Acts 7 38

Acts 7:38 kjv

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:

Acts 7:38 nkjv

"This is he who was in the congregation in the wilderness with the Angel who spoke to him on Mount Sinai, and with our fathers, the one who received the living oracles to give to us,

Acts 7:38 niv

He was in the assembly in the wilderness, with the angel who spoke to him on Mount Sinai, and with our ancestors; and he received living words to pass on to us.

Acts 7:38 esv

This is the one who was in the congregation in the wilderness with the angel who spoke to him at Mount Sinai, and with our fathers. He received living oracles to give to us.

Acts 7:38 nlt

Moses was with our ancestors, the assembly of God's people in the wilderness, when the angel spoke to him at Mount Sinai. And there Moses received life-giving words to pass on to us.

Acts 7 verses

Acts 7 38 Meaning

This verse asserts the central role of Moses during the exodus. Stephen declares that it was Moses who stood as mediator in the assembly of Israel in the wilderness, interacting directly with the divine Angel on Mount Sinai. Through this unique position, Moses received God's active, life-giving utterances—the Law—for the express purpose of delivering them to the people of Israel, including their descendants like Stephen and his audience. It highlights the divine origin and mediatorial transmission of God's Word.

Acts 7 38 Context

Acts chapter 7 contains Stephen's long, climactic defense speech before the Sanhedrin, which ultimately led to his martyrdom. He had been accused of speaking against the temple and the Law of Moses. In response, Stephen presents a comprehensive review of Israel's history, highlighting God's faithfulness and Israel's consistent pattern of rebellion and rejection of God's appointed messengers, including Joseph, Moses, and the prophets. Verse 38 specifically extols Moses, reminding his Jewish audience of Moses's foundational role as God's chosen prophet, mediator, and deliverer. Stephen's intent is not to diminish Moses but to establish his profound significance, making the later rejection of Christ by the Sanhedrin—who claimed to honor Moses—all the more grievous and inexcusable. The speech progresses to show that Moses himself foretold a greater Prophet (v. 37), thereby setting the stage for Christ's ministry and eventual rejection.

Acts 7 38 Word analysis

• This is he (οὗτός ἐστιν): A strong, demonstrative pronoun, emphatically pointing back to Moses, underscoring his identity and critical role in the divine narrative.
• who was (ὁ γενόμενος): "The one who became" or "the one who existed/was present." Highlights Moses's unique position and historical reality during the critical wilderness period.
• in the congregation (ἐν τῇ ἐκκλησίᾳ - en tē ekklēsia):
  • ἐκκλησίᾳ (ekklesia): This Greek word means "assembly" or "called-out ones." It is used here in the Septuagint (Greek Old Testament) sense for the assembly of Israel in the wilderness (e.g., Deut 4:10, 9:10). This term carries significant theological weight as it's the same word used for the New Testament church, suggesting a profound continuity in God's people and His plan from Israel in the wilderness to the Church.
• in the wilderness (ἐν τῇ ἐρήμῳ): Refers to the forty years Israel wandered after the Exodus. This was a period of direct divine intervention, miraculous provision, and the formation of Israel as a nation under God's law.
• with the Angel (μετὰ τοῦ ἀγγέλου - meta tou angelou):
  • τοῦ ἀγγέλου (tou angelou): Literally "the Angel." In Old Testament contexts, "the Angel of the Lord" (often appearing as the "Angel of God") is frequently understood as a pre-incarnate appearance of Jesus Christ or a distinct divine manifestation closely associated with Yahweh's presence and authority. Stephen emphasizes that the Law's divine authority was mediated not only through Moses but also by a divine intermediary who delivered it.
• who spoke to him (τοῦ λαλοῦντος αὐτῷ): Specifies the direct communication between the Angel and Moses, indicating a unique revelation.
• on Mount Sinai (ἐν τῷ ὄρει Σινᾶ): The revered mountain where God's presence descended and the Mosaic Law was formally given. It signifies the place of ultimate divine revelation for the old covenant.
• and with our fathers (καὶ τῶν πατέρων ἡμῶν): This confirms that Moses was mediating God's message not only to himself but for the entire ancestral nation of Israel. It ties Stephen's Jewish audience directly to the events.
• who received (ὃς ἐδέξατο): Denotes Moses as the chosen recipient and vessel for God's message.
• the living oracles (λόγια ζῶντα - logia zōnta):
  • λόγια (logia): Refers to divine "utterances" or "oracles," specifically the very words of God, often implying sacred or divine messages. Here it signifies the Law given at Sinai.
  • ζῶντα (zōnta): "Living." This crucial adjective emphasizes that God's words are not static or dead letters but dynamic, active, and life-imparting. This can be seen as a subtle contrast to the way the Law was being practiced in Stephen's time, perhaps implying that rigid legalism missed its life-giving essence.
• to give to us (δοῦναι ἡμῖν): The ultimate purpose of Moses receiving the Law was for the benefit and instruction of future generations, connecting the ancient revelation directly to Stephen's contemporary audience. It emphasizes the communal, transmitted nature of divine revelation.

