrews 2:2. Despite this, Stephen accuses those in the council. They had received this law “and have not kept it.” The council sits in authority over Israel. The words he speaks are not just pointing at the men sitting before him, but they refer to this council over the entire dispensation of the law. He says that in the entire history of Israel, this council had failed to uphold the law and to administer it properly. The Scriptures themselves testify to this fact, and it was no less so now when they had dismissed, rejected, and crucified the very One that those Scriptures testified to.

Cut to the Heart . . . Gnashed . . . With their Teeth (7:54) - "Cut to the heart" It is the same word introduced into Scripture in Acts 5:33, diaprió. This is the second and last use of it in the Bible. It comes from two words signifying “through” and “cut with a saw.” Hence, it signifies “sawn in two.” It is a state where a person feels he has been cut right in two, right down the middle, when overcome with grief or rage. At this time, it is a state of rage. The Greek word translated as “gnashed” is found only here in the Bible, bruchó. Of this word, Vincent’s Word Studies notes, “Originally to eat greedily, with a noise, as wild beasts: hence to gnash or grind the teeth.” In their case, it is also a sign of rage. They were like wild animals clenching their teeth and snarling at Stephen. Things don’t look good for him at this point.

Full of the Holy Spirit (7:55) - Stephen is set in contrast to those who were like enraged animals snarling at him. Instead, it says of him, “being full of the Holy Spirit.” In this state of being filled with the Holy Spirit, Luke says that Stephen “gazed into heaven.” It is the natural reaction of someone who is at his wit’s end. As humans, we may look away from something in disgust, we may look down in dejection, or we may look to heaven in hope of relief or to refocus our thoughts on higher things.

The Glory of God (7:55) - In his looking up and beholding the glory of God, we are then given an insight into the exaltation of the Lord Jesus through what Stephen saw. Luke records that he saw the glory of God “and Jesus standing at the right hand of God.” Seeing the glory of God does not mean that a person has seen God. Both Paul and John confirm this in 1 Timothy 6:13-16, and 1 John 4:12. Stephen saw the glory that let him know that God is there.

At the Right Hand of God (7:55) - To be at the right hand is not a physical location. God does not have parts. Rather, it signifies being at the position of all power and authority. It is a confirmation of the deity of Jesus. He is the physical manifestation of who God is. Through Him, the unseen God becomes knowable and understandable. Jesus, who is at the position of all authority and power, sitting at the right hand of God while dwelling in His glory, arose.

Son of Man Standing on the Right Hand of God (7:56) - Jesus, who appears in the position of authority and power as He dwells in the glory of God, is standing. Acts has already said that Jesus is seated at the right hand of God (Acts 2:34). It is also recorded several times in the gospels, in Ephesians, and in Hebrews. This then reveals to us that a change has taken place. A potentate will sit on his throne as a sign of rule and authority. For him to rise to a standing position will signify the bestowal of an honor, such as the knighting of a person or the crowning of an authority figure under him. It may even occur as a sign of welcoming someone to whom the king is intimately connected. It is a sign of welcoming family, of the closest friendship, and of honoring His subordinate. It is to confer a crown – the crown of life upon him, and to welcome him into his new home. It is the mark of honor to the person whom Scripture will reveal is the church’s first martyr.

Cried Out . . . Stopped their Ears . . . Ran Upon Him (7:57) - Can you imagine the shrieking? The verb means “held together.” In other words, they would have folded the bottom of their ears up and tightly held them in place so that they wouldn’t hear any more words. This, together with their crying out, would completely drown out the sound of Stephen’s words. It was a way of demonstrating that they believed his words were blasphemous, and they would no longer tolerate hearing anything he said. In this frenzied state, it next says, “and ran at him with one accord.” The entire council got up from their seats and came forward as a single tidal wave, rushing upon him and seizing him. Their minds were made up and they would move to take action against the “offender.” But Stephen had seen the heavenly vision.

Cast him Out . . . And Stoned Him (7:28) - offenders were to be taken outside of the gates of the city to be stoned.

Laid Down their Clothes . . . Saul (7:58) - The word “clothes” should read “garments.” It is a long flowing outer garment that would inhibit the casting of stones. In other words, these witnesses – meaning those who were to cast the stone first – wanted to ensure they got the maximum amount of effect out of their toss. And so, they would take the outer garment off. The laying down of the clothes is specifically noted to introduce the next person. It is obvious they laid them down in order to cast, but it says they laid them down “at the feet of a young man.” This is the first time Saul, later called Paul and who will become the apostle to the Gentiles, is named in Scripture.

