The Speech That Got Him Killed: Acts 7:35-53 Explained
- Thad DeBuhr
- 1 day ago
- 11 min read
Study Guide: Acts 7:35-53
Imagine you are standing in a courtroom. You aren't the one on trial for a crime; you are the one standing up for the truth. But as you look at the jury and the judge, you realize they aren't interested in the facts. In fact, the more you speak the truth, the angrier they get. You realize that you are describing a pattern of behavior that they are currently repeating.
That is exactly where Stephen finds himself. He is telling a story about history to show his listeners that they are doing the exact same thing their ancestors did: rejecting the person God sent to save them. It’s a brave, "gloves-off" moment that changes everything.
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Before you dig into the study guide, I would suggest reading or listening to the passage in two different bible translations from this list: NIV, NLT, NASB, ESV, NKJV
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Setting the Scene:
To understand this passage, we have to know where Stephen is. He is standing before the Sanhedrin, which was the "Supreme Court" of the Jewish people in Jerusalem. He has been accused of speaking against the Temple and the Law of Moses.
Instead of making a typical "I didn't do it" defense, Stephen takes them on a journey through their own family tree. He starts with Abraham, moves to Joseph, and now, in our specific passage (verses 35-53), he focuses on Moses.
The geography matters here too. Much of what Stephen talks about happened outside of Israel—in Egypt and the wilderness. He is subtly making the point that God isn’t "locked" in a building in Jerusalem; He has been active all over the world. Stephen is speaking to people who were very proud of their religious traditions, but Stephen is about to show them that being "religious" and being "right with God" are two very different things.
Study Summary: Deeper Dive into what we covered in the live video podcast
In our video podcast on this passage, we broke down how Stephen uses the life of Moses to hold up a mirror to the religious leaders. Here is a deeper look at the points we covered:
1. The Irony of the Rejected Ruler (Verses 35-37)
Stephen points out something fascinating in verse 35. He says, "This Moses whom they rejected... is the one God sent as both ruler and deliverer." Think about that. The very man the Israelites pushed away in Egypt saying, "Who made you a ruler over us?" was the man God chose to save them.
Stephen is showing a pattern: Humanity often rejects the very help God sends. By mentioning that Moses promised another "Prophet like me" (verse 37, referring back to Deuteronomy 18:15), Stephen is setting up the punchline: Jesus is that Prophet, and just like their ancestors rejected Moses, they rejected Jesus.
2. Signs, Wonders, and a Stubborn Heart (Verses 38-41)
Stephen reminds them that Moses was with the "congregation in the wilderness" and received "living oracles" (the Law) to give to us. Yet, verse 39 says the people refused to obey him. Instead, "in their hearts they turned back to Egypt." Even while God was performing miracles—the Red Sea, the manna from heaven—the people were busy making a golden calf (verse 41). Stephen’s point is deep: You can have the best leader in the world and see the greatest miracles, but if your heart is stuck in "Egypt" (your old way of life), you will miss what God is doing.
3. The God Who Doesn't Live in a Box (Verses 44-50)
This was the "hot button" issue. The religious leaders loved the Temple. But Stephen reminds them that for years, God dwelt in a Tabernacle (a portable tent). In verse 48, he says the most controversial thing yet: "The Most High does not dwell in houses made by hands." He quotes the prophet Isaiah to prove it: "Heaven is my throne, and the earth is my footstool. What kind of house will you build for me?" (verses 49-50). Stephen isn't saying the Temple is bad; he’s saying God is too big to be controlled or "owned" by a religious institution.
4. The Final Indictment (Verses 51-53)
Stephen stops being a historian and becomes a lightning bolt. He calls them "stiff-necked"—a term used for stubborn oxen that won't turn their heads. He tells them they are just like their fathers: they killed the prophets who predicted the "Righteous One" (Jesus), and then they murdered Jesus himself. They had the Law, but they didn't keep it.
History Repeats Itself: The Battle for Control
Stephen’s speech wasn't just a history lesson for the Jews in Jerusalem; it was a blueprint for a pattern that has repeated for 2,000 years. Throughout history, whenever God tries to move closer to the "average person," the people in power usually try to stop Him.
