TRV
Translation
King James Version
This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:
KJV (with Strong's)
This G3778 is he G2076, that was G1096 in G1722 the church G1577 in G1722 the wilderness G2048 with G3326 the angel G32 which G3588 spake G2980 to him G846 in G1722 the mount G3735 Sina G4614, and G2532 with our G2257 fathers G3962: who G3739 received G1209 the lively G2198 oracles G3051 to give G1325 unto us G2254:
Complete Jewish Bible
This is the man who was in the assembly in the wilderness, accompanied by the angel that had spoken to him at Mount Sinai and by our fathers, the man who was given living words to pass on to us.
Berean Standard Bible
He was in the assembly in the wilderness with the angel who spoke to him on Mount Sinai, and with our fathers. And he received living words to pass on to us.
American Standard Version
This is he that was in the church in the wilderness with the angel that spake to him in the mount Sinai, and with our fathers: who received living oracles to give unto us:
World English Bible Messianic
This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us,
Geneva Bible (1599)
This is he that was in the Congregation, in the wildernes with the Angell, which spake to him in mount Sina, and with our fathers, who receiued the liuely oracles to giue vnto vs.
Young's Literal Translation
`This is he who was in the assembly in the wilderness, with the messenger who is speaking to him in the mount Sinai, and with our fathers who did receive the living oracles to give to us;
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In the KJVVerse 27,155 of 31,102
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Commentary on Acts 7 verses 30–41
30 ¶ And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush.
31 When Moses saw it, he wondered at the sight: and as he drew near to behold it, the voice of the Lord came unto him,
32 Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.
33 Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.
34 I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning, and am come down to deliver them. And now come, I will send thee into Egypt.
35 This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush.
36 He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.
37 This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear.
38 This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:
39 To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt,
40 Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him.
41 And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.
Stephen here proceeds in his story of Moses; and let any one judge whether these are the words of one that was a blasphemer of Moses or no; nothing could be spoken more honourably of him. Here is,
I. The vision which he saw of the glory of God at the bush (Act 7:30): When forty years had expired (during all which time Moses was buried alive in Midian, and was now grown old, and one would think past service), that it might appear that all his performances were products of a divine power and promise (as it appeared that Isaac was a child of promise by his being born of parents stricken in years), now, at eighty years old, he enters upon that post of honour to which he was born, in recompence for his self-denial at forty years old. Observe, 1. Where God appeared to him: In the wilderness of Mount Sinai, Act 7:30. And, when he appeared to him there, that was holy ground (Act 7:33), which Stephen takes notice of, as a check to those who prided themselves in the temple, that holy place, as if there were no communion to be had with God but there; whereas God met Moses, and manifested himself to him, in a remote obscure place in the wilderness of Sinai. They deceive themselves if they think God is confined to places; he can bring his people into a wilderness, and there speak comfortably to them. 2. How he appeared to him: In a flame of fire (for our God is a consuming fire), and yet the bush, in which this fire was, though combustible matter, was not consumed, which, as it represented the state of Israel in Egypt (where, though they were in the fire of affliction, yet they were not consumed), so perhaps it may be looked upon as a type of Christ's incarnation, and the union between the divine and human nature: God, manifested in the flesh, was as the flame of fire manifested in the bush. 3. How Moses was affected with this: (1.) He wondered at the sight, Act 7:31. It was a phenomenon with the solution of which all his Egyptian learning could not furnish him. He had the curiosity at first to pry into it: I will turn aside now, and see this great sight; but the nearer he drew the more he was struck with amazement; and, (2.) He trembled, and durst not behold, durst not look stedfastly upon it; for he was soon aware that it was not a fiery meteor, but the angel of the Lord; and no other than the Angel of the covenant, the Son of God himself. This set him a trembling. Stephen was accused for blaspheming Moses and God (Act 6:11), as if Moses had been a little god; but by this it appears that he was a man, subject to like passions as we are, and particularly that of fear, upon any appearance of the divine majesty and glory.
