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.
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: Coming Soon!
Sunday Morning Audio Message: Coming Soon!
Key Words and Definitions with Reference:
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).
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).
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).
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.
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.
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