The Latin Lockout
For centuries, the Roman Catholic Church kept the Bible in Latin. The problem? Only the highly educated priests could read Latin. The average person sitting in the pew had no idea what the Scriptures actually said. When reformers like William Tyndale tried to translate the Bible into English so the "plowboy" could read it, the religious establishment didn't celebrate—they fought back. They even executed people for the "crime" of putting God’s Word into a language people could understand.
The "Only Right Version" Trap
We saw this again later in history. For a long time, the King James Version (KJV) was the new standard. But as language changed and newer, more accurate translations were developed to help people understand God better, those new versions faced the same scrutiny. Many people treated the KJV exactly like the old religious leaders treated the Latin—as the only "holy" way to hear from God.
The Heart of the Problem: Power & Control
Why does this happen? It’s the same theme Stephen pointed out: We want God, but we want Him in a way we can manage. If people believe they can call on God directly, and that He will give them His Spirit and understanding without needing a specific "middleman," the religious gatekeepers lose three things:
Their Power: They are no longer the only ones with the answers.
Their Control: They can’t tell people what to think or do.
Their Paycheck: If people don’t "need" the institution to get to God, the institution feels threatened.
It is a scary thought for a "gatekeeper" to realize that God is real and will go to anyone who calls on Him, regardless of whether a religious leader gives Him permission to do so.
Shepherds vs. Gatekeepers
Now, it is important to realize that Stephen—and God—isn't trying to eliminate the church or the role of a pastor. This isn't a call for "every man for himself." God loves His Church, and He loves the office of the pastor. However, there is a massive difference between a Gatekeeper and a Shepherd.
The Gatekeeper (Power Keepers)
Gatekeepers act like the Sanhedrin in Acts 7. They stand at the door and decide who is "in" and who is "out." They use doctrine as a weapon to keep people in line and protect their own status.
The Pharisee Model: They "tie up heavy, cumbersome loads and put them on other people’s shoulders, but they themselves are not willing to lift a finger to move them" (Matthew 23:4).
The Shepherd (Servant Leaders)
God wants Servant Leaders. These are people who don't want to be the source of power, but want to connect people to the Power. A good shepherd leads the sheep to the water; he doesn't try to be the water himself.
The Jesus Model: He said, "The Son of Man did not come to be served, but to serve" (Matthew 20:28).
The Peter Model: Later in the Bible, Peter (who was there when Stephen was preaching!) tells leaders to "be shepherds of God’s flock... not lord it over those entrusted to you, but be examples" (1 Peter 5:2-3).
The Difference is Clear:
Gatekeepers want you to need them.
Shepherds want you to need God.
Gatekeepers protect the "building."
Shepherds protect the "people."
When we read Acts 7, we have to ask ourselves: Are we part of a community that is opening the doors to God’s Spirit, or are we standing at the gate trying to decide who is "worthy" enough to enter?
WANT TO LEARN MORE ABOUT TYNDALE OR LUTHER?
William Tyndale
The Definitive Book:
"William Tyndale: A Biography" by David Daniell: This is widely considered the "gold standard" scholarly biography. It is thorough (about 400 pages) and explores not only his life as a fugitive but also his massive genius as a linguist and his influence on the English language.
"William Tyndale: A Very Brief History" by Melvyn Bragg: If you want something faster to read that still hits the historical highlights and explains why his work was so revolutionary, this is a great choice.
The Best Movie:
"God’s Outlaw: The Story of William Tyndale" (1986): Starring Roger Rees, this film is highly regarded for its historical accuracy. It covers his struggle to translate the Bible, his move to Continental Europe to escape King Henry VIII, and his eventual betrayal and martyrdom.
Martin Luther
The Best Books:
"Here I Stand: A Life of Martin Luther" by Roland Bainton: This is the most famous biography of Luther. It is known for being a "warts and all" portrait—showing his brilliance and his flaws—written in a very readable, engaging style.
"Martin Luther: A Spiritual Biography" by Herman Selderhuis: A more recent scholarly work that does a fantastic job of putting Luther in his 16th-century context, helping you understand the world he was trying to change.