II. The declaration which he heard of the covenant of God (Act 7:32): The voice of the Lord came to him; for faith comes by hearing; and this was it: I am the God of Isaac, and the God of Jacob; and therefore, 1. "I am the same that I was." The covenant God made with Abraham some ages ago was, I will be to thee a God, a God all-sufficient. "Now," saith God, "that covenant is still in full force; it is not cancelled nor forgotten, but I am, as I was, the God of Abraham, and now I will make it to appear so;" for all the favours, all the honours God put upon Israel, were founded upon this covenant with Abraham, and flowed from it. 2. "I will be the same that I am." For if the death of Abraham, Isaac, and Jacob, cannot break the covenant-relation between God and them (as by this it appears it cannot), then nothing else can: and then he will be a God, (1.) To their souls, which are now separated from their bodies. Our Saviour by this proves the future state, Mat 22:31, Mat 22:32. Abraham is dead, and yet God is still his God, therefore Abraham is still alive. God never did that for him in this world which would answer the true intent and full extent of that promise, that he would be the God of Abraham; and therefore it must be done for him in the other world. Now this is that life and immortality which are brought to light by the gospel, for the full conviction of the Sadducees, who denied it. Those therefore who stood up in defence of the gospel, and endeavoured to propagate it, were so far from blaspheming Moses that they did the greatest honour imaginable to Moses, and that glorious discovery which God made of himself to him at the bush. (2.) To their seed. God, in declaring himself thus the God of their fathers, intimated his kindness to their seed, that they should be beloved for the fathers' sakes, Rom 11:28; Deu 7:8. Now the preachers of the gospel preached up this covenant, the promise made of God unto the fathers; unto which promise those of the twelve tribes that did continue serving God hoped to come, Act 26:6, Act 26:7. And shall they, under colour of supporting the holy place and the law, oppose the covenant which was made with Abraham and his seed, his spiritual seed, before the law was given, and long before the holy place was built? Since God's glory must be for ever advanced, and our glorying for ever silenced, God will have our salvation to be by promise, and not by the law; the Jews therefore who persecuted the Christians, under pretence that they blasphemed the law, did themselves blaspheme the promise, and forsook all their own mercies that were contained in it.
III. The commission which God gave him to deliver Israel out of Egypt. The Jews set up Moses in competition with Christ, and accused Stephen as a blasphemer because he did not do so too. But Stephen here shows that Moses was an eminent type of Christ, as he was Israel's deliverer. When God had declared himself the God of Abraham he proceeded, 1. To order Moses into a reverent posture: "Put off thy shoes from thy feet. Enter not upon sacred things with low, and cold, and common thoughts. Keep thy foot, Ecc 5:1. Be not hasty and rash in thy approaches to God; tread softly." 2. To order Moses into a very eminent service. When he is ready to receive commands, he shall have commission. He is commissioned to demand leave from Pharaoh for Israel to go out of his land, and to enforce that demand, Act 7:34. Observe, (1.) The notice God took both of their sufferings and of their sense of their sufferings: I have seen, I have seen their affliction, and have heard their groaning. God has a compassionate regard to the troubles of his church, and the groans of his persecuted people; and their deliverance takes rise from his pity. (2.) The determination he fixed to redeem them by the hand of Moses: I am come down to deliver them. It should seem, though God is present in all places, yet he uses that expression here of coming down to deliver them because that deliverance was typical of what Christ did, when, for us men, and for our salvation, he came down from heaven; he that ascended first descended. Moses is the man that must be employed: Come, and I will send thee into Egypt: and, if God send him, he will own him and give him success.
