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:  Coming Soon!

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. 

Morning Message: Truth Questioned

Bobservations' Column
Titled - "Truth Questioned"
Written by: Pastor Bob Lawrenz

Stephen is being interrogated by the High Priest in today’s passage. The High Priest doubts what Stephen had said. Chapter 7 opens with the Priest’s words, “Are these things so?” It is somewhat typical. Often a high authority speaks an order, but does not want to know how his underlings will accomplish that order. Not wanting to know the details give the authority plausible deniability, to the distasteful details of how his order was carried out.

The story becomes subterfuge; “smoke and mirrors,” for any that want to dig deeper to find the truth. It’s common in most every chain-of-command found in governments and large corporations. We hear the claims from our own politicians about how they want “transparency” to be the key trait of their administrations. In reality, it’s just more subterfuge, smoke, and mirrors. True transparency cannot come from behind closed doors. The words of Winston Churchill become clear; "Power corrupts, and absolute power corrupts absolutely.”

We should be able to trust our churches because God has made His Word to be transparent; God’s Word is the revelation of His character, and power. If we cannot trust the Word of God, then we are indeed lost, and have been turned over to the enemy. If that’s the case, then it is not God’s Word that has failed us, but man’s input to describe what God has said that has failed us. And, that is why we have so many different versions of the Bible.

This, my brothers and sisters, is why Paul wrote in 1 Thessalonians 5:21, “Prove all things; hold fast that which is good,” And how Paul honored believers in Berea by saying of them, “These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.”

God has made His Word transparent. It must be read within the context of all of His Word. It is a step of faith to trust God, but if we can believe the first four words of Genesis, all the rest of the Bible becomes clear.

“In the beginning God…” - Genesis 1:1

Bobservations' Column: Audio Version

Sunday Morning Message:

Acts 7:1-22 - "Truth Questioned"

Summary/Additional Commentary & Definitions:

In last week's message, (Acts 6) there were those in the Synagogue obviously opposed to Christ and Christianity.  Stephen who did many miraculous wonders, found himself in a dispute with these men.  When they could not argue with Stephen's wisdom, they took it up a notch, laid hands on him and dragged him before the council.  If that weren't enough, they bribed some men as witnesses to falsely accuse him of blasphemy.  Sound familiar?  They did the same to our Lord, and they continue to do it today.  It is the way of the ungodly, prideful men who hate and deny the truth. So willing are they to bear false witness because of their hatred, for the sole purpose of destroying both the message and the messenger. Sounds very much like our culture today, and the things that have taken place in the highest level of government.

This week in Acts chapter 7, Luke records Stephen’s long defense before the Jewish Sanhedrin. 

One of the things that Christians are responsible to do, and we see it in what Stephen is doing here is what Peter said. “Be ready always to give an answer to every man that asks a reason for the hope that is in you with meekness and fear,” right? 1 Peter 3:15. We always need to be able to give an answer to the people who ask us for a reason why we believe what we believe. We need to be able to defend the faith and we need to be able to articulate it. The effective Christian is one who can articulate the truth and defend what he believes biblically and reasonably. 

We call this apologetics. Why do we call it apologetics? Are we apologizing? No. It comes from the Greek word "apologia."  It means to speak in defense of, to give a defense, or speak on behalf of.. . a reasonable faith!  This is why it is so absolutely critical that we not sentimentalize Christianity. We must be able to give a reasonable, biblical defense for our faith; not some kind of pie in the sky emotional romanticized idea that has nothing to do with truth. That reason has to rise out of divine revelation.

In this chapter, Stephen gives a defense of the faith, and it rises in total from where?  From his Bible. By the way, the only Bible Stephen had was the Old Testament. Like the other disciples, he had come to understand how the entire Old Testament led to Jesus Christ.

So, here in Acts 7:1–22, Stephen stands before the Jewish high council (Sanhedrin) and begins his famous defense by recounting Israel’s history from Abraham to Moses. Rather than defending himself against charges of speaking against the Temple and the Law, Stephen uses the history of the patriarchs to show that God works everywhere, not just in a physical building.