Lay Not this Sin to their Charge (7:60) - He uses the same word, Κύριε [Kurie], that he just used when he said “Lord Jesus.” Thus, it is without any doubt that the address is to Jesus. And in his final petition, he calls out, “do not charge them with this sin.” First, he acknowledges that Jesus is God through his kneeling to Him in prayer. Secondly, he reaffirms that by using the term Kurie, thus tying “Lord” with the glory of God described in verse 7:56. Thirdly, he does this by acknowledging that Jesus can, in fact, impute sin or withhold the imputation of sin – something only God can do. But there is a fourth display of the deity of the Lord to be found here. Even if Stephen knew this or not, the Holy Spirit who was inspiring him to speak did. The reason for this is that with the coming of Christ, there is a new dispensation and a more perfect means of seeking God and of obtaining His pardon. The clear and unambiguous lesson in this final verse of Acts Chapter 7 is that Jesus is God, and that through Him alone can come the forgiveness of sins. With this understood, Luke finishes the verse and the chapter with, “And when he had said this, he fell asleep.”

He Fell Asleep (7:60) - The death of a believer. The call will not be long, and he along with all believers who have died, shall be raised to receive their crown.

Morning Message: Misplaced Faith

Bobservations' Column

Titled - "Misplaced Faith"

Written by:  Pastor Bob Lawrenz

Stephen’s soliloquy before the Priests and the Temple Council continues as he reminds them of their own Jewish history. They have idealized Moses and the Law, respecting Moses-the-Law-Giver perhaps as much as they respected Jehovah God! They saw the Jewish suffering through their own human eyes, not understanding what the Prophets have said. They rationalized their own disobedience because their favored position with God was not reflected in Jewish history. And the Jews have suffered still while under the foreign occupation of Rome during the time of Jesus, and well into the 20th Century. It was a worldly view, not a heavenly one.

With God in control, they could not grasp that God was still fulfilling the promises of the Prophets. Yes, God supplied Moses to lead His people out of Egypt, but from there, right into the hardship of 40 years of wandering in the desert. The Promised land was always just out of reach, and Moses died before they reached it. His successor was named Joshua (Yehoshua), a name derived from the Jewish name Yeshua, a name shared with Yeshua Mashiach (Yeshua means "salvation" or "the Lord saves," and Mashiach means "messiah" or "anointed one"):  Jesus Messiah who brings us into heaven.

Moses was forbidden to enter the Promised Land because of his disobedience, a sign of His lack of faith in God. But God remembered His promise to bring His people into that new land. As descendants of Abraham, there were still promises unfulfilled from the Abrahamic Covenant.

Numbers 20:8-12 records Moses’ disobedience, and God’s judgment for it.  Moses saw the Promised Land from the top of Mount Nebo, but then died there before entering into the land. Herein was Moses’ problem: he was told to speak to a rock in Meribah and it would bring forth water for the people and for their flocks. Instead, Moses took his rod and struck the rock twice.

This was Moses walking stick, supplied by God, and which he held up and watched the Red Sea divide. We recall God’s power being released with that rod of Moses, as God was glorified. Glory belongs to God, not Moses, not the rod. This was Moses’ lapse of Faith.

"Who led thee through that great and terrible wilderness, wherein were fiery serpents, scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint;" - Deuteronomy 8:15

Bobservations' Column:  Audio Version

Sunday Morning Message:

Acts 7:23-42 - "Misplaced Faith"

Summary/Additional Commentary & Definitions:

In review of what we have learned so far in part 1 of our study in Acts 7, we are witnessing Stephen’s powerful defense before the Sanhedrin, where he masterfully recounts the history of Israel, shedding light on God’s faithfulness amid human resistance.  What we encounter are facts of Israel’s history that would cause very little disagreement from the leaders of the Sanhedrin.

His speech serves not only to answer the charges against him but also to highlight a recurring theme in biblical history: the rejection of God’s chosen servants, and ultimately the Lord.

Next, Stephen talks about how God appeared to Abraham when he was living in a land without God, and God called Abraham to leave his country because He was calling him to a new land and a new promise. Stephen recounts how God prophesied to Abraham that his descendants would be enslaved in a foreign land, yet God would multiply Abraham’s offspring into a great people.  He reviews how God provided the covenant of circumcision to Abraham, providing a son and a grandson to Abraham, who were named Isaac and Jacob.  He spoke about how more sons came from Jacob, who composed the twelve patriarchs, or twelve tribes of Israel. And finally, he spoke about how Joseph was betrayed and sold to Egypt by his brothers, but God used that moment to rescue the clan of Israel.

