In the church - The word "church" means literally "the people called out," and is applied with great propriety to the assembly or multitude called out of Egypt, and separated from the world. It has not, however, of necessity our idea of a church, but means the "assembly," or people called out of Egypt and placed under the conduct of Moses.

With the angel - In this place there is undoubted reference to the giving of the Law on Mount Sinai. Yet that was done by God himself, Exodus 20:It is clear, therefore, that by "the angel" here, Stephen intends to designate him who was God. It may be observed, however, that "the Law" is represented as having been given by the ministry of an angel (in this place) and by the ministry of "angels," Acts 7:53; Hebrews 2:2. The essential idea is, that God did it by a messenger, or by mediators. The "character" and "rank" of the messengers, or of the "principal" messenger, must be learned by looking at all the circumstances of the case.

The lively oracles - See Romans 3:2. The word "oracles" here means "commands" or "laws" of God. The word "lively," or "living" ζῶντα zōnta, stands in opposition to what is dead, or useless, and means what is vigorous, efficacious; and in this place it means that the commands were of such a nature, and given in such circumstances, as to secure attention; to produce obedience; to excite them to act for God - in opposition to laws which would fall powerless, and produce no effect.

With the angel which spake to him - Stephen shows that Moses received the law by the ministry of angels; and that he was only a mediator between the angel of God and them.

The lively oracles - Λογια ζωντα, The living oracles. The doctrines of life, those doctrines - obedience to which entitled them, by the promise of God, to a long life upon earth, which spoke to them of that spiritual life which every true believer has in union with his God, and promised that eternal life which those who are faithful unto death shall enjoy with him in the realms of glory.

The Greek word λογιον, which we translate oracle, signifies a Divine revelation, a communication from God himself, and is here applied to the Mosaic law; to the Old Testament in general, Romans 3:2; Hebrews 5:12; and to Divine revelation in general, 1 Peter 4:11.

This is he that was in the church in the wilderness,.... Which must be understood of the children of Israel, who were the then church of God, whom he had chosen and separated from the rest of the world, to be a peculiar people to himself, to whom were given the word and ordinances, the service of God, and the promises; and God always had, and will have a church, though that is sometimes in the wilderness; which has been the case under the Gospel dispensation, as well as before; Revelation 12:6 and it was a peculiar honour to Moses, that he was in this church, though it was in the wilderness; even a greater honour than to be in Pharaoh's court. This has a particular respect to the time when all Israel were encamped at the foot of Mount Sinai, when Moses was not only in the midst of them, and at the head of them; but was

with the angel which spake to him in the Mount Sina: this is the same angel as before, in Acts 7:30 and refers either to his speaking to him then, saying, I am the God of thy fathers, &c. which was at Mount Sinai; or rather to the time when the law was given on that mount; and it may be to both; it is true of each, though it, may more especially regard the latter; for it was the angel of the divine presence, the second person in the Trinity, the word of God, that bid Moses come up into the mount; and who spake all the ten words to him; and who is described in so grand and august a manner in Deuteronomy 33:2

and with our fathers; the Jewish ancestors, who came out of Egypt under Moses, with whom he was as their deliverer and ruler, their guide and governor:

who received the lively oracles to give unto us; he received from the angel which spake to him the law, to deliver to the children of Israel; which is called "the oracles", because it came from God, and contained his mind and will, and was a sure and infallible declaration of it; and "lively" ones, because delivered "viva voce", with an articulate voice, and in audible sounds, and because it is quick and powerful, sharper than a two-edged sword. The Vulgate Latin and Ethiopic versions render it, "the words of life": not that the law gives life, or points out the way of life and salvation to sinful men; it is to them all the reverse; it is the killing letter, and the ministration of condemnation and death: it is indeed a rule of life, or of walk and conversation to men, and it promises life in case of perfect obedience, Leviticus 18:5 but this is impracticable by fallen men, and therefore there is no life nor righteousness by the law. Though these lively oracles may be considered in a larger extent, as including all the promises of God respecting the Messiah, delivered to Moses, and all the rites and ordinances of the ceremonial law, which pointed out Christ, as the way of life, righteousness, and salvation, from whence they may very well take this name.

Lively

Better, living, as Rev. Compare 1 Peter 2:4, 1 Peter 2:5.

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:

7:38 This is he. Moses.

That was in the church in the wilderness. The congregation of Israel, the typical church. Moses as its mediator.

With the angel. The angel of the Covenant, who communicated the law to Moses in Sinai. See Ac 7:53 Ex 23:20,23.

Lively oracles. The Word of life.

7:38 This is he - Moses. With the angel, and with our fathers - As a mediator between them. Who received the living oracles - Every period beginning with, And the Lord said unto Moses, is properly an oracle. But the oracles here intended are chiefly the ten commandments. These are termed living, because all the word of God, applied by his Spirit, is living and powerful, Heb 4:12, enlightening the eyes, rejoicing the heart, converting the soul, raising the dead. Exod 19:3.

[1] church

Israel in the land is never called a church. In the wilderness Israel was a true church (G. ecclesia = called-out assembly), but in striking contrast with the N.T. ecclesia

See Scofield Note: "Mt 16:18".

Margin angel

See Scofield Note: "Heb 1:4".

38. in the church-the collective body of God's chosen people; hence used to denote the whole body of the faithful under the Gospel, or particular sections of them.

This is he that was in the church in the wilderness, with the angel . and with our fathers-alike near to the Angel of the Covenant, from whom he received all the institutions of the ancient economy, and to the people, to whom he faithfully reported the living oracles and among whom he set up the prescribed institutions. By this high testimony to Moses, Stephen rebuts the main charge for which he was on trial.

7:30-41 Men deceive themselves, if they think God cannot do what he sees to be good any where; he can bring his people into a wilderness, and there speak comfortably to them. He appeared to Moses in a flame of fire, yet the bush was not consumed; which represented the state of Israel in Egypt, where, though they were in the fire of affliction, yet they were not consumed. It may also be looked upon as a type of Christ's taking upon him the nature of man, and the union between the Divine and human nature. The death of Abraham, Isaac, and Jacob, cannot break the covenant relation between God and them. Our Saviour by this proves the future state, Mt 22:31. Abraham is dead, yet God is still his God, therefore Abraham is still alive. Now, this is that life and immortality which are brought to light by the gospel. Stephen here shows that Moses was an eminent type of Christ, as he was Israel's deliverer. God has compassion for the troubles of his church, and the groans of his persecuted people; and their deliverance takes rise from his pity. And that deliverance was typical of what Christ did, when, for us men, and for our salvation, he came down from heaven. This Jesus, whom they now refused, as their fathers did Moses, even this same has God advanced to be a Prince and Saviour. It does not at all take from the just honour of Moses to say, that he was but an instrument, and that he is infinitely outshone by Jesus. In asserting that Jesus should change the customs of the ceremonial law. Stephen was so far from blaspheming Moses, that really he honoured him, by showing how the prophecy of Moses was come to pass, which was so clear. God who gave them those customs by his servant Moses, might, no doubt, change the custom by his Son Jesus. But Israel thrust Moses from them, and would have returned to their bondage; so men in general will not obey Jesus, because they love this present evil world, and rejoice in their own works and devices.