Stephen will continue his discourse by answering the 4 charges of blasphemy against him to show he is not a blasphemer, and then turns the table on them and indict them, yes, he will indict them for blasphemy.  That's coming up next week, so join us as we continue our study in the book of Acts.

Sunday Morning Audio Message: 

Key Words and Definitions with Reference:

High Priest (7:1) - Probably Caiaphas, who remained in office until A.D. 36. As this is a matter of a religious nature, it is handled under the authority of the high priest. Rome decided if a conquered nation could worship its god or gods, and to what extent they were allowed to do so. They understood that a nation that can practice its religion openly was likely to be less of a threat than one that could not. The religious life of Israel was found acceptable to the Romans and so it was allowed to continue, even if politics were involved in the matter of appointing high priests and the like. With this authority allowed, the Sanhedrin met, and the high priest conducted his duties for the nation, leading the religion accordingly. In this case, the question asked of Stephen is, “Are these things so?”

Are these things so? (7:1) - It is a simple question, anticipating a plea of guilt or innocence, but with the allowance that the one charged could speak in his own defense. In this case, the simple question addressed to Stephen will turn into 52 verses of response, none of which directly answers the high priest’s query. Instead, it will be a history lesson concerning the state of Israel’s relationship with, and continued rejection of, the Lord. Stephen’s words ahead are much more of an accusation against the nation than were the simple charges of blasphemy against him.

Brethren and Fathers (7:2) - The word “brethren” is stated as a general address. It is directed to all who hear as equal members of the society of those of Israel as far as cultural affiliation is concerned. The word “fathers” indicates the members of the council specifically, acknowledging that they are in authority positions, and thus it is an extra note of courtesy and honor.

The God of Glory (7:2) -  A title used only here and in Psalm 29:3.  God's glory is the sum of His attributes.  The glory of God is expressed throughout both testaments of Scripture in various ways. Some scholars explain the term as denoting the visible glory manifested at times by the Lord. There is no reason at all to assume this. The word “glory” is from the Greek word “dóksa (from dokeō, ‘exercising personal opinion which determines value’) – glory. ... dóksa (‘glory’) corresponds to the OT word, kabo (OT ... ‘to be heavy’). Both terms convey God’s infinite, intrinsic worth (substance, essence)” (HELPS Word Studies). Stephen is certainly referring to God’s state of worth, being the Creator of all things.

Abraham . . . Mesopotamia, before he Dwelt in Charran (7:2) - Genesis 12:1-4 refers to the repeat of this call ater Abraham had settled in Haran (c. 500 miles northwest of Ur).  Evidently, God had originally called Abraham while he was living in Ur (cf. Genesis 15:7; Nehemiah 9:7), then repeated that call at Haran. This is something that happened quite a few times in the life of Abraham. At key points in his life, the Bible records the visitations of the Lord to him. Sometimes, only a conversation is recorded. At other times, the Lord appeared in a human form (see Genesis 18:1, 2). In such an instance, it is surely a visit of the Lord by the eternal Christ, meaning Jesus.

Get thee out of thy country, and from thy kindred (7:3) - The land in which Abraham lived was known, it had family, it was what he knew. On the other hand, the land to which the Lord directed him was unknown, it had no family, and he had no idea what awaited him. But it was known to the Lord. Abraham, hearing the call of the Lord, now had a choice to make.

Land of the Chaldeans (7:4) - Where Abraham's original home city of Ur was located (Genesis 11:28, 31; 15:7; Nehemiah 9:7).

When His Father was Dead (7:4) - At first glance, Genesis 11:26, 32 and 12:4 seem to indicate that Terah (Abraham's father) lived for sixty years after Abraham's departure from Haran.  Terah was seventy when his first son was born (Genesis 11:26); Abraham was seventy-five when he left Haran (Genesis 12:4) Terah would have been 145 years old; and Terah lived to be 205 years old (Genesis 11:26).  The best solution to this apparent difficulty is that Abraham was not Terah's firstborn son, but was mentioned first (Genesis 11:26) because he was most prominent.  Abraham, then, would have been born when Terah was 130.  