From Abraham to Moses and ultimately to Jesus, Stephen illustrates how prophets were often met with skepticism and hostility by their own people, calling into question the blinding effects of familiarity and tradition when it comes to recognizing divine authority.

As Stephen recounts these pivotal moments, he ultimately underscores that God’s plans extend beyond the confines of the Temple, challenging the deeply held beliefs of his audience.

This moment becomes a catalyst for reflection on how religious institutions can sometimes hinder a personal relationship the Lord calls us to.

This week we are in Acts 7:23–42.  In this portion of Scripture, Stephen recounts the calling of Moses before the Jewish council.  He highlights how God called Moses to help deliver His people out of Egypt, and how the people rejected him.  So much so, that they began to worship false gods, blaspheming the Lord, and how God would then judge them.  

Some think this is a strange way for Stephen to defend himself, but Stephen uses this history to show a recurring pattern: Israel repeatedly rejects the leaders and deliverers God sends them, culminating in their rejection of Jesus.

Sunday Morning Audio Message: 

Key Words and Definitions with Reference:

Moses . . . Was Cast Out (7:20, 21) - Stephen’s previous words referred to the king of Egypt’s treacherous instructions against the people of Israel. This included, “making them expose their babies, so that they might not live.” With that thought introduced, he next says, “At this time Moses was born.” The word translated as “time” signifies a fitting season, as if the opportune moment. In this, Stephen is certainly indicating that God planned it out that this would be the proper time for the events leading up to the Exodus to take place, according to His promise to Abraham hundreds of years earlier. It is at this fitting and opportune time that Moses was born. Moses means “He who draws out.” It is based upon his being drawn out of the Nile, but it certainly is a prophetic anticipation of him being the one to draw out the word of God (the law) to then pass it onto the people. In this, he is a type, or picture, of the coming Christ – the Word of God – who draws out the will of God through His word in order to fulfill it.

Forty Years Old (7:23) - Moses' life may be divided into three forty-year periods.  The first forty years encompassed his birth and life in Pharoah's court; the second his exile in Midian (vv. 29, 30); and the third revolved around the events of the Exodus and the years of Israel's wilderness wandering (v. 36). Moses' life was coming to a set point where there would be a change in him. 

Fled . . . Midian (7:29) - The reason for Moses fleeing is found in Exodus 2. Moses thought that his killing of the Egyptian was done in secret. He thought his act had gone unnoticed, but it had not. Soon, it became known even to Pharaoh who then sought Moses for punishment. That is when Moses fled. With this context more fully understood, Stephen’s words continue with, “and became a dweller in the land of Midian.” The location of Midian has never been exactly determined. Those who believe Mt. Sinai is on the Sinai Peninsula (once known as Arabia Petraea) would place it in the body of land going from the land of Moab and extending south along the eastern shore of the peninsula. Others believe Mt. Sinai is where Saudi Arabia is today. If so, Midian would have to be somewhere further east in that area. Its location is less important than the fact that the Lord was always aware of where Moses was, and He interacted with him there. The Lord is not simply a local god that dwells in the land of Canaan, but He is the one true God who is not bound by physical limitations. He can and does deal with people in any location in order to meet His set purposes.

Two Sons (7:29) - Gershom (Exodus 2:22), and Eliezer (Exodus 18:4).

Angel of the Lord (7:30) - Literally means "messenger of Yahweh" who, in context, turns out to be the Lord Himself talking to Moses.  As for the reason for the coming of this Messenger, it is to be remembered that the Lord had spoken out a timeline, in advance, to Abraham concerning the state of his descendants. The arrival of this Messenger means that the time for the fulfillment of those promises is at hand. As such, this Angel reveals Himself to Moses “in a flame of fire in a bush.”

This Moses . . . Sent to be a ruler and a deliverer (7:35) - Thus began Israel's long history of rejecting her God-sent delivers (cf. Matthew 21:33-46; 23:37). Stephen continues now, saying, “This Moses whom they rejected.” What had happened forty years earlier is being reminded to the council again. Moses had appeared to his brother Israelites, coming to them as one of them, and yet they rejected him, “saying, ‘Who made you a ruler and a judge?’” It is the words of verse 7:27 being called to mind. Moses had attempted to intercede by bringing harmony between the two who were fighting, but his attempts met with being pushed away and stinging words of rejection. Despite this, Stephen continues with his words about Moses, saying that this same Moses “is the one God sent.” This refers to the words, “And now come, I will send you to Egypt,” of the previous verse. Despite having been rejected by his own people, it is he who was commissioned to be sent “to be a ruler and a deliverer.” The word translated as “ruler” signifies one commanding with authority. It can be a governor, a leading man, a member of the elders, and so on. It is a general word that would rightly describe Moses over the people. The next word, translated as “deliverer,” is found only here in the Bible, lutrótés. It comes from the verb, lutroó, to release by paying a ransom, or to redeem. As such, it is more appropriately translated as “redeemer.” In the choice of this word, Stephen is clearly tying the leadership of Moses in with the work of Christ. Moses worked on behalf of the Lord who redeemed Egypt.