IV. His acting in pursuance of this commission, wherein he was a figure of the Messiah. And Stephen takes notice here again of the slights they had put upon him, the affronts they had given him, and their refusal to have him to reign over them, as tending very much to magnify his agency in their deliverance. 1. God put honour upon him whom they put contempt upon (Act 7:35): This Moses whom they refused (whose kind offers and good offices they rejected with scorn, saying, Who made thee a ruler and a judge? Thou takest too much upon thee, thou son of Levi, Num 16:3), this same Moses did God send to be a ruler, and a deliverer, by the hand of the angel which appeared to him in the bush. It may be understood either that God sent to him by the hand of the angel going along with him he became a complete deliverer. Now, by this example, Stephen would intimate to the council that this Jesus whom they now refused, as their fathers did Moses, saying, Who made thee a prophet and a king? Who gave thee this authority? even this same has God advanced to be a prince and a Saviour, a ruler and a deliverer; as the apostles had told them awhile ago (Act 5:30, Act 5:31), that the stone which the builders refused was become the head-stone in the corner, Act 4:11. 2. God showed favour to them by him, and he was very forward to serve them, though they had thrust him away. God might justly have refused them his service, and he might justly have declined it; but it is all forgotten: they are not so much as upbraided with it, Act 4:36. He brought them out, notwithstanding, after he had shown wonders and signs in the land of Egypt (which were afterwards continued for the completing of their deliverance, according as the case called for them) in the Red Sea and in the wilderness forty years. So far is he from blaspheming Moses that he admires him as a glorious instrument in the hand of God for the forming of the Old Testament church. But it does not at all derogate from his just honour to say that he was but an instrument, and that he is outshone by this Jesus, whom he encourages these Jews yet to close with, and to come into his interest, not fearing but that then they should be received into his favour, and receive benefit by him, as the people of Israel were delivered by Moses, though they had once refused him.
V. His prophecy of Christ and his grace, Act 4:37. He not only was a type of Christ (many were so that perhaps had not an actual foresight of his day), but Moses spoke of him (Act 4:37): This is that Moses who said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren. This is spoken of as one of the greatest honours God put upon him (nay, as that which exceeded all the rest), that by him he gave notice to the children of Israel of the great prophet that should come into the world, raised their expectation of him, and required them to receive him. When his bringing them out of Egypt is spoken of it is with an emphasis of honour, This is that Moses, Exo 6:26. And so it is here, This is that Moses. Now this is very full to Stephen's purpose; in asserting that Jesus should change the customs of the ceremonial law, he was so far from blaspheming Moses that really he did him the greatest honour imaginable, by showing how the prophecy of Moses was accomplished, which was so clear, that, as Christ told them himself, If they had believed Moses, they would have believed him, Joh 5:46. 1. Moses, in God's name, told them that, in the fulness of time, they should have a prophet raised up among them, one of their own nation, that should be like unto him (Deu 18:15, Deu 18:18), - a ruler and a deliverer, a judge and a lawgiver, like him, - who should therefore have authority to change the customs that he had delivered, and to bring in a better hope, as the Mediator of a better testament. 2. He charged them to hear that prophet, to receive his dictates, to admit the change he would make in their customs, and to submit to him in every thing; "and this will be the greatest honour you can do to Moses and to his law, who said, Hear you him; and came to be a witness to the repetition of this charge by a voice from heaven, at the transfiguration of Christ, and by his silence gave consent to it," Mat 17:5.