Four Hundred Years (7:6) - This is taken directly from Genesis 15:13, 14 where God Himself rounded off the exact length of Israel's sojourn in Egypt (430 years, Exodus 12:40).

The Nation to whom they will be in Bondage I will Judge (7:7) - This is referring to Egypt. 

Covenant of Circumcision (7:8) - Circumcision was the sign of the Abrahamic covenant. A sign is something that points to something else. Being misunderstood, a Jew will point to their circumcision and say, “See, this makes me righteous.” But that is incorrect. Paul explains this in Romans 2. .As a sign points to something else, and that thing – in this case – is based on the righteousness of Abraham, one must understand where that righteousness came from, which was the faith he had while still uncircumcised (Romans 4:11). It was faith in the promise of God stated in Genesis 15:4, 5. Thus, a sign was given to confirm that it was faith in the promises of God that would be the mark of being declared righteous. The sign, then, points to Christ Jesus.

Twelve Patriarchs (7:8) - Stephen’s speech, detailing the history of the Jewish people, quickly moved from Abraham to Isaac, to Jacob, and then to the twelve patriarchs. These, of course, are the twelve sons of Jacob, who became the heads of the twelve tribes of Israel (Genesis 35:22-26).

Moved with Envy (7:9) - Of these twelve patriarchs, it now refers to all but one of them, saying they were “becoming envious.” The first overarching premise of Stephen’s speech was just noted. It is that the workings of God had occurred, and continued to often occur, outside of the land of promise, apart from the Law of Moses, and apart from any physical temple. As will be seen, even when those things come into the narrative, there is a rebelling against the Lord by the people of Israel. Of these men, their jealousy was displayed in their actions being specifically directed against their own brother, saying that they “sold Joseph into Egypt.” This introduces the second overarching premise of Stephen’s speech. Starting in Genesis 37, and apart from some relevant side stories, Joseph became the main focus of the redemptive narrative for an extended period. And yet, there was a jealousy that was displayed toward him and an active working against him by his brothers. As they are noted as patriarchs, they stand as representative of the people of Israel who descend from them. There is a working against God’s chosen order, leaders, prophets, and law. This theme will continue right down to the time of Jesus. Stephen is carefully and methodically laying out his defense of Jesus while the council sits and takes each connection without a word.

Delivered Him...Favor and Wisdom (7:10) - If one follows the life of Joseph, from being cast into the pit by his brothers, being sold to the traders, and being taken down to Egypt, clear and precise parallels to the work of Christ come forth. The tribes of Israel, represented by the leaders of Israel, crucified Christ and He was buried. But God delivered Him from the pit as well. Again, while Joseph was in Egypt, circumstances brought him to the state of being incarcerated for something he had not done. The story (found in Genesis 39-41) again parallels the events of Christ’s life. Each detail was selected to anticipate the Person and work of Christ. Joseph was brought out of that prison and, as Stephen says, God “gave him favor and wisdom in the presence of Pharaoh, king of Egypt.” That is found in Genesis 41. What is also found in Genesis 41 is that Joseph was made governor over Egypt. Again, the details clearly point to the exaltation of Christ who is now seated at the right hand of God. Each point was detailed from the life of Joseph to mirror what occurred with Christ. Stephen is not merely telling history to amuse the council that he is standing before. Rather, he is bringing his own charges against them right from Scripture. He is revealing to them, if they are willing to pay heed.

A famine . . . Great Affliction (7:11) - The famine covered all lands, including the land where Israel was. The famine was revealed to be coming in advance by a dream from God. Joseph was able to interpret the dream when no other person could. Enough advance notice was given to ensure that Egypt would have abundant provision, even enough to sell to other nations. And this abundant provision led Israel to go to Egypt to be saved from perishing in the famine. The sequence of events clearly indicates that God’s guiding hand was behind what occurred, leading to a specific end purpose.