Wonders and Signs (7:36) - Moses, who was rejected by his own brothers, being the one God sent to be a ruler and a deliverer by the hand of the Angel who appeared to him in the bush. Still referring to Moses, Stephen next says, “He brought them out.” This refers to the leadership of Moses, bringing the nation out of the bondage of Egypt. The wonders refer to an event that occurs that is beyond what is normal. Calling forth frogs, lice, locusts, and hail (and so forth) are wonders. Moses said these things would come, and then they came, just as prophesied. A sign is something that anticipates something else. Moses was given three signs to present in order to validate that the Lord had commissioned him. These were the rod that turned into a snake, the hand that turned leprous, and the turning of water into blood. The sign may be a wonder, but it has a greater purpose by pointing to something else, validating what it points to. Stephen notes that these wonders and signs were accomplished in three specific locations. These were documented in Exodus 5-12, culminating in the slaying of the firstborn of Egypt and the passing over of the firstborn of Israel. Stephen next says, “and in the Red Sea.”

This is that Moses (7:37) - The words are stated to emphatically show that it is the same Moses and none other. Stephen continues, noting that the same man who led Israel is the same man “who said to the children of Israel.” Again, the words are not without purpose. Just as it is the same Moses who did all the great things for Israel, so it is the same man who spoke out words of instruction to them in the law of Moses. And within that law, Moses said, “The Lord your God will raise up for you.” What Moses says is law, it includes prophecy, and it is the word of the Lord. Therefore, when he wrote out the law, it became binding upon those who would receive it. It is as if Moses was still there with them in the council as Stephen spoke. Just because the man had died and been buried, the weight of his words continued as if he was sitting there speaking out directly to this body of leaders. As they were words of prophecy as well, when he said that an event would happen in the future, and when that event met up with the stream of time, whatever that event was had to be considered as happening by the will of the Lord and treated as such. It was not to be neglected, overlooked, or dismissed as an aberration. As for the event now referred to by Stephen, it is an event already proclaimed to this same council by Peter as fulfilled in the coming of Jesus Christ.

Prophet like me (7:37) - It is that God shall raise up “a Prophet like me from your brethren.” The words are stated in Deuteronomy 18:18 and are explained in the commentary of Acts 3:22. In short, Moses was a prophet of the Lord, and after him came many more prophets whose words were often carefully recorded and maintained, becoming the basis for Israel’s Scriptures. However, none of these were “like” Moses, apart from the fact that they were prophets. The difference between Moses and all others was that the words of Moses formed the basis of the law. He was the one who initiated the covenant. And more, not only did he initiate the covenant, but he also performed the priestly role in its initiation, serving at the altar and ministering the blood. Though he was not to continue in the role of priest, he did serve in this function initially. And further, not only did he serve in these ways, but he also served as the legislator of the covenant. No other prophet would be like Moses in all of these ways. His position in Israel was unique and distinct from all other prophets. As Moses said that the Lord would raise up a Prophet like him, it meant that this prophet would – by default – be the Initiator, Priest, and Legislator of a New Covenant. This is carefully and minutely explained to Israel in the book of Hebrews where Jesus is said to be “greater than” Moses and Aaron in all ways. With this understood, Stephen repeats the words of Moses that were already spoken to this council by Peter, saying, “Him you shall hear.” In the Hebrew of the referenced verse from Moses, there is an added stress in the word translated as “you shall hear.” This is indicated by the structure. It says, "elav tishmaun" – “Him you shall certainly hear.” Further, the sense of the word “hear” is not just to listen to the audible sounds, but to heed them and to obey them. As such, there will be no excuse for rejection of this Prophet. The people must heed the words He speaks. It is a command of Moses, and it is a provision specifically directed by the Lord. Further, the people were to heed him, as Peter says, “in all things, whatever He says to you.”
Quoted from Deuteronomy 18:15, this refers to the Messiah (cf. John 1:21, 25; 6:14; 7:40).