VI. The eminent services which Moses continued to do to the people of Israel, after he had been instrumental to bring them out of Egypt, Act 7:38. And herein also he was a type of Christ, who yet so far exceeds him that it is no blasphemy to say, "He has authority to change the customs that Moses delivered." It was the honour of Moses, 1. That he was in the church in the wilderness; he presided in all the affairs of it for forty years, was king in Jeshurun, Deu 33:5. The camp of Israel is here called the church in the wilderness; for it was a sacred society, incorporated by a divine charter under a divine government, and blessed with divine revelation. The church in the wilderness was a church, though it was not yet perfectly formed, as it was to be when they came to Canaan, but every man did that which was right in his own eyes, Deu 12:8, Deu 12:9. It was the honour of Moses that he was in that church, and many a time it had been destroyed if Moses had not been in it to intercede for it. But Christ is the president and guide of a more excellent and glorious church than that in the wilderness was, and is more in it, as the life and soul of it, than Moses could be in that. 2. That he was with the angel that spoke to him in the mount Sinai, and with our fathers - was with him in the holy mount twice forty days, with the angel of the covenant, Michael, our prince. Moses was immediately conversant with God, but never lay in his bosom as Christ did from eternity. Or these words may be taken thus: Moses was in the church in the wilderness, but it was with the angel that spoke to him in mount Sinai, that is, at the burning bush; for that was said to be at mount Sinai (Act 7:30); that angel went before him, and was guide to him, else he could not have been a guide to Israel; of this God speaks (Exo 23:20), I send an angel before thee, and Exo 33:2. And see Num 20:16. He was in the church with the angel, without whom he could have done no service to the church; but Christ is himself that angel which was with the church in the wilderness, and therefore has an authority above Moses. 3. That he received the lively oracles to give unto them; not only the ten commandments, but the other instructions which the Lord spoke unto Moses, saying, Speak them to the children of Israel. (1.) The words of God are oracles, certain and infallible, and of unquestionable authority and obligation; they are to be consulted as oracles, and by them all controversies must be determined. (2.) They are lively oracles, for they are the oracles of the living God, not of the dumb and dead idols of the heathens: the word that God speaks is spirit and life; not that the law of Moses could give life, but it showed the way to life: If thou wilt enter into life, keep the commandments. (3.) Moses received them from God, and delivered nothing as an oracle to the people but what he had first received from God. (4.) The lively oracles which he received from God he faithfully gave to the people, to be observed and preserved. It was the principal privilege of the Jews that to them were committed the oracles of God; and it was by the hand of Moses that they were committed. As Moses gave them not that bread, so neither did he give them that law from heaven (Joh 6:32), but God gave it to them; and he that gave them those customs by his servant Moses might, no doubt, when he pleased, change the customs by his Son Jesus, who received more lively oracles to give unto us than Moses did.
VII. The contempt that was, after this, and notwithstanding this, put upon him by the people. Those that charged Stephen with speaking against Moses would do well to answer what their own ancestors had done, and they tread in their ancestors' steps. 1. They would not obey him, but thrust him from them, Act 7:39. They murmured at him, mutinied against him, refused to obey his orders, and sometimes were ready to stone him. Moses did indeed give them an excellent law, but by this it appeared that it could not make the comers there unto perfect (Heb 10:1), for in their hearts they turned back again into Egypt, and preferred their garlic and onions there before the manna they had under the guidance of Moses, or the milk and honey they hoped for in Canaan. Observe, Their secret disaffection to Moses, with their inclination to Egyptianism, if I may so call it. This was, in effect, turning back to Egypt; it was doing it in heart. Many that pretend to be going forward towards Canaan, by keeping up a show and profession of religion, are, at the same time, in their hearts turning back to Egypt, like Lot's wife to Sodom, and will be dealt with as deserters, for it is the heart that God looks at. Now, if the customs that Moses delivered to them could not prevail to change them, wonder not that Christ comes to change the customs, and to introduce a more spiritual way of worship. 2. They made a golden calf instead of him, which besides the affront that was thereby offered to God, was a great indignity to Moses: for it was upon this consideration that they made the calf, because "as for this Moses, who brought us out of the land of Egypt, we know not what is become of him; therefore make us gods of gold;" as if a calf were sufficient to supply the want of Moses, and as capable of going before them into the promised land. So they made a calf in those days when the law was given them, and offered sacrifices unto the idol, and rejoiced in the work of their own hands. So proud were they of their new god that when they had sat down to eat and drink, they rose up to play! By all this it appears that there was a great deal which the law could not do, in that it was weak through the flesh; it was therefore necessary that this law should be perfected by a better hand, and he was no blasphemer against Moses who said that Christ had done it.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 30–41. Public domain.
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IrenaeusAD 202
Against Heresies Book 4
Luke also has recorded that Stephen, who was the first elected into the diaconate by the apostles, and who was the first slain for the testimony of Christ, spoke regarding Moses as follows: "This man did indeed receive the commandments of the living God to give to us, whom your fathers would not obey, but thrust Him from them, and in their hearts turned back again into Egypt, saying unto Aaron, Make us gods to go before us; for we do not know what has happened to this Moses, who led us from the land of Egypt. And they made a calf in those days, and offered sacrifices to the idol, and were rejoicing in the works of their own hands. But God turned, and gave them up to worship the hosts of heaven; as it is written in the book of the prophets: O ye house of Israel, have ye offered to Me sacrifices and oblations for forty years in the wilderness? And ye took up the tabernacle of Moloch, and the star of the god Remphan, figures which ye made to worship them;" pointing out plainly, that the law being such, was not given to them by another God, but that, adapted to their condition of servitude, it originated from the very same God as we worship.
TertullianAD 220
Against Marcion Book IV
" This was, indeed, the Creator's customary region. It was proper that the Word should there appear in body, where He had aforetime, wrought in a cloud.
TertullianAD 220
An Answer to the Jews
" And when the gold out of the necklaces of the women and the rings of the men had been wholly smelted by fire, and there had come forth a calf-like head, to this figment Israel with one consent (abandoning God) gave honour, saying, "These are the gods who brought us from the land of Egypt." For thus, in the later times in which kings were governing them, did they again, in conjunction with Jeroboam, worship golden kine, and groves, and enslave themselves to Baal.
John ChrysostomAD 407
Homily on Acts 17
"This is he, that was in the Church in the wilderness with the Angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us." Again no mention of temple, none of sacrifice. "With the Angel," it says, "he received the lively oracles to give unto the fathers." It shows, that he not only wrought miracles, but also gave a law, as Christ did. Just as Christ first works miracles, and then legislates: so did Moses.
John ChrysostomAD 407
Homily on Acts 17
"This is he that was in the Church in the wilderness, and, that said unto the children of Israel." Do you mark that thence comes the root, and that "salvation is from the Jews?" "With the Angel," it says, "which spake unto him." Lo, again he affirms that it was He (Christ) that gave the Law, seeing Moses was with "Him" in the Church in the wilderness. And here he puts them in mind of a great marvel, of the things done in the Mount: "Who received living oracles to give unto us." On all occasions Moses is wonderful, and (so) when need was to legislate. What means the expression, "Living oracles"? Those, whereof the end was shown by words: in other words, he means the prophecies.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Acts 7:38, part of Stephen's defense before the Sanhedrin, highlights Moses' indispensable role as God's chosen mediator during Israel's wilderness journey. Stephen emphasizes that Moses was present with the "church in the wilderness," receiving the "lively oracles" directly from God, mediated by an angel on Mount Sinai, for the benefit and instruction of the Israelite fathers and subsequent generations. This verse underscores the divine origin and life-giving nature of God's revelation, setting the stage for Stephen's implicit critique of the Jewish leaders' rejection of God's subsequent messengers, including Jesus.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Stephen's speech, including Acts 7:38, masterfully employs several literary devices. Continuity is a dominant theme, as Stephen uses the term ekklēsía ("church") to describe the Old Testament assembly in the wilderness, thereby drawing a direct line between ancient Israel and the New Testament community of believers. This linguistic choice underscores that God has always had a "called-out" people. Furthermore, there is a powerful use of Antithesis woven throughout Stephen's address. By highlighting Moses' faithfulness in receiving and transmitting God's "lively oracles," Stephen implicitly contrasts this with the Sanhedrin's unfaithfulness and rejection of God's ultimate messenger, Jesus. The divine origin of the Law, mediated by angels, stands in stark contrast to the human resistance and stubbornness Stephen accuses his audience of exhibiting, setting up the dramatic tension of his defense.
THEOLOGICAL AND THEMATIC CONNECTIONS
Acts 7:38 powerfully connects the Old Testament revelation of God's Law to the New Testament understanding of God's living Word. It establishes Moses as a pivotal figure in the history of salvation, not merely as a national leader but as a divinely appointed conduit for God's life-giving truth. The concept of "lively oracles" emphasizes that God's Word is not static or dead, but dynamic, active, and capable of imparting life and guidance. This divine communication, given to the "church in the wilderness," foreshadows God's continued engagement with His people through His Word, culminating in the person of Jesus Christ, the living Word made flesh. The verse thus bridges the Old and New Covenants, demonstrating God's consistent method of revealing Himself and His will to His chosen people.
REFLECTION AND APPLICATION
Acts 7:38 calls us to a profound appreciation for the divine origin and enduring power of God's Word. Just as the "lively oracles" sustained the Israelites in the wilderness, the complete revelation of God in the Scriptures, culminating in Jesus Christ, remains our ultimate source of life, truth, and guidance today. We are reminded that God's communication is not merely historical text but a living, active force meant to transform our lives. This verse challenges us to receive God's Word with reverence and obedience, recognizing its supernatural authority and life-giving capacity. It also prompts us to consider our role in preserving and transmitting these truths to future generations, ensuring that the "oracles" continue to speak life into a world desperately in need of divine light. Our faithfulness in receiving and obeying God's Word stands as a testament to His enduring presence and power, just as Moses' faithfulness served as a beacon for Israel.
Questions for Reflection
FAQ
Why does Stephen refer to the assembly of Israel in the wilderness as "the church"?
Answer: Stephen uses the Greek word ekklēsía (G1577), which is commonly translated as "church" in the New Testament, to describe the congregation of Israel during the Exodus. This choice is highly significant. Ekklēsía literally means "a called-out assembly" or "gathering." By applying it to Old Testament Israel, Stephen emphasizes the theological continuity of God's people across dispensations. It suggests that God has always had a chosen, "called-out" community, whether under the Old Covenant (Israel) or the New Covenant (the Christian church). This highlights that the church is not a completely new entity but the continuation and fulfillment of God's covenant relationship with His people, now expanded to include both Jews and Gentiles through Christ, as seen in passages like Ephesians 2:11-22.
What are the "lively oracles," and why are they described as "lively"?
Answer: The "lively oracles" (Greek: lógia záōnta) refer to the divine utterances or pronouncements given by God to Moses on Mount Sinai, primarily the Law (Torah) and the commandments. They are described as "lively" (from záō, G2198, meaning "to live" or "active") because they are not dead letters or mere human philosophies. Instead, they are inherently dynamic, active, and possess the power to impart life, guidance, and spiritual vitality. Unlike idols or human decrees, God's Word is living and effective, capable of transforming hearts and sustaining His people. This concept is deeply rooted in the Old Testament understanding of the Law as life-giving (e.g., Deuteronomy 32:46-47), and it foreshadows the New Testament emphasis on God's Word as living and powerful, as described in Hebrews 4:12.
CHRIST-CENTERED FULFILLMENT
Acts 7:38, with its focus on Moses receiving the "lively oracles" to give to the people, finds profound Christ-centered fulfillment in Jesus. Moses served as the mediator of the Old Covenant, delivering God's Law, which, though "lively," could not ultimately give life or remove sin (Romans 8:3). Jesus, however, is the ultimate Prophet, greater than Moses, who not only received but is the living Word of God made flesh (John 1:1 and John 1:14). He embodies the "lively oracles" in their fullest sense, bringing not just commandments but the very life of God to humanity. While Moses gave the Law, Jesus brought grace and truth (John 1:17). He is the true bread from heaven, the ultimate sustenance for God's people in their spiritual wilderness, fulfilling the temporary manna given through Moses (John 6:32-35). Stephen's recounting of Moses' mediatorial role thus serves as a powerful foreshadowing of Christ, the perfect mediator of a new and better covenant, through whom God's life-giving truth is fully revealed and eternally secured (Hebrews 8:6).