Second Time (7:13) - The previous verse spoke of Jacob hearing of grain in Egypt, and so he sent out his sons (the fathers) in order to obtain grain. Now, immediately after that, Stephen says, “And the second time.” Stephen has skipped over a great deal of the Genesis story in order to come to this thought. He never mentions many important details of the first visit or what transpired after it. His words allow his audience to mentally insert everything that they already knew from their recorded history. He speaks only of the details of this second visit where “Joseph was made known to his brothers.” Stephen is surely asking the council to consider what he is focusing on, which is the fact that the brothers, who represent the tribes of Israel, did not recognize their own brother – their own kin – when they stood before him. Only on their second visit was who he was revealed to them. Stephen is on trial for his witness concerning Jesus, who he claims is the Messiah of Israel. The leaders of Israel, who represent the people of Israel, did not realize who they had been in the presence of. Now, He is gone, the implication is that He will only be truly revealed to them on His second advent.
Joseph was placed over all of Pharaoh’s house. As Jesus is claimed to be the Messiah by Stephen and the others, and as Stephen is equating Joseph to Jesus, the implication is perfectly clear. Stephen, by inspiration of the Spirit, is saying that those standing before him are not “known” to God. They have forsaken Him, and He has forsaken them. They represent the people, and thus the nation itself is rejected by Him until the time of Christ’s second advent.

They were . . .  Laid in the Sepulchre (7:16) - The previous verse noted Jacob going down to Egypt, dying, and then also the fathers (meaning the sons of Israel) also died. Now Stephen turns to something that is out of order in the chronology, but it is a point that reflects an event that occurred with the fathers after their deaths, and so he mentions it now. However, it is a verse that is exceedingly confusing, even to the point where many scholars state it is actually a contradiction or a mistake. Stephen begins by saying, “And they were carried back to Shechem.” The question here is, “Who is this referring to?” "They" refers to Joseph (Joshua 24:32) and his brothers, but not Jacob, who was buried in Abraham's tomb at Machpelah (Genesis 50:13).

The Tomb that Abraham Bought . . . of Shechem (7:16) - Joshua 24:32 states that Jacob bought this tomb, although Abraham had earlier built an altar at Shechem (Genesis 12:6, 7), and probably purchased the land on which he built it. Abraham did not settle there, however, and the land apparently reverted to the people of Hamor. Jacob then repurchased it from Shechem (Genesis 33:18-20), much like Isaac repurchased the well at Beersheba (Genesis 26:28-31) that Abraham had originally bought (Genesis 21:27-30). It is clear that Jospeh was buried at Shechem as he requested (Genesis 50:25; Exodus 13:19; Joshua 24:32). The Old Testament does not record where Joseph's brothers were buried, but Stephen reveals it was in Shechem.

God had Sworn to Abraham (7:17) - The narrative is concerning the land of promise and how it is connected to Abraham personally. It explains why Stephen mentioned things the way he did. With that understood, Stephen says, “But when the time of the promise drew near.” This is obviously speaking about the chosen line of inheritance, meaning the line of Jacob through his sons, during their stay in Egypt. Many key events in their history, in which God dealt with them intimately, are recorded as being outside of the land of Canaan. They are also prior to the law of Moses. The fact that the promise of the inheritance is prior to the law, and that many of the interactions with God are outside of the inheritance, should clue the leaders of Israel into the fact that Canaan is only typical of something else. Further, that the promise was made prior to the law should clue them in that obtaining it cannot be by law observance. As it was given by promise (an act of grace), and the law is contrary to grace, then the law must simply be a tool to teach the people of Israel their need for grace. Paul explains this quite clearly in Galatians 3. The Holy Spirit is intending to highlight the work of God in Christ, then it is no wonder that they missed the significance of Christ Jesus when He came.

Moses . . . Was Cast Out (7:2, 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.