The Church in the Wilderness (7:38) - This is Israel. (cf. Exodus 12:3, 6, 19, 47; 16:1, 2, 9, 10; 17:1; 35:1; Leviticus 4:13; 16:5; Numbers 1:2, 8:9; 13:26; 14:2; Joshua 18:1). In the Hebrew Old Testament, two main words are used to define those in the wilderness: "qahal" – assembly, and "edah" – congregation. The two words are similar in meaning but are distinct enough that a good translation will render them consistently as “assembly” and “congregation” to show the difference between the two. The word that Stephen uses is the Greek word "ekklésia." It can signify either word from the Hebrew. It refers to a group that is assembled, whether religious or secular (such as in Acts 19:32). His use of the word simply indicates that the people of Israel had been called together as a people, assembling for a purpose. In this case, the assembly is defined by the next words, saying, “with the Angel who spoke to him on Mount Sinai.”

The Angel . . . on Mount Sinai (7:38) - The congregation of those assembled met with the Angel of the Lord, meaning a visible/audible manifestation of God. As God is Spirit, it is a reference to the Lord Jesus who is the Angel (Messenger) of the Lord seen at that time and throughout the Old Testament.Most likely this is the Angel of the Lord (vv. 30, 35) who was assisted by a multitude of angels (cf. Deuteronomy 33:3; Galatians 3:19; Hebrews 2:2).

The Living Oracles (7:38) - The Word (Alive and Active) of the Lord to them. This is the law given to Moses by God through the Angel of the Lord and a whole host of angels (cf. Hebrews 4:12; 1 Peter 1:23).

Would Not Obey (7:39) - Israel rejected Moses' leadership and longed to return to slavery in Egypt (cf. Numbers 11:5).  In the Greek, the word “obey” is an adjective. It should be rendered, “to whom our fathers were not willing to become obedient.” Obedience to Moses is to obey the Lord who gave the law through Moses. But they were unwilling to be obedient, as Stephen says, “but rejected.”

Make us gods (7:40) - A man-made representation of the true God (Exodus 32:1-5) which was forbidden (Exodus 20:4).   Quoted from Exodus 32:1, 23. Aaron is Moses’ older brother and the person who had been with him as they confronted Pharaoh numerous times. He personally spoke for Moses as his mouthpiece. He saw the signs, wonders, and miracles that led to the Exodus. If anyone would be expected to wait for and support Moses, it would certainly be him. And yet, the people came to him with a demand, saying, “Make us gods to go before us.” The verb is future, and the wording is more precise. The Greek reads, “Make us gods which shall go before us.” The idea is that they were to fashion their own gods that would be used as emblems to be carried before them as they marched. With this understood, Stephen continues with the words of the people, saying, “as for this Moses who brought us out of the land of Egypt.”

God . . . Gave Them Up (7:42) - This is quoted from Amos 5:25-27. Judicially abandoning the people to their sin and idolatry (cf. Hosea 4:17). The idea here is that in forsaking the Lord, the Lord will forsake them. It is the warning Joshua gave to the people. In God’s turning, Stephen next says, “and gave them up.” Instead of continuing to appeal to Israel to do what is right and to worship Him, the Lord essentially says, “Ok. Have it your way. If you will not worship me, we’ll see if the gods you do serve will help you.” The Lord allowed Israel to follow their own gods, and when times of trouble came, they had no one to turn to. The gods they trusted in were out “having a party” and too busy to help apparently. In actuality, they didn’t exist because they were not gods at all. Stephen next says that God gave them up “to worship the host of heaven.”

The host of heaven (7:42) - Israel's idolatrous worship of the sun, moon, and stars began in the wilderness and lasted through the Babylonian captivity (cf. Deuteronomy 4:19; 17:3; 2 Kings 17:16; 21:3-5; 23:4; 2 Chronicles 33:3, 5; Jeremiah 8:2; 19:13; Zephaniah 1:5). 

Tabernacle of Moloch (7:43) - A tabernacle is a tent in which an entity dwells. This would have been carried by the people in a procession as was common among the pagans, and which is seen even in parts of the world today. The reason for saying “tabernacle” here is certainly because he is making a play on words, connecting the thought to what is coming in verse 44. There, he will refer to the “tabernacle in the wilderness,” showing a contrast between this tabernacle and that one. Moloch is the god of the Ammonites. In the Old Testament, he is noted as Molech. Worship of Molech was expressly forbidden five times in the book of Leviticus.

Babylon (7:43) - Amos wrote Damascus (Amos 5:27), while Stephen said Babylon.  Amos was prophesying the captivity of the northern kingdom in Assyria, a deportation beyond Damascus.  Later, the southern kingdom was taken captive to Babylon.  Stephen, inspired by the Holy Spirit to do so, extended the prophecy to embrace the judgment on the whole nation, summarizing their idolatrous history and its results.