Word Groups Analysis:

• "This is he who was in the congregation in the wilderness": Identifies Moses not as a lone figure, but as the central, divinely appointed leader within God's assembled people during their foundational wilderness experience. This elevates Moses's role within the very ekklesia of God in history.
• "with the Angel who spoke to him on Mount Sinai": Highlights the profound divine presence and agency in the giving of the Law. It underscores the ultimate heavenly authority behind the commands Moses received, connecting them to a divine messenger who frequently appeared in pre-incarnate form in the Old Testament narratives.
• "and with our fathers, who received the living oracles to give to us": This emphasizes the communal reception and transmission of the Law. It was received by Moses on behalf of, and for the benefit of, all Israel. The "living oracles" stress the dynamic, life-sustaining nature of God's Word, which was meant to guide and bring life, extending its relevance through generations.

Acts 7 38 Bonus section

• The Identity of "The Angel": Many Christian interpreters understand "the Angel of the Lord" (Mal'akh Yahweh in Hebrew) in the Old Testament, and here in Acts 7, as a pre-incarnate appearance of Jesus Christ (a Christophany). This interpretation gains strength from other New Testament passages (e.g., 1 Cor 10:4 where the "spiritual rock" following Israel in the wilderness is identified as Christ). If true, Stephen is subtly indicating that Christ was present and active in the very giving of the Mosaic Law, further strengthening his case against those who reject Jesus.
• Moses as a Type of Christ: Stephen consistently presents Moses as a "type" or foreshadowing of Christ. Both were rejected by their own people (Acts 7:27-28, 7:35), both delivered God's people, both received God's direct revelation, and both pointed forward to a future Prophet. This verse elevates Moses's prophetic role to emphasize the continuity of God's plan culminating in Christ.
• Polemical Implication of "Ekklesia": Stephen's use of "ekklesia" for Israel in the wilderness may be a deliberate rhetorical move. For his Jewish audience, this term for the wilderness assembly was familiar, but for early Christians, "ekklesia" became the standard term for the church. Stephen's choice of word subtly implies a deep spiritual continuity between the chosen people of old and the new assembly of God under Christ, implicitly challenging the accusers' claim to be the sole true heirs of God's covenant when they were rejecting His final Messenger.

Acts 7 38 Commentary

In Acts 7:38, Stephen strategically lays a foundation for his argument. By portraying Moses as divinely chosen and highly exalted—the mediator between the congregation of Israel and the very "Angel of the Lord" who gave the "living oracles" on Sinai—Stephen establishes Moses's indisputable authority within Jewish tradition. The "congregation" (ekklesia) here is not merely a historical crowd but the divinely gathered people of God, implying that God's relationship with His chosen people transcends a physical temple. The "Angel" mediating the Law highlights the Law's supreme heavenly origin, reinforcing its sanctity, but also pointing to divine mediation as a necessary pattern for salvation. By calling the Law "living oracles," Stephen subtly contrasts its inherent life-giving potential with the dead legalism or mere outward observance that might have characterized his accusers. The purpose "to give to us" signifies that this revelation was not just for ancient Israel but continues to be relevant, forming the basis for understanding God's continued saving work, which culminates in the New Covenant through Jesus, the Prophet greater than Moses whom Moses himself foretold. This passage subtly underscores that to reject Christ is to reject the continuation and fulfillment of the very Law that Stephen's accusers claimed to uphold.