"Martin Luther: A Biography for the People" by Dyron B. Daughrity: Written specifically for a general audience rather than theologians, it tracks his life from monk to reformer in very plain, easy-to-follow language.
The Best Movies:
"Luther" (2003): Starring Joseph Fiennes, this is a big-budget, historically grounded film that covers the most dramatic years of his life, including the 95 Theses and the Diet of Worms.
"Martin Luther: A Return to Grace" (2017): This is a newer film that is often cited as one of the most faithful portrayals of his theological journey and the specific questions that drove him to challenge the church.
Why We Look at "Wrong" and "Right" Applications
When we read a heavy passage like this, it’s easy to treat it like a dry history lesson or, worse, a weapon to use against others. Because this passage deals with "religious people" getting it wrong, we have to be very careful that we don't become the "religious person" who misuses Stephen's words today.
🛑 Applying it Wrong: The Common Pitfalls
The "Anti-Tradition" Trap: Some people use this passage to say that all church buildings, traditions, or structures are "evil" because God doesn't live in a house made by hands. That’s out of context. Stephen wasn't against the Temple; he was against making the Temple an idol.
The "Point the Finger" Method: It’s easy to read this and think, "Yeah, those ancient Pharisees were sure terrible!" while ignoring the "stiff-necked" areas of our own lives. If we use this passage to judge others without looking at our own resistance to the Holy Spirit, we are missing the point.
Forcing a Political Agenda: Sometimes people use Stephen’s "rebellion" against the Sanhedrin to justify any kind of rebellion against any authority. Stephen wasn't being a rebel for the sake of it; he was being faithful to God’s specific Word.
✅ Applying it the Right Way:
To get the most out of this study, approach it with these three things in mind:
Look for the Pattern: When you study this, ask: "Where else in the Bible do I see people rejecting God's leaders?" You'll see it with Noah, Joseph, David, and finally Jesus. This helps you see the "Big Story" of the Bible.
Check Your Heart, Not Just Your Habits: Stephen says the people "turned back to Egypt" in their hearts. When you study this, ask yourself if you are physically in church but "in Egypt" (chasing the world's values) in your mind.
Understand the Geography of Grace: Notice that God met Moses in the burning bush in Midian and spoke to the people in the desert. This should give you success in your study by realizing that God is with you anywhere—not just in a "holy" building.
Questions to Chew on and Discuss:
These questions are designed to help you personally dig deeper into the passage.
Stephen calls the leaders "stiff-necked" because they refused to turn and look at what God was doing. In your own life, what is one "truth" or "change" you’ve been resisting because it feels too uncomfortable?
The Israelites wanted to go back to Egypt because it felt "safe" and "familiar," even though they were slaves there. Why do we sometimes prefer our old, "messy" lives over the new, "unknown" freedom God offers?
Journey Group Discussion Starter:
Whether you're helping facilitate a small group, talking about this passage one-on-one with a friend, or even just need a topic to guide the conversation at the dinner table, these ideas can help start a good group conversation before you dive into the passage and questions in this study guide.
The "Unpopular Opinion" Game: Talk about a time you had to tell someone the truth even though you knew they wouldn't like it. How did it feel? Why is it so hard to hear the truth when it points out our own mistakes?
The "Box" Discussion: If someone asked you, "Where is God?", how would you answer? Does your answer sound more like Stephen's (God is everywhere/The Creator) or more like the religious leaders' (God is only in this specific place/way)?
Sum it Up
The main idea of Acts 7:35-53 is that God has a long history of sending help to people who don't want it. Stephen uses the story of Moses to show that being religious on the outside doesn't matter if you are stubborn on the inside. He reminds us that God is too big to be kept in a box and that the ultimate mistake isn't being "bad"—it's rejecting the "Righteous One," Jesus, whom God sent to save us.
Experience the God of the Wilderness
Throughout the Bible, the desert isn't just a place of heat and sand; it is God’s favorite classroom. It’s where He took Moses to see the burning bush, where He shaped the Israelites into a nation, and where Jesus was prepared for His ministry.
There is something about stepping away from the "safe structures" of the city and into the stillness of the high desert that clears the noise and lets you hear God